Iblis

Inilah kisah kemenangan Yesus Kristus atas iblis. Gereja dengan teguh memegang prinsip hanya ada satu Allah, Pencipta segala sesuatu yang kelihatan dan tidak kelihatan. kehadiran iblis dan balatentaranya pun mengklaim dirinya sebagai penguasa dunia dan mencoba menyeret manusia untuk bertindak melawan Allah. Bagaimana fenomen kerasukan itu sebenarnya? apakah tanda dan syarat untuk melakukan ritus eksorsisme? apakah bedanya kemasukan arwah dan kerasukan iblis?

The Qur’an describes Iblis-Satan as an important element in the cosmic fate of
the human being since he asked to play the role of tempting and leading man
astray in his difficult test in the world and God allowed for him. As known, he
succeeded in his first attempt and caused the expulsion of Adam and his spouse
from Garden. Because the duration of the divine permission expires on the Day
of Resurrection, Iblis-Satan and his descendants are still on work. Therefore,
man should always remain alert against his old foe and seek refuge in God
against Satan’s evil and enticement. This is because he constantly desires that
God be denied and makes false promises to man, makes the sins attractive and
produces enmity and dissension.

Katekese kita tentang Allah, Pencipta segala sesuatu yang tidak kelihatan juga, menerangi dan menguji iman kita tentang segala sesuatu berkaitan dengan kebenaran tentang kejahatan atau iblis, yang tentu saja tidak dikehendaki oleh Allah yang maha kasih dan maha kudus, dimana Penyelenggaraan Ilahi yang bijaksana dan kuat menuntun keberadaan kita untuk menang atas kuasa kegelapan (Paus Yohanes Paulus II)

Angelika Neuwirth/Dirk Hartwig, "Beyond Reception History: The Qur’anic Intervention into the Late Antique Discourse about the Origin of Evil", Religions 2021, 12(8), 606, Academic Editor: Roberto Tottoli. This article belongs to the Special Issue Re-Interpreting the Qur’an in the 21st Century.
"The article advocates a new approach to the Qur’an: To look at the text as a transcript of the earliest community’s intervention into major debates of its time. Rather than earlier textual traditions (“reception history”), particular burning theological questions that were en vogue in the epistemic space of Late Antiquity are identified as the essential trigger of particular Qur’anic proclamations. Thus, the new—Late Antique—perception of evil (epistemic troubles experienced in the innermost selves of individuals—which cropped up during the sectarian strife in Middle Mecca) is etiologically explained through the primordial rebellion of Diabolos/Iblīs. This figure is portrayed in the Qur’an as a daring “dissenter in heaven”—a dignity that he had proven in various Biblical contexts (Book of Job, Gospels, etc.) before. His main characteristic is his eloquence and logical reasoning, which has earned him the epithet of the “inventor of qiyās/syllogism” in later Islamic tradition. His Qur’anic development is projected against the backdrop of rabbinic, patristic, and poetic exegeses, which together attest the vitality of a most diversified “epistemic space of Late Antiquity”.
Keywords: Iblīs; Satan; origin of evil; reception history; intertextuality; ‘initial sin’; good/evil inclination; first Adam/second Adam; Davidic kingdom; Late Antiquity"

Adnan Oktar (Harun Yahya)

Allah created the angels and jinn before He created the Prophet Adam. They were glorifying Allah with praise. Then, Allah created Adam (as), the first human being, and commanded the angels to prostrate themselves to him.

With wholehearted obedience, the angels complied with Allah' s command and prostrated themselves to Adam. Yet, Iblis (Diabolis), one of the jinn, rebelled against this command. That is because, he believed that he was superior to Adam (as). Out of this arrogance, he replied to the question posed to him by Allah: "Iblis, what prevented you prostrating to what I created with My own Hands? Were you overcome by arrogance or are you one of the exalted?" (Surah Sad: 75), as follows:

"I am better than him. You created me from fire but You created him from clay."(Surah Sad: 76)
Iblis, who dared such a disobedience to Allah' s command, was denounced by Allah and was destined to the eternal torment of Hell.

The reason why Iblis revolted against Allah was due to his "arrogance," or to put it in other words, "vanity." What instilled these feelings of pride in Iblis was a vice he had allowed to grow within himself: "Ego"…

The equivalent term of "ego" in Arabic (enaniyet) is a derivative of the word ene. It means attributing a separate existence to one' s self, seeing one' s existence apart from and independent of Allah, and orienting one' s deeds, attitudes and outlook by it.

Arrogance, on the other hand, is merely one of the manifestations of "Ego." Once a person builds an "ego-centered attitude," eventually he will begin to boast about the qualities and means Allah had granted to him as blessings, such that, these means become the presumed justification of his flawed mindset.

No matter the circumstances, such a person sees himself superior and greatly valuable. In the Qur' an, such a person is said to deify himself.

Consequently, arrogance and, in connection with it, vanity, equals to associating partners to Allah and disbelief. In fact, this vice of Iblis' is explained thus: "... Iblis who was arrogant and was one of the disbelievers." (Surah Sad: 74)

The arrogance of Iblis, which made itself evident when he was commanded to prostrate to Adam (as), ultimately resulted in eternal torment for him. This account indicates how great a danger arrogance is to those who harbour this evil feeling in their heart.

Arrogance is Satan' s most fundamental character flaw. Consequently, "arrogance" and "vanity," which is its derivative, are the source of all evil and perversion. As it was the case with millions of people who have lived in the past, these flaws for which Satan was guilty have also seized control of the base natures of innumerable number of people living today, drag them into the same evil ways of Iblis.

An arrogant person, that is, someone who attributes an independent power to himself, and thus shows an undue arrogance towards Allah, and turns his back to His verses, is continually vulnerable to Satan' s wiles. The purpose of this book is to present all the aspects of arrogance and the character flaws of a person who is seized by this malady, and to summon all, upon whom Satan exerts his influence, to avoid him and to cleanse themselves of this evil.

With these aims in mind, throughout the book, we will consider the psychological condition of vain people, in relation to the fault of "arrogance," which is their inherent flaw.

We hope that this book serves as a strong warning to all of our readers to shun this evil vice of Iblis' .

The book covers up different kinds of supernatural beings in Islam, such as angels, houris, genies, Shaitan and demons, and gives an analysis of the views on this subject attested in the Qur’ān, Ḥadīth and Tafsīr litera-ture and major theological works of the classical period, compared to the parallel conceptions developed in the two other Abrahamic religions — Judaism and Christianity. 
The book consists of the introduction, five chapters (1 — Angles, 2 — Houris and Paradise Youths, 3 — Genies (Jinn), 4 — Shaitan (Iblīs), 5 — Demons (shayāṭ īn)), the conclusion, five appendices giving lists of the Qur’ānic  quotations and citations from the Ḥadīth and Tafsīr literature, as well as extracts from works of Muslim authors such as Suyūṭī and Shibli which deal with the supernatural being studied in the book, the bibliography and indices of the Qur’ānic quotations, terms and concepts, proper names, book titles and geographical names.
In Russian.

Claude Gilliot « On the impossible censorship of legendary narrative Adab and tafsīr. Tow paths for the ethos construction of the homo islamicus », in Compilation and creation in adab and lugha. Studies in memory of Naphtali Kinberg, 1948-1997), in OS (Israel Oriental Studies), XIX (1999), p. 49-96 (G.3.57)
I. Introduction : récit en tradition (ḫabar) et production écrite en arabe. II. Quelques réflexions sur la littérature d’adab. III. L’exégèse : un savoir globalisant. IV. Les anges connaissent-ils l’inconnaissable? Traduction de deux traditions. V. Les chaînes de garants. Ou comment transmettre l’exemplarité par des canaux “suspects”. VI. Le besoin du récit d’où qu’il vienne et “le plaisir du texte”.

İblis, şeytanın özel ismidir. Müslüman filologlar bu kelimenin, " Allah'ın rahme-tinden tümüyle ümit kesmek " anlamında b-l-s kökünden türemiş olduğu kanaatin-dedirler. İblis " Allah'ın düşmanı " ve/veya sadece " Düşman " diye de isimlendirilir. Fakat genellikle " Şeytan " diye anılır. İblis Kur'an'da âlemin yaratılışıyla ilgili olarak iki noktada karşımıza çıkar. Şöyle ki Allah Adem'i çamurdan yaratır ve ona hayat nefesini üfler. Ardından meleklere bu ilk insana saygı göstermelerini (secde) emreder. Fakat İblis, " Ben kararmış bir çamurdan yarattığın bu insana saygı göstermem " diye itiraz eder. Bunun üzerine Allah, " Defol oradan. Artık sen kovuldun. Kıyamete kadar sana lanet olsun " (al-Hijr 15/33-35) der. Bu arada İblis, cezasının kıyamete kadar tehir edilmesini ister. Allah onun bu talebini kabul eder ve ona gerçek iman ve ibadet sahibi olmayan herkesi saptırma gücü bahşeder. Evet, Allah İblis'e kıyamet gününe kadar insanları ayartma izin verir; ancak onun Allah'a gerçekten kulluk edenler üzerinde hiçbir nüfuzu yoktur. İblis ilk olarak Adem ve Havva'yı Allah'ın emrine karşı gelme hususunda ayartıp onları ölümsüzlük ağacının meyvesinden yemeleri için kışkırtır. İblis kıyamet koptuktan sonra kendi yandaşları ve günahkârlarla birlikte cehenneme atılır.

Eğer şeytan ile İblis'i aynı şey zannediyorsanız, şeytan veya İblis denince aklınıza keçi sakallı, boynuzlu, kırmızı gözlü, vb. birşey geliyor ise Hristiyan kaynaklardan fazlaca beslenmiş bir gelenek etkisi altındasınız demektir. Adem ile insan ayırd edemiyor ve cennet veya cehenneme şu anki bedenimiz ile gireceğimizi düşünüyor da olabiliriz.
İblis, gaybi bir konu olduğu için vahiy dışında bir bilgi kaynağımız yok. Ancak bu çalışma ile hipnoz, uyku, rüya gibi psişik konuların nerelerine bakarak bilgi ufkumuzu genişletebileceğimiz ortaya çıkacaktır. Umarım bu çalışma İblis'i, şeytanı ve en önemlisi Adem'i ve bir bütün olarak insanı (kendimizi) tanımak için faydalı olur.

Adnan Oktar (Harun Yahya)

Geçmişi 1700'lere dayanan satanizm son yıllarda şiddet, vahşet ve intihar olayları ile bir kez daha gündeme geldi. Satanistlerin kendilerini tarif etmek için kullandıkları ifadeler, hayata bakış açıları, savundukları değerler, kan ve vahşetle dolu dünyaları ilk başta insanlara inanılmaz gibi gelse de, yaşanan olaylar bu sapkın akımın giderek yayılan bir tehlike olduğunu ortaya çıkardı.

Ürkütücü makyaj ve kıyafetleriyle kendilerini satanist olarak tanımlayan kişiler ile, basında sık sık yer alan kanlı ayinler, katledilen hayvanlar, işkence gören insanlar, tecavüz vakaları ve intiharlarla ilgili haberler biraraya getirildiğinde ortaya dehşet verici bir tablo çıkmaktadır. Ancak asıl şaşırtıcı olan insanların böylesine sapkın bir hayatı ve düşünceyi sözde bir 'din' olarak benimseyebilmeleridir. Peki nasıl oluyor da bir kısım insanlar, kötü olmayı, kötülük yapmayı, hayvanlara ya da insanlara acı çektirmeyi, karanlık, korku dolu bir dünyada yaşamayı kendilerine bir hayat gayesi ve 'din' olarak benimseyebiliyorlar? Pek çok insan bu sorunun cevabını merak etmekte, ama cevabı yanlış yerlerde aramaktadır. Satanizmin nasıl geliştiğini ve bu kadar geniş kitleleri nasıl etkisi altına alabildiğini anlamak için öncelikle bu karanlık dinin tüm yönleriyle tespit edilmesi gerekmektedir. Bu sapkın dinin ardındaki felsefeyi ortaya çıkarmak, insanların böyle bir sapkınlığı nasıl kabullendiklerini anlayabilmek için şarttır. Çünkü satanizmin kaynağı, sanıldığı gibi sadece bazı gençlerin psikolojik dengesizlikleri değil, onları bu dengesizliklere sürükleyen bir felsefedir. Ve bu felsefe, -kitabın ilerleyen sayfalarında detayları ve delilleri ile göreceğimiz gibi- insanı bir hayvan türü olarak gören ve 'doğa acımasızdır, sen de acımasız olmalısın' mesajını veren Sosyal Darwinizm'dir. Dolayısıyla satanizmi ele alırken bu gerçeğin göz ardı edilmemesi gerekir.

Bu kitapta satanizmi tüm yönleriyle inceleyecek, şiddeti ve vahşeti dini bir ritüel haline getiren ve kanlı cinayetleri adeta bir ibadet olarak gören bu felsefenin bu kadar yaygınlaşmasının nedenleri üzerinde duracağız. Kitap boyunca da göreceğiniz gibi, satanizmin çıkış noktası din karşıtlığıdır. Dolayısıyla bu sapkınlığın taraftarları din ahlakından uzak yetişmiş ve materyalist akımların etkisi altında kalmış kişilerdir. Satanizmin yaygınlaştığı ve özellikle de genç insanlar üzerinde etkili olduğu bir gerçektir. Ancak satanizmin çözümsüz gibi gösterilmesi de çok büyük bir yanılgıdır. Oysa bu sapkın akımla mücadele çok kolaydır ve Kuran ahlakı, gençleri satanizmin elinden kurtarabilecek tek yoldur. Kuran'ın ışığı satanizmi yok edecek ve Allah'ın izniyle aydınlık, sevgi ve barış dolu bir dünya oluşturacaktır.

The  common error of thought about Adam is his commission of disobedience, that incurred him ousting from paradise.  In this book, not only his; even the infallibility of  all prophets has been vindicated. It could not be accomplished successfully, had the basic theory of Egocentrism, given by Sir Muhammad Iqbal,  which men like Gulam Ahmed Parwez followed, been not blasted necessarily.

Dari Aisyah (w.58 H) radiyallahu ‘anha dia berkata; Rasulullah shallallahu 'alaihi wa salam bersabda: "Malaikat diciptakan dari cahaya, jin diciptakan dari api yang menyala-nyala dan Adam diciptakan dari sesuatu yang telah disebutkan (ciri-cirinya) untuk kalian."
HR. Muslim

Ce livre essaye de scruter à travers six siècles de l'histoire du Maghreb médiéval les origines et les séquelles d'une peur collective et individuelle qui a sclérosé trop longtemps des populations et des communautés suppliciées, et qui a affecté profondément leur devenir ainsi que le nôtre. « Il scrute les corrélations entre attitudes religieuses et réalités sociales pour comprendre les implications sociales de l'histoire religieuse et les implications religieuses de l'histoire sociale. »

This thesis revisits Milton’s employment of mythology and the demonic, by shedding a light on a neglected, yet intriguing possible presence of Middle-Eastern mythology – or as identified in this thesis – Judeo-Arabic mythology in Paradise Lost. The mythographic reception of Milton’s work has been rightly discussed within a Greco-Roman frame. However, this thesis offers for a consideration an analysis of the unique role of Judeo-Arabic mythology. By doing so, the thesis not only aims to enrich the dualistic analyses of ‘East-West’, ‘Christian-Muslim’ and ‘Anglo-Ottoman’ relations, when tackling this angle of Early Modern studies, but also to generally demonstrate the way seventeenth-century literature encompassed multifaceted and interchangeable allusions to both Islam and Judaism in Catholic and Protestant writing. The thesis directs its attention towards examining the possible presence of two Judeo-Arabic demonic figures in Paradise Lost: the Islamic devil, Iblis, and his consort i...

In Sufism, one may find a very interesting feminine approach according to which the feminine is the source of life. Though it is roughly distinguished from modern feminism in principle and aim, it would be very critical to see how this perspective overcomes the masculine dominated world. The overall aim of this paper is to give only a remark and an entry to this perspective without involving in its implications.

This thesis revisits Milton’s employment of mythology and the demonic, by shedding a light on a neglected, yet intriguing possible presence of Middle-Eastern mythology – or as identified in this thesis – Judeo-Arabic mythology in Paradise Lost. The mythographic reception of Milton’s work has been rightly discussed within a Greco-Roman frame. However, this thesis offers for a consideration an analysis of the unique role of Judeo-Arabic mythology. By doing so, the thesis not only aims to enrich the dualistic analyses of ‘East-West’, ‘Christian-Muslim’ and ‘Anglo-Ottoman’ relations, when tackling this angle of Early Modern studies, but also to generally demonstrate the way seventeenth-century literature encompassed multifaceted and interchangeable allusions to both Islam and Judaism in Catholic and Protestant writing.

The thesis directs its attention towards examining the possible presence of two Judeo-Arabic demonic figures in Paradise Lost: the Islamic devil, Iblis, and his consort in the Jewish tradition, Lilith. The argument demonstrates the way Milton’s deployment of the Judeo-Arabic demonic not only mirrors the Biblical story of the Fall, but also connects with the political and religious upheavals of his age, including the emergence of the first English translation of the Qur’an in 1649. Furthermore, by examining the two Judeo-Arabic demonic figures in Paradise Lost not only the treatment of the demonic in Milton’s work is revisited in a way that allows for a wider scope of literary analysis, but the complex treatment of gender, identity and ‘the Other’ are similarly understood within a more pluralistic context. The thesis then concludes with the first discussion of the contemporary reception of Milton’s Paradise Lost in the writings of Arab women specifically, exploring the way the very same demonic, discussed throughout the thesis, is deployed by these female Arab authors while resisting and redefining the role of gender in religion, society and politics.