عزازل

For other uses, see عزازل (توضيح).
يجب ألا يـُخلـَط بينها وبين عزرائيل.
جبل عزازيل (جبل المنطار) في صحراء يهودا.
سفوح جبل عزازيل (جبل المنطار).

عزازل (بالعبرية עזאזל) أو عزازيل هو اسم غامض يوجد في التوراة والأبوكريفا ويستعمل أيضا بدل رميل وجبريل. يظهر الاسم أولا في سفر اللاويين حيث يـُنذَر كبش لـ"عزازيل" ويـطلـَق سراحه في الصحراء كجزء من شعائر يوم كيبور.

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المعنى

يعتقد أن عزازل يعني "الله كان قويا" أو "الله يقوي" من كلمة عزز العبرية بمعنى قوي وكلمة إل أي الله.[1] يكتب الاسم أيضا عزايل وهذا يترجم عادة ملاك الموت.


في التوراة

يظهر عزازل لأول مرة في التوراة في سفر اللاويين 16: 8 حيث يأمر الله هارون أن " يلقي هرون على التيسين قرعتين قرعة للرب وقرعة لعزازيل" في يوم التكفير الإسرائيلي. الكبش أو التيس المختار بالقرعة لله يقدم كقربان ذنب بينما كبش عزازل "يرسله إلى عزازيل إلى البرية" حسب اللاويين 16: 21-22. وفي سفر اللاويين 16: 26 "و الذي أطلق التيس إلى عزازيل يغسل ثيابه ويرحض جسده بماء وبعد ذلك يدخل إلى المحلة". وهذا أصل كبش الفداء.

حسب بعض العلماء اشتق اسم عزازل من عزز بمعنى قوي أو عظيم ومن إل أي الله أو قوي، فيصبح المعنى قوي الله أو يشير إلى المنحدرات الجبلية القوية التي يرمى منها الماعز.[2] تقترح نظريات أخرى أن عزازل مشتق من إله كنعاني هو عسيز الذي يعتقد أنه سبب احتراق الشمس بقوة.

حسب التلمود[3] عزازل اسم المنحدر الذي يقاد فيه الكبش في يوم كيبور. وهذا ما اقتبسه مفسر التوراة شلمو يصحقي الذي اعتبر عزازل بمعنى المنحدر أو الأرض الصعبة، وقبل معظم المفسرين اليهود هذا التفسير لتجنب تلويث التوراة بآثار عن تعدد الآلهة أو الإيمان بالشياطين. وحسب ابن عزرا عزازل جبل قرب سيناء.

تصوير لعزازيل في شكله المعهود كشيطان على شكل كبش، من كتاب جاك كولان دى پلانسي، Dictionnaire Infernal (پاريس، 1825).

في المسيحية

في نسخة الملك جيمس ترجم عزازل إلى كبش فداء، وهذا مأخوذ من ترجمة وليام تيندال في 1530 تقريبا الذي فصل عزازل إلى كلمتين عز وأُزل بمعنى "كبش يذهب" أي كبش يهرب أو كبش الهرب أو الفداء.[4] ولأن هذا الكبش يرسل بعد وضع ذنوب الشعب عليه ويرمى من فوق منحدر إلى الصحراء ليهلك (ربما على يد شيطان الصحراء عزازل) أصبحت كلمة كبش الفداء أو الهرب تشير لشخص عادة بريء يتهم أو يعاني أو يعاقب بذنب أو جريمة ارتكبها آخرون.

في الإسلام

مقال رئيسي: الشيطان في الإسلام
Iblis (Azazil), who refuses to prostrate before Adam. Depiction from the Annals of al-Tabari

Even though the Quran does not mention the name Azazel, this figure often appears in islamic tradition and narrations. Azazel (Arabic: عزازيل Azāzīl) seems to have developed from the Jewish lore and is said to be the original name of Iblis. The word Iblis means "to despair" and Azazel despaired from God, thus earning him that title.[5] While angels are entrusted with specific tasks to fulfill, Azazel (since his fall) is endowed with the task to lead beings towards evil and wrong actions.[6] Muhammad Al-Munajjid, who promotes the salafi school of thought, [7] refuses Azazel and thus also, an angelic origin of the Devil, as an Isra'iliyyat, since he holds that, as supported by Surah 66:6,[8] angels are infallible beings of God incapable of falling from his grace. Others assert that Surah 6:66 refers not to angels as a whole, but specifically to the guardians of hellfire and their task to fulfil the punishment God ordered them[9]. Although angels in Islamic tradition are not generally infallible, their decision making differs from these of humans (and Jinn), because they are not believed to be subject to temptation and have no base desires. Therefore they may at least commit minor sins or err - for example, by opposing Adam as a vicegerent[10][11].

حسب سيرة ابن عباس

Based on traditions from Abd Allah ibn Abbas, Tabari hold, the former archangel[12] Azazel, was the most knowledgeable and honourable angel, a teacher for them and described as having four wings.[13] He was also the leader of angels, who fought against the evil jinn on earth.[14] Due to Azazils loyality and intellect, God give him authority over the lower heavens and earths[15] and additionally was the keeper of paradise. Due to his highranked position, he was called a Jinn (because he and his tribe was veiled from the eyes of the other regular angels, owing to their special position) among the angels and [16] But his position led him become arrogant and after he refused to bow before the newly created Adam he was turned into a devil (Shayṭān Arabic: شيطان).

Another point for his refusion, to bow before Adam, is mentioned to be caused by his superior nature out of psyche (fire) compared to the mortal and material nature of the humans (clay). Azazel argued, why God should create a human being, who will shed blood and confusion, while the angels prostrate before him and sing his glory day and night.[17] Even he is described as a being made out of fire, he is not assumed to be a jinni according to these reports.[5] His fire differs from the smokeless fire of the jinn.

In further islamic narrations Azazel is said to sneak into the Garden Eden to deceive Adam and his wife, with the help of a peacock or in some accounts in the mouth of a snake, despite asking for mercy.[13]

Even Tabari also recorded [18] the narration from Ibn Abbas, he also stated, some traditions hold the Devil himself may once belonged to the jinn on earth. Because he was the last one of the jinn, who served God, he was risen up into heaven among the angels and therefore he got an angelic name.[19]

عزازيل في معتقد الملايو

In Malays lore, Azazil was an angel in Jannah, who was turned into Jann after refusing to bow down before Adam and then begot the Jinn. They at first inhabited the lowest heaven but later descended to earth and fought against each others and become disobedient towards God.[20]

في الصوفية الإسلامية

In the Umm al-kitab, Azazel is the first emanation of the high king (original God) and loaned the power of creation from the true God. Therefore he claimed to be an independent God, besides the high king.[21] After that, the high king made a new creation which exceeded the creatures of Azazel. After he remains refusing to confess to be just a creature, emanated from the true God, he is banished into lower spheres. Every time he refuses again to accept the new creation Salman, he is banished again into lower regions, until he reaches the earth. The earth is according to the Umm al-kitab created out of the essence of Azazels creation, while humans and lifeforce originated from the heavenly realm.[22] Since Azazel is banished into the material world, he seduces the humans, leads them into his realm and tries to keep human trapped in there. He resembles to the gnostic demiurge.[23]

In Sufism, Azazel is mentioned in the Tawasin, the collection by the tenth-century Sufi writer Mansur Al-Hallaj. Chapter Six of that writing is dedicated to the self-defence of Iblis, and in one section Hallaj explains how each of the letters of Azazel's name relate to his personality.[24]

Another example can be seen in the Isma'ili literature of the Ginans. Pir Sadardin explains in the fourth verse of his Ginan Allah ek kassam:[25]

All the present angels performed their prostrations to human and human accepted the prostrations
Azāzīl did not obey The Commandment, and as such he was reduced in his status earned [that is, of an angel and the blessings thereof]

انظر أيضا

مراجع

  1. ^ The American Heritage dictionary of the English language.–4th ed., Houghton Mifflin Company, 2000 ISBN 0-395-82517-2
  2. ^ JewishEncyclopedia.com - AZAZEL
  3. ^ (Yoma 67b)
  4. ^ Strong's #05799 states it comes from 05795 (goat) and 0235 (to go, to go away)
  5. ^ أ ب Peter Lamborn Wilson Sacred Drift: Essays on the Margins of Islam City Lights Books 1993 ISBN 978-0-872-86275-3 page 87
  6. ^ Hazrat Inayat Khan A Sufi Message of Spiritual Liberty II Library of Alexandria ISBN 978-1-613-10656-3 section 8
  7. ^ Richard Gauvain, Salafi Ritual Purity: In the Presence of God, p 355. ISBN 9780710313560
  8. ^ القرآن 7:27
  9. ^ Valerie J. Hoffman The Essentials of Ibadi Islam Syracuse University Press 2012 ISBN 978-0-815-65084-3 page 189
  10. ^ Christian Krokus The Theology of Louis Massignon CUA Press 2017 ISBN 978-0-813-22946-1 page 89
  11. ^ Patricia Crone Patricia Crone BRILL 2016 ISBN 978-9-004-31929-5 page 349
  12. ^ E.J. Brill's First Encyclopaedia of Islam 1913-1936 BRILL 1987 ISBN 978-9-004-08265-6 page 351
  13. ^ أ ب Scott B. Noegel, Brannon M. Wheeler The A to Z of Prophets in Islam and Judaism Scarecrow Press 2010 ISBN 978-1-461-71895-6 page 295
  14. ^ Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black 2002 ISBN 9780826449566 Page 16
  15. ^ SUNY Press History of al-Tabari Vol. 1, The: General Introduction and From the Creation to the Flood, Band 12015 ISBN 978-1-438-41783-7 page 254
  16. ^ Patrick Hughes, Thomas Patrick Hughes Dictionary of Islam Asian Educational Services 1995 page 135 ISBN 978-8-120-60672-2
  17. ^ Daniel I. Ilega Studies in World Religions Hamaz Global Publishing ISBN 978-9-783-57580-6 page 83
  18. ^ Brannon M. Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black, 18.06.2002 page 16 ISBN 978-0-826-44957-3
  19. ^ Thomas Patrick Hughes Dictionary of Islam Asian Educational Services ISBN 978-8-120-60672-2 Page 134
  20. ^ name="Robert Lebling ">Robert Lebling Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar I.B.Tauris 2010 ISBN 978-0-857-73063-3 page 211
  21. ^ Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala Publications 2009 ISBN 978-0-834-82414-0 page 707
  22. ^ Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala Publications 2009 ISBN 978-0-834-82414-0 page 726
  23. ^ Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala Publications 2009 ISBN 978-0-834-82414-0 page 803
  24. ^ Michael A. Sells, Early Islamic Mysticism (Mahwah, New Jersey: Paulist Press, 1996), 266–280
  25. ^ Pīr Ṣadr ad-Dīn. "100 ginānjī ćopaḍī ćogaḍīevārī". Bombay: Lāljībhāī Devrāj, Khojā Siñdhā Ćhāpākhānû, 1903. MS Indic 2534. Houghton Library, Harvard University, Cambridge, Mass.
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