Drama: The Deposition of Satan (ﷺ)

Original: Aroj Ali Matubbar. Edited and Screenplay by: Asif Mohiuddin

About the editor

When I first encountered Aroj Ali Matubbar’s Confession of Shayṭān, it was as though the entire narrative unfolded in vivid detail before my eyes—each moment crystallizing like a sequence of frames in a film. From that day onward, I quietly cherished the wish to see this work brought to life upon the stage or rendered in the rich textures of cinema. Years passed, yet no one came forward to craft a screenplay for this remarkable piece. Such a masterpiece could well have inspired a powerful drama, but in a society where the scope for free thought is so narrowly confined, such ventures rarely find the courage to emerge. Perhaps it is fear that restrains them. And so, without awaiting the initiative of others, I undertook the task myself. I had never before attempted a screenplay, wholly untrained in the craft—yet I tried. Perhaps, in time, someone will find the courage to bring this play to the stage. That is my hope. Note: Permission must be obtained before using this script in any form. Please do not reproduce or adapt it without authorization.

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Prologue

Since the dawn of human storytelling, there has always been a need for an antagonist—a figure of mischief, malice, or malevolence. Without such a presence, no narrative feels complete. From the earliest ages, humanity—burdened by suffering, despair, and the many afflictions of life—has dreamt of a heroic figure, a charismatic leader, a savior who would emerge to shield them from harm. Poets have sung of him, bards have woven verses in his honor, and generations have clung to the hope of his arrival. It is among the most primal of human longings.

Yet, for the hero’s tale to grip the heart and stir the soul, there must be a worthy adversary—a villain whose very existence causes the suffering of the people. By placing the weight of all woes upon his shoulders, others may absolve themselves of blame. This villain must be formidable enough to match the hero blow for blow, to challenge him in every way, and thus render the hero’s eventual victory meaningful.

In the end, the hero must triumph, restoring peace and putting an end to the people’s misery. No story endures in the human imagination without such a dark counterpart to the light. A master storyteller, therefore, must craft a villain whose defeat feels both inevitable and hard-won, ensuring that the hero rescues not only the heroine, but also the powerless and the oppressed.

Iblīs, or Shayṭān (شيطان‎, Satan), stands as one of the most complex and enduring mythological figures across the civilizations of humankind. Throughout thousands of languages and countless cultures, he appears in varied forms and under diverse names—an extent of transformation and reinvention that few, if any, other characters in human mythos have experienced.

When examining a character or an event within a story, true justice demands that every side be heard, that each voice be granted an equal chance to speak. Consider the Rāmāyaṇa: however darkly its author may depict Rāvaṇa, he is nevertheless compelled to acknowledge him as the most gifted and wise figure of his time. The ten heads of Rāvaṇa, far from being grotesque, become a symbolic testament to an intellect vast and multifaceted.

Tragically, in the sacred texts of Islam, this same principle is absent when it comes to Shayṭān. The narrative is told entirely from one perspective, with all statements laid down in a manner that condemns him outright. Nowhere is he allowed to speak for himself; nowhere is he offered the right to mount a defense.

The purpose of our play is to grant him, at last, that opportunity—to place Shayṭān upon the same stage of justice we afford to others, to construct a truly level field where even the vilified may be heard. For if we deny justice to Shayṭān, if we silence his voice, then the Shayṭān within us will surely prevail.

And so, in this imagined tribunal, we allow him to speak: his untold testimony, his unrecorded memories, his own account of who he is. His autobiography—at last given words.

The original author of this story, Aroj Ali Matubbar, is starting with paying respect to him.

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One Lazy Afternoon

It is mid–Baisakh. The sky lies clear and unclouded, the air heavy with the still heat of the season. Inside the village meeting hall, Aroj Ali sits in quiet contemplation. In the adjoining living room, he lies upon a simple bed, restless in the swelter, unable to surrender to sleep.

On one wall hang portraits of the great minds—Socrates, Epicurus, and Gautama Buddha—figures who once shaped the moral and philosophical compass of humanity. Opposite them, another row: Charles Darwin, Ibn Khaldūn, and Albert Einstein, each a pioneer in unravelling the mysteries of nature and society.

Beside the bed stands a sturdy table, its surface crowded with books—an eclectic library that bridges civilizations and centuries. The Qur’ān, the Bible, the Bhagavad Gītā, and the Tripiṭaka rest side by side, their bindings weathered by use. Nearby lie works of profound inquiry: Immanuel Kant’s Critique of Pure Reason, Bertrand Russell’s Critique of Western Philosophy, Sophie’s World, the collected Hadiths of al–Bukhārī and Muslim, and several other volumes—each a fragment of the vast mosaic of human thought.

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Stranger

Scene – 01
Place: Aroj Ali’s hut
Time: Noon
Characters: Aroj Ali, The Augurist

Description:
Aroj Ali lies upon his simple bed, eyes fixed on the portraits adorning the wall. Shafts of midday sunlight filter through the narrow window, casting warm patterns across the modest room. The stillness is broken by the arrival of a stranger—an elderly scholar-like figure—his presence carrying an air of quiet wisdom and mystery.

Opening Scene:

From a distance, Aroj Ali noticed a stranger standing before the doorway—a dignified figure, noble in bearing. He was dressed in spotless white: a flowing jubba over loose pajamas, a tailed turban crowning his head, and a full white beard framing a face of striking symmetry and radiance. His eyes shone with the light of both joy and deep intellect, as though they could pierce beyond the flesh and read the very soul within.

Aroj Ali had never encountered such a man in his life. There was a quiet gravity in his demeanor—shy, serene, unshaken—like one who had descended straight from the heights of the Himalayas after centuries of meditation.

Though it was his first time in this house, he carried himself as if nothing here was unfamiliar. His gaze moved across the room with the ease of someone returning home after a long absence. It was as though the winding roads, the swaying trees, and the weathered houses of this place were etched in his memory as clearly as the lines in the palm of his hand. He moved with the quiet certainty of a man who had been here for many years.

Aroj Ali rose from his bed.

Aroj Ali: (in a startled voice) Assalamu Alaikum!

Stranger: Wa-alaikumus salam wa-rahmatullahi wa barakatuhu.

Aroj Ali: Did you come to see me, sir?

Stranger: Yes, I came to meet you.

Aroj Ali: (offering a chair) Please, have a seat.

Stranger: (sits down, without glancing around at the furniture, as though everything here is already familiar to him) Alhamdulillah. Thank you, sir. I see you’re completely drenched in this heat.

Aroj Ali: It’s nothing. There’s no electricity these days, so the heat is unbearable. May I know who you are?

Stranger: (calmly, locking eyes) You wish to know my identity? You already know me.

Aroj Ali: But sir, I can’t recall exactly how I know you.

Stranger: You know very well who I am—and not just you, but every human being knows me.

Aroj Ali: Still, sir, I can’t remember. Please, tell me—who are you?

Stranger: Memory is not the issue. You know me, yet you don’t. For no one—not even you—has ever seen me. And yet I roam freely—on land, in water, in the skies. I long to befriend mankind, to love them. But no one wishes to befriend me.

Aroj Ali: Why not? You seem like a respectable person.

Stranger: Before answering that, let me tell you who I am. In different civilizations and languages, I am called by different names: Prometheus, Azazel, Angra Mainyu, Ahriman, Sedim… or Shayṭān (شيطان‎, Satan).

Aroj Ali: What do you mean? Those are all ancient mythological figures. Are you saying you’re one of them? Don’t you have parents or relatives?

Stranger: My birth name was Makram. I was once a jinn. Through countless years of worship, I rose to become the leader of Allāh’s angels. In time, I became Iblīs—and today, I am known as Shayṭān (شيطان‎, Satan).

Hearing the name, Aroj Ali burst into laughter. (He thought to himself: This man must be joking. Why would Iblīs, Shayṭān, come to me in human form?)

Aroj Ali: (laughing aloud) Sir, Bhardupur isn’t the place for such jokes. If you need help, tell me—but I’m a poor man myself. I can’t offer much. And if you’re here to sell something, you’ve come to the wrong place. I don’t need any soap or shampoo. I’m just a man who survives one meal at a time.

Stranger: (smiling) Don’t worry—I’ve not come to ask for anything. All I want is some of your time. I know you have it. That’s why I’m here. Perhaps you’ll find answers to questions you’ve long carried in your mind.

Seeing Aroj Ali’s silence, the stranger seemed to read his thoughts and began to speak with ease,

Stranger: Among humans, elders are regarded as mentors. Most mentors are older by a few decades—some perhaps by a century. But when your first father, Adam, was created, I was already ancient… and I live still. I am, therefore, not just your mentor, but the mentor of all humankind.

Aroj Ali: Sir, what are you saying? Are you out of your mind? It certainly sounds like it from your strange talk.

Stranger: I’m not speaking nonsense. You have many questions tangled up in your mind. I wish to untangle them. Listen carefully and reflect—perhaps the knots will begin to loosen.

Aroj Ali: You mean… you’re the sworn enemy of mankind, the infamous Iblīs? And you’ve come to speak to someone like me, in human form?

Stranger: Yes, I am he—who runs in your veins (Sahih Muslim, Islamic Foundation, Hadith: 5491). Whose life and death belong to Allāh. Whose heaven and hell are granted in Allāh’s name. I am the one even the Prophets feared. Everything in this world bears the mark of my hand.

Aroj Ali: What are you saying! A‘ūdhu billāhi min ash-shayṭān ir-rajīm!

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Tawheed of Iblis

Scene-02
Place: Aroj Ali's hut
Time: Noon
Characters: Aroj Ali, Stranger
Description: Aroj Ali is smiling faintly, yet disbelief lingers in his expression. The stranger sits with calm confidence, a touch of pride on his face.

Aroj Ali: I’m curious to hear what you have to say, but I still don’t believe you. Will you have some tea or coffee?

Stranger: No, sir. I don’t need anything. I’ve only come to share my words.

Aroj Ali: Alright then, go ahead. I’m listening closely.

Stranger: Allāh (الله‎) first created the angels, then the jinn, and finally Adam. Christians call the Creator “the Father.” By that logic, I can call Adam my younger brother, for we were both created by the same God. Tell me—does your human society have a custom of prostrating before a younger brother? Probably not. So, by refusing to prostrate to Adam, I committed no immoral act. Moreover, Allāh (الله‎) Himself commanded the angels to prostrate to Adam. I was not an angel. Allāh (الله‎) says ^[1]

And when We said to the angels, “Prostrate before Adam,” they all prostrated—except Iblis. He was one of the jinn.

Aroj Ali: But in the very next verse, Allāh (الله‎) says you disobeyed His command. In that verse, “angels” actually refers to everyone present. In many languages, it’s common to address the majority while including all—that’s called Taghlīb.

Stranger: Such linguistic shortcuts or deviations may be acceptable for humans, because human knowledge and language are limited. Even if there are such errors in human speech, we usually understand the intended meaning. But how do you explain this in the case of Allāh (الله‎)? The book that Allāh wrote before the creation of the universe ^[2], which He claims is precise and detailed ^{[3] [4]}, how can it contain such an error? Why not phrase it differently? Why chain one implication after another? He could have simply written in the Qur’ān: “I commanded everyone present to prostrate.” Instead, He said, “I told the angels.” A single word can alter the entire meaning.

Aroj Ali: Now you’re avoiding the main issue by nitpicking over minor wording. Reading the full account, it’s clear Allāh (الله‎) intended you to be included in the command to prostrate.

Stranger: Then why, in the very same verse, does He clarify: “He was one of the jinn”? Think about it—Allāh (الله‎) created both Heaven and Hell, so why command only the angels to prostrate? Without someone misguided, how would Hell be filled ^[5]? And where is the actual disobedience in that case? If Allāh intended all to prostrate, He could have stated the instruction clearly. He is not one to make mistakes in giving orders. Imagine you have four sons and one daughter. You bring home a cake and say, “Boys, cut it into pieces.” In truth, you mean all the children. It’s a small oversight for a human, but for Allāh? Even so, in that scenario, your daughter could protest: “Why didn’t you tell me to take the cake?” If she doesn’t take it, you can’t blame her. The fault lies in your wording. You should have addressed both sons and daughter equally.

Aroj Ali: You’re twisting words over a tiny phrase—playing games with semantics.

Stranger: In this matter, Allāh (الله‎) is described as the most cunning planner ^[6]. The Qur’ān says no one can outwit His plan—you cannot catch Him in a trick. Allāh’s command was for the angels to prostrate, and that command was fulfilled exactly. His words were never wrong. At the same time, my refusal—because I was a jinn—was also part of His greater plan. Long before the creation of the universe, Allāh wrote down the destiny of all things ^[7], including mine ^[8]. My paradise and my fate were already decreed ^[9]. Everything written by Allāh came to pass—both His command to the angels and my role in it.

Aroj Ali: These are nothing but your satanic interpretations—tricks to mislead me. In truth, you are arrogant. By birth, no one is inherently greater or lesser. Allāh says in the Qur’ān that the measure of worth is Taqwa (piety). Who is older, who was created first, or from what material—none of that matters. As we often say: “Nobility is in deeds, not in birth.” So, did you refuse to prostrate to Adam simply because he was made of clay or created after you?

Stranger: If birthright means nothing, and only actions matter before Allāh, then I was unquestionably superior to Adam. My worship surpassed even the angels. I was their leader in devotion and love for God.

Aroj Ali: But Allāh chose mankind as His Khalifah (vicegerent). It was your duty to bow before the one appointed as His representative.

Stranger: Was Adam chosen because of any deed he had done, or solely by the will of Allāh? If excellence is not by birth, how was Adam appointed Khalifah before he had even acted ^[10]?

Aroj Ali: You are twisting the facts. Allāh tested him first—asking the names of all things. None but Adam could answer correctly.

Stranger: If you know that, then you also know that Allāh Himself taught Adam the names after creating him. Then He gathered everyone and asked the names. Naturally, only Adam could answer—because he alone had been taught ^[11]. Where is the merit in that? Suppose you are a teacher and tutor one student privately, but do not teach the others. If that student tops the exam, is it truly his achievement? Do you recall what the angels replied then?

We have no knowledge except what You have taught us.

Aroj Ali: Allāh created Adam for a special purpose. As the Qur’ān says: He created jinn and humankind only to worship Him ^[12].

Stranger: But are you sure worship was the ultimate purpose? The angels alone could have worshipped Him endlessly. If He wished, Allāh could have created billions more angels. Why then create humans and call them Ashraful Makhlūqāt (the noblest of creation)? The reason is that He did not want mindless obedience like that of robots. He wanted beings who could use their knowledge to make reasoned choices. Otherwise, why teach Adam after his creation ^{[13] [14]}?

Aroj Ali: Are you saying God created man—not purely for worship—but to exercise limited human reason and judgment? Yet Allāh clearly says He created jinn and mankind for no purpose other than worship.

Stranger: The world is a testing ground for mankind, sir. You still don’t grasp the deeper meaning. Often a father will give an instruction to his child, yet secretly wish it not be carried out. For example, Allāh gave a vision to a father, telling him to sacrifice his beloved son—but it was never His true will for the father to kill an innocent child. The command was only a test. Does this story sound familiar?

Aroj Ali: Yes, the story of Prophet Ibrāhīm.

Stranger: Exactly. Allāh can sometimes command what He does not truly desire to happen—giving such orders purely as a test. The child who truly understands his father’s heart knows the difference. But the one who only obeys in hope of a reward—a mere toy—never seeks the father’s deeper intent. For billions of years, angels worshipped Allāh with blind obedience. But He longed for beings who would consider, weigh, and judge—who would use wisdom rather than simply follow orders. So, if I used my own judgment rather than obey blindly, did I commit a crime against Allāh’s command, or did I fulfill His unspoken will—that His servants act with discernment?

Aroj Ali: Many Sufis speak in this manner. But at the end of the day, we must return to the Qur’ān and Hadith. For Allāh (الله‎) and His Messenger have commanded us to follow them, so that we may attain Paradise. Such tangled arguments are not the mark of a true believer. The essence of Islam is faith—Imān.

Stranger: I’m not asking for money, nor am I forcing you to listen. Just hear me out. If God’s purpose is to be worshipped by mankind, then tell me—who is most essential in achieving that purpose?

Aroj Ali: Are you suggesting that you assist Allāh (الله‎) in receiving worship? But Allāh has said He is in need of no one.

Stranger: In a way, yes, I do assist—but I will explain that later. If He had no desire to be worshipped, He would not have commanded it. To desire something implies a form of dependence. When you long for money, a house, or a car, it means you are dependent on those things. A truly self-sufficient being has no desires at all.

Aroj Ali: (laughing) So now you claim Allāh (الله‎) has misled us in the Qur’ān? That He desires our worship, and therefore depends on us? You’ve already disobeyed His command—are you now calling Him a liar just to justify your own defiance?

Stranger: Whether Allāh always speaks the truth or sometimes conceals it for a greater purpose—we’ll come to that later. As for my refusal to bow to Adam—yes, it was a violation of His verbal command. But remember, the One who commands also grants the ability to disobey. There is no force in existence that can override His will or act outside it. The Qur’ān itself says: “You cannot will, except as Allāh wills, the Lord of the worlds” ^[15].

Aroj Ali: You mean you had no free will of your own?

Stranger: I’m not saying it—Allāh (الله‎) Himself says that no being can will anything unless He wills it for them. What does that tell you?

Aroj Ali: That’s the kind of statement disbelievers make. Does it mean a servant has no will apart from Allāh’s will? There could be many interpretations.

Stranger: Perhaps—but how can you deny what is stated plainly in the Qur’ān? I can prove my point in many ways, but I’ll go step by step. Be patient—Allāh loves those who are patient. Allāh knew I would not prostrate to Adam. He also knew Adam would not refrain from eating the forbidden fruit. Otherwise, why place such a tree within their reach in Paradise? If you put chocolate before a child, they will want it—even if you forbid it. Your duty, if you truly wish to prevent it, is to place it out of reach.

Aroj Ali: But the command given to Adam still had to be obeyed.

Stranger: Do you keep sharp knives on the table when children are playing, and then go to sleep? You know full well that children are drawn to what is forbidden. Isn’t it your responsibility to keep the knife where they can’t reach it?

Aroj Ali: But Adam was not a child—he was an intelligent man. Why would he do such a thing?

Stranger: Just as a child’s understanding is far less than an adult’s, Adam’s understanding was infinitely less than God’s. Allāh knew full well Adam would eat that fruit. Human nature is drawn to what is forbidden. That tree would have served no purpose in Paradise unless it was part of a greater divine plan. Allāh also knew that Adam’s descendants would both obey and disobey. If He did not know this—then why create Heaven and Hell before even creating Adam, and before appointing me as Shayṭān (شيطان‎, Satan)?

Aroj Ali: Your duty was to obey whatever Allāh (الله‎) commanded—without weighing it against reason, without questioning it in your mind. You should have followed His orders without hesitation.

Stranger: Do you truly understand what Tawheed means? Do you know the core purpose for which Allāh (الله‎) sent millions of prophets and messengers to this world? It was to uphold Tawheed—the absolute Oneness of Allāh, surrendering to Him alone as the only One worthy of prostration. Among your people, there is a famous Sufi—Ahmad Ghazali, not your Imam Ghazali—do you recall what was said about him? You call such men disbelievers, even though none of them denied the existence of Allāh. For millions of years, I have bowed only to Allāh, and I still do. There is no place in the universe where my forehead has not touched the ground in prostration to Him. Allāh knows full well that I will never bow to anyone else—no idol, no deity, no force, no human, no jinn, no angel. Even if the entire universe is placed before me, I will not bend a single hair from my Tawheed. Who knows this better than Allāh Himself? Who else has sacrificed everything as I have for the proof of Tawheed—knowing full well it would cost me Paradise and earn me the fire of Hell?

Aroj Ali: Tawheed means obeying Allāh’s commands.

Stranger: In Bengali, you might call it monotheism—but the word doesn’t capture the full depth of Tawheed. It is the belief that Allāh alone owns the right to prostration—La ilaha illallah. This single phrase has been the central call of every religion sent by Allāh: that there is no deity but Him, and no one else deserves to be bowed to. Only He should be worshipped, for the right of prostration belongs to Him alone.

Aroj Ali: But Allāh commanded the angels to prostrate to Adam as a sign of respect, not worship.

Stranger: And yet in Islam, building monuments or statues to “honor” people is forbidden, even if not for worship. In your own country, some Islamic groups protested to demolish a statue of Sheikh Mujib—was that statue meant for worship, or for respect? If merely for respect, why oppose it? Scholars say prostration, even to honor someone, is impermissible. Pirs in your country sometimes bow to others, claiming it is only respect, not worship—yet those with correct Aqeedah reject it. What were my countless prostrations before Adam’s creation? Were they just “respect”? Angels too prostrated before—they weren’t just showing respect. A simple greeting is enough for respect—why use prostration, which belongs only to Allāh? The Qur’ān itself says: “Do not prostrate to the sun or the moon, but prostrate to Allāh who created them—if it is Him you truly worship” ^[16]. Allāh knew in His heart what He wanted, yet spoke differently. He may command something outwardly that He does not truly desire inwardly.

Aroj Ali: Those verses are true, but you twist their meaning to mislead me. Any criminal can find clever arguments to cover his guilt. You speak like an atheist.

Stranger: An atheist? Who could be a greater believer than I—who has prostrated to Allāh in every corner of the universe? Every angel and prophet was chosen by Allāh—not one earned their rank through worship alone. I alone rose from a jinn to become the leader of the angels through my devotion and merit. You dismiss my being a jinn, but my status came through ceaseless worship. So who in this universe can claim more theistic devotion than I? If you throw around the word “atheist” carelessly, remember—by your definition, even Allāh is an atheist, for He believes in no creator above Himself.

Aroj Ali: Nauzubillah! What are you saying?

Stranger: Then show me my error. Is Allāh not, by that definition, an atheist? And where, exactly, have I been one?

Aroj Ali: You are simply arrogant. Allāh says He does not love the arrogant—and your pride is the root of your fall.

Stranger: If you see self-respect as arrogance, I have nothing more to say. What you call pride, I call dignity. Imagine you have worked in one place for years—day after day, month after month, proving your worth through toil and sacrifice. Then one day, the owner brings in an unqualified relative, places him above you, and commands you to bow to him. Would your dignity not be wounded?

Aroj Ali: That may be so—but since Allāh (الله‎) is the owner of that office, His orders must be obeyed.

Stranger: The One I worship is the Master of Justice. He knows my heart. If He cannot uphold justice, then my ability to worship Him would fade.

(Song begins)

Who else speaks of love but the true lover?
The Caliph himself has said—so did the Messenger.
The one who is immersed in love
will open his eyes,
The self of Allāh, the self, the self—
will behold it clearly.

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The Destiny ( Taqdeer)

Scene-03
Place: Aroj Ali's hut
Time: Noon
Character: Aroj Ali, Stranger
Fact: Aroj Ali’s face now shows confidence. The stranger speaks with a calm smile.

Aroj Ali: Back when Allāh (الله‎) commanded you to prostrate before Adam, prostrating to someone other than Allāh wasn’t considered shirk. That was in ancient times.

Stranger: So you mean Allāh Himself first commanded what you now call shirk, then—over time—His will changed, and He declared shirk the gravest sin? And for that same act He destroyed nations—men, women, children, the elderly, even the disabled? Do you remember the story of Prophet Nūh (Noah)?

Aroj Ali: Don’t twist my words. I’m not saying that. What I mean is—a servant’s sole duty is to obey Allāh’s commands. But instead, you chose to prioritize your pride—or “self-respect,” as you call it.

Stranger: Have you read the hadith collections of the final Prophet? You’ll find narrations of the debate between Adam and Musa ^[17]

Aroj Ali: These verses and hadiths clearly have deeper interpretations. You can’t deceive me by twisting their meaning. You’re trying your same old devil’s tricks on me. Your wish to mislead me will never succeed.

Stranger: It’s not really in your hands—it’s in the hands of Allāh (الله‎). You don’t have to believe me, but you could at least review my words. I know they’ll mean little to you. But if you judge me without ever hearing my side, condemning me for thousands of years based only on accusations—is that justice? If this is your justice, then tell me—who is truly the Shayṭān (شيطان‎, Satan)?

Aroj Ali: Fine, speak your piece. I’m listening. But let me be clear—I will stand on the path of Allāh (الله‎) and His Messenger. Only that path leads to salvation and Paradise.

Stranger: So, in your desire for Paradise, you would turn your back on justice, sir? If the verdict is decided before the trial, then what meaning does my defense have? For fourteen hundred years, people have pelted me with stones in every Hajj—without giving me even a single chance to speak. On one side stands Almighty Allāh, His countless angels, thousands of prophets and messengers, millions of saints and scholars—and on the other side, only me. And yet you make the judgment without ever hearing from my own mouth? You’ve been given so many divine books condemning me—how many of them have you read? In today’s world, dictators manipulate media to hold power—you know that well!

Aroj Ali: You mean to say—God sent so many divine books, but actually spread lies about you, just like propaganda?

Stranger: The question isn’t which words are true or false—it’s whose eyes you’re looking through. History is always written by the victors. There, the winners are praised, and the defeated are vilified. For millennia you’ve seen me only through God’s words in His books—now, for once, see through my eyes.

Aroj Ali: Fine—go ahead, speak.

Stranger: I will—but remember, this conversation is my only defense. My enemies may rise against it, and might even silence me. Will you promise to carry my words to the world?

Aroj Ali: I can’t promise that. Even if I tell everyone, I can’t guarantee anyone will believe. But I’m interested in hearing you. I truly want to listen to everything you have to say.

Stranger: Good. Allāh (الله‎) has created seven hells—all meant to be filled with people. If I stopped misleading them, His hells would be empty. Does He want that? No. If He did, the very purpose of Hell’s creation would be undone. Allāh wills that some people should be in Hell—and He appointed me, strategically, to help fulfill that will. Is it my duty to do this or not? The last Prophet said: “If you did not sin, Allāh would replace you with a people who would sin, and then seek forgiveness from Allāh” ^[18]. Now tell me—who else will cause those sins, if not me? And if mankind never sinned, would Allāh not replace them entirely? Then is it not my work that ensures the survival of humanity itself? Am I not, in a way, protecting them—and helping God?

Aroj Ali: You keep twisting the hadith. The Prophet’s meaning was nothing like what you claim!

Stranger: Interpretation depends on whose eyes you see through—blind faith, or reason. I can’t do anything against God’s will—no one can. Despite all my efforts, I could never make a prophet or saint end up in Hell—because it wasn’t Allāh’s will. Likewise, no matter what, Pharaoh could never enter Paradise—it wasn’t decreed. Tell me—when did God fix His enmity with Abu Lahab? A hadith says the Surah condemning Abu Lahab was written before the creation of the heavens and the earth ^[19]. Could Abu Lahab have acted otherwise? If he had become a believer, would that not make God’s word false? And the Qur’ān says God placed enmity in the hearts of the enemies of prophets ^[20]. So tell me—where, then, lies the guilt of the prophets’ enemies?

Aroj Ali: Again you lie. A man goes to Hell only by the deeds of his own free will—never in any other way.

Stranger: Is that so? Then tell me—did the last Prophet become the last Prophet through his own ability, his own deeds and piety, or was he chosen by Allāh? His chest was purified as a child—because of what good deed? Why wasn’t mine purified? Fatima, his daughter, will be leader of the women of Paradise ^[21]—on what merit? Because she was the Prophet’s daughter? His grandsons will lead the youth of Paradise ^[22]—for what? Because they carried his blood? In your own country, political dynasties pass power from father to child—you call it nepotism. Is religion not guilty of the same? And what about the boy Khidr killed before he ever sinned—declared an unbeliever from birth ^{[23] [24] [25]}? Where is the justice in that? And the Prophet said no one will enter Paradise by deeds alone—but only by God’s mercy ^[26]. The Qur’ān says, “Your Lord creates and chooses as He wills” ^[27].

Aroj Ali: Allāh (الله‎) seals the hearts of the disbelievers. They are cursed by Him—that is why they will enter Hell. And surely, we Muslims are blessed by Allāh (الله‎).

Stranger: (smiling softly) You think all of God’s mercy is poured only on people. But that’s not true. Allāh’s mercy is greater upon me than on people like you. He knows how many millions of years before Adam’s creation He made me—and by His grace, I’m still alive. Humans live barely 60, 70, maybe 100 years. Many die as infants. I have never faced illness, grief, or poverty—by God’s grace—while people suffer all of these endlessly. Angels have been firing missiles at me since ancient times ^[28], yet by God’s grace I remain unharmed. People’s houses are destroyed by meteorites and lightning; some die instantly. Pilgrims at the holy Mecca throw stones at me—but none have ever struck me. In fact, it’s often the pilgrims themselves who die—shipwrecks, plane crashes, stampedes during Hajj. All by the grace of Allāh (الله‎).

And while people need rest after two days without sleep, I’ve been healthy and strong for millions of years. I can cross the world in an instant, see the unseen, hear the unheard, and learn what others cannot—by the grace of Allāh (الله‎).

Aroj Ali: But humans have achieved much. We’ve created science. We can now see the unseen, hear the distant, travel the skies and depths with microscopes, telescopes, radios, televisions, rockets, the internet, mobile phones, and more. Just recently, the James Webb Telescope revealed an image of the universe from 13.5 billion years ago.

Stranger: Yes, humans are discovering truths—and they’ll achieve even more. But those who have done, and will do, all this… are my disciples. Tell me—who first dared to question blind obedience? And you know well, the father of science is logic and philosophy.

Aroj Ali: So you’re saying this entire scientific age—human civilization’s progress—is a blessing from the cursed Shayṭān (شيطان‎, Satan)?

Stranger: These are blessings of logic and philosophy. And I am their father—the father of rationalism. No one ever applied reason before me.

Aroj Ali: You’re twisting things again. Humanity is advanced today because Allāh has guided us. Who gave us the ingenuity, the labor, the discoveries? The medicines that cure us—are they not from God?

Stranger: Then tell me—when a patient dies due to a doctor’s mistake, why do you demand justice from the doctor? If birth and death are in God’s hands, do you blame the doctor—or simply accept it as God’s decree for that patient?

Aroj Ali: The doctor is responsible—because Allāh never treats anyone wrongly. Either the doctor is to blame, or you.

Stranger: Then tell me—who sends Azrael to take a soul? Me, or the doctor?

Aroj Ali: The doctor is guilty of malpractice. If treatment is correct, the credit goes to Allāh. Why should God take responsibility for a doctor’s mistake?

Stranger: Then why does Allāh say, “It is I who give life and cause death; I am the ultimate Owner” ^[29]? Tell me—before medical science discovered cures, was it not in God’s power to heal the sick? A few hundred years ago, polio and cholera wiped out entire villages. Infant and maternal deaths were common. God gave people short lives then. Azrael was busy. But with modern medicine, God now ‘saves’ far more lives. Even Azrael enjoys more leisure now, thanks to hospitals and drugs.

Aroj Ali: God’s power was there before, and is still there. He’s simply placed certain matters in human hands.

Stranger: Meaning, God’s will now depends on people? That once He could take life as He wished, but now—because of medical science—His decision depends on humans?

Aroj Ali: I didn’t say that. I can’t keep debating you. Tell me instead—why do you wish evil upon people?

Stranger: I don’t wish evil on anyone. There are certain religious rules that have brought harm to people since ancient times. For example, prisoners of war being enslaved ^[30]—a practice in nearly all religions. I inspired humans to defy such rules for their own good. It was through my inspiration that they created the Geneva Convention, and the UN to protect female captives from rape. Without my urging to reject these religious laws, would you even have these so-called ‘taghuti’ human rights charters ^[31]? My role is to incite people to break religious rules. Again—child marriage leads to maternal and infant deaths. Religion encouraged having more children ^[32], but human law now discourages it.

Aroj Ali: Human laws have many flaws. The law of Allāh (الله‎) has none.

Stranger: Yet in the case of Adam and Eve, religion made Eve the primary culprit, paving the way for centuries of oppression against women ^[33]. Islam forbids women’s leadership ^[34]. Yet now you fight for equal rights. Who inspires that? Or apostasy laws—Islam says kill those who leave the faith ^[35]. Today’s human rights laws say belief and disbelief are personal freedoms. No one may threaten, punish, or coerce another’s faith. These ‘anti-religious’ laws now rule your so-called civilized nations.

Take secularism, for example ^[36]. In the modern civilized world, religion no longer determines a person’s value—work does. The state does not care whether one is Muslim or Hindu; a Muslim, a Christian, a Jew, a Hindu, or an atheist all enjoy the same rights and benefits. No one receives extra privileges for belonging to a certain faith. These man-made “Taguti” laws stand outside the Shariah of Allāh (الله‎), from which people are warned to stay away. Yet modern society increasingly embraces them ^[37], and as a result, human knowledge and the arts have advanced. Today, women go into space and repair satellites—whereas religious law once demanded they remain indoors.

Aroj Ali: But if women go out this much, won’t families break apart? How will society survive?

Stranger: Why should women alone bear the burden of holding families together? It’s time men share that responsibility equally. Religion grants daughters only half the inheritance of sons—and in some faiths, women inherit nothing. If a wife fears disobedience, the Qur’ān permits beating her. Modern so-called “Taguti” societies seek to change these rules to ensure equal rights for men and women. Whose inspiration do you think drives that? In the Qur’ān, ^[38] says Zulqarnain reached both ends of the earth, east and west—yet the earth has no “ends.” Hadiths say the sun travels at night beneath Allāh’s throne to prostrate ^[39], ^[40], ^[41], ^[42], ^[43]. Modern science tells us the sun never “goes” anywhere at night—its light simply reaches the opposite side of the earth. Who do you think planted the first seeds of doubt, urging people to investigate such claims and test them with evidence?

Aroj Ali: But surely there’s another explanation for these Qur’ānic verses and hadiths. This is unseen knowledge—beyond human comprehension. Perhaps the sun really does vanish beneath the throne of Allāh at night. Or maybe science can explain it differently.

Stranger: Whenever you try to explain the Qur’ān and Hadith using man-made—“Taguti”—science, you are, in fact, granting science authority. You’re making it the standard by which you test the words of Allāh, twisting His statements to fit it. It’s absurd—rejecting God’s words in their plain meaning, distorting them to match science, and then proudly passing this so-called science test. My victory lies in this: the victory of human knowledge, of doubt, of reason. The truth is, these scriptures label much of life—chemistry, physics, geology, biology, psychology—as forbidden, replacing them with heaven-and-hell doctrines and myths. Without my influence, you wouldn’t have the music that moves you or the art that delights your eyes.

Aroj Ali: Music—I admit, I love it. But in Islam, music is forbidden ^[44]. Paintings are forbidden too ^[45]. But scientific research is not prohibited.

Stranger: Doubt is the origin of all knowledge. Today people dive to the ocean floor, fly through the skies, split the atom—and none of this was taught by religion or its schools, which instead command belief without evidence. I gave people this knowledge—first through logic and philosophy, then through science ^[46], and now through modern education. Even the devout benefit from it. How many pilgrims could perform Hajj on foot without ships, planes, or buses? Today microphones, radios, and televisions amplify sermons, calls to prayer, Qur’ān recitations, and funeral rites—increasing the spread of virtue itself. So am I not helping people reach Heaven as much as Hell? I worship Allāh and obey Him—not for Paradise or salvation. Heaven’s fruits, rivers, and maidens hold no allure for me, nor does Hell’s fire frighten me. Animals, birds, and insects worship without fear or greed. But humans? Rarely do they act solely out of love for Allāh. Most act out of fear of Hell or greed for Heaven—making them worse than me, worse even than animals. What people do from fear and greed, I do from neither.

Aroj Ali: Not everyone follows religion just for the sake of Paradise. Many do so out of love for Allāh (الله‎) and His Messenger.

Stranger: But Allāh (الله‎) has already decreed that as well. Those who follow religion properly can only do so because Allāh (الله‎) has made it easy for them. The Prophet of Allāh (الله‎) said, “Every person acts according to what he was created for—or what has been made easy for him” ^[47]. If good deeds are made easy for some and difficult for others, where is the justice in that? I cannot condemn anyone to Hell if Allāh (الله‎) has destined them for Paradise, nor can any preacher guide someone to Paradise if Allāh (الله‎) has decreed Hell for them ^[48]. I can only influence temporarily—like shaking a compass needle from its true north. I may mislead a believer briefly, but if Paradise is written for him, he will still end up there. Likewise, a preacher might temporarily inspire a disbeliever to do good, but if Hell is his fate, he will ultimately go there. Thus, in society’s eyes, some “disbelievers” may enter Paradise, and some “believers” may enter Hell.

Aroj Ali: True believers are those who accept Allāh (الله‎) with reason—who recognize Islam as the truth. Ultimately, the truth of Islam can be discovered through logic.

Stranger: I’m not sure where you got that definition. The final Prophet of Islam said a believer is like a camel with a rope through its nose—led wherever the Prophet and the Rightly Guided Caliphs direct, never letting go under any circumstances ^[49]. The meaning of this metaphor is clear enough ^[50].

Allāh (الله‎) created the believers of Paradise such that even I cannot condemn them to Hell, no matter how hard I try. I have attempted to mislead countless prophets and messengers, and though I’ve succeeded in tempting some into minor sins, I’ve never been able to damn them. For those sins, Allāh (الله‎) punished them in this life, and they will be innocent in the Hereafter. For example—Hazrat Adam’s exile from Paradise, Hazrat Yunus being swallowed by the fish, Hazrat Ayub’s illness, the injury to the Prophet’s tooth ^[51]—all were temporary punishments for minor mistakes.

Aroj Ali: Then why not do as the Prophets did—ask Allāh (الله‎) for forgiveness? He is the Most Merciful. Surely, He would forgive you.

Stranger: Until now, I have disobeyed only one direct command of Allāh (الله‎): refusing to prostrate to Adam. Everyone else—including the Prophets—has disobeyed many commands and continues to do so, yet He did not curse them eternally. When Allāh (الله‎) ordered Jibril, Mikail, and Israfil to gather soil from the earth to create Adam, each returned empty-handed out of respect for the earth’s refusal. Only Azrael carried out the command and brought the soil, from which Adam was formed. Yet despite four acts of disobedience, Allāh (الله‎) did not curse the angels or destroy the earth—in fact, He joyfully shaped Adam from that clay and breathed life into him. But for my one act of disobedience, He cursed me, struck me down, and exiled me from Paradise forever. Is that not bias or injustice? No—He is not unjust. He is the refuge of all. The real wrong lies with people, who fail to understand His hidden will and intentions.

---

Cursed Rebel

Scene-05
Place: Aroj Ali's Hut
Time: Noon
Characters: Aroj Ali, Stranger
Mood: Aroj Ali appears somewhat helpless; the Stranger radiates complete confidence.

Aroj Ali: Do you realize how many curses we Muslims send your way every day? I curse you, and I seek refuge in Allāh (الله‎) Almighty from you.

Stranger: You do that, yet I cause you no harm. In fact, I help you from the very moment you are born. According to the Hadith, a newborn baby cries because Shayṭān (شيطان‎, Satan) touches them at birth ^[52]. Tell me—if I didn’t touch them, newborns wouldn’t cry. What would be the problem with that? According to modern medical science, crying is essential for a newborn. It helps clear the airways, expand the lungs, and allows them to take their first breath. If a newborn doesn’t cry after birth, doctors will rub their back or legs or suction mucus from the mouth and nose to stimulate breathing. Sometimes, breathing difficulties or blocked airways prevent crying, and these may require medical intervention. So think about it—haven’t I been helping from the very first moment of life, ensuring you can breathe and your lungs expand? Yet you keep cursing me. Still, I will continue to help every newborn.

Aroj Ali: Stay on topic. You cannot deny that you are cursed, rebuked, and exiled from the grace of Allāh (الله‎).

Stranger: Those claims may not be true.

First, if Allāh (الله‎) truly despised and cursed me, He could have inflicted physical and mental suffering, sickness, grief, and pain—just as He did with the angels Harut and Marut. Above all, He could have destroyed me entirely. But He didn’t. Instead, He did the opposite—granting me great power, freedom from illness, sorrow, and death, and a long life. Tell me, is that a curse or a blessing?

Second, people say I was “rebuked”—that Allāh (الله‎) gave me a voice of disgrace. But what does that truly mean? Whether it’s wood, iron, or gold, no one has actually seen or heard it. A victor’s voice is one of honor; a prisoner’s voice is called disgrace. The difference lies only in perception and material form. I will explain more about this later.

Third, people say I was expelled from Paradise and exiled to Earth. But other angels also come to Earth by Allāh (الله‎)’s command to carry out their duties—are they also exiled? Jibril (Gabriel) delivers revelation, Azrael takes lives, Mikail manages weather and sustenance, Kiraman Katibin record deeds on human shoulders, and Munkar and Nakir remain in graves. None of them are considered “exiled.” Likewise, I remain on Earth fulfilling my duties by Allāh (الله‎)’s order. In fact, I enjoy more freedom than they do.

Aroj Ali: Are you claiming that you are more powerful than the angels?

Stranger: I never said that—Allāh (الله‎) did. Gabriel cannot act without God’s command, and sometimes he arrives late. Read the Seerah—you’ll see how many times Jibril was delayed. Even when the Prophet was poisoned, the angel came only after the food had been eaten ^{[53] [54] [55] [56]}. Once, Aisha could not enter her house because a dog was under her bed ^[57]. Imagine—leaving such an important task as revelation because of a dog! Mikail can only send rain where ordered—he cannot send Bangladesh’s rain to Arabia, nor give the food of the rich to the poor. Every angel is restricted by their assigned duties. But in my role as tester of faith, Allāh (الله‎) placed no such limits on me. My work spans all times, places, ages, and social classes. Like the angels, I was sent to Earth for a mission—but I have never failed in my duty. Allāh (الله‎) Himself is witness to that.

Aroj Ali: Lies! You refused to bow to Adam out of arrogance, and then, out of enmity, you tempted him to eat the forbidden fruit. Allāh (الله‎) clearly said Shayṭān (شيطان‎, Satan) is the enemy of man. That is the truth.

Stranger: Then tell me—how could someone “cursed and degraded” still hold such power? Where does that power come from? Am I truly cursed, or am I actually honored and entrusted as a friend to mankind? I think you’re starting to get confused. Let me explain further.

Angels are created from light—pure, but with limited intellect. They are like obedient servants, unable to act without Allāh (الله‎)’s direct command. They never say “No, Sir,” only “Yes, Sir.” On one occasion, however, they did express disagreement. Before creating Adam, Allāh (الله‎) revealed His plan to place mankind on Earth, and the angels said, “Will You place upon it those who will cause corruption and shed blood, while we glorify and praise You?” ^[58]

Aroj Ali: So now you are insulting the angels too?

Stranger: Where is the insult in that? In your own home, you create chairs, tables, and beds for your comfort—they have no thoughts, opinions, or reasoning of their own. Now people are building robots to do household chores, but robots too have no independent intelligence. They simply carry out the instructions programmed into them. Angels are like that. Tell me—do they possess independent judgment? And no matter how expensive a machine is, if it has no conscience, how much value does it really have?

---

Iblis’s honesty and Integrity

Scene-06
Place: Aroj Ali's hut
Time: Noon
Characters: Aroj Ali, Stranger, Aroj Ali's Wife
Incident: Aroj Ali is desperate to win the debate. The stranger appears more confident and proud than before.

Stranger: I could have performed a false prostration to please Allāh (الله‎). Even if I had hatred in my heart but showed outward obedience, Allāh (الله‎) would not have punished me for it.

Aroj Ali: But Allāh (الله‎) surely knows what is in your heart. You cannot deceive Him by pretending.

Stranger: Do you think the other angels were truly pleased with the actions of Adam’s children? No. They strongly opposed Adam’s creation. Yet, to please Allāh (الله‎), they prostrated outwardly while holding different thoughts in their hearts. My inner feelings matched my outward actions. That day, Allāh (الله‎) did not judge what was in the heart—He only saw who prostrated and who didn’t. A person with self-respect will never do something that destroys it. And I am a jinn with reasoning—how could I surrender my self-respect?

Aroj Ali: Whatever you say, Allāh (الله‎) would never write falsehood in the Qur’ān. Are you implying that Allāh (الله‎) lied in the Qur’ān?

Stranger: Have you read Surah Al-Anfal, verse 43? Do you know its context? Allāh (الله‎) reduced the number of disbelievers in the Prophet’s dream to raise the morale of the Muslims. Is that not a form of deception? How can you say Allāh (الله‎) never resorts to it when necessary?

Aroj Ali: Now you are going too far. That verse only says Allāh (الله‎) showed the Prophet a vision to encourage the believers. Does that make the Qur’ān false?

Stranger: Then have you read Surah Al-Imran, verse 54? It says Allāh (الله‎) is the best of planners—He can also use strategy or “tricks” if He wills. The Qur’ān itself bears witness to this.

Aroj Ali: Are you saying God deceives? The truth is, Allāh (الله‎) punished you, and that is why you will be burned in Hell forever.

Stranger: You can call it that. I know very well that Allāh (الله‎) will punish me. And knowing that truth, I still chose to follow what I believed was His deeper intent. Allāh (الله‎) made Adam, gathered the angels, and commanded them to prostrate before him—making Adam their Qibla. All the angels obeyed together, but I did not. My conscience would not allow me to put Adam in the place of God. My heart remembered His command: “Do not prostrate to anyone other than Me.” Then why did He command it that day? Perhaps to test the wisdom of the angels—to see if they would object to exalting Adam over Him.

Aroj Ali: But that was not your argument at the time—you refused out of pride.

Stranger: Who can explain my reasons better than me? Have you ever asked to hear my defense from me directly—or have you only read the version in the book revealed by Allāh (الله‎)? True justice would require hearing my own account, not just the accusations of others.

Imagine a father calling his five sons and pointing to a passerby, saying: “All of you, call him father.” Following the command, four sons immediately obeyed. But one refused, thinking, “You can only have one father. Calling a stranger ‘father’ would be a lie—and our real father has told us never to lie. Surely, he is only testing our judgment.” So the boy refused, believing he had done the right thing. In the end, the father was saddened by the ignorance of the four sons, but rewarded the one who showed wisdom.

Aroj Ali: Your reasoning is meaningless. Nothing is more important than obeying the direct command of Allāh (الله‎).

Stranger: Does God judge only outward actions, or does He also judge the heart? Suppose you accidentally hit a child with your car. Would God not know what was truly in your heart? Allāh (الله‎) looks inward—He is not impressed by empty displays of obedience. In the case of Adam, the prostration was a test of wisdom. I passed that test. The so-called “crown of curse” that some claim I wear is, in truth, a symbol of victory, and with it Allāh (الله‎) granted me extraordinary powers.

Aroj Ali: We believers know you as the enemy of Adam because you tempted him to eat the forbidden fruit, causing his removal from Paradise. That alone is enough reason to remain your enemy until the Day of Judgment.

Stranger: Paradise is a place of eternal purity—there is no room for impurity there. Sexual relations make humans impure. If Adam and Eve had remained in Paradise, they would have been forbidden from intimacy forever, leaving Adam childless and his lineage extinct. Allāh (الله‎) placed them in the earthly realm so they could fulfill the purpose of procreation and continue the human race.

Aroj Ali: That’s wrong. If intimacy is prohibited in Paradise, then how will we have relations with the believing servants promised to us there? The Hadith clearly states we will have eternal intimacy with beautiful young hūrīs.

Stranger: In the early Paradise, there were no hūrīs—you don’t even know that. Remember, Allāh (الله‎) created Eve from Adam’s rib to ease his loneliness ^[59]. If hūrīs had been present, why would Adam have felt lonely? That Paradise had three types of trees: first, the Tree of Delight, whose fruit was ordinary food; second, the Tree of Life, whose fruit symbolized immortality; and third, the Tree of Knowledge, whose fruit—representing wisdom—was the forbidden one.

Aroj Ali: And it’s because of you that Adam and Eve ate that fruit! Because of you, we humans ended up here today. If you hadn’t deceived Mother Eve that day, we would still be enjoying the flower gardens of Paradise.

Stranger: You’re mistaken. When Adam was first created, he was a lifeless clay figure, and even after Allāh (الله‎) gave him life, he was still like a living doll—without knowledge or even a sense of modesty. Adam and Eve were naked. The main difference between humans and animals is modesty, and that modesty only arose after they ate the forbidden fruit. From that act came awareness of good and evil, right and wrong—moral understanding that makes someone truly human and gives them a conscience. Blind obedience and blind faith were replaced by reasoning and wisdom. It was only after eating that fruit that Eve experienced menstruation, which allowed her to become a mother and love her child. Without that, Adam would have remained ignorant, and Eve would have been barren. The knowledge of Adam and the fertility of Eve were born from eating the forbidden fruit. By enabling that, I not only helped Adam and Eve but also contributed to the growth of human knowledge and the continuation of mankind—something no angel ever did. In truth, I am more of a benefactor to humanity than even their father, more respected than a teacher. Without me, none of you would exist. The sad thing is that some refuse to admit it openly, though in practice they follow the outcome of my work. And I am satisfied with that—because whenever a believer utters my name during the day, for whatever reason, it’s as if they are mentioning it even more than they mention their own father’s name. My name is on their lips constantly, often before anything else.

Aroj Ali: Even if I don’t agree with you, I have to admit—you’ve done a huge job. Such a massive act is no small feat.

Stranger: You’re wondering how I can mislead billions of people in such a vast world. Your curiosity isn’t unfounded. But in reality, it’s not that difficult for me—because I don’t mislead everyone. I focus on the believers, those who believe in me. Those who deny my existence are disbelievers. The Qur’ān says clearly that Shayṭān (شيطان‎, Satan) exists, and the Prophet himself said so in Hadith. If someone still says, “There is no Shayṭān (شيطان‎, Satan),” are they not rejecting the words of the Qur’ān and Hadith and thus making themselves disbelievers?

Aroj Ali: So do you mislead disbelievers, or only believers?

Stranger: Anyone born to non-believers is already a disbeliever by birth and commits acts of shirk and blasphemy without my help. In the eyes of Allāh (الله‎), all his good deeds are worthless and he is destined for Hell. Stopping him from his deeds would mean stopping him from evil—which I’m not ordered to do. I don’t mislead non-believers, nor do I interfere with their good deeds. That’s why, in today’s world, unbelievers often do more good than believers. Look at the main atheist countries in Europe: people are generally honest, corruption-free, with orderly societies where even traffic signals are respected. In some countries like the Netherlands, major prisons have been closed for lack of inmates. The whole world dreams of getting visas for Europe or America—why would Muslims long to go to the lands of “infidel” atheists if those lands were so evil? Meanwhile, the most religious countries top the charts in corruption, murder, rape, and crime. Bangladesh, Pakistan, and Afghanistan rank among the worst in the world for corruption.

Just as I don’t target everyone equally, I also don’t work everywhere the same way. I spend most of my time in religious schools, houses of worship, and religious gatherings—because they are my main operational centers. You already know what’s been happening with children in madrasas these days. The teachers there are some of my most loyal clients.

Aroj Ali: But if you’re with people, why can’t they see or feel you? Where exactly do you operate from when you mislead them?

Stranger: Allāh (الله‎) has given me the power to enter the human body and flow through their veins. When I want to mislead someone, I don’t call from outside saying, “Don’t do this, do that.” I enter the brain—the control center—and whisper temptations directly into the subconscious. My headquarters is inside the human brain. So when people say “the devil is under the hat,” it’s not entirely false—because I am indeed under the hat, not above it.

Aroj Ali: But what do you gain from leading people astray? We humans act for the reward of Paradise or out of fear of Hell. Why have you been doing this work for so many years?

Stranger: The central belief of Islam is that Allāh (الله‎) rules over everything and is the sole sovereign. I can do nothing without His will—no one can. Everything I do fulfills His will, just as everything others do does. The sad part is that believers don’t fully accept this. They praise Allāh (الله‎) for good deeds but blame me for bad ones. They even say, “God is the Lord of good deeds, and Shayṭān (شيطان‎, Satan) is the lord of evil deeds,” which makes me sound like a rival power. In reality, every single thing I do has the approval of Allāh (الله‎).

Aroj Ali: From what I’ve read, Allāh (الله‎) has given humans control over most worldly matters, but life, death, sustenance, and wealth remain in His hands. Murder, corruption, theft, robbery, and adultery—these are things you tempt people into.

Stranger: If that’s so, then when someone I tempt commits murder, the Angel of Death (Azrael) shouldn’t arrive to take the victim’s soul. And if Azrael doesn’t take it, that person won’t die. So if they die on that day, wasn’t that already destined to be their last day? Many people have died from diseases like cholera or smallpox due to bacterial infections. Recently, your world faced the coronavirus. Who empowered those germs? Who provides sustenance for microbes?

Aroj Ali: Allāh (الله‎) provides sustenance for all living beings. But sometimes, bad people steal what belongs to others. That’s the fault of humans, not God.

Stranger: Then in that case, Allāh (الله‎) didn’t write that sustenance into the fate of the rightful owner—He wrote it into the fate of the thief. Who gives thieves and robbers their sustenance? Allāh (الله‎) decrees that corrupt ministers will enjoy billions in stolen public funds. However they obtain it, they are only enjoying what He has allotted to them. If I can transfer one person’s sustenance to another through theft or robbery, doesn’t that imply a limitation in Allāh (الله‎)’s power? Is He so powerless before me that I can take what He gave to His people and hand it to corrupt leaders? Likewise, He provides for all creatures: the weasel steals chickens from a home, the fox and stray dogs steal food. Who misleads them?

Aroj Ali: By falling into your trap, people commit adultery. That’s your doing. Are you saying Allāh (الله‎) is responsible for that too?

Stranger: If so, then who gives life to an illegitimate child? Since the moment God began creating human souls, He has known when and where each life will be born, what each person will do, and whether they will end up in Heaven or Hell. He also knows exactly who will commit adultery with whom. The Hadith says that whatever act of adultery is decreed in a person’s fate will happen ^[60]. If He wished, He could have ensured those people married before such acts. But instead, He allows life to be created through illegitimate unions. In committing adultery, I merely fulfill the will of Allāh (الله‎) and what is written in destiny.

Aroj Ali: You are such a master of logic that it’s hard to argue with you. My faith will have to protect me from your words. Still, I believe that without you, humanity would be far better off.

Stranger: My friend, much of the progress and activity in today’s world follows the path I have set—and even the business of religion thrives because of it. If I were to leave the world today or stop leading people astray, even the believers would not escape the chaos that would erupt in human society.

First, government offices would disappear. Ministries, courts, and police departments would collapse, leaving many jobless. There would be no writers, painters, or drug trade. No industries based on interest, bribery, or black markets. The massive unemployment and economic crisis that would follow would also shake the religious establishment—because the earnings of many dishonest people directly fuel the building of mosques, the operation of madrasas, and the number of pilgrims. I’ve already told you the Hadith: if people never sinned, Allāh (الله‎) would destroy them and create a people who did sin, so that they could repent.

Aroj Ali: I’m listening to everything, but I don’t care. I admit, you’ve twisted my head with your reasoning, but I won’t be swayed so easily. I seek refuge in Allāh (الله‎) from you—A‘ūdhu billāhi mina ash-shayṭāni r-rajīm. Tell me this: don’t you ever feel tired of doing these devilish acts for thousands of years?

Stranger: I lack nothing, so I have no regrets. My only regret is that people keep blaming me simply because they don’t truly know Allāh (الله‎) or understand His nature. Allāh (الله‎) acts according to His will, and He is noble. This isn’t the time to talk more. Let me just leave you with this: people read the Ramayana because of Ravana—without him, there would be no story. The same is true for the famous book The Strange Case of Dr. Jekyll and Mr. Hyde. If you’ve read it before, read it again. Now it’s prayer time—go to the mosque.

Aroj Ali: Answer me one last thing—do you really have no pride?

Stranger: Read the Qur’ān carefully and you’ll find the answer. When two beings share deep love or closeness, one gradually takes on the qualities of the other. A devoted student starts to resemble their beloved teacher without even realizing it. If a teacher smokes during class, students might unconsciously copy it. I have followed the Qur’ān’s command—I have taken on the “color” of Allāh (الله‎). And who is more beautiful in color than Allāh (الله‎)? I am His worshiper ^[61]. Now go. As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuhu.

The stranger left for the mosque.

Aroj Ali’s wife enters.

Aroj Ali’s Wife: Who were you talking to for so long?

Aroj Ali: I’m not entirely sure. That man could have been God, Iblīs the Shayṭān (شيطان‎, Satan), or God Himself.

Aroj Ali’s Wife: What nonsense are you talking? I didn’t see anyone come in. Where is this person you were speaking to?

Aroj Ali: He’s at the mosque—but I have no idea how he plans to mislead Muslims if he’s busy praying.

Aroj Ali’s Wife: The heat must be getting to your head. Want something cold to drink?

Aroj Ali: No. I know exactly why my head is spinning. Come on, let’s pray.

As soon as he spoke, the call to prayer rang out from the mosque loudspeaker. Sunlight streamed through the window, falling directly on the books scattered across the table.

(Music plays softly in the background)

You become the judge and pass the verdict,
You become the police and make the arrest.
You turn into the serpent that strikes,
And then the healer who chants away the poison.
You are the one who saves,
And You are the one who takes life.
None exists but You, Allah—
None exists but You.

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References

1. Surah Kahf, Verse 50 ↩︎
2. Sunan Tirmidhi, Islamic Foundation, Hadith: 2158 ↩︎
3. Surah Al-An‘am, Verse 97 ↩︎
4. Surah Al-An‘am, Verse 98 ↩︎
5. Surah Sad, Verse 85 ↩︎
6. Surah Al-Imran, Verse 54 ↩︎
7. Sunan Tirmidhi, Islamic Foundation, Hadith: 2158 ↩︎
8. One of the foundations of Islam is ↩︎
9. Surah Qamar, Verse 49 ↩︎
10. Surah Baqarah, Verse 30 ↩︎
11. Surah Baqarah, Verse 31–32 ↩︎
12. Surah Az-Zariyat, Verse 56 ↩︎
13. Surah Baqarah, Verse 31 ↩︎
14. Surah Al-‘Alaq, Verse 4 ↩︎
15. Surah At-Takweer, Verse 29 ↩︎
16. Surah Fussilat, Verse 37 ↩︎
17. Sahih Muslim, Islamic Foundation, Hadith: 6501 ↩︎
18. Mishkatul Masabih, Hadith: 2328 ↩︎
19. Sunan Tirmidhi, Hadith: 2158 ↩︎
20. Surah Al-An‘am, Verse 112 ↩︎
21. Sahih Bukhari, Hadith: 3447 ↩︎
22. Sunan Ibn Majah, Hadith: 118 ↩︎
23. Sahih Muslim, Hadith: 6659 ↩︎
24. Sahih Muslim, Hadith: 5949 ↩︎
25. Sahih Muslim, Hadith: 5948 ↩︎
26. Sahih Muslim, Hadith: 6852 ↩︎
27. Surah Al-Qasas, Verse 68 ↩︎
28. Surah al-Mulk, verse 5 ↩︎
29. Surah Hijr, verse 23 ↩︎
30. Inhuman Slavery in Islam ↩︎
31. Surah Nahl, verse 36 ↩︎
32. Population growth and Islam’s role in maternal and child mortality ↩︎
33. Sahih Bukhari, Hadith: 3330 ↩︎
34. Islam and Women ↩︎
35. Does Islam establish justice? ↩︎
36. The rights of non-Muslims in the Islamic Sharia state ↩︎
37. Surah Nahl, verse 36 ↩︎
38. Surah Kahf, Verses 86–90 ↩︎
39. Sahih Bukhari, 2972, 4439, 4440 ↩︎
40. Sahih Muslim, 296, 298, 299 ↩︎
41. Sahih Hadith Qudsi, 161 ↩︎
42. Sahih Bukhari, Tawheed Publication, 4802, 4803, 7433 ↩︎
43. Sahih Muslim, Hadith Academy, 289 ↩︎
44. Hadith collection, 2309 ↩︎
45. Islamic law on painting ↩︎
46. Conflict in Islam and Science Education ↩︎
47. Sahih Bukhari, Tawheed Publication, Hadith: 6596 ↩︎
48. Sunan Abu Dawud, Islamic Foundation, Hadith: 4539 ↩︎
49. Sunan Ibn Majah, Hadith: 43 ↩︎
50. Does Islam allow for verification? ↩︎
51. Sahih Bukhari, Islamic Foundation, Hadith: 3776 ↩︎
52. Sahih Bukhari, Tawheed Publication, Hadith: 3431 ↩︎
53. Sirat Rasulullah (SAW), Translation by Shaheed Akhand, Pratham Prakashani, p. 557 ↩︎
54. Sunan Abu Dawud (Tahqiq), Hadith: 4413 ↩︎
55. Sunan Abu Dawud (Tahqiq), Hadith: 4512 ↩︎
56. The tragic death of Prophet Muhammad ↩︎
57. Sahih Muslim, Islamic Foundation, Hadith: 5333 ↩︎
58. Surah Baqarah, Verse 30 ↩︎
59. Mishkatul Masabih (Mishkat), Hadith: 3238 ↩︎
60. Sahih Muslim, Islamic Foundation, Hadith: 6513 ↩︎
61. Surah Baqarah, Verse 138 ↩︎

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