The Qur’an and What It Says About Angels, Demons, and the Cosmos

By Dr. Tim Orr

A Christian reflection grounded in the scholarship of Gabriel Said Reynolds and others.

One of the most interesting aspects of studying the Qur’an is discovering how it portrays the unseen world. While much of Islamic theology is centered around the oneness of God (tawḥīd) and the authority of Muhammad as the final prophet, the Qur’an also reveals a cosmology—an account of the universe that includes angels, demons, and jinn. These spiritual beings are not decorative or peripheral; they actively participate in a cosmic drama that shapes human destiny and divine revelation.

In preparing this article, I’ve drawn from Gabriel Said Reynolds’ excellent Audible lecture series, which I found particularly valuable for its comparative approach that blends traditional Islamic commentary with modern historical-critical scholarship, The Bible and the Qur’an: A Comparative Study (Reynolds, 2015), particularly the lecture on Qur’anic cosmology. His outline helped structure this reflection. But I’ve also supplemented it with insights from classical Islamic scholars like al-Ṭabarī and Fakhr al-Dīn al-Rāzī, and modern thinkers such as Toshihiko Izutsu and Angelika Neuwirth. As a Christian, I read these sources with a desire to understand Islamic theology faithfully and respectfully, while also holding to my belief that the gospel of Jesus Christ offers the clearest revelation of God’s character, grace, and redemptive plan.

A Multi-Layered Universe: A Dome Above, a Flat Earth Below

The Qur’an presents a striking vision of the cosmos, physically descriptive and theologically meaningful. It reveals a universe that reflects God’s transcendence, moral authority, and protection of divine truth. The cosmos is ordered to underscore the Qur’an’s concern with safeguarding revelation and maintaining boundaries between the divine and the profane. Unlike modern scientific cosmology, which describes a spherical Earth and vast galaxies, the Qur’an imagines the world as flat, covered by a celestial dome. The stars embedded in that dome are not just sources of beauty but divine weapons used to guard heaven against rebellious beings (Reynolds, 2015).

In Surah 15:16–18, the Qur’an says:

“We placed constellations in the sky, and made them beautiful to the beholders.
And We guarded them from every outcast devil.
Except one who steals a hearing, and is followed by a visible projectile.”

This idea—that heaven is a guarded realm, and that demons try to eavesdrop on divine speech—occurs in several Qur’anic passages (Q 37:6–10; 72:8–9). Gabriel Reynolds (2018) notes that this cosmology reflects the Qur’an’s broader concern about the authenticity of revelation. In other words, the cosmos is structured not only physically but morally. God protects His word. Those who attempt to bypass this order—like the “outcast devils”—are repelled.

As a Christian, this reminds me of the biblical theme of God’s sovereignty over the heavens. Psalm 19:1 declares, “The heavens declare the glory of God; the skies proclaim the work of his hands.” Yet in the Bible, the heavens are not simply guarded but also places of worship and revelation. While the Qur’an portrays the dome of the sky as a barrier, Scripture presents the heavens as open, declaring God’s majesty to all (cf. Romans 1:20). This marks a deep theological contrast.

Jinn and Demons: Spiritual Beings Seeking Forbidden Knowledge

One of the most distinct features of Islamic cosmology is the presence of jinn—creatures created from smokeless fire (Q 55:15), neither angels nor humans. In Western culture, they’ve been popularized through folklore and films like Aladdin, but they are serious spiritual entities in the Qur'an. Some jinn are portrayed positively (Q 72:1–2), but many are associated with deception and rebellion.

According to Surah 72:8–9, the jinn used to ascend to the heavens and listen in on divine secrets, but now they are blocked:

“We probed the heaven, and found it filled with stern guards and projectiles.
We used to take up positions to listen in; but whoever listens now finds a projectile in wait for him.”

Classical Islamic commentators like al-Ṭabarī interpreted these verses to mean that jinn would try to steal divine secrets and relay them to soothsayers (Ṭabarī, Tafsīr). Rāzī speculated that the “projectiles” refer to meteors—signs that the cosmos itself is engaged in a battle between divine order and spiritual rebellion (Rāzī, Tafsīr al-Kabīr). Gabriel Reynolds (2018) points out that these stories delegitimize the prophetic claims of rival spiritual figures in Muhammad’s time, such as poets and diviners, who claimed inspiration apart from the Qur’an.

As a Christian, this evokes important biblical themes. Scripture affirms that there are spiritual forces at work in the world—some of them malevolent (Ephesians 6:12). But the New Testament is clear that Jesus has disarmed the powers and authorities and made a “public spectacle of them” through the cross (Colossians 2:15). Whereas the Qur’an portrays a world where demons still seek access to divine knowledge, Christians believe that in Christ, the fullness of God has been revealed (Colossians 1:19)—there is no secret knowledge left to steal.

Angels: Messengers, Witnesses, and Agents of Judgment

The Qur’an also vividly describes angels—beings who serve God, deliver messages, record deeds, and execute divine judgment. Unlike the jinn, angels are not fallen or morally ambiguous. Instead, they are perfectly obedient servants of God’s will.

Surah 50:16–18 provides a glimpse of how angels record every word and deed:

“Not a word does he utter, but there is a watcher by him, ready.”

These “recording angels” are thought to sit on a person’s right and left, chronicling both good and bad actions. In Surah 43:80, we are told that God’s messengers write down even whispered conspiracies. Islamic theology uses these accounts on the Day of Judgment to determine a person’s eternal fate.

Angels also act in history: They announce the births of John and Jesus (Q 3:39, 3:45) and bring judgment upon the people of Lot (Q 11:69–83). On Judgment Day, they beat the condemned (Q 8:50) and cast them into Hell (Q 66:6). As Urvoy (2002) notes, Qur’anic angels are not abstract concepts—they are active, personal agents of divine purpose.

As a Christian, I find many similarities here. The Bible too presents angels as messengers (Luke 1:26–38), warriors (Revelation 12:7), and ministers of God’s will (Hebrews 1:14). Yet the deepest message angels proclaim in Scripture is the arrival of God Himself in Christ—“good news of great joy for all people” (Luke 2:10). The angelic realm points us toward the Incarnation, where God does not simply send messages, but becomes one of us.

Satan (Iblīs): A Rebel Still Under Divine Authority

In Islamic theology, Satan (Iblīs) is a jinn who refused to bow to Adam and was cast out of God’s favor. Yet the Qur’an portrays a fascinating dialogue between God and Satan in Surah 17:62–64, in which Satan asks for permission to lead humans astray—and God grants it:

“Entice whomever of them you can with your voice… but whoever of them follows you—Hell is your reward.”

This picture may surprise many Christians. While the Bible portrays Satan as God’s adversary, in the Qur’an, Satan appears as a permitted tester of humanity. This being functions under divine allowance rather than in outright rebellion. This distinction shapes how each tradition views temptation, accountability, and sovereignty. In Christianity, Satan tempts as an enemy who must be resisted with the help of the Holy Spirit, and whose defeat is secured through Christ's death and resurrection. In Islam, Satan's role is more integrated into God's providential plan, testing the faithful as part of a divinely sanctioned trial. These differing views ultimately point to contrasting understandings of God's relational nearness, human assurance, and redemptive certainty. He is dangerous, yes—but not autonomous. Toshihiko Izutsu (2002) argues that Iblīs in the Qur’an remains within God’s sovereign plan, functioning more like the Satan in the Book of Job than the cosmic opponent of God seen in some later Christian theology.

Yet here, my Christian convictions differ sharply. While I affirm God's total sovereignty, I also believe Satan is a defeated enemy. Jesus says in Luke 10:18, “I saw Satan fall like lightning from heaven.” The cross has broken his power to accuse. The Christian gospel doesn’t merely warn about Satan’s influence—it declares his decisive defeat. Evil is not just contained; it is overcome through Christ’s resurrection.

Conclusion: A Cosmos in Conflict—But Christ Has Opened the Way

The Qur’an presents a vivid and morally serious view of the cosmos. It tells of jinn trying to intercept revelation, angels recording every word and deed, and Satan working within divinely permitted boundaries to lead humanity astray. This spiritual world is active, ordered, and deeply personal. In many ways, it resonates with the Christian understanding that we are not alone—that there is a supernatural realm and that our lives are lived before unseen watchers.

But as an evangelical Christian, I see a vital difference not just in cosmology, but in the message of salvation itself—a message centered on the finished work of Christ, the assurance of forgiveness through grace, and the personal access believers have to God through faith. This salvation is not earned through law-keeping or mediated by angels, but freely given through the death and resurrection of Jesus, who invites us into a restored relationship with God. In the Qur’an, heaven is guarded, knowledge is restricted, and access to God remains indirect, mediated through laws, angels, and protected revelation. The jinn and demons long to grasp what remains hidden. Even the righteous are never quite sure of their standing.

The gospel, by contrast, proclaims that the veil has been torn. In Christ, God has not just spoken—He has come down. The spiritual separation has been overcome, not by our efforts or piety, but by grace alone through faith alone in Christ alone (Ephesians 2:8–9). We don’t need to fear demons stealing revelation or strive to earn divine favor under a cosmic dome. Jesus has made the way open:

“Since we have confidence to enter the Most Holy Place by the blood of Jesus… let us draw near to God with a sincere heart and with the full assurance that faith brings” (Hebrews 10:19–22, NIV).

While the Qur’an offers a powerful vision of a guarded, spiritual universe, the gospel offers something far greater: a personal relationship with the God of the universe, purchased through the cross and confirmed by the resurrection. We are not left guessing, or trying to access hidden knowledge—we are invited to know God as Father, through the Son, by the power of the Holy Spirit.

So yes, the cosmos is spiritually charged. From the opening pages of this reflection, we’ve seen how the Qur’an portrays a cosmos teeming with spiritual actors—angels guarding revelation, jinn seeking access to divine secrets, and demons attempting to deceive. It presents a drama with high spiritual stakes. But as we conclude, we return to the Christian conviction that the final word has already been spoken in Jesus Christ. The cosmic battle is real, but its resolution is not uncertain. Christ has entered the story, defeated the enemy, and opened the heavens—not just for the righteous elite, but for all who trust in Him. There are angels and demons. There is a spiritual battle. But the war’s outcome has already been decided. Jesus is not merely a prophet bringing a message from heaven—He is God in the flesh, who has come to rescue us and bring us home. The heavens are no longer barred. In Christ, they have been opened.

References

Chaudhry, A. (2014). Domestic violence and the Islamic tradition: Ethics, law, and the Muslim discourse on gender. Oxford University Press.

Izutsu, T. (2002). God and Man in the Qur’an: Semantics of the Qur’anic Weltanschauung. Islamic Book Trust.

Neuwirth, A. (2010). Scripture, poetry and the making of a community: Reading the Qur’an as a literary text. Oxford University Press.

Rāzī, F. al-D. (n.d.). Tafsīr al-Kabīr [The Great Commentary].

Reeves, J. C. (2003). Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader. Society of Biblical Literature.

Reynolds, G. S. (2015). The Bible and the Qur’an: A Comparative Study [Lecture Series]. Now You Know Media.

Reynolds, G. S. (2018). The Qur’an and the Bible: Text and Commentary. Yale University Press.

Ṭabarī, M. J. (n.d.). Jāmiʿ al-bayān fī taʿwīl āy al-Qurʿān [Comprehensive Commentary on the Interpretation of the Verses of the Qur’an].

Urvoy, M.-T. (2002). Penser l’Islam [Thinking Islam]. Presses Universitaires de France.

Wansbrough, J. (1977). Qur’anic Studies: Sources and Methods of Scriptural Interpretation. Oxford University Press.

Who is Dr. Tim Orr?

Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.

In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK—including Oxford University, Imperial College London, and the University of Tehran—and has published widely in peer-reviewed Islamic academic journals. Tim is also the author of four books.