Tarikh (al-Tabari) 38
Creation of the jinn and the story of Satan
قِصَّةُ إِبْلِيسَ - لَعَنَهُ اللَّهُ - وَابْتِدَاءِ أَمْرِهِ - فَأَوَّلُهُمْ، وَإِمَامُهُمْ، وَرَئِيسُهُمْ إِبْلِيسُ. وَكَانَ اللَّهُ تَعَالَى قَدْ حَسَّنَ خَلْقَهُ، وَشَرَّفَهُ، وَمَلَّكَهُ عَلَى سَمَاءِ الدُّنْيَا وَالْأَرْضِ فِيمَا ذُكِرَ، وَجَعَلَهُ مَعَ ذَلِكَ خَازِنًا مِنْ خُزَّانِ الْجَنَّةِ، فَاسْتَكْبَرَ عَلَى رَبِّهِ، وَادَّعَى الرُّبُوبِيَّةَ، وَدَعَا مَنْ كَانَ تَحْتَ يَدِهِ إِلَى عِبَادَتِهِ، فَمَسَخَهُ اللَّهُ تَعَالَى شَيْطَانًا رَجِيمًا، وَشَوَّهَ خَلْقَهُ، وَسَلَبَهُ مَا كَانَ خَوَّلَهُ، وَلَعَنَهُ، وَطَرَدَهُ عَنْ سَمَاوَاتِهِ فِي الْعَاجِلِ، ثُمَّ جَعَلَ مَسْكَنَهُ، وَمَسْكَنَ أَتْبَاعِهِ فِي الْآخِرَةِ نَارَ جَهَنَّمَ، نَعُوذُ بِاللَّهِ تَعَالَى مِنْ نَارِ جَهَنَّمَ، وَنَعُوذُ بِاللَّهِ تَعَالَى مِنْ غَضَبِهِ، وَمِنَ الْحَوْرِ بَعْدَ الْكَوْرِ. هل كان إبليس من الجن أو من الملائكة واخْتَلَفَ الْعُلَمَاءُ، هَلْ كَانَ مِنَ الْجِنِّ أَوْ مِنَ الْمَلَائِكَةِ عَلَى قَوْلَيْنِ. أَحَدُهُمَا: أَنَّهُ كَانَ مِنَ الْمَلَائِكَةِ وَأَعْظَمُهُمْ قَبِيلَةً. وَإِنَّ مِنَ الْمَلَائِكَةِ قَبِيلَةً يُقَالُ لَهُمُ الْجِنُّ، وَكَانَ مِنْهُمْ، وَكَانَ [لَهُ] سُلْطَانُ سَمَاءِ الدُّنْيَا، وَكَانَ لَهُ سُلْطَانُ الْأَرْضِ يَسُوسُ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَعَصَى فَمَسَخَهُ اللَّهُ شَيْطَانًا رَجِيمًا. وَرَوَى الضَّحَّاكُ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ إِبْلِيسُ مِنْ حَيٍّ مِنْ أَحْيَاءِ الْمَلَائِكَةِ يُقَالُ لَهُ الْجِنُّ خُلِقَ مِنْ نَارِ السَّمُومِ مِنْ بَيْنَ الْمَلَائِكَةِ، وَخُلِقَ الْمَلَائِكَةُ كُلُّهُمْ مِنْ نُورِ غَيْرِ هَذَا الْحَيِّ، وَخُلِقَ الْجِنُّ الَّذِينَ ذُكِرُوا فِي الْقُرْآنِ مِنْ مَارِجٍ مِنْ نَارٍ، وَأَوَّلُ مَنْ سَكَنَ الْأَرْضَ الْجِنُّ فَأَفْسَدُوا فِيهَا وَسَفَكُوا الدِّمَاءَ، وَقَتَلَ بَعْضُهُمْ بَعْضًا، فَبَعَثَ اللَّهُ -عَزَّ وَجَلَّ- إِلَيْهِمْ إِبْلِيسَ فِي جُنْدٍ مِنَ الْمَلَائِكَةِ يُقَالُ لَهُمُ الْجِنُّ، فَقَتَلَهُمْ إِبْلِيسُ وَمَنْ مَعَهُ حَتَّى أَلْحَقَهُمْ بِجَزَائِرِ الْبُحُورِ وَأَطْرَافِ الْجِبَالِ، فَلَمَّا فَعَلَ ذَلِكَ اغْتَرَّ فِي نَفْسِهِ، فَقَالَ: لَقَدْ صَنَعْتُ شَيْئًا لَمْ يَصْنَعْهُ أَحَدٌ. وَقَالَ السُّدِّيُّ، عَنْ أَشْيَاخِهِ: كَانَ إِبْلِيسٌ عَلَى مُلْكِ السَّمَاءِ الدُّنْيَا، وَكَانَ [مَعَ] مُلْكِهِ خَازِنًا، فَوَقَعَ فِي صَدْرِهِ كِبْرٌ، وَقَالَ: مَا أَعْطَانَا اللَّهُ هَذَا إِلَّا لِمَزِيَّةٍ عَلَى الْمَلَائِكَةِ. وَحَكَى أَبُو جَعْفَرٍ الطَّبَرِيُّ أَنَّ إِبْلِيسَ بُعِثَ حَكَمًا يَقْضِي بَيْنَ الْجِنِّ فِي الْأَرْضِ فَقَضَى بَيْنَهُمْ بِالْحَقِّ أَلْفَ سَنَةٍ فَسُمِّيَ حَكَمًا، فَدَخَلَهُ الْكِبْرُ فَأُلْقِيَ بَيْنَ الَّذِينَ كَانَ حَكَمَ بَيْنِهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ حَتَّى اقْتَتَلُوا، فَبَعَثَ اللَّهُ -عَزَّ وَجَلَّ- عَلَيْهِمْ [نَارًا] فَأَحْرَقَتْهُمْ، فَعَرَّجَ السَّمَاءَ، وَأَقَامَ عِنْدَ الْمَلَائِكَةِ يَعْبُدُ اللَّهَ إِلَى أَنْ خُلِقَ آدَمُ. وَالْقَوْلُ الثَّانِي: إِنَّهُ كَانَ مِنَ الْجِنِّ. قَالَ الْحَسَنُ: لَمْ يَكُنْ إِبْلِيسُ مِنَ الْمَلَائِكَةِ قَطُّ. وَقَالَ شَهْرُ بْنُ حَوْشَبٍ: كَانَ إِبْلِيسُ مِنَ الْجِنِّ الَّذِينَ طَرَدَتْهُمُ الْمَلَائِكَةُ، فَأَسَرَهُ بَعْضُ الْمَلَائِكَةِ فَذَهَبَ بِهِ إِلَى السَّمَاءِ. وَقَالَ سَعْدُ بْنُ مَسْعُودٍ: كَانَتِ الْمَلَائِكَةُ تَقَاتِلُ الْجِنَّ فَسُبِيَ إِبْلِيسُ، وَكَانَ صَغِيرًا، وَكَانَ مَعَ الْمَلَائِكَةِ يَتَعَبَّدُ مَعَهَا، فَلَمَّا أُمِرُوا أَنْ يَسْجُدُوا سَجَدُوا وَأَبَى إِبْلِيسُ . وَرَوَى سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ إِبْلِيسُ اسْمُهُ عَزَازِيلَ، ثُمَّ إِبْلِيسَ بَعْدُ. وَقَالَ ابْنُ جُرَيْجٍ: كَانَ اسْمُ إِبْلِيسَ فِي السَّمَاءِ الْحَارِثَ. وَقَدْ رَوَى ثَوْرُ بْنُ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، قَالَ: خَلَقَ اللَّهُ إِبْلِيسَ مِنْ مَارِجٍ مِنْ نَارٍ، فَلَمَّا خُلِقَ عُلِّقَ فِي الْهَوَاءِ، فَقَالَ: يَا هَوَاءُ إِنْ كُنْتَ فَوْقِي فَارْفَعْنِي إِلَيْكَ، وَإِنْ كُنْتَ أَسْفَلَ مِنِّي فَأَهْبِطْنِي إِلَيْكَ. فَنُودِيَ: إِنَّ اللَّهَ بِكُلِّ مَكَانٍ وَمَعَ كُلِّ إِنْسٍ وَجَانٍّ، فَاصْطَكَّتْ أَسْنَانُهُ، وَخَرَجَ مِنْ فِيهِ شَرَرٌ خُلِقَ مِنْ كُلِّ شَرَرَةٍ شَيْطَانٌ مُخَلَّدٌ. وعَنْ سُفْيَانَ، قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى عَلَيْهِ السَّلَامُ إِنَّ أَوَّلَ مَنْ مَاتَ إِبْلِيسُ، وَذَلِكَ أَنَّهُ أَوَّلُ مَنْ عَصَانِي، وَأَنَا أَعُدُّ مَنْ عَصَانِي مِنَ الْمَوْتَى. وعَنْ قَتَادَةَ، قَالَ: لَمَّا أُهْبِطَ إِبْلِيسُ، قَالَ: يَا رَبِّ قَدْ لَعَنْتَهُ فَمَا عَمَلُهُ؟ قَالَ: السِّحْرُ، قَالَ: فَمَا قُرْآنُهُ، قَالَ: الشِّعْرُ، قَالَ: فَمَا كِتَابُهُ؟ قَالَ: الْوَشْمُ، قَالَ: فَمَا طَعَامُهُ؟ قَالَ: كُلُّ مَيْتَةٍ وَمَا لَمْ يُذْكُرِ اسْمُ اللَّهِ، قَالَ: فَمَا شَرَابُهُ؟ قَالَ: كُلُّ مُسْكِرٍ، قَالَ: فَأَيْنَ مَسْكَنُهُ؟ قَالَ: الْحَمَّامُ، قَالَ: فَأَيْنَ مَجْلِسُهُ؟ قَالَ: الْأَسْوَاقُ، قَالَ: فَمَا مُؤَذِّنُهُ؟ قَالَ: الْمِزْمَارُ، قَالَ: فَمَا مَصَائِدُهُ؟ قَالَ: النِّسَاءُ. قَالَ الْقُرَشِيُّ: بسنده عَنْ مُجَاهِدٍ، قَالَ: لِإِبْلِيسَ خَمْسَةٌ مِنْ وَلَدِهِ قَدْ جُعِلَ كُلُّ وَاحِدٍ مِنْهُمْ عَلَى شَيْءٍ مِنْ أَمْرِهِ، ثُمَّ سَمَّاهُمْ فَذَكَرَ بَتَرُو، وَالْأَعْوَرَ، وَمِسْوَطَ، وَدَاسِمَ، وَزَلَنْبُورَ. فَأَمَّا بَتَرَ فَهُوَ صَاحِبُ الْمُصِيبَاتِ الَّذِي يَأْمُرُ بِشَقِّ الْجُيُوبِ، وَلَطْمِ الْخُدُودِ، وَدَعْوَى الْجَاهِلِيَّةِ. وَأَمَّا الْأَعْوَرُ فَهُوَ صَاحِبُ الزِّنَا، يَأْمُرُ بِهِ وَيُزَيِّنُهُ. وَأَمَّا مِسْوَطُ فَهُوَ صَاحِبُ الْكَذِبِ الَّذِي يَسْمَعُ فَيُلْقِي فَيُخْبَرُهُ بِالْخَبَرِ فَيَذْهَبُ الرَّجُلُ إِلَى الْقَوْمِ فَيَقُولُ لَهُمْ: قَدْ رَأَيْتُ رَجُلًا أَعْرِفُ وَجْهَهُ، وَمَا أَدْرِي مَا اسْمُهُ حَدَّثَنِي بِكَذَا وَكَذَا، وَمَا هُوَ الْأَمْرُ. وَأَمَّا دَاسِمٌ فَهُوَ الَّذِي يَدْخُلُ إِلَى أَهْلِهِ يُرِيهِ الْعَيْبَ فِيهِمْ وَيُبْغِضُهُ عَلَيْهِمْ. وَأَمَّا زَلَنْبُورُ فَهُوَ صَاحِبُ السَّرْقَى الَّذِي يُرَكِّزُ رَايَتَهُ فِي السُّوقِ، وَلَا يَزَالُونَ مُلْتَطِمِينَ. وَقَالَ حَوْشَبُ بْنُ سَيْفٍ، قَالَ: اسْمُ الشَّيْطَانِ الَّذِي يَفْتِنُ النَّاسَ فِي الْأَسْوَاقِ فَنْحُوَاصُ. وَقَدْ رَوَى سَيْفٌ، عَنْ مُجَاهِدٍ أَنَّ إِبْلِيسَ نَكَحَ نَفْسَهُ فَبَاضَ خَمْسَ بَيْضَاتٍ، فَهُمْ أَوْلَادُهُ. وَهَذَا مِنْ أَبْعَدِ الْأَقْوَالِ. وَقَالَ عِكْرِمَةُ: مِنْ أَوْلَادِ إِبْلِيسَ الْقَعْقَاعُ. وعن أُبَيٍّ، عَنِ النَّبِيِّ ﷺ، قَالَ: "لِلْوُضُوءِ شَيْطَانٌ يُقَالُ لَهُ الْوَلْهَانُ، فَاتَّقُوهُ - أَوْ قَالَ: فَاحْذَرُوهُ" . قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: وَقَدْ قِيلَ إِنَّ أَحَدَ الشَّيَاطِينَ يَجِيءُ فِي صُورَةِ طَائِرٍ يُقَالُ لَهُ الْقَرْقَصِيَّةُ يَخْفِقُ بِجَنَاحِهِ عَلَى عَيْنِ الرَّجُلِ الَّذِي يُقِرُّ عَلَى أَهْلِهِ الْفَاحِشَةَ فَلَا يُنْكِرُ بَعْدَ ذَلِكَ عَلَيْهَا. وَالْمَقْصُودُ أَنَّ الْجَانَّ خُلِقُوا مِنَ النَّارِ ، وَهُمْ كَبَنِي آدَمَ يَأْكُلُونَ وَيَشْرَبُونَ وَيَتَنَاسَلُونَ، وَمِنْهُمُ الْمُؤْمِنُونَ وَمِنْهُمُ الْكَافِرُونَ كَمَا أَخْبَرَ تَعَالَى عَنْهُمْ فِي سُورَةِ الْجِنِّ، وَفِي قَوْلِهِ تَعَالَى: وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ وَمَنْ لَا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِنْ دُونِهِ أَوْلِيَاءُ أُولَئِكَ فِي ضَلَالٍ مُبِينٍ [ الْأَحْقَافِ: 29 - 32 ]. وَقَالَ تَعَالَى: قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَدًا وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا وَأَنَّا ظَنَنَّا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَنْ نُعْجِزَهُ هَرَبًا وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُولَئِكَ تَحَرَّوْا رَشَدًا وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا لِنَفْتِنَهُمْ فِيهِ وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا [ الْجِنِّ: 1 - 17 ]. وَفِي بَعْضِ الْآثَارِ مِنْ جِنِّ بُصْرَى، وَأَنَّهُمْ مَرُّوا بِرَسُولِ اللَّهِ ﷺ وَهُوَ قَائِمٌ يُصَلِّي بِأَصْحَابِهِ بِبَطْنِ نَخْلَةٍ مِنْ أَرْضِ مَكَّةَ فَوَقَفُوا فَاسْتَمَعُوا لِقِرَاءَتِهِ، ثُمَّ اجْتَمَعَ بِهِمُ النَّبِيُّ ﷺ لَيْلَةً كَامِلَةً فَسَأَلُوهُ عَنْ أَشْيَاءَ أَمَرَهُمْ بِهَا وَنَهَاهُمْ عَنْهَا، وَسَأَلُوهُ الزَّادَ فَقَالَ: لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ تَجِدُونَهُ أَوْفَرَ مَا يَكُونُ لَحْمًا، وَكُلُّ رَوْثَةٍ عَلَفٌ لِدَوَابِّكُمْ، وَنَهَى النَّبِيُّ ﷺ أَنْ يُسْتَنْجَى بِهِمَا. وَقَالَ: إِنَّهُمَا زَادُ إِخْوَانِكُمُ الْجِنِّ. وَنَهَى عَنِ الْبَوْلِ فِي السَّرَبِ ; لِأَنَّهَا مَسَاكِنُ الْجِنِّ، وَقَرَأَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ سُورَةَ " الرَّحْمَنِ " فَمَا جَعَلَ يَمُرُّ فِيهَا بِآيَةِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ. إِلَّا قَالُوا: وَلَا بِشَيْءٍ مِنْ آلَائِكَ رَبَّنَا نُكَذِّبُ، فَلَكَ الْحَمْدُ. وَقَدْ أَثْنَى عَلَيْهِمُ النَّبِيُّ ﷺ فِي ذَلِكَ لَمَّا قَرَأَ هَذِهِ السُّورَةَ عَلَى النَّاسِ فَسَكَتُوا فَقَالَ: الْجِنُّ كَانُوا أَحْسَنَ مِنْكُمْ رَدًّا مَا قَرَأْتُ عَلَيْهِمْ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالُوا: وَلَا بِشَيْءٍ مِنْ آلَائِكَ رَبَّنَا نُكَذِّبُ، فَلَكَ الْحَمْدُ. رَوَاهُ التِّرْمِذِيُّ، عَنْ جَابِرٍ، وَابْنِ جَرِيرٍ، وَالْبَزَّارِ، عَنِ ابْنِ عُمَرَ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مُؤْمِنِي الْجِنِّ هَلْ يَدْخُلُونَ الْجَنَّةَ أَوْ يَكُونُ جَزَاءُ طَائِعِهِمْ أَنْ لَا يُعَذَّبَ بِالنَّارِ فَقَطْ ؟ عَلَى قَوْلَيْنِ ; الصَّحِيحُ: أَنَّهُمْ يَدْخُلُونَ الْجَنَّةَ لِعُمُومِ الْقُرْآنِ، وَلِعُمُومِ قَوْلِهِ تَعَالَى: وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَيِ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ [ الرَّحْمَنِ: 46 - 47 ]. فَامْتَنَّ تَعَالَى عَلَيْهِمْ بِذَلِكَ فَلَوْلَا أَنَّهُمْ يَنَالُونَهُ لَمَا ذَكَرَهُ، وَعَدَّهُ عَلَيْهِمْ مِنَ النِّعَمِ، وَهَذَا وَحْدَهُ دَلِيلٌ مُسْتَقِلٌّ كَافٍ فِي الْمَسْأَلَةِ، وَاللَّهُ أَعْلَمُ.
Translation
✧ The Story of Iblīs—May God Curse Him—and the Beginning of His Affair Their first, their leader, and their chief is Iblīs. God—Exalted is He—had made his form beautiful, honored him, and given him dominion over the heaven of this world and the earth, as has been mentioned, and He also made him a keeper among the keepers of Paradise. But he grew arrogant toward his Lord, claimed lordship, and called those under his authority to worship him. So God—Exalted is He—transformed him into an accursed devil, disfigured his form, stripped him of what He had bestowed upon him, cursed him, and expelled him from His heavens in this world. Then He made his dwelling, and the dwelling of his followers in the Hereafter, the fire of Hell. We seek refuge in God—Exalted is He—from the fire of Hell, and we seek refuge in God—Exalted is He—from His wrath, and from regression after progress. Was Iblīs from the jinn or from the angels? The scholars differed as to whether he was from the jinn or from the angels, with two opinions. One of them: that he was from the angels and the greatest of them in tribe. And that among the angels there is a tribe called al-jinn, and he was one of them. He had authority over the heaven of this world, and he had authority over the earth, governing what lies between heaven and earth. He disobeyed, so God transformed him into an accursed devil. Al-Ḍaḥḥāk narrated, from Ibn ʿAbbās, who said: Iblīs was from a clan of the angelic clans called al-jinn, created from the fire of scorching wind (nār al-samūm) among the angels. All the angels were created from light except this clan. And the jinn mentioned in the Quran were created from a smokeless flame of fire (mārij min nār). The first to inhabit the earth were the jinn, and they caused corruption therein, shed blood, and killed one another. So God—Mighty and Majestic is He—sent Iblīs against them with an army of angels called al-jinn. Iblīs and those with him fought them until he drove them to the islands of the seas and the edges of the mountains. When he did that, he became conceited in himself and said: I have done something no one else has done. Al-Suddī said, on the authority of his teachers: Iblīs was over the dominion of the heaven of this world, and along with his dominion he was a keeper. Pride fell into his heart, and he said: God has not given us this except because of some merit over the angels. Abū Jaʿfar al-Ṭabarī related that Iblīs was sent as an arbiter to judge among the jinn on earth, and he judged among them with truth for a thousand years, so he was called a judge (ḥakam). Then pride entered him, so enmity and hatred were cast among those between whom he had judged until they fought each other. So God—Mighty and Majestic is He—sent upon them a fire that burned them. Then he ascended to heaven and remained with the angels worshiping God until Adam was created. The second opinion: that he was from the jinn. Al-Ḥasan said: Iblīs was never from the angels. Shahr b. Ḥawshab said: Iblīs was from the jinn whom the angels had expelled, and one of the angels captured him and took him up to heaven. Saʿd b. Masʿūd said: The angels used to fight the jinn, and Iblīs was taken captive while still small. He was with the angels, worshiping along with them. When they were commanded to prostrate, they prostrated, but Iblīs refused. Saʿīd b. Jubayr narrated, from Ibn ʿAbbās, who said: Iblīs's name was ʿAzāzīl, then later Iblīs. Ibn Jurayj said: Iblīs's name in heaven was al-Ḥārith. Thawr b. Yazīd narrated, from Khālid b. Maʿdān, who said: God created Iblīs from a smokeless flame of fire. When he was created, he was suspended in the air. He said: O air, if you are above me, raise me to you, and if you are below me, bring me down to you. Then it was called out: God is in every place and with every human and jinn. His teeth chattered, and sparks came out of his mouth. From every spark a devil was created, immortalized. From Sufyān, who said: God—Exalted is He—revealed to Moses ﷺ: The first to die is Iblīs. That is because he is the first who disobeyed Me, and I count those who disobey Me among the dead. From Qatādah, who said: When Iblīs was cast down, he said: O Lord, You have cursed him, so what is his work? He said: Magic. He said: What is his Quran? He said: Poetry. He said: What is his book? He said: Tattooing. He said: What is his food? He said: Every dead animal and that over which the name of God has not been mentioned. He said: What is his drink? He said: Every intoxicant. He said: Where is his dwelling? He said: The bathhouse. He said: Where is his gathering place? He said: The markets. He said: What is his call to prayer? He said: The reed pipe. He said: What are his snares? He said: Women. Al-Qurashī said, with his chain from Mujāhid, who said: Iblīs has five of his offspring, each of whom has been placed in charge of something of his affair. Then he named them and mentioned Batrū, al-Aʿwar, Miswaṭ, Dāsim, and Zalanbūr. As for Batrū, he is the one in charge of calamities, who commands the tearing of garments, slapping of cheeks, and the claims of the Age of Ignorance. As for al-Aʿwar, he is the one in charge of adultery, commanding it and making it attractive. As for Miswaṭ, he is the one in charge of lying. He listens, then conveys, so a man is told news, then he goes to a people and says to them: I saw a man whose face I know, but I do not know his name; he told me such and such, but that is not the matter. As for Dāsim, he is the one who enters a man's home to show him faults in his family and make him hate them. As for Zalanbūr, he is the one in charge of theft, who plants his banner in the market, and people keep jostling. Ḥawshab b. Sayf said: The name of the devil who tempts people in the markets is Fanḥūwāṣ. Sayf narrated, from Mujāhid, that Iblīs had intercourse with himself and laid five eggs, and they are his offspring. This is one of the farthest-fetched opinions. ʿIkrimah said: Among the offspring of Iblīs is al-Qaʿqāʿ. From Ubayy, from the Prophet ﷺ, who said: "For ablution there is a devil called al-Walhān, so beware of him—or he said: so be cautious of him." Abū al-Ḥusayn b. al-Munādī said: It has been said that one of the devils comes in the form of a bird called al-Qarqaṣiyyah, flapping its wings over the eye of a man who acknowledges indecency in his family and does not afterward object to it. The point is that the jinn were created from fire, and they are like the children of Adam: they eat, drink, and procreate. Among them are believers and disbelievers, as He—Exalted is He—informed about them in Sūrat al-Jinn, and in His saying—Exalted is He: And when We directed to you a group of jinn listening to the Quran. When they attended it, they said: Be silent. When it was finished, they returned to their people as warners. They said: O our people, we have heard a Book sent down after Moses, confirming what is before it, guiding to the truth and to a straight path. O our people, respond to God's caller and believe in him; He will forgive you some of your sins and protect you from a painful punishment. And whoever does not respond to God's caller cannot escape on earth, and he has no protectors besides Him. Those are in clear error [al-Aḥqāf: 29–32]. And He—Exalted is He—said: Say: It has been revealed to me that a group of jinn listened and said: We have heard a wonderful Quran, guiding to right conduct, so we have believed in it, and we will not associate anyone with our Lord. And He—exalted is the majesty of our Lord—has taken neither a consort nor a son. And our foolish one used to say outrageous things about God. And we thought that humans and jinn would never speak lies about God. And there were men among humans who sought refuge with men among the jinn, so they increased them in burden. And they thought, as you thought, that God would never send anyone. And we touched the heaven and found it filled with stern guards and meteors. And we used to sit there in positions for hearing, but whoever listens now finds a meteor lying in wait for him. And we do not know whether evil is intended for those on earth or their Lord intends for them right guidance. And among us are the righteous, and among us are less than that; we are of differing paths. And we thought that we could never escape God on earth, nor could we escape Him by flight. And when we heard the guidance, we believed in it. Whoever believes in his Lord need not fear loss or burden. And among us are Muslims, and among us are the unjust. Whoever submits, those have sought right guidance. As for the unjust, they will be firewood for Hell. And if they had remained upright on the path, We would have given them abundant water to drink, to test them thereby. Whoever turns away from the remembrance of his Lord, He will cause him to enter an arduous punishment [al-Jinn: 1–17]. In some traditions, they were from the jinn of Buṣrā, and they passed by the Messenger of God ﷺ while he was standing praying with his companions at the bottom of Nakhlah in the land of Makkah. They stopped and listened to his recitation. Then the Prophet ﷺ met with them for a full night, and they asked him about things he commanded them and forbade them, and they asked him for provision. He said: For you is every bone over which the name of God has been mentioned; you will find it as full of meat as it can be, and every piece of dung is fodder for your riding beasts. The Prophet ﷺ forbade using these two for cleansing after relieving oneself, and said: They are the provision of your brothers among the jinn. He also forbade urinating into holes, because they are the dwellings of the jinn. The Messenger of God ﷺ recited to them Sūrat al-Raḥmān, and whenever he passed by the verse: So which of the favors of your Lord will you two deny? they said: None of Your favors, our Lord, do we deny, so to You belongs praise. The Prophet ﷺ praised them for that when he recited this surah to the people and they remained silent. He said: The jinn were better in responding than you. I did not recite to them: So which of the favors of your Lord will you two deny? without them saying: None of Your favors, our Lord, do we deny, so to You belongs praise. This was narrated by al-Tirmidhī, from Jābir, and Ibn Jarīr and al-Bazzār, from Ibn ʿUmar. The scholars differed as to whether the believing jinn will enter Paradise, or whether the reward of their obedient ones is only that they will not be punished with the Fire, with two opinions. The correct one is that they will enter Paradise, because of the general meaning of the Quran and the general meaning of His saying—Exalted is He: And for him who fears the standing before his Lord are two gardens. So which of the favors of your Lord will you two deny? [al-Raḥmān: 46–47]. He—Exalted is He—bestowed that favor upon them, and had they not attained it, He would not have mentioned it or counted it among His blessings upon them. This alone is an independent and sufficient proof in the matter, and God knows best.
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