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As the sensual soul, they oppose the divine spirit, a motif often reflected in the figure of a ''div'' and the [[Prophet in Islam|prophet]] [[Solomon in Islam|Solomon]].<ref>Moiseeva Anna Vladimirovna PROPHET SULAIMāN V KLASSISCHE PERSISCHE POESIE: SEMANTIK UND STRUKTUR DES BILDES . Orientalistik. Afrikanistik. 2020. Nr. 3. URL: https://cyberleninka.ru/article/n/prorok-sulaym-n-v-klassicheskoy-persidskoy-poezii-semantika-i-struktura-obraza (abgerufen am 14.10.2021).</ref> [[Attar of Nishapur]] writes: "If you bind the ''div'', you will set out for the royal pavilion with Solomon" and "You have no command over your self's kingdom, for in your case the ''div'' is in the place of Solomon".<ref>Hamori, Andras. On the Art of Medieval Arabic Literature. USA: Princeton University Press, 2015. p. 158</ref>
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=== スーフィー文学 ===
アダブの文献では、悪徳の擬人化として''ディヴ''という言葉がまだ広く使われていた<ref>Davaran, F. (2010). Continuity in Iranian Identity: Resilience of a Cultural Heritage. Vereinigtes Königreich: Taylor & Francis. p. 207</ref>。ディヴは、スーフィズムにおけるアル・ナフ・アル・アンマーラへの段階の邪悪な衝動を示している。。ディヴは、スーフィズムにおけるアル・ナフ・アル・アンマーラへの段階の邪悪な衝動を示している<ref>Turkish Studies , Language and Literature, Volume 14 Issue 3, 2019, p. 1137-1158 , ISSN 2667-5641 , Skopje/MACEDONIA-Ankara/TURKEY , p. 1138</ref>。官能的な魂として、神の精神に対抗する。このモチーフは、しばしば神や預言者ソロモンの姿に反映されている<ref>Moiseeva Anna Vladimirovna PROPHET SULAIMāN V KLASSISCHE PERSISCHE POESIE: SEMANTIK UND STRUKTUR DES BILDES . Orientalistik. Afrikanistik. 2020. Nr. 3. URL: https://cyberleninka.ru/article/n/prorok-sulaym-n-v-klassicheskoy-persidskoy-poezii-semantika-i-struktura-obraza (abgerufen am 14.10.2021).</ref>。
In [[Rumi]]s Masnavi, demons serve as a symbol of pure evil. the existence of demons provide an answer to the question about the [[problem of evil|existence of evil]]. He tells a story about an artist who draws both, beautiful [[houri]]s and ugly demons. Images of demons do not diminish the artists talents, on the opposite, his ability to draw evil in the most grotesque way possible, proves his capabilities. Likewise, when God creates evil, it does not violate but proves his omnipotence. (Masnavī II, 2539-2544; Masnavī II, 2523-2528)<ref>Kușlu, Abdullah. "Die Korrelation zwischen dem Schöpfer und der Schöpfung in Masnavī von Rūmī." (2018).</ref> In another<ref>Didaktisches Erzählen: Formen literarischer Belehrung in Orient und Okzident. (2010). Österreich: Lang.p. 182</ref> In another instance,
