Worshiping devil is referred to in two verses of the holy Quran. The semantic essence of worship is submission and humility. All interpreters – as far as we know – have considered the worshiping devil as obeying him. This theory has some shortcomings, such as the fact that obedience is different from worship and in order to assume worship to be obedience we need reason. It seems that the root of this meaning in interpreters' view is their understanding of the terminological meaning of worship which is itself obscure. The result of the investigations shows that the meaning of worshiping devil is like its other applications in Quranic terminology. The process of worship in Quran is such that when an ascetic sees an object as the Rab – lord – , owner and conductor of his affairs and regards that object as his God, so he become humble; this special humility is called worship. In other words, one assumes this object to be his Rab, owner, conductor of his affairs and his God and worships him. Therefore worshiping devil is that a human being, as a result of continuous obedience to devil, showing surrender and humility, takes him as his Rab.
Najarzadehgan, F., & Keyvannejad, N. (2014). Evaluation of the Viewpoints of Interpreters about
Semantics of Worshiping Devil in the Verses 44 of
Maryam and 60 of Yasin. Journal of ًQuranic Theological Exegesis, 1(1), 55-74.
MLA
Fathollah Najarzadehgan; Najmeh Keyvannejad. "Evaluation of the Viewpoints of Interpreters about
Semantics of Worshiping Devil in the Verses 44 of
Maryam and 60 of Yasin", Journal of ًQuranic Theological Exegesis, 1, 1, 2014, 55-74.
HARVARD
Najarzadehgan, F., Keyvannejad, N. (2014). 'Evaluation of the Viewpoints of Interpreters about
Semantics of Worshiping Devil in the Verses 44 of
Maryam and 60 of Yasin', Journal of ًQuranic Theological Exegesis, 1(1), pp. 55-74.
VANCOUVER
Najarzadehgan, F., Keyvannejad, N. Evaluation of the Viewpoints of Interpreters about
Semantics of Worshiping Devil in the Verses 44 of
Maryam and 60 of Yasin. Journal of ًQuranic Theological Exegesis, 2014; 1(1): 55-74.