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 == Magic, Miracles, and the Supernatural in the Quran ==
-While miracles by definition are supposed to defy the laws of nature and scientific explanation, the examples of myths and legends briefly listed in this section illustrate the pre-scientific worldview with which the Quran was composed. Being a product of late antiquity, superstitious beliefs like jinn living among us, and black magic, form a sizeable part of the Qur'an, as well as the idea of God interacting and controlling everything, rather than scientific laws that therefore largely affect people at random. Even intimate things worshipping God, who is a corporeal anthropomorphic being literally sitting in the cosmos. While there are many more found in Islamic hadith and seerah (biographical) literature, this page lists the relevant Qur'anic statements.
+While miracles by definition are supposed to defy the laws of nature and scientific explanation, the examples of myths and legends briefly listed in this section illustrate the pre-scientific worldview with which the Quran was composed. Being a product of late antiquity, superstitious beliefs like jinn living among us and people using black magic form a sizeable part of the Qur'an As does the idea of God interacting with the universe, controlling everything, rather than scientific laws that leave a large element of randomness to how the world effects them. Even inanimate things worshipping God, who is a corporeal anthropomorphic being literally sitting on a throne in the cosmos. While there are many more examples found in Islamic literature such as hadith and seerah (biographical) material, this page lists the relevant Qur'anic statements.
 == Magic ==
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 {{Main|Jinn}}The Quran, Hadith and Sira all support the existence of supernatural, generally invisible creatures known as Jinn (جن‎ ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') living among us. In the [[Qur'an]], satan/devil(s) are also jinn ({{Quran|18|50}}), which like humans are sent prophets and have (''at least some, see [[Qur'an, Hadith and Scholars:Predestination]]'') free-will and will be judged accordingly alongside mankind ({{Quran|6|130}}). They can interact with us ({{Quran|6|128}}) and even possess humans ({{Quran|2|275}}) (which the main article elaborates on), and cause people to forget things ({{Quran|18|63}}). As well as create buildings/structures ({{Quran|34|12-13}}). There is no evidence that these exist.{{Quote|{{quran|72|1}}|Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.}}El-Zein (2009) notes the Qur’an mentions only three terms related to the species of jinn: the generic “jinn,” marid, and ‘ifrit. However, Arabic and Islamic literature provides extended descriptions of them as sub-types of jinn (and others not specifically mentioned in the Qur'an).<ref>El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 139). Syracuse University Press. Kindle Edition.</ref>{{Quote|El-Zein, Amira. <i>Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 142).</i> Syracuse University Press. Kindle Edition.|THE ‘IFRIT The term ‘ifrit is mentioned only once in the Qur’an, when the prophet king Solomon asked for the throne of the Queen of Sheba to be brought to him. One ‘ifrit from among the jinn consented to fulfill his request: “An ‘ifrit of the jinn said, ‘I will bring it to thee, before thou risest from thy place; I have strength for it and I am trusty” (Qur’an 27:39). The term ‘ifrit often presents a problem for the scholars trying to classify the jinn. Many commentators on the verse cited above maintain the word ‘ifrit is an adjective referring to a specific powerful jinni rather than a separate and distinct type among the jinn. Later the word came to describe any powerful and cunning man; in which case, it could refer to dark powers within the human psyche.<sup>17</sup><br> THE MARID In the Qur’an, the marid is an unruly force always striving to predict the future by means of astrological hearsay. The term marid is mentioned only once in the Qur’an in the following verse “We have adorned the lower heaven with the adornment of the stars and to preserve against every [rebel satan (shaytan marid)]; they listen not to the High Council, for they are pelted from every side” (Qur’an 37:7–8). This kind of jinn is mostly found in popular medieval literature, in particular in the stories of The Nights dealing with Solomon. Finally, as with the term ‘ifrit, the term marid could also be applied to humans. Used as an adjective, it denotes a rebellious man.<sup>18</sup>}}
 ==== Iblis/Satan/The Devil ====
-{{Main|Iblis (Satan)}}The Qur'an contains the well-known supernatural character of Satan (with a capital "S"), or "The Devil", (al-shayṭān); also called Iblīs, who tempts unbelievers into disobedience against god, furthering them in their sin, and generally causing evil on Earth.<ref name=":023">''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 451). Princeton University Press. Kindle Edition.</ref> Similar to later traditions on the book of Genesis (originally the serpent who tempts Eve to eat the fruit in the garden of Eden is not identified with Satan, only in the approximately 4 centuries preceding to the Common Era, known as the intertestamental period does this appear),<ref>Wray, T. J.; Mobley, Gregory. ''The Birth of Satan: Tracing the Devil's Biblical Roots (pp. 68-70, Chapters 5 & 6).'' St. Martin's Publishing Group. Kindle Edition.</ref> he originally lives in paradise. After refusing to obey God’s command to prostrate (sajada) himself to the newly created Adam, Iblīs is expelled from God’s retinue and subsequently retaliates against his nemesis Adam by persuading him and Eve to eat from the forbidden tree (e.g., Q 2:34–39, 7:11–25, and 20:115–124.<ref>''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 453). Princeton University Press. Kindle Edition.</ref>  {{Quran|2|34-39}}, {{Quran|7|11-25}} and {{Quran|20|115-124}}.
+{{Main|Iblis (Satan)}}The Qur'an contains the well-known supernatural character of Satan (with a capital "S"), or "The Devil", (al-shayṭān); also called Iblīs, who tempts unbelievers into disobedience against god, furthering them in their sin, and generally causing evil on Earth.<ref name=":023">''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 451). Princeton University Press. Kindle Edition.</ref> Similar to later traditions on the book of Genesis (originally the serpent who tempts Eve to eat the fruit in the garden of Eden is not identified with Satan, only in the approximately 4 centuries preceding to the Common Era, known as the intertestamental period does this appear),<ref>Wray, T. J.; Mobley, Gregory. ''The Birth of Satan: Tracing the Devil's Biblical Roots (pp. 68-70, Chapters 5 & 6).'' St. Martin's Publishing Group. Kindle Edition.</ref> he originally lives in paradise. After refusing to obey God’s command to prostrate (sajada) himself to the newly created Adam, Iblīs is expelled from God’s retinue and subsequently retaliates against his nemesis Adam by persuading him and Eve to eat from the forbidden tree (e.g. {{Quran|2|34-39}}, {{Quran|7|11-25}} and {{Quran|20|115-124}}).<ref>''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 453). Princeton University Press. Kindle Edition.</ref>
-There are however some differences with Christian-Judeo beliefs, such as him being an evil jinn rather than a 'fallen' angel. Along with him the term for satans/devils (al-shayāṭīn), “the devils”, which usually refer to evil jinn in the Qur'an.<ref name=":023" /> While this is a specific devil who takes on a more defined role in the Qur'an.
+There are however some differences with Christian-Judeo beliefs, such as him being an evil jinn rather than a 'fallen' angel. Along with him (Iblīs), the term for satans/devils (al-shayāṭīn), “the devils”, usually refer to evil jinn in the Qur'an.<ref name=":023" /> While Iblīs/al-shayṭān is a specific devil who takes on a more defined role in the Qur'an.
-This Iblīs is in line with late-antique beliefs, with the devil is in some sense to be envisaged as the chief of the evil demons.<ref name=":123">Ibid. Kindle Edition. pp. 459</ref> Sinai (2023) notes for example one verse mentions Iblīs’s “offspring” (dhurriyyah, Q 18:50),{{Quran|18|50}} raising the possibility that the descendants in question are to be identified with wicked demons, and Q 26:95 {{Quran|26|95}} speaks of the “hosts (junūd) of Iblīs” being cast into hell, especially since these hosts are mentioned in addition to “those who have gone astray” (al-ghāwūn) {{Quran|26|94}}Q29:94, who would seem to refer to human sinners, the “hosts of Iblīs” are probably to be understood as the latter’s demonic minions.<ref name=":123" />
+This Iblīs is in line with late-antique beliefs, with the devil is in some sense to be envisaged as the chief of the evil demons.<ref name=":123">Ibid. Kindle Edition. pp. 459</ref> Sinai (2023) notes for example one verse mentions Iblīs’s “offspring” (dhurriyyah, {{Quran|18|50}}), raising the possibility that the descendants in question are to be identified with wicked demons, and {{Quran|26|95}} speaks of the “hosts (junūd) of Iblīs” being cast into hell, especially since these hosts are mentioned in addition to “those who have gone astray” (al-ghāwūn) {{Quran|26|94}}, who would seem to refer to human sinners, the “hosts of Iblīs” are probably to be understood as the latter’s demonic minions.<ref name=":123" />
 ==== The existence and attributes of angels ====
 Similarly to Judeo-Christian literature, the Quran, Hadith and Sira affirms the existence of angels, traditionally said to be made from light as mentioned in Islamic tradition (such as {{Muslim|42|7134}}),<ref>[https://islamqa.info/en/answers/843/angels-in-islam#of-what-are-the-angels-created Angels in Islam.] Of what are the Angels created? Islam Q&A. 2000</ref> while other have asserted they are made from fire like jinn based on (see: {{Quran|38|73-76}} and {{Quran|7|11-12}}),<ref>El-Zein, Amira. ''Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (Kindle Edition. pp. 44-46 ).'' Syracuse University Press.</ref> before humans ({{Quran|2|30}}).
-They are also God's messengers like humans ({{Quran|22|75}}), with generally a humanoid shape,<ref>''malak | angel; angels.'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 632). Princeton University Press. Kindle Edition. ''Despite their wings and their potential invisibility, the default appearance of angels on earth is humanoid: “had we made him”—namely, the Qur’anic Messenger—“an angel, we would have made him a man (rajul),” i.e., endowed him with the appearance of an ordinary human, Q 6:9 affirms. Perhaps one is to understand that angels can exist in two different states of aggregation, as it were: a celestial one involving wings and invisibility to the human eye, and a state of manifestation to humans, in which they appear by and large like humans themselves (see also Burge 2012, 57). It is worth highlighting that Q 6:9, by virtue of employing the word rajul, additionally implies that angels are male. This corresponds to Biblical assumptions (e.g., Matt 16:5) and helps make sense of the Qur’anic polemic against belief in female angels (Q 17:40, 37:149–153, 43:16–19, 53:27–28; see also DTEK 102). A particular aspect of the angels’ humanoid appearance—namely, their possession of hands—is corroborated by Q 6:93, according to which the angels “stretch out their hands” for the wrongdoers when these latter are in the throes of death (DTEK 121). Moreover, it must be on account of the angels’ anthropomorphic appearance that Abraham initially mistook the divinely sent “messengers” (rusul) dispatched to him for ordinary humans, only realising their supernatural—i.e., angelic—status when his guests declined the food offered to them (Q 11:69–70 and 51:26–28; see below and Sinai 2020a, 282–283).26 The generally humanoid shape of Qur’anic angels also emerges from the fact that the female friends of Joseph’s Egyptian mistress so admire him that they exclaim, “This is no human but a noble angel!” (Q 12:31).''</ref> and have at least either two, three or four (pairs of) wings.{{Quote|{{Quran|35|1}}|All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]... He adds to the creation whatever He wishes. Indeed Allah has power over all things.}}They are said to hold God’s throne (in the heavens) {{Quran|69|17}} and some stand around it ({{Quran|40|7}}). Eight angels will carry the throne of God on Judgement Day({{Quran|69|17}}). Two write down everyone's deeds for judgment day {{Quran|50|17-21}}, hovering above people and write down their deeds {{Quran|82|10-12}}. They also ask forgiveness for the faithful on Earth ({{Quran|42|5}}), help fight with believers against non-believers ({{Quran|8|12}}) chastise unbelievers ({{Quran|8|50}}). As well as blow the trumpets on judgement day<ref>[https://islamqa.info/en/answers/49009/what-is-meant-by-the-blowing-of-the-trumpet What is meant by the blowing of the Trumpet?] Islam Q&A. 2003.</ref> in e.g. {{Quran|6|73}} {{Quran|18|99}}
+They are also God's messengers like humans ({{Quran|22|75}}), with generally a humanoid shape,<ref>''malak | angel; angels.'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 632). Princeton University Press. Kindle Edition. ''Despite their wings and their potential invisibility, the default appearance of angels on earth is humanoid: “had we made him”—namely, the Qur’anic Messenger—“an angel, we would have made him a man (rajul),” i.e., endowed him with the appearance of an ordinary human, Q 6:9 affirms. Perhaps one is to understand that angels can exist in two different states of aggregation, as it were: a celestial one involving wings and invisibility to the human eye, and a state of manifestation to humans, in which they appear by and large like humans themselves (see also Burge 2012, 57). It is worth highlighting that Q 6:9, by virtue of employing the word rajul, additionally implies that angels are male. This corresponds to Biblical assumptions (e.g., Matt 16:5) and helps make sense of the Qur’anic polemic against belief in female angels (Q 17:40, 37:149–153, 43:16–19, 53:27–28; see also DTEK 102). A particular aspect of the angels’ humanoid appearance—namely, their possession of hands—is corroborated by Q 6:93, according to which the angels “stretch out their hands” for the wrongdoers when these latter are in the throes of death (DTEK 121). Moreover, it must be on account of the angels’ anthropomorphic appearance that Abraham initially mistook the divinely sent “messengers” (rusul) dispatched to him for ordinary humans, only realising their supernatural—i.e., angelic—status when his guests declined the food offered to them (Q 11:69–70 and 51:26–28; see below and Sinai 2020a, 282–283).26 The generally humanoid shape of Qur’anic angels also emerges from the fact that the female friends of Joseph’s Egyptian mistress so admire him that they exclaim, “This is no human but a noble angel!” (Q 12:31).''</ref> and have at least either two, three or four (pairs of) wings.{{Quote|{{Quran|35|1}}|All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]... He adds to the creation whatever He wishes. Indeed Allah has power over all things.}}They are said to hold God’s throne (in the heavens) {{Quran|69|17}} and some stand around it ({{Quran|40|7}}). Eight angels will carry the throne of God on Judgement Day ({{Quran|69|17}}). Two to the left and right of people write down everyone's deeds for judgment day ({{Quran|50|17-21}}), hovering above people ({{Quran|82|10-12}}). They also ask forgiveness for the faithful on Earth ({{Quran|42|5}}), help fight with believers against non-believers ({{Quran|8|12}}) chastise unbelievers ({{Quran|8|50}}). As well as blow the trumpets on judgement day<ref>[https://islamqa.info/en/answers/49009/what-is-meant-by-the-blowing-of-the-trumpet What is meant by the blowing of the Trumpet?] Islam Q&A. 2003.</ref> in e.g. {{Quran|6|73}} {{Quran|18|99}}
 They praise and worship God constantly,<ref>Decharneux, Julien. ''Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (p. 311).'' De Gruyter. Kindle Edition.</ref> e.g. {{Quran|13|13}}, {{Quran|7|206}}, {{Quran|21|19}}, {{Quran|40|7}}, {{Quran|41|38}}, {{Quran|42|5}}, {{Quran|69|17}} and carry out his divine will - and unlike biblical angels, do not seem to be able to disobey god.<ref>Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 633). Princeton University Press. Kindle Edition. ''...“do as they are commanded” (Q 16:50, 66:6: yafʿalūna mā yuʾmarūn; see also 21:27: wa-hum bi-amrihi yaʿmalūn),30 “do not disobey God” (Q 66:6: lā yaʿṣūna llāha), and “do not deem themselves above serving him” (Q 7:206, 21:19: lā yastakbirūna ʿan ʿibādatihi; see also 16:49: wa-hum lā yastakbirūn)...''</ref>