This article responds to a previous study in the same journal by Jonathan Burke, who argues “that certain texts among the Apostolic Fathers corpus exhibit a significant marginalization of Satan and demons.” Burke regards this as evidence for “a first century demythological Christianity which survived well into the second century though only as a minority report.” This marginalising or demythologising phenomenon, he believes, is efficiently explained by “non-belief in Satan and demons” on the part of the authors of these works. In hell, nineteen angels of punishment (S 74:30), often referred to as black-garbed zabāniya, who are supervised by Mālik, the keeper of hell (S 43:77), are portrayed as having a similarly shocking, gargantuan appearance, so much so that they can clutch multitudes of the damned with their enormous claws in a single moment (Suyūṭī: 416 al-Majlisī: 8:453 Lange 2016a: 144–45). Another angel, Rūmān, not mentioned in the Qurʾān, visits the graves of the deceased accompanied by two monstrous black angels with canine teeth, long shaggy hair, voices like thunder, eyes like lightning, breath like strong wind (al-Ghazālī: 23–24, ET: 33–34 cf. Exod 12:23 2 Sam 24:16 Isa 37:36), called ʿIzrāʾīl/ʿAzrāʾīl in exegetical works, who is ascribed a monstrous demeanor, prodigious dimensions, and attributes (al-Qāḍī: 5.6–8, ET: 32–35 Günther: 321). The Qurʾān speaks of an “angel of death” (Arab. In a Shiʿi tradition, the role of the tamer is played by Muḥammad’s son-in-law ʿAlī, who seizes the monster’s reins and rear mounts the beast, while holding the keys to paradise and hell (al-Majlisī: 7:243 Lange 2016a: 127–8). The notion of a beastly monster is further reinforced by its name al-ḥuṭama (S 104:4–5), “the Insatiable” or “the Crusher.” Islamic tradition and qurʾānic exegesis further embellish the gruesome activities of the personification of evil (Suyūṭī: 68, 411, 149–52, 227 al-Majlisī: 7.95–6 8.464) which, however, is heroically reined in by the prophet Muḥammad (Suyūṭī: 68, 149–52, 227 al-Majlisī: 7.95–6). gēhinnōm) who is led in chains by the angels (Lange 2016b: 74–99). aḥādīth) engage in elaborate descriptions of the hell-monster Jahannam (a cognate of Heb.
4:5 5:3, in which hell is the belly of a dragon and in Ephrem’s Nisibene Hymns, 61:26, in which hell “groans” over the sinners). 56:8, in which the mouth of hell swallows sinners 3 Bar. In the Qurʾān, hell itself is personified: gifted with speech, it dialogues with God (S 50:30), summons “those who turned their backs and fled” (S 70:17), rages and roars (S 25:12), and is “nearly bursting with rage” (S 67:7–8 parallels in Judeo-Christian sources include 1 En. As the demonic “other,” these portentous symbols of chaos, evil, and death serve as warners, revealers, and explorers. The book also addresses the following -Are angels, demons, Satan, and Jinns material beings or energy beings? -When were they created and what is their life-span? -What do they eat and where do they live? -How many of them are there and why can we not see them? -How fast they travel and how far can they go up in the heaven? -What are their responsibilities and capabilities? -Can they acquire human and other forms? -What will be their fate or status in the Hereafter? -How many types of angels are there and what is their function? -What kind of benefits can we derive from the Jinns? -How far the myths (e.g.Awe-inspiring and terrifying, the supernatural landscape of the Islamic world is populated with mixed or composite shapeshifting monsters. It compares their capabilities with that of the humans and explores how and to what extent they can influence humans.
It predicts their physical and biological characteristics and discusses their intellectual and spiritual ability. The book using Quranic statements and our current scientific knowledge explains the origin of angels, demons, Satan, and Jinns. The first book of its kind on this subject for people who are interested in religious mysteries.
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