"موقع التفير الكبير". Altafsir.com Arabic: إذا علمت ذلك فاعلم أنهم اختلفوا في الملائكة المقول لهم، فقيل: كلهم لعموم اللفظ وعدم المخصص، فشمل المهيمين وغيرهم، وقيل: ملائكة الأرض بقرينة أن الكلام في خلافة الأرض، وقيل: إبليس ومن كان معه في محاربة الجن/ الذين أسكنوا الأرض دهراً طويلاً ففسدوا فبعث الله تعالى عليهم جنداً من الملائكة يقال لهم الجن أيضاً وهم خزان الجنة ـ اشتق لهم اسم منها ـ فطردوهم إلى شعوب الجبال والجزائر. والذي عليه السادة الصوفية قدس الله تعالى أسرارهم. English: If you understand this, then know that they differed regarding the angels to whom this was said. It was said: all of them, due to the generality of the wording and the absence of any specific exception, thus including the dominant angels and others. It was also said: the angels of the earth, based on the context of the discussion being about the stewardship of the earth. And it was said: Iblis and those with him in the war against the jinn, who inhabited the earth for a long time and caused corruption, so God Almighty sent against them an army of angels, also called jinn, who are the guardians of Paradise—their name is derived from it—and they drove them out to the mountain passes and islands. Retrieved 11 November 2025.
"موقع التفير الكبير". Altafsir.com Original: { كَانَ مِنَ ٱلْجِنّ } وأفادت تسبب فسقه عن كونه من الجن إذ شأنهم التمرد لكدورة مادتهم وخباثة ذاتهم والذي خبث لا يخرج إلا نكداً وإن كان منهم من أطاع وآمن Translation: "He was one of the jinn" and it indicates that his immorality was caused by the fact that he was one of the jinn, as they rebelled because of their substance and their own malice, which is malice that only comes out of malice, even if there are some of them who obey and believe. Retrieved 11 November 2025.
"موقع التفير الكبير". Altafsir.com Original:كان الغالب فيهم العصمة على العكس منا - وفي «عقيدة أبـي المعين النسفي» ما يؤيد ذلك، وإما لأن إبليس سلبه الله تعالى الصفات الملكية وألبسه ثياب الصفات الشيطانية فعصى عند ذلك والملك ما دام ملكاً لا يعصي: English: The fact that angels do not act arrogantly—and he did act arrogantly—does not matter, either because some angels are not infallible—although infallibility is the norm among them, unlike us—and there is support for this in “Abu al-Mu’in al-Nasafi’s Creed”—or because God Almighty stripped Iblis of his angelic attributes and clothed him in the garments of satanic attributes, so he disobeyed at that time, and an angel, as long as he is an angel, does not disobey. Retrieved 11 November 2025.
"موقع التفير الكبير". Altafsir.com Original: إلا أن الملائكة العلويين خلقوا منه عليه الصلاة والسلام من حيث الجمال، وإبليس من حيث الجلال، ويؤل هذا بالآخرة إلى أن إبليس مظهر جلال الله سبحانه وتعالى، ولهذا كان منه ما كان ولم يجزع ولم يندم ولم يطلب المغفرة لعلمه أن الله تعالى يفعل ما يريده وأن ما يريده سبحانه هو الذي/ تقتضيه الحقائق، فلا سبيل إلى تغييرها وتبديلها. Translation: However, the celestial angels, peace and blessings be upon them, are created in terms of beauty, and Iblis in terms of majesty. This leads to the conclusion that Iblis is a manifestation of the majesty of God Almighty. This is why he did what he did, and he did not despair, nor regret, nor ask for forgiveness, because he knew that God Almighty does what He wills, and what He wills is what the realities require, so there is no way to change or alter them. Retrieved 11 November 2025.
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Pagels, Elaine (1994). "The Social History of Satan, Part II: Satan in the New Testament Gospels". Journal of the American Academy of Religion. 62 (1): 17–58. doi:10.1093/jaarel/LXII.1.17. JSTOR1465555.
Conybeare, F. C. (1896). "The Demonology of the New Testament. I". The Jewish Quarterly Review. 8 (4): 576–608. doi:10.2307/1450195. JSTOR1450195.
Ramelli, Ilaria L. E. (2012). "Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of 'Hypostasis'". The Harvard Theological Review. 105 (3): 302–350. doi:10.1017/S0017816012000120. JSTOR23327679. S2CID170203381.
Waite, Gary K. (1995). "'Man is a Devil to Himself': David Joris and the Rise of a Sceptical Tradition towards the Devil in the Early Modern Netherlands, 1540–1600". Nederlands Archief voor Kerkgeschiedenis. 75 (1): 1–30. doi:10.1163/002820395X00010. JSTOR24009006. ProQuest1301893880.
Waite, Gary K. (1995). "'Man is a Devil to Himself': David Joris and the Rise of a Sceptical Tradition towards the Devil in the Early Modern Netherlands, 1540–1600". Nederlands Archief voor Kerkgeschiedenis. 75 (1): 1–30. doi:10.1163/002820395X00010. JSTOR24009006. ProQuest1301893880.
Ramelli, Ilaria L. E. (2012). "Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of 'Hypostasis'". The Harvard Theological Review. 105 (3): 302–350. doi:10.1017/S0017816012000120. JSTOR23327679. S2CID170203381.
Kelly 2004, p.17. Kelly, Henry Ansgar (2004). The Devil, demonology, and witchcraft: the development of Christian beliefs in evil spirits. Wipf and Stock Publishers. ISBN978-1-59244-531-8. OCLC56727898.
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worldcat.org
Bonnetain, Yvonne S (2015). Loki: Beweger der Geschichten [Loki: Movers of the stories] (in German). Roter Drache. ISBN978-3-939459-68-2. OCLC935942344. p. 267
