Enoch 18:3. On this tradition, see A. Orlov, "The Watchers of Satanael: The Fallen Angels Traditions in 2 (Slavonic) Enoch", in: A. Orlov, Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (Albany: SUNY, 2011) 85–106. Fowlie, Wallace (1981), A Reading of Dante's Inferno, Chicago, Illinois: The University of Chicago Press, ISBN 0-226-25888-2

Glustrom, Simon (1989), The Myth and Reality of Judaism: 82 Misconceptions Set Straight, West Orange, New Jersey: Behrman House, Inc., ISBN 0-87441-479-2 Garland, David E. (2006), Hebrews - Revelation, The Expositor's Bible Commentary: Revised Edition, vol.13, Grand Rapids, Michigan: Zondervan, ISBN 978-0-310-86624-4 Psalm 109:6b "and let Satan stand at his right hand" (KJV) [14] or "let an accuser stand at his right hand." ( ESV, etc.) Catherine Beyer. "An Introduction to LaVeyan Satanism and the Church of Satan". About.com Religion & Spirituality. Archived from the original on 2015-04-05 . Retrieved 2015-01-23.Ahmed, Shahab (2017), Before Orthodoxy: The Satanic Verses in Early Islam, Cambridge, Massachusetts and London: Harvard University Press, ISBN 978-0-674-04742-6 Many of the ideas in The Satanic Bible suggest a secular, scientific view of the world. However, some of these ideas continue beyond present-day secularism by implying that various occult forces are not supernatural, but rather thus far undiscovered by science. [75] These forces are said to be manipulable by the practitioner of LaVeyan Satanism, a trait of the religion that has been compared with Christian Science and Scientology. [76] Ramirez, Margaret. " 'Saint Death' comes to Chicago". Chicago Tribune. Chicago . Retrieved 2009-10-07. Lewis, James R. (2001), Satanism Today: An Encyclopedia of Religion, Folklore, and Popular Culture, Santa Barbara, California: ABC-CLIO, ISBN 1-57607-759-4 Geoffroy, Éric (2010), Introduction to Sufism: The Inner Path of Islam, Bloomington, Indiana: World Wisdom, ISBN 978-1-935493-10-5

Caldwell, William. "The Doctrine of Satan: I. In the Old Testament", The Biblical World, Vol. 41, No. 1 (Jan., 1913), pp.29–33 in JSTOR Almond, Philip C. (2004), Demonic Possession and Exorcism in Early Modern England: Contemporary Texts and their Cultural Context, Cambridge, England: Cambridge University Press, ISBN 978-0-511-21036-5

And I threw him out from the height with his angels, and he was flying in the air continuously above the bottomless" – 2 Enoch 29:4 Rabbinical scholarship on the Book of Job generally follows the Talmud and Maimonides in identifying "the satan" from the prologue as a metaphor for the yetzer hara and not an actual entity. [65] Satan is rarely mentioned in Tannaitic literature, but is found in Babylonian aggadah. [39] According to a narration, the sound of the shofar, which is primarily intended to remind Jews of the importance of teshuva, is also intended symbolically to "confuse the accuser" (Satan) and prevent him from rendering any litigation to God against the Jews. [66] Kabbalah presents Satan as an agent of God whose function is to tempt humans into sinning so that he may accuse them in the heavenly court. [67] The Hasidic Jews of the eighteenth century associated ha-Satan with Baal Davar. [68]

According to some adherents of Sufi mysticism, Iblis refused to bow to Adam because he was fully devoted to God alone and refused to bow to anyone else. [220] [199] For this reason, Sufi masters regard Satan and Muhammad as the two most perfect monotheists. [220] Sufis reject the concept of dualism [220] [221] and instead believe in the unity of existence. [221] In the same way that Muhammad was the instrument of God's mercy, [220] Sufis regard Satan as the instrument of God's wrath. [220] For the Muslim Sufi scholar Ahmad Ghazali, Iblis was the paragon of lovers in self-sacrifice for refusing to bow down to Adam out of pure devotion to God [222] Ahmad Ghazali's student Sheikh Adi ibn Musafir was among the Sunni Muslim mystics who defended Iblis, asserted that evil was also God's creation, Sheikh Adi argued that if evil existed without the will of God, then God would be powerless and powerlessness can't be attributed to God. [223] Some Sufis assert, since Iblis was destined by God to become a devil, God will also restore him to his former angelic nature. Attar compares Iblis's damnation to the Biblical Benjamin: Both were accused unjustly, but their punishment had a greater meaning. In the end, Iblis will be released from hell. [224] Lewis, James R. (September 2002). "Diabolical Authority: Anton LaVey, The Satanic Bible and the Satanist "Tradition" ". Marburg Journal of Religion. 7 (1): 1–16. Metzger, Richard (2008). Book of Lies: The Disinformation Guide to Magic and the Occult. New York, NY: The Disinformation Company. ISBN 978-0-9713942-7-8. Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 177 ISBN 978-9004069060. Mâturîdî, Te’vîlât,t, 1: 116.; Vehbe Zuhayli, Tefsîrü’l-münîr, trc. Ahmet Efe v.dğr. (İstanbul: Risale Yay., 2008), 8: 236–237Satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification!