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The Modern English word devil derives from the Middle English devel, from the Old English dofol, that in turn represents an early Germanic borrowing of the Latin diabolus. This in turn was borrowed from the Greek dibolos, "slanderer",[9] from diabllein, "to slander" from di, "across, through" and bllein, "to hurl", probably akin to the Sanskrit gurate, "he lifts up".[10]

In the Introduction to his book Satan: A Biography, Henry Ansgar Kelly discusses various considerations and meanings that he has encountered in using terms such as devil and Satan, etc. While not offering a general definition, he describes that in his book "whenever diabolos is used as the proper name of Satan", he signals it by using "small caps".[12]

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In the Bah Faith, a malevolent, superhuman entity such as a devil or satan is not believed to exist.[14] These terms do, however, appear in the Bah writings, where they are used as metaphors for the lower nature of man. Human beings are seen to have free will, and are thus able to turn towards God and develop spiritual qualities or turn away from God and become immersed in their self-centered desires. Individuals who follow the temptations of the self and do not develop spiritual virtues are often described in the Bah writings with the word satanic.[14] The Bah writings also state that the devil is a metaphor for the "insistent self" or "lower self" which is a self-serving inclination within each individual. Those who follow their lower nature are also described as followers of "the Evil One".[15][16]

In mainstream Christianity, the devil is usually referred to as Satan. This is because Christian beliefs in Satan are inspired directly by the dominant view of Second Temple Judaism (recorded in the Enochian books), as expressed/practiced by Jesus, and with some minor variations. Some modern Christians[who?] consider the devil to be an angel who, along with one-third of the angelic host (the demons), rebelled against God and has consequently been condemned to the Lake of Fire. He is described[attribution needed] as hating all humanity (or more accurately creation), opposing God, spreading lies and wreaking havoc on their souls.

In the Bible, the devil is identified with "the dragon" and "the old serpent" seen in the Book of Revelation,[21] as has "the prince of this world" in the Gospel of John;[22] and "the spirit that now worketh in the children of disobedience" in the Epistle to the Ephesians;[23] and "the god of this world" in 2 Corinthians 4:4.[24] He is also identified as the dragon in the Book of Revelation[25] and the tempter of the Gospels.[26]

The devil is sometimes called Lucifer, particularly when describing him as an angel before his fall.[citation needed] The name "Lucifer" (Latin for "bringer of light", Hebrew hll) is used in the KJV rendering for the "son of the dawn" (ben ar) in Isaiah 14:12, but modern translations use other locutions; the reference is to a Babylonian king.[27]

In the Book of Wisdom, the devil is represented as the one who brought death into the world.[29] The Second Book of Enoch contains references to a Watcher called Satanael,[30] describing him as the prince of the Grigori who was cast out of heaven[31] and an evil spirit who knew the difference between what was "righteous" and "sinful".[32]

John Arendzen (1909) in the Catholic Encyclopedia (1913) mentions that Eusebius accused Apelles, the 2nd-century AD Gnostic, of considering the Inspirer of Old Testament prophecies to be not a god, but an evil angel.[36] These writings commonly refer to the Creator of the material world as "a demiurgus"[35] to distinguish him from the One true God. Some texts, such as the Apocryphon of John and On the Origin of the World, not only demonized the Creator God but also called him by the name of the devil in some Jewish writings, Samael.[37]

In the 12th century in Europe the Cathars, who were rooted in Gnosticism, dealt with the problem of evil, and developed ideas of dualism and demonology. The Cathars were seen as a serious potential challenge to the Catholic church of the time. The Cathars split into two camps. The first is absolute dualism, which held that evil was completely separate from the good God, and that God and the devil each had power. The second camp is mitigated dualism, which considers Lucifer to be a son of God, and a brother to Christ. To explain this they used the parable of the prodigal son, with Christ as the good son, and Lucifer as the son that strayed into evilness. The Catholic Church responded to dualism in AD 1215 in the Fourth Lateran Council, saying that God created everything from nothing, and the devil was good when he was created, but he made himself bad by his own free will.[38][39] In the Gospel of the Secret Supper, Lucifer, just as in prior Gnostic systems, appears as a demiurge, who created the material world.[40]

In Islam, the principle of evil is expressed by two terms referring to the same entity:[41][42][43] Shaitan (meaning astray, distant or devil) and Iblis. Iblis is the proper name of the devil representing the characteristics of evil.[44] Iblis is mentioned in the Quranic narrative about the creation of humanity. When God created Adam, he ordered the angels to prostrate themselves before him. All did, but Iblis refused and claimed to be superior to Adam out of pride.[Quran 7:12] Therefore, pride but also envy became a sign of "unbelief" in Islam.[44] Thereafter Iblis was condemned to Hell, but God granted him a request to lead humanity astray,[45] knowing the righteous would resist Iblis' attempts to misguide them. In Islam, both good and evil are ultimately created by God. But since God's will is good, the evil in the world must be part of God's plan.[46] Actually, God allowed the devil to seduce humanity. Evil and suffering are regarded as a test or a chance to proof confidence in God.[46] Some philosophers and mystics emphasized Iblis himself as a role model of confidence in God, because God ordered the angels to prostrate themselves, Iblis was forced to choose between God's command and God's will (not to praise someone else than God). He successfully passed the test, yet his disobedience caused his punishment and therefore suffering. However, he stays patient and is rewarded in the end.[47]

Although Iblis is often compared to the devil in Christian theology, Islam rejects the idea that Satan is an opponent of God and the implied struggle between God and the devil.[clarification needed] Iblis might either be regarded as the most monotheistic or the greatest sinner, but remains only a creature of God. Iblis did not become an unbeliever due to his disobedience, but because of attributing injustice to God; that is, by asserting that the command to prostrate himself before Adam was inappropriate.[49] There is no sign of angelic revolt in the Quran and no mention of Iblis trying to take God's throne[50][51] and Iblis's sin could be forgiven at anytime by God.[52] According to the Quran, Iblis's disobedience was due to his disdain for humanity, a narrative already occurring in early New Testament apocrypha.[53]

As in Christianity, Iblis was once a pious creature of God but later cast out of Heaven due to his pride. However, to maintain God's absolute sovereignty,[54] Islam matches the line taken by Irenaeus instead of the later Christian consensus that the devil did not rebel against God but against humanity.[55][42] Further, although Iblis is generally regarded as a real bodily entity,[56] he plays a less significant role as the personification of evil than in Christianity. Iblis is merely a tempter, notable for inciting humans into sin by whispering into humans minds (wasws), akin to the Jewish idea of the devil as yetzer hara.[57][58]

On the other hand, Shaitan refers unilaterally to forces of evil, including the devil Iblis, then he causes mischief.[59] Shaitan is also linked to humans psychological nature, appearing in dreams, causing anger or interrupting the mental preparation for prayer.[56] Furthermore, the term Shaitan also refers to beings, who follow the evil suggestions of Iblis. Furthermore, the principle of shaitan is in many ways a symbol of spiritual impurity, representing humans' own deficits, in contrast to a "true Muslim", who is free from anger, lust and other devilish desires.[60]

In Muslim culture, devils are believed to be hermaphrodite creatures created from hell-fire, with one male and one female thigh. By that, they procreate without another mate. It is generally believed that devils can harm the souls of humans through their whisperings. While whisperings tempt humans to sin, the devils might enter the hearth (qalb) of an individual. If the devils take over the soul of a person, this would render them aggressive or insane.[61] In extreme cases, the alterings of the soul are believed to have effect on the body, matching its spiritual qualities.[62]

In contrast to Occidental philosophy, the Sufi idea of seeing "Many as One", and considering the creation in its essence as the Absolute, leads to the idea of the dissolution of any dualism between the ego substance and the "external" substantial objects. The rebellion against God, mentioned in the Quran, takes place on the level of the psyche, that must be trained and disciplined for its union with the spirit that is pure. Since psyche drives the body, flesh is not the obstacle to humans but rather an unawareness that allows the impulsive forces to cause rebellion against God on the level of the psyche. Yet it is not a dualism between body, psyche and spirit, since the spirit embraces both psyche and corporeal aspects of humanity.[63] Since the world is held to be the mirror in which God's attributes are reflected, participation in worldly affairs is not necessarily seen as opposed to God.[57] The devil activates the selfish desires of the psyche, leading the human astray from the Divine.[64] Thus it is the I that is regarded as evil, and both Iblis and Pharao are present as symbols for uttering "I" in ones own behavior. Therefore it is recommended to use the term I as little as possible. It is only God who has the right to say "I", since it is only God who is self-subsistent. Uttering "I" is therefore a way to compare oneself to God, regarded as shirk.[65] e24fc04721