Question for xtians, jew, muslims regarding views on lucifer...?

Question

lucifer - refers to venus, the morning star or as a fallen angel.
only xtians associate lucifer with Satan.
only christians believe in lucifer the light bearer/bringer.
Xtians believe he is a angel fallen from heaven.

Jews believe Satan is an angel working for God to tempt man and test him.
Jews don't believe in lucifer since it's not in the torah.

Muslims don't believe in lucifer or satan.

Jesus refers to himself in revelations as the light bringer.
This is confusing since jesus calls himself the light bringer, and in isiah lucifer is the light bringer.
Some say lucifer in isiah refers to the babylonian king who fell, not an angel who fell to earth.
So lucifer a mistranslation of venus refering the a king, not a n angel of light.
Any of this true?
Please, would like Jews version and opinion, and muslim opinion and what muslims have in place of Satan, and xtian opinoins.

any jewish views or opinions?

Answer 1

I think in Islam it's pronounced Shaytaan but they do believe in him/her/it. Here's some info on Iblis (thought to have been derived from diabolos, the Greek Christian name for the Devil):

The fallen angel or jinn is known by two names in the Qur'ān, Iblīs and Shaytān. The heritage of the Greek demon “accuser” and the Hebrew “adversary” are brought together in one character.

The word shaytān is used 70 times in the Qur'ān in the singular form, including six times in the indefinite ( q 4:117; 15:17; 22:3; 37:7; 43:36; 81:25), plus 18 times in the plural, shayātīn, which is always definite. Etymologically, the word is related to the Hebrew sātān; and the passage of the word into Arabic is not clear, although it is usually thought to have come into Arabic through Christian languages (especially Ethiopic). A recent study of early Qur'ān manuscripts has suggested another reason for the particular form of the Arabic word: The pronunciation of the word may be due to a misunderstanding of early Arabic orthography. The word was originally to be pronounced sātān or shātān, and the first long a of the word was written with a yā, contrary to the rules of later orthography which does not allow yā to represent ā in the middle of a word (but only at the end). The loss of understanding of that orthography then resulted in the pronunciation shaytān.

Iblīs, on the other hand, is used only 11 times in the Qur'ān, always as a proper name. The general consensus is that the word is derived from the Greek diabolos. Arab tradition connects the word to the verbal sense of ublisa meaning “he was rendered without hope,” a reference to Iblīs' fate of being cursed and sentenced to punishment by God. That sense of the verbal root is itself present in q 30:12: “On the day when the hour will arrive the guilty will be in despair,” and also q 6:44, 23:77, and 43:75, with the same sense of the punishment of the evil doers; in q 30:49 people are in despair over the difficulties of life. In none of those cases, however, does the figure of Iblīs actually enter into the picture.

The name Iblīs figures mainly in the stories of the creation of Adam and the subsequent fall of the devil (the context of nine of the instances of the name is the “bowing” before Adam). When the angels were ordered to bow before the first man Adam, Iblīs refused ( q 2:34; 7:11; 15:31; 17:61; 18:50; 20:116; 38:74-5), citing the human's creation from clay as the reason (e.g. q 15:33: “I am not going to bow to man whom You have created from clay of moulded mud”). God then curses Iblīs, calling him “accursed,” rajīm ( q 15:34; 38:77, lit. “stoned,” also used in reference to al-Shaytān and the shayātīn and symbolically as “accursed” but meant literally in the rituals of the Hajj pilgrimage. Before reciting the Qur'ān Muslims may say, “I seek refuge with God from Satan, the accursed”. God orders Iblīs “out” (of paradise presumably; q 15:34; 38:77) but the punishment promised to him (unspecified but cf. q 26:94-5: “they will be thrown into it [hell], they and the perverse, and the hosts of Iblīs”) is delayed until the judgment day, as a result of Iblīs's plea. Iblīs is given the power to lead astray those who are not followers of the true God ( q 15:39-40; 34:20-1). The name al-Shaytān, however, is used in speaking of Iblīs' first act of temptation, when he tempts Adam and Eve to eat of the “tree of immortality” ( q 20:120-3; see also 7:20-2).

Al-Shaytān's role in scripture extends well beyond this one myth, however, while the figure of Iblīs is confined to it. Iblīs may be characterized, then, as the one who is proud and disobedient, while al-Shaytān is the tempter, and it is in that role that the emphasis falls within other sections of the Qur'ān when al-Shaytān is mentioned. It is notable that the two names, Iblīs and al-Shaytān, are used within the same narrative ( q 2:30-9; 7:11-25; 20:116-23) in such a manner as to discount a simple blending of separate myths related to these two names; rather, the narrative appears integrated and the change in name is best interpreted to suggest that Iblīs gained the name al-Shaytān after his disobedience, which is how the Muslim tradition has frequently understood it.

The details of the story of the fall of the devil are very similar to those found in Jewish and especially Christian apocryphal literature (and quite distinct from the sketchy story found in the biblical text itself). The idea of the angels worshipping Adam and of the devil's refusal is found in the Life of Adam and Eve (written no later than 400 c.e.) and the Questions of Bartholomew (likely third century c.e. in its original form) explains, among many details similar to the qur'ānic story, that the devil's refusal to bow was based on the objection that his essence was of fire as opposed to Adam's clay.

It is thus to al-Shaytān that most of what have become the traditional characteristics of the devil are ascribed. He has the ability to cause fear ( q 3:175), cause people to slip ( q 2:36; 3:155), lead astray ( q 4:60), precipitate enmity and hatred ( q 5:91), make people forget ( q 6:68; 12:42; 18:63), tempt ( q 7:27; 47:25), and provoke strife ( q 17:53). He is described as a comrade to unbelievers ( q 4:38), a manifest foe ( q 7:22, 17:53, 43:62), an enemy ( q 12:5). Guile ( q 4:76), defilement ( q 8:11) and abomination ( q 5:90) are associated with him. The image of evil as a “path,” like that of righteousness, is conveyed in q 7:16-7, “Said [the devil], ‘Now, for Your putting me out, I will sit in ambush for them on Your straight path. Then I will assault them from in front and from behind, from their right and their left.’” Al-Shaytān also is spoken of as “taking steps” and his followers take steps towards him ( q 2:168, 208; 6:142; 24:21; see also 4:83). He is seen as an influence towards a number of specific as well as more general sins, actions which take people away from God. Among his tools to do this are several vocal attributes: He calls ( q 31:21), simply speaks ( q 14:22; 59:16), promises ( q 2:268), and whispers ( q 7:20; 20:120; see also 50:16; 104:4-5). The attributes, “the deluder” (gharūr, q 3:33; 35:5; 57:14) and “the one who slinks or sneaks around” (khannās, q 114:4) have particularly stuck with al-Shaytān, such that they have even been used on occasion as proper names for particularly evil people.

The proper name al-Shaytān may be distinguished from the qur'ānic plural usage shayātīn which is often thought to reflect Arabian notions of devils (although it is used in a sense which is not unknown within the biblical tradition as in the “adversaries” of 1 Sam 29:4). These “devils” can be humans or jinn ( q 6:112) and come in varying ranks. The word is used to refer to the hosts of evil ( q 2:102; 6:121), the evil leaders among humans (e.g. q 2:14) and mischievous spirits very similar to jinn ( q 6:71; 21:82). They are the friends of the unbelievers ( q 7:27), they make evil suggestions ( q 23:97) and they were believed by Muhammad's opponents to be the source of his inspiration ( q 26:210, 221).

In exegetical material and other literature reflecting more popular images, especially those associated with sūfism, the qur'ānic predominance of the evil influence of al-Shaytān on humans becomes overtaken by the personality of Iblīs, ultimately reaching the point of mystical meditation on the “disobedience of Iblīs.” This results from Iblīs's ascetic, worshipping nature (his refusal to bow down to Adam is an indication of how serious he took the command to worship God alone) and because of his personality which reflects human ambiguity and complexity. By no means is al-Shaytān neglected, however, although the two names do become separated to some degree in later Islamic thought, such that al-Shaytān is the force of malevolence and Iblīs more of a symbolic figure of human failings.

A good deal of discussion has taken place over the original nature of Iblīs (and, thus, al-Shaytān). One statement in the Qur'ān suggest that he was a jinn ( q 18:50, “They bowed themselves save Iblīs; he was one of the jinn”); and yet he was among the angels when they were commanded to bow to Adam. Resolving this apparent inconsistency consumed many pages in classical Muslim writing and continues to vex polemicists today. The problem revolves around an understanding of the nature of the angels and the jinn. The angels were considered incapable of disobedience; being sinless and able only to follow God's will, they are unable to have offspring, and they were said to have been created from light. The Qur'ān clearly indicates, however, that Iblīs was one of the jinn, that the jinn were made from fire ( q 55:15, “He created the jinn of a smokeless fire”), and that he has offspring ( q 18:50, “What, do you take him [Iblīs] and his seed to be your friends apart from Me while they are an enemy to you?”). To resolve the problem, many solutions were put forth, and they are gathered together in most Qur'ān commentaries (mainly when dealing with q 2:34). One line of thought affirms Iblīs's angelic nature. The suggestion is made that jinn was a tribal or clan name of some of the angels (perhaps of the cultivators who lived on earth). The word jinn was also said to be derived from janna, paradise or garden, and the jinn are a special class of angels in charge of access to paradise. In fact, Iblīs's downfall was the result of his pride at being in charge of everything between heaven and earth. On the other hand, some argued for Iblīs as a member of a distinct class of creation, the jinn. One story recounts that Iblīs was a jinn who was captured by the angels when young and raised by them. This was the result of a battle between the two groups. One of the many reports on the subject states, “God created the angels on Wednesday, he created the jinn on Thursday, and he created Adam on Friday…. Some jinn disbelieved, and the angels went down to them on earth to fight them. Thus, bloodshed and corruption came into being on earth.” and “the angels used to fight the jinn and Iblīs was taken captive. He was young and used to worship together with the angels”. Popular imagination wound these and other such narrative fragments into an imaginative story to reconcile the various qur'ānic elements, although no consensus was truly reached as to the nature or origin of Iblīs.

Answer 2

Grammar point; X stands for Christ so there is no need to put the T after the X or you would be spelling Christtians, which is incorrect. I though that Lucifer, Satan and the Devil were all meant to be the same entity.

Answer 3

You realize Satan appears in the book of Job and is, of course, a Jew.

Answer 4

I'll go with the Babylonian king for a thousand, Alex.

Answer 5

muslims beleive in shitan or satan and his not made of light like the angels --he was made of fire and refused to bow to adam and god kicked him out from heaven

Answer 6

Lucy's fur

Answer 7

We acknowledge Satan, its the same Devil. In arabic his name is Iblis (closest word is the Greek - Diablos) and he is of the Jinn made of fire, while the Angels are made of light.

[007:012] (God) said: "What prevented you (O Satan) that you did not prostrate yourself, when I commanded you?" Satan said: "I am better than him (Adam), You created me from fire, and him You created from clay."

[007:013] (God) said: "(O Satan) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced."

[007:014] (Satan) said: "Allow me respite till the Day they are raised up (i.e. the Day of Resurrection)."

[007:015] (God) said: "You are of those respited."

[007:016] (Satan) said: "Because You have sent me astray, surely, I will lie in wait against them (human beings) on Your straight path.

[007:017] "Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)."

[007:018] (God) said (to Satan): "Get out from this (Paradise), disgraced and expelled. Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all."

[007:019] "And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree otherwise you both will be of the Zâlimûn (unjust and wrong doers)."

[007:020] Then Satan whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before); he said: "Your Lord did not forbid you this tree except that you should become angels or become of the immortals."

[007:021] And he Satan swore by God to them both (saying): "Verily, I am one of the sincere well-wishers for you both."

[007:022] So he misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to cover themselves with the leaves of Paradise (in order to cover their shame). And their Lord called out to them (saying): "Did I not forbid you that tree and tell you: Verily, Satan is an open enemy to you?"

There is much more about him...

I seek refuge in God from Satan the outcast

Peace Be With You