Appearance
Iblis and his Function
Iblis, as presented in the Qur’an and expounded by ʿAllāmah Ṭabāṭabāʾī, serves a deeply significant function within the divine order of existence. Far from being a mere adversary, Iblis occupies a central role in the spiritual development and moral testing of human beings. His presence introduces a dynamic tension in the human journey, where faith, resolve, and the pursuit of truth are constantly challenged, allowing the soul to strive for a state of perfection. Iblis is not simply an external force of evil but an entity whose existence and actions reveal the hidden dimensions of human free will, moral accountability, and divine wisdom.
The Qur’an portrays Iblis as a unique figure within creation, distinct from the angels despite his initial position among them. When commanded to prostrate to Adam, Iblis refused, a rebellion born of pride and self-perceived superiority. While the angels are bound by inherent obedience to God, Iblis’s free will allowed him to defy the command, marking him as a symbol of rejection and arrogance. Yet, this act of rebellion—though an expression of disobedience—was permitted within the divine scheme, serving as a catalyst for a larger purpose: the moral testing of humankind. By refusing to bow, Iblis declared his enmity toward humanity and vowed to mislead them: “I will lie in wait for them on Your straight path. Then I will come at them from their front and from their rear, and from their right and their left” ().
ʿAllāmah explains that Iblis’s declaration reveals the nature of his influence. He does not possess direct control over human beings but operates through suggestions, whispers, and deception. His power lies in his ability to manipulate emotions, desires, and thoughts, subtly steering individuals toward sin or heedlessness.
Overall, the role of the person and the role of Satan in the cognitive process have a ṭūlī relationship (vertical, longitudinal, causal), meaning that they belong to two planes of existence, where one is a cause or means for the other. Hence, Satan’s involvement in this process is compatible with the involvement of the person, and the resulting act can be rightly attributed to both. Satan’s acts do not have an ʿarḍī relationship (horizontal, latitudinal, parallel) with our acts, meaning that he does not operate at the same plane as we do. If that were the case, then any act could either be attributed to us or to him, but not to both.
This indirect influence preserves the sanctity of human free will, ensuring that every moral choice remains the responsibility of the individual. The Qur’an affirms this limitation, quoting God’s words: “Indeed, as for My servants, you do not have any authority over them, except those who deviate and follow you” (). Iblis can propose but not impose; his success depends on the degree to which individuals willingly accept his allurements. For this reason, vigilance over one’s thoughts and intentions becomes crucial in countering his influence.
The function of Iblis, therefore, is not inherently negative but necessary for the realization of human potential. By creating an environment of moral struggle, Iblis allows individuals to demonstrate their sincerity, willpower, and devotion to God. Goodness cannot exist in its purest form without the presence of its opposite; light is only distinguishable when contrasted with darkness. ʿAllāmah emphasizes that Iblis’s role in tempting and misleading humanity gives shape to the concept of the straight path, making it visible by defining its boundaries. Without the presence of challenges or opposition, the merit of righteous action would be diminished, as virtue derives its significance from the effort exerted in achieving it.
The subtlety of Iblis’s influence lies in his ability to mask his suggestions as the individual’s own inclinations. He operates unseen, often blurring the lines between personal desires and external deception. God, in His wisdom, has concealed Iblis’s presence from human perception, compelling individuals to remain introspective and aware of their inner states. This concealment intensifies the responsibility placed upon the individual, who must carefully discern between sincere motives and misleading impulses. Such introspection cultivates spiritual vigilance, encouraging believers to anchor themselves in divine guidance as protection from Iblis’s schemes.
At the same time, Iblis’s existence raises important theological questions regarding the nature of evil and its place in creation. If God is all-good, why would He allow a being like Iblis to exist? ʿAllāmah addresses this by clarifying that evil, in the Qur’anic worldview, is not an independent force but a relative concept that arises from the interaction of created beings. While God’s creation is fundamentally good, evil emerges as a byproduct of human choice and the misuse of free will. Iblis serves as an agent within this framework, facilitating the moral differentiation between good and evil. His existence is not a flaw in divine creation but a manifestation of God’s justice and wisdom, allowing human beings the opportunity to rise above base desires and attain spiritual perfection.
The Qur’an further highlights the accountability of individuals in their relationship with Iblis. On the Day of Judgment, Iblis will declare to those who followed him: “I had no authority over you, except that I called you, and you responded to me. So do not blame me, but blame yourselves” (). This statement clarifies the centrality of free will in the human experience. Iblis’s role is limited to calling, enticing, and deceiving; it is human beings who decide whether to respond. Therefore, responsibility for one’s actions lies with the individual, not with Iblis. This reinforces the Qur’anic principle that each person is accountable for their choices, and Iblis can never serve as an excuse for moral failure.
ʿAllāmah also discusses the broader implications of Iblis’s influence, noting that he operates not only individually but collectively, through systems, structures, and agents who perpetuate falsehood and misguidance. The Qur’an speaks of Iblis’s “hosts” among both jinn and human beings, suggesting that his deception takes diverse forms. Whether through personal desires, societal influences, or external pressures, Iblis works to distract individuals from their spiritual purpose, creating illusions of permanence in a transient world. The test, however, lies in recognizing these falsehoods and anchoring oneself in the reality of divine truth.
The theological and moral dimensions of Iblis’s role ultimately reflect a divine wisdom that underlies all creation. His presence compels human beings to exercise their agency, refine their character, and deepen their reliance on God. By resisting Iblis’s whispers, individuals affirm their faith, strengthen their spiritual resolve, and progress on the path toward divine proximity. This struggle, far from being a mere conflict, becomes an opportunity for growth and self-purification, enabling the soul to attain its intended purpose.
In conclusion, ʿAllāmah Ṭabāṭabāʾī presents Iblis as an essential part of the divine plan, whose function lies in testing the sincerity and moral resolve of human beings. His influence, though pervasive, remains a challenge rather than an insurmountable force, as it is ultimately limited by the individual’s free will and reliance on God. Iblis’s existence introduces a necessary dialectic of good and evil, allowing human beings to actualize their potential through conscious choice and resistance. The struggle against his influence is not merely a battle against external forces but an internal journey toward self-awareness, moral clarity, and spiritual perfection. Through this lens, Iblis becomes a means by which the human soul is refined, elevated, and brought closer to its Creator.
The rejection of God’s command by Iblīs serves as a cautionary example of the dangers of reasoning by analogy (qiyās) in religious matters. As narrated by Imām Jaʿfar al-Ṣādiq from the Prophet, Iblīs justified his refusal to prostrate to Adam by claiming superiority: “I am better than him. You created me from fire and You created him from clay” (). Imām Jaʿfar further emphasized that whoever employs personal opinion and qiyās in religion will be coupled with Iblīs on the Day of Judgment, as they follow his erroneous methodology (Al-Durr al-manthūr, on the authority of Abū Nuʿaym’s al-Ḥulyah and al-Daylamī.). This tradition highlights the Qur’anic condemnation of prideful defiance and ungrounded reasoning in matters of faith. ↩︎
Imām al-Bāqir provides a detailed interpretation of Iblīs’s vow in verse , explaining the various ways Iblīs seeks to mislead humanity. He stated: “From their front: I will belittle the hereafter to them. From their rear: I will order them to accumulate wealth and neglect their obligatory dues, leaving their wealth for their children. From their right: I will ruin their religion by decorating errors and adorning doubts for them. From their left: I will promote pleasures and make lusts conquer their hearts.” This elucidation highlights the comprehensive and multifaceted nature of Iblīs’s attempts to divert humanity from the path of righteousness (Majmaʿ al-bayān). ↩︎
A vertical (ṭūlī) relationship can be compared to concentric circles, where a point can be inside both and rightly attributed to both of them. A horizontal (ʿarḍī) relationship can be compared to mutually exclusive circles, where there is no overlap between them. The distinction between vertical and horizontal relationships is key to understanding free will despite the deterministic system of causes and effect. In the case of God, the matter is more profound and subtle, because even the existence and acts of Satan are vertically tied to Him. This is the metaphysical solution. There is yet a mystical explanation, which lies in the idea of tajallī (manifestation, epiphany, divine expression). (Translator, Eng. Vol. 15) ↩︎
See also the next topic on “Iblis’s Role and Accountability.” ↩︎
On the Day of Judgment, Iblis will absolve himself of responsibility, declaring that he merely invited humans to sin and they accepted willingly. This reinforces the Qur’anic principle that human beings cannot shift blame for their failings onto external forces. Imām al-Sādiq (a.s.) remarked: “On that Day, Iblis will say, ‘I deceived you, but you chose to follow me. Blame yourselves, not me.’” (Al-Kāfī, Vol. 2) ↩︎
An essential characteristic of this world is its multiplicity, which inherently necessitates differences and contrasts. This multiplicity creates the framework for moral testing and differentiation between good and evil. Verse highlights the transient nature of this multiplicity, referring to a singular divine command—“and Our command is but one, like the twinkling of an eye”—that will bring this realm of multiplicity to its conclusion. This shift highlights the ultimate unity and simplicity of the divine order, contrasting with the complex and varied nature of the created world. ↩︎
Having a non-dualistic view of life will lead to transcending choice, having no preference, and going beyond good and evil. There is only a single whole, which is the reality, which manifests in different forms of good and bad, pleasant and unpleasant, obedience and disobedience. If we realize that these dichotomies are two sides of the same coin of creation and existence, that one is inseparable from the other because they are parts of the same whole, then we can make a breakthrough to mystical detachment and indifference, which is a foundation for spiritual liberation. This detachment is zuhd (disinterestedness) in its advanced level, where zuhd is not the opposite of materialism, but it is the opposite of duality and distinction. It is to transcend the opposites and behold their underlying oneness without any preference. (Translator, Eng. Vol. 15) ↩︎