وَإِذ قُلنا لِلمَلائِكَةِ اسجُدوا لِآدَمَ فَسَجَدوا إِلّا إِبليسَ كانَ مِنَ الجِنِّ فَفَسَقَ عَن أَمرِ رَبِّهِ ۗ أَفَتَتَّخِذونَهُ وَذُرِّيَّتَهُ أَولِياءَ مِن دوني وَهُم لَكُم عَدُوٌّ ۚ بِئسَ لِلظّالِمينَ بَدَلًا

When We said to the angels: ‘Prostrate before Adam,’ they prostrated, but not Iblis. He was one of the jinn, so he transgressed against his Lord’s command. Will you then take him and his offspring for guardians in My stead, though they are your enemies? How evil a substitute for the wrongdoers!

EXEGESIS

Based on the view that Iblis was not an angel, the illā (but) in, they prostrated, but not Iblis is a particle for what is called istithnāʾ munqaṭiʿ (disconnected exception), that is an exception wholly different in kind from the general term, such as in the verse, they do not have any knowledge of that beyond (illā) following conjectures (4:157),^{‎[1]Tibyan, 1/151; Muhit, 7/189.} or like saying: ‘All these political parties are corrupt, except Imam al-Mahdī (a), he will be a just leader’. Certainly Imam al-Mahdī (a) is not a political party, however he is mentioned here because of his connection to the issue of leadership and social organisation. Since Iblis was residing with the angels to whom the order to prostrate came, he was included in the command, even though he was not an angel.

Iblīs (Iblis): Rāghib relates that some have claimed iblīs to come from the word iblās, meaning ‘sorrow which emanates from extreme desperation’ the verb of which is ablasa, such as in the verse, And when the hour sets in, the guilty will despair (yublisu) (30:12).^{‎[2]Raghib, p. 143; he seems doubtful of the veracity of this claim though.} This is unlikely since the word should be of non-Arabic origin.^{‎[3]Tabrisi, 1/188; Zamakhshari, 3/23; Tantawi, 8/533.} It probably originates from the Greek word diabolos, meaning ‘the accuser’.^{‎[4]Arthur Jeffries, Foreign Vocabulary of the Quran (Leiden: Brill, 2007), pp. 47-48.}  

It has been attributed to Ibn Abbas that the original name of Iblis was ʿAzāzīl (Azazel), and that he was an outcast angel.^{‎[5]Tabari, 15/169; Thalabi, 1/181, 6/176; Baghawi, 1/104; Qurtubi, 1/294. Thaʿlabī claims the name is Syriac in origin and that in Arabic it is Ḥarith or Ḥarth, as does Baghawī, who adds that he changed his name to Iblīs after he was outcast.} This may have crept into Islamic literature from Biblical and Rabbinical sources. Azazel was originally the name of the scapegoat sent in atonement out to the desert, later on used as a name for Satan.^{‎[6]‘He is to cast lots for the two goats – one lot for the Lord and the other for the scapegoat (ʿazāʾzēl). Aaron shall bring the goat whose lot falls to the Lord and sacrifice it for a sin offering. But the goat chosen by lot as the scapegoat shall be presented alive before the Lord to be used for making atonement by sending it into the wilderness as a scapegoat.’ (Leviticus 16:8-10). According to Ibn Ezra, Azazel is the name of the mountain from which the goat is pushed down. It is a combination of az and el, meaning ‘mighty mountain’ (Ibn Ezra on Leviticus 16:8. Accessed at: https://www.sefaria.org/Ibn_Ezra_on_Leviticus.16.8.1?ven=Ibn_Ezra%27s_commentary_on_the_Pentateuch,_tran._and_annot._by_H._Norman_Strickman_and_Arthur_M._Silver._Menorah_Pub.,_1988-2004&lang=bi). It could also be mentioned here that the name Adam is said to come from the Hebrew adamah, meaning earth, from which he was created (Tantawi, 8/533). See also Genesis 2:7, ‘Then the Lord God formed man from the dust of the ground (adamah) and breathed into his nostrils the breath of life, and man became a living being.’}

Jinn is derived from janna and ijtinān, meaning to hide, cover, or shield. A foetus is called janīn because it is veiled from sight. One who is insane is called majnūn because his intellect is hidden or veiled. A garden with dense trees is called jannah because it covers the earth, shielding it from sun rays and whatever is outside itself. The jinn are sentient and subtle beings, called such because they are hidden from man’s sight.

Fasaqa ʿan (he transgressed against) comes from fisq, which originally means to leave or go out into that which is harmful. The root meaning of fisq (pl. fusūq), commonly transgression, comes from the outgrowth of the date from its skin^{‎[7]Lisan, f-s-q; Raghib, f-s-q.} and is used with the figurative meaning of any kind of crossing of limits and exiting of boundaries, be it natural, rational, or religious.^{‎[8]Tahqiq, under f-s-q.} It is said to originally refer to the camel who strays from the path.^{‎[9]Tabari, 15/170.} Fasaqat al-faʾrah means the mouse left its hole, venturing out into danger. In this verse it means that Iblis abandoned obedience to his Lord, venturing out into disobedience and the unavoidable danger inherent in it.^{‎[10]Tibyan, 7/57; Tabari, 15/170.}

Amr means any event (shaʾn), or a command and order. It is a general word that can be used for any action or speech.^{‎[11]Raghib, p. 88.} Here it means that Iblis abandoned the obedience of God’s command.

Different meanings have been also suggested for fasaqa ʿan amri rabbih (translated here as he transgressed against his Lord’s command). Some have understood this to mean that Iblis became a fāsiq by the command of his Lord, meaning that if it was not for God’s command to prostrate – which he then disobeyed – he would not have become a transgressor (fāsiq).^{‎[12]Zamakhshari, 2/727; Razi, 21/472; Qurtubi, 10/420. This opinion is attributed to Sībawayh.}

It is also proposed that amr here might mean by the will of God, i.e. fasaqa bi-amri rabbih (he went astray by the will of God).^{‎[13]Muhit, 7/190.} This would be similar to the usage of amr later in the surah, I did not do that out of my own accord (ʿan amrī) (verse 82).

The first meaning of abandoning obedience is far more appropriate though.

Awliyāʾ (guardians) relates to wilāyah as discussed in verse 44.

EXPOSITION

The story of the prostration of the angels to Prophet Adam (a) and the refusal of Iblis to do so is one that is repeated often in the Quran. Each time it is intended for the reader to draw a different lesson from it.^{‎[14]Tibyan, 7/56; Tabrisi, 6/734; Razi, 21/472; Nemuneh, 12/461.}

The previous verse ended with the declaration and your Lord does not wrong (yaẓlimu) anyone. The next ten verses, before the story of Prophet Moses (a) is begun, are a ‘true account’ given by God about what is actual wrongdoing (ẓulm). Ẓulm is hence a subtheme for this section. It begins by reminding of the prime oppressor and rebel Iblis, who attempts to fool others into following his damned path.

One of the main causes of his going astray was his pride that made him think he knew the truth better than everyone else, even God. This refusal to accept the truth from God is naturally directly related to the surah’s main theme and God warns that those people who wish to argue with Him and do not accept His truth are no different to Iblis. Reading the next ten verses we shall notice this coming up repeatedly. Only ignorance would allow one to willingly commit self-harm, which is what ẓulm at its core is. So when they are ultimately requited for what they do, it is not God who wrongs them – and your Lord does not wrong anyone (verse 49) – but they have done it to themselves.

It is limited knowledge and lack of perception that allows one to undertake such folly. This point is meant to be pondered upon in the light of the surah’s main theme.

When We said to the angels: the plural We is used here to indicate the glory and high station of God.

Prostrate before Adam: some have said this was a prostration of greeting, or honour, or that they made Prophet Adam (a) their qibla.^{‎[15]Alusi, 8/277; Tantawi, 8/533. In the English translation, before attempts to reflect this. However in Arabic it is li, meaning ‘for’ or ‘to’.} In any case, prostration to Prophet Adam (a) is not intended as worshipping him, but rather as a sign of his superiority. For more on the refusal of Iblis to prostrate and on him being a jinn, see the commentary on 2:34.

They prostrated, but not Iblis: it was his pride and jealousy that prevented him from prostrating to Prophet Adam (a). The angels on the other hand all obeyed the command of God. It is only because of his high station and closeness that Iblis was included in the command to prostrate.^{‎[16]Nemuneh, 15/462; Furqan, 18/116-117. Ṣādiqī Tehrānī also suggests that it is possible there was a second command directed specifically to Iblis, when I commanded you (7:12).} He was included in the supernal elite and possibly it was only they who were commanded by God to prostrate to Prophet Adam (a) (38:69). It seems that not all angels were commanded to prostrate, but rather only this specific group, and Iblis was included in that command because he was part of the group, being the only one of them who disobeyed.

He was one of the jinn: it has been argued that as the Quran says the command to prostrate to Prophet Adam (a) was directed at the angels (When We said to the angels) and Iblis is included in this command, therefore this is indication that he was an angel.^{‎[17]Tabari, 15/170. This opinion is attributed to Ibn Abbas.} The apparent purport of this verse is to clarify that misunderstanding by declaring that Iblis was not an angel but a jinn.^{‎[18]See Muhit, 7/189; Alusi, 8/276-277; Tantawi, 8/533; Nemuneh, 12/461-462; Furqan, 18/115.} In fact, this verse is the primary evidence for that, and it seems the sole purpose of the mention here is for this purpose. It could be said that it is as if someone has asked why did Iblis not prostrate with the rest of the angels, and the answer would be because he was a jinn, who could disobey.^{‎[19]Zamakhshari, 2/727; Alusi, 8/276.} In this sense, so in so he transgressed is to indicate causation, as if to say: Iblis did not prostrate with the angels as he was a jinn and capable of disobeying God’s command. For more on this see the Topical Article: Was Iblis an Angel?

So he transgressed against his Lord’s command: transgression, or leaving God’s command, should be understood in the context of God’s guardianship (wilāyah). It is deliberate in conveying the danger inherent in leaving the authority of God (as opposed to for example saying ‘he disobeyed the command of God’). The price of disobeying God is that by doing so one can take themselves out of His guardianship and all the innumerable blessings that it entails. The reality is that disobedience of God is first and foremost putting oneself in harm’s way. As the previous verses told us, the consequences of actions are real. Any disobedience of God, small or big, will come back to harm the doer. Seeing as this and the several next verses are meant to give us the ‘true account’ of ẓulm, its truest form is the oppression one does to themselves when sinning.

Will you then take him and his offspring: it has been said that Iblis is the father of jinns, like Adam (a) was the father of mankind.^{‎[20]Tabari, 15/171; Baghawi, 3/198.} Some have said that he was the first jinn, while others have argued that there were jinn before him however they all passed away and all the jinn today are the offspring of Iblis.^{‎[21]Alusi, 8/277.} Such claims require evidence.

Some have said that perhaps offspring is mentioned here to further emphasise that he was not an angel, but a jinn who could reproduce.^{‎[22]Razi, 21/472, considers this to be the strongest proof that Iblis was in fact a jinn.} However, those who opine that Iblis was an angel argue that offspring may have been used here in a figurative sense, to mean those who follow him.^{‎[23]Qurtubi, 10/420.} Ālūsī claims that it may be a combination of both literal and figurative, including both his offspring and his followers.^{‎[24]Alusi, 8/279.}

In any case, the warning is to avoid Iblis and his ilk, anyone who like him calls upon a person to disobey God and to choose the path of wrongdoing.

For guardians in My stead: guardians here is generally understood to mean the guardianship of obedience as we mentioned earlier, meaning that they obey that which Iblis and his followers command them to do rather than obeying the commands of God, exchanging good for evil and righteousness for sin. Another possibility is that guardianship here refers to sovereignty (al-mulk wa al-tadbīr); meaning that they worship the jinn and idols thinking that they are somehow divine and worthy of being worshipped.^{‎[25]Mizan, 13/326.}

This can also be considered a lesson not to take unrepentant sinners (fāsiqīn) as close friends (awliyāʾ).^{‎[26]Qaraati, 5/184.}

Though they are your enemies: an enemy is one who seeks to destroy you and do you harm. How foolish is a person who takes as a guardian one who seeks to do him harm! In this sense the question is definitely a rhetorical one and serves as a reminder, as no sane person would wish to do such a thing.^{‎[27]See Tabrisi, 6/734.} The harm these enemies wish to inflict is misguidance, Satan is indeed your enemy, so treat him as an enemy. He only invites his confederates so that they may be among the inmates of the blaze (35:6).

How evil a substitute for the wrongdoers: as we said, wrongdoing is self-harm, the evil of which is first and foremost for the wrongdoers themselves.

Substitute could here be referring to substituting the obedience of God for the obedience of the devils.^{‎[28]Tabrisi, 6/734.} More likely though, here it is referring to guardianship in its wider sense that encompasses entering into servitude, influence, obedience, love, and closeness.

Substitute also conveys an important aspect of tawḥīd (unity of God). No one can replace the worship and wilāyah of God. This is further emphasised by the usage of the expressions in My stead (as opposed to ‘in Our stead’) and His Lord’s command (rather than ‘Our command’), even though the verse started with the declaration When We said.^{‎[29]Mizan, 13/453.}

INSIGHTS FROM HADITH

1. From Imam al-Riḍā (a), after he had praised the angels he said: ‘We take refuge with God from such things! Certainly the angels are error-free (maʿṣūm) and protected from disbelief and vile things by the blessing of God, the exalted.’ He then quoted some verses of the Quran with regards to that and compared them to the prophets and Imams. He was then asked: ‘Based on this, was Iblis also not an angel?’ He replied: ‘No, rather he was a jinn. Have you not heard God, the exalted, say: When We said to the angels: ‘Prostrate before Adam,’ they prostrated, but not Iblis. He was one of the jinn? God – mighty and glorious – has informed us that he was from the jinn. It is about him that God has said: And We created the jinn earlier out of a piercing fire [15:27].’^{‎[30]Uyun, 1/244; Ihtijaj, 2/266; Nur, 3/267.}
2. From Dāwūd ibn Farqad, that Imam al-Ṣādiq (a) said: ‘The angels used to consider Iblis one of their own. God however knew that he was not with them, so He exposed the bigotry and hatred that was in his heart, until he declared: ‘I am better than him,’ he said. ‘You created me from fire and You created him from clay’ [7:12].’^{‎[31]Kafi, 2/308; Wasail, 15/372, h. 20776; Nur, 3/267.}
3. From Jamīl ibn Darrāj, that he asked Imam al-Ṣādiq (a) if Iblis was an angel and whether he was responsible for some part of heavenly affairs, to which he replied: ‘He was not from the angels nor was he responsible for some part of heavenly affairs. He was a jinn who was with the angels. The angels used to consider him one of them, however God knew he did not belong with them, so when he was ordered to prostrate he did what he did.’^{‎[32]Ayyashi, 2/328.}

Note: These narrations, while somewhat self-explanatory, are referring to debates and opinions which were present at the time and are discussed further in the following section.

REVIEW OF TAFSĪR LITERATURE

Regarding the statement Will you then take him and his offspring for guardians in My stead, some have said this is referring to the practice of some Arabs as spoken of in verse 72:6 quoted earlier. Or, for example, when one of them might enter into a valley and say ‘I seek refuge with the mighty one of this valley’,^{‎[33]See Qurtubi, 11/1; Mizan, 20/41.} thinking that the jinn (or what in English would be called spirit) of that place would then not harm him or would even protect him.

There has been a lot of debate about whether or not Iblis was an angel or a jinn. Ṭūsī favours the opinion that Iblis was an angel, and when he disobeyed God he became a devil (shayṭān). He also asserts that there is no good evidence that the angels cannot marry or procreate. Some have pointed out that the angels act as messengers of God, maker of the angels [His] messengers (35:1), and as such they should be error-free. Ṭūsī says this is only for some angels, as per Allah chooses messengers from angels and from mankind (22:75), which indicates only some have this role.^{‎[34]Tibyan, 7/56.} In his commentary of verse 2:34, Ṭūsī argues that it is only certain groups of angels that are infallible. The guardians of hell (zabāniyah) are one such sinless group who are incapable of disobeying God. He argues that this does not apply to all the angels.^{‎[35]Tibyan, 1/151-152.}

Thus, jinn has been understood by some to be used in this verse in its original meaning of one who is hidden. In other words, Iblis was an angel, and angels are creatures which are hidden from sight.^{‎[36]Tibyan, 7/56; Tabari, 15/169.} Per this view jinn should not mean the genus of the species, but rather it is a general adjective. However, in this case it would make little sense why mentioning such a description of him here should be relevant.

Another opinion claims that Iblis was from a tribe of angels called jinn. Some have claimed that the verses, And they have set up a kinship between Him and the jinn (37:158), and, They make the jinn partners of Allah (6:100) refer to this tribe of angels called jinn.^{‎[37]Razi, 21/472.}

Ṭabarī reports from Qatādah that Iblis was an angel, given charge of the worldly sphere (samāʾ al-dunyā). Due to the high station granted to him he became proud. God knew this pride was hidden in him and planned to bring it out. He claims this is the meaning of the verse, I know whatever you disclose and whatever you were concealing (2:33).^{‎[38]Tabari, 15/170; Thalabi, 6/176; Alusi, 8/277.}

Some have even claimed that Iblis was an angel that was metamorphosed into a jinn as a punishment.^{‎[39]Razi, 21/472. Through this the proponents of him being an angel also try to explain why he had children, as he then became a jinn and could reproduce like them (Alusi, 8/279).}

Another theory claims that the name is related to his place of residence. According to this opinion, Iblis was living in jannah (paradise) and he was of the dwellers of paradise, so it is like saying someone is British or Muscovite.^{‎[40]Tibyan, 7/56. See also Tabari, 15/169; Thalabi, 6/176-177. This opinion has been attributed to Ibn Abbas.} This opinion is very farfetched. Not only is the claim that Iblis was in paradise problematic, but for this to make any sense the expression should be kāna min al-jannah, not kāna min al-jinn. Jinn is never used to refer to the people of paradise.^{‎[41]Another opinion attributed to Ibn Abbas claims that he was called so because he was the appointed guardian of heaven. This is seemingly contradicted by another opinion that claims he was the leader of the angels of the earthly sphere. See Tabari, 15/169.}

As for the claims that Iblis had four (or more) children named Thibr, Dāsim, Zalnabūr, and al-Aʿwar, and each was responsible for certain functions; or that God promised that each time an offspring was born to Adam (a) He would grant one to Iblis as well; and that each person has their own personal devil descended from Iblis; or that Iblis married and had a wedding; or that he reproduces asexually by laying eggs;^{‎[42]Tabari, 15/171; Thalabi, 6/176; Baghawi, 3/198; Qurtubi, 10/420-421; Alusi, 8/278-279. Thaʿlabī and Baghawī each supplies even more names and functions than these four. Baghawī reports several narrations attributed to the Prophet in this regard as well. It is interesting to note that while earlier exegetes attribute these opinions to tābiʿī (follower) scholars, later ones like Baghawī attribute them to the Prophet (although Suyuti, 4/227-228, only supplies the opinions of tābiʿī scholars in his commentary on this verse). Qurṭubī says that the only authentic report in this regard that he has come across is the one in Muslim that says the devil appointed over those who pray is called Khanzab (Muslim, 7/21; Ahmad, 4/216). Ālūsī is also dubious of their authenticity. Ṭanṭāwī discards all reports about the reproduction of Iblis as inauthentic (Tantawi, 8/535).} these are not claims that should be taken seriously.

In conclusion, as can be seen there are many theories surrounding Iblis, most of which are purely speculative and fictional. As for the claim that he was an angel, this is contrary to the apparent meaning of the verse, as well as the apparent meaning of many other verses that explicitly state the angels are error-free. As such it requires arduous interpretations of many verses of the Quran to justify the claim that Iblis was an angel, which is unnecessary, as there is the simpler and more obvious explanation that he was a jinn. This is also in line with the verses of the Quran that state Iblis was created from fire (7:12, 38:76), just like the jinn (55:15, 15:27).

INSIGHTS FROM OTHER TRADITIONS

1. And again, when He brings the firstborn into the world, He says: “Let all the angels of God worship Him.” Of the angels He says: “He makes His angels spirits, and His servants a flame of fire.”^{‎[43]Hebrews 1:6-7.}
2. And no wonder, for even Satan disguises himself as an angel of light.^{‎[44]2 Corinthians 11:14.}
3. Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.^{‎[45]1 Peter 5:8.}
4. Submit yourselves therefore to God. Resist the devil, and he will flee from you.^{‎[46]1 James 4:7.}
5. And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world – he was thrown down to the earth, and his angels were thrown down with him.^{‎[47]Revelation 12:9.}
6. Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.’^{‎[48]Matthew 25:41.}
7. Then Jesus said to him, “Be gone, Satan! For it is written, “‘You shall worship the Lord your God and him only shall you serve.’”^{‎[49]Matthew 4:10.}

[1] Tibyan, 1/151; Muhit, 7/189.
[2] Raghib, p. 143; he seems doubtful of the veracity of this claim though.
[3] Tabrisi, 1/188; Zamakhshari, 3/23; Tantawi, 8/533.
[4] Arthur Jeffries, Foreign Vocabulary of the Quran (Leiden: Brill, 2007), pp. 47-48.
[5] Tabari, 15/169; Thalabi, 1/181, 6/176; Baghawi, 1/104; Qurtubi, 1/294. Thaʿlabī claims the name is Syriac in origin and that in Arabic it is Ḥarith or Ḥarth, as does Baghawī, who adds that he changed his name to Iblīs after he was outcast.
[6] ‘He is to cast lots for the two goats – one lot for the Lord and the other for the scapegoat (ʿazāʾzēl). Aaron shall bring the goat whose lot falls to the Lord and sacrifice it for a sin offering. But the goat chosen by lot as the scapegoat shall be presented alive before the Lord to be used for making atonement by sending it into the wilderness as a scapegoat.’ (Leviticus 16:8-10). According to Ibn Ezra, Azazel is the name of the mountain from which the goat is pushed down. It is a combination of az and el, meaning ‘mighty mountain’ (Ibn Ezra on Leviticus 16:8. Accessed at: https://www.sefaria.org/Ibn_Ezra_on_Leviticus.16.8.1?ven=Ibn_Ezra%27s_commentary_on_the_Pentateuch,_tran._and_annot._by_H._Norman_Strickman_and_Arthur_M._Silver._Menorah_Pub.,_1988-2004&lang=bi). It could also be mentioned here that the name Adam is said to come from the Hebrew adamah, meaning earth, from which he was created (Tantawi, 8/533). See also Genesis 2:7, ‘Then the Lord God formed man from the dust of the ground (adamah) and breathed into his nostrils the breath of life, and man became a living being.’
[7] Lisan, f-s-q; Raghib, f-s-q.
[8] Tahqiq, under f-s-q.
[9] Tabari, 15/170.
[10] Tibyan, 7/57; Tabari, 15/170.
[11] Raghib, p. 88.
[12] Zamakhshari, 2/727; Razi, 21/472; Qurtubi, 10/420. This opinion is attributed to Sībawayh.
[13] Muhit, 7/190.
[14] Tibyan, 7/56; Tabrisi, 6/734; Razi, 21/472; Nemuneh, 12/461.
[15] Alusi, 8/277; Tantawi, 8/533. In the English translation, before attempts to reflect this. However in Arabic it is li, meaning ‘for’ or ‘to’.
[16] Nemuneh, 15/462; Furqan, 18/116-117. Ṣādiqī Tehrānī also suggests that it is possible there was a second command directed specifically to Iblis, when I commanded you (7:12).
[17] Tabari, 15/170. This opinion is attributed to Ibn Abbas.
[18] See Muhit, 7/189; Alusi, 8/276-277; Tantawi, 8/533; Nemuneh, 12/461-462; Furqan, 18/115.
[19] Zamakhshari, 2/727; Alusi, 8/276.
[20] Tabari, 15/171; Baghawi, 3/198.
[21] Alusi, 8/277.
[22] Razi, 21/472, considers this to be the strongest proof that Iblis was in fact a jinn.
[23] Qurtubi, 10/420.
[24] Alusi, 8/279.
[25] Mizan, 13/326.
[26] Qaraati, 5/184.
[27] See Tabrisi, 6/734.
[28] Tabrisi, 6/734.
[29] Mizan, 13/453.
[30] Uyun, 1/244; Ihtijaj, 2/266; Nur, 3/267.
[31] Kafi, 2/308; Wasail, 15/372, h. 20776; Nur, 3/267.
[32] Ayyashi, 2/328.
[33] See Qurtubi, 11/1; Mizan, 20/41.
[34] Tibyan, 7/56.
[35] Tibyan, 1/151-152.
[36] Tibyan, 7/56; Tabari, 15/169.
[37] Razi, 21/472.
[38] Tabari, 15/170; Thalabi, 6/176; Alusi, 8/277.
[39] Razi, 21/472. Through this the proponents of him being an angel also try to explain why he had children, as he then became a jinn and could reproduce like them (Alusi, 8/279).
[40] Tibyan, 7/56. See also Tabari, 15/169; Thalabi, 6/176-177. This opinion has been attributed to Ibn Abbas.
[41] Another opinion attributed to Ibn Abbas claims that he was called so because he was the appointed guardian of heaven. This is seemingly contradicted by another opinion that claims he was the leader of the angels of the earthly sphere. See Tabari, 15/169.
[42] Tabari, 15/171; Thalabi, 6/176; Baghawi, 3/198; Qurtubi, 10/420-421; Alusi, 8/278-279. Thaʿlabī and Baghawī each supplies even more names and functions than these four. Baghawī reports several narrations attributed to the Prophet in this regard as well. It is interesting to note that while earlier exegetes attribute these opinions to tābiʿī (follower) scholars, later ones like Baghawī attribute them to the Prophet (although Suyuti, 4/227-228, only supplies the opinions of tābiʿī scholars in his commentary on this verse). Qurṭubī says that the only authentic report in this regard that he has come across is the one in Muslim that says the devil appointed over those who pray is called Khanzab (Muslim, 7/21; Ahmad, 4/216). Ālūsī is also dubious of their authenticity. Ṭanṭāwī discards all reports about the reproduction of Iblis as inauthentic (Tantawi, 8/535).
[43] Hebrews 1:6-7.
[44] 2 Corinthians 11:14.
[45] 1 Peter 5:8.
[46] 1 James 4:7.
[47] Revelation 12:9.
[48] Matthew 25:41.
[49] Matthew 4:10.