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Exploring the Unseen: Angels, Jinn, and the Human Soul in Islamic Teachings

By Zimaam Zayn

AoA! Although I was never Interested in Aliens, but I have always pondered on the Other Creatures like Jinn & Angels - Comparing them with Us. I got a chance to read great book of Dr. Bilal Phillips on this topic. InshaAllah, you will be able to appreciate differences between them with references from Quran & Sunnah.

This article is a Part of Series on Spiritual Afflictions. Read the Next Part: Here

INTRODUCTION:

Throughout history, man has always had a strong attraction to the occult and supernatural.

Majority of us are not aware of the Spirit World and the way Allah S.W.T described it. Let us then try to understand this unseen world through Quran & Sunnah.

THE SPIRIT WORLD:

Islam teaches that there are three main types of intelligent beings: humans, angels, and jinn. These beings are collectively termed dhaw al-'uqul (rational beings). While human bodies exist in the material world, their souls belong to the realm of unseen spiritual existence.

THE HUMAN SPIRIT

In Islamic teachings, the human soul is categorized as a unique type of spiritual entity. The two most common Arabic words for the soul are ruh and nafs. The word ruh originally denoted breath or wind, while nafs was used to indicate the self or person. Both words appear in the Quran in relation to the human soul.

Many scholars agree that ruh and nafs, when referring to humans, are essentially the same. However, nafs is typically used when the soul is within the body, while ruh is used when referring to the soul in a detached state.

Nafs has various meanings in Arabic, such as referring to blood in the legal maxim: "That which has no flowing blood [nafs] will not defile water if it dies in it." It is also used for the evil eye ('ayn), as in the phrase: "So-and-so was afflicted by the evil eye [nafs]." Additionally, nafs means "self," as illustrated in the Quranic verse:

"Do not kill yourselves [anfusakum]" Qur'an, 4:29.

The word ruh also has multiple meanings. For instance, in the verse:

"And thus We revealed to you by Our command a scripture [ruhan] ..." Qur'an, 42:52.

It is also used to refer to Angel Gabriel, as seen in:

"The trustworthy angel (ruh) descended with it [i.e., the Qur'an]." Qur'an, 26:193.

In Arabic, senses are also referred to as ruh, such as in "The sense of smell [al-ruh al-shamm]."

ORIGIN:

The prevailing view among Islamic scholars is that the human soul (ruh) is a created entity, not of divine origin. This belief is supported by the Quranic verse:

"Allah is the creator of all things." Qur'an, 13:16.

Similarly, Allah tells Zakariyya in the Quran:

"I created you before and you were nothing." Qur'an, 19:9.

The term "human being" encompasses both the body and the spirit.

Some Muslim philosophers, including Farabi and Muhammad ibn Zakariyya al-Razi, along with certain Sufis like Ibn 'Arabi, argued that the soul is uncreated and a part of Allah's essence. They cite the Quranic verse:

"Say: 'The spirit [nafs] is from my Lord's command [amr].'" Qur'an, 17:85.

However, scholars clarify that here amr (command) does not signify divine essence but rather ma'mur—the thing being commanded into creation at a specific time.

Evidence for the Created Origin of the Spirit:

Another evidence used by this faction to support the uncreated origin of the spirit is the Qur'anic verse in reference to Allah's creation of Adam:

"And I blew in him from My spirit." (Qur'an, 15:29)

They claimed that in this verse Allah attributes the spirit to Himself in the same way as He does His attributes, such as mercy and knowledge.

On the other hand, orthodox scholars point out that it is necessary to acknowledge the two categories of things referred to by Allah as "His". The first includes descriptions of things which do not exist by themselves, like Allah's mercy, knowledge, power, and life. These are actual attributes and descriptions of Allah. The other category consists of things which exist separate from Allah, like the house of Allah, His she-camel, His servant, His messenger, and His spirit.

Muhammad ibn Nasr was quoted as saying:

"There is no difference among Muslims with regard to the fact that the souls of Adam and his progeny, Jesus, and all other descendants of Adam are created." (See: al-Hujjah fi Bayan al-Mahajjah)

Forms of the Soul in the Qur'an

They are described in the Qur'an by three terms: ammarah, lawwamah, and mutma'innah. According to leading Sunni scholars, the correct position is that these Qur'anic terms all refer to the single human soul which exists in three states. (See: Sharah al-Aqidah at-Tahawiyyah)

Al-Nafs al-Ammarah bil-Su' (The Soul That Commands Evil)

"Indeed, the soul persistently commands evil." (Qur'an, 12:53)

This is the lowest state, where the soul urges the fulfillment of base desires without restraint.

Al-Nafs al-Lawwamah (The Self-Reproaching Soul)

"And I swear by the self-reproaching soul." (Qur'an, 75:2)

Here, the soul begins to chastise its owner for sins and wrongdoings.

Al-Nafs al-Mutma'innah (The Soul at Peace)

"O peaceful soul, return to your Lord." (Qur'an, 89:27-28)

This is the highest state, where faith strengthens and good deeds dominate.

Constitution of the Soul

We have no textual proof for this issue, but scholars like Ibn Hamz were quoted by Ibn al-Qayyim as saying that the majority upheld the view of al-Razi, in which the soul is considered corporeal and different from the human body. Ibn al-Qayyim then listed 116 proofs from sources of Islamic thought in support of this view. (See: ar-Ruh)

It is generally held that the soul exists throughout the physical body. Ibn Taymiyyah said:

"The soul has no specialized location in the body. It flows through the body in the same way as the life force, which is manifest in all parts of the body." (Refer: Majmu'ah Rasa'il wa Masa'il Mutanawi'ah)

Does the Soul Die?

Many Sunni scholars maintain that the soul actually dies, based upon the obvious meanings of the following verses:

"Every soul will taste death." (Qur'an, 3:185)

Other scholars, among them Ibn Hamz, Ibn Taymiyyah, and Ibn al-Qayyim, hold that the soul does not actually die. The soul was created to exist eternally, and only the body actually dies. (See: Al-Fisal fi al-Milal wal-Ahwa' wal Nihal & Majmu' al-Fatawa, vol. 4.)

According to them, the "death" of the soul is only its extraction from the body. In support of this position, they cite the following Qur'anic verse:

"In it [i.e. Paradise] they will not taste death beyond the first death." (Qur'an, 44:56)

My Opinion on the Soul’s Death

The verse uses the word Nafs ("Kullu nafsin zaikatul maut") for the soul in Qur'an 3:185 & 21:35, and we know Nafs is the self (body + Ruh). This suggests that the soul does not die at death.

Before forwarding my evidence, I want to mention that Allah (S.W.T.) Himself has said:

"And they ask you, [O Muhammad], about the soul. Say, 'The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.'" (Qur'an, 17:85)

Bukhari narrates a hadith that this verse was revealed when the Jews asked the Prophet (S.A.W) about the soul. Interestingly, the word used here is Ruh and not Nafs.

Also, when Allah describes humans killing each other, He uses the word Nafs (see: Qur'an, 17:33), indicating the distinction.

The concept that the soul remains alive after the death of an individual is supported by the following evidence:

Ibn Majah (4262) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said:
“Angels come to the dying person and if the man was righteous, they say: ‘Come out, O good soul that was in a good body, come out praiseworthy and receive the glad tidings of mercy and fragrance and a Lord Who is not angry.’ And this is repeated until it comes out, then it is taken up to heaven, and it is opened for it, and it is asked, ‘Who is this?’ They say: ‘[It is] So and So.’ It is said: ‘Welcome to the good soul that was in a good body. Enter praiseworthy and receive the glad tidings of mercy and fragrance and a Lord Who is not angry.’ And this is repeated until it is brought to the heaven above which is Allah, may He be glorified and exalted. But if the man was evil, they say: ‘Come out O evil soul that was in an evil body. Come out blameworthy and receive the tidings of boiling water and dirty wound discharges, and other torments of similar kind, all together. And this is repeated until it comes out, then it is taken up to heaven and it is not opened for it. And it is said: ‘No welcome to the evil soul that was in an evil body. Go back blameworthy, for the gates of heaven will not be opened to you.’ So it is sent back down from heaven, then it goes to the grave.” (Classed as sahih by al-Albani in Sahih Ibn Majah)

This Hadith clearly illustrates that the soul does not cease to exist after the physical body dies but transitions to another state, eventually returning to the grave.

Allah SWT says: “And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: ‘I have seen,’ while in fact he has not seen, or ‘I have heard,’ while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).” [Al-Isra 17:36]

Based on this, we conclude that the soul continues to exist even after the death of the body. However, it is important to remember that every soul was created at some point, as Allah S.W.T states:

"Has there not been over Man a long period of Time, when he was nothing — not even mentioned? Verily We created Man from a drop of mingled fluid, in order to try him…" (Quran 76:1-2).

Regarding the Trumpet's Blast

Regarding whether the soul dies at the blowing of the Trumpet, it is evident that all living beings will ultimately perish at that moment. Allah says:

"And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on." (Quran 39:68)

The word: صَعِقَ (sa'iqa) literally means to swoon, faint, or fall unconscious, indicating that everyone will first lose consciousness and then die. For those who had already passed away, their spirits will also become unconscious (as explained in Bayan ul-Qur’an under the commentary on Surah An-Naml and in Ibn Kathir likewise). The phrase إِلَّا مَن شَاءَ اللَّـهُ: "except those whom Allah wills [otherwise]" requires clarification here. According to the narrations in ad-durr-ul-manthur, this exemption includes four angels—Jibra'il, Mika'il, Israfil, and `Izra'il (the angel of death)—and in some narrations, the angels bearing the Throne are also included. This means that the effects of the Trumpet's blast will not cause their immediate death. Nevertheless, they too will eventually meet their demise, and only the singular Being of Allah subhanahu wa ta'ala will remain alive. Ibn Kathir supports this view, stating that even among them, the angel of death will be the last to die.

Another verse from the Quran states:

"And (beware of) the Day the Trumpet will be blown, and all those in the heavens and all those on the earth will be horrified (to the point of death), except those Allah wills (to spare). And all will come before Him, fully humbled." (Quran 27:87)

When this verse is read alongside the previous one, two key points emerge, especially considering that the Trumpet will be blown twice.

As al-Bukhaari (4651) and Muslim (2955) narrated that Abu Hurayrah said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Between the two blowings of the Trumpet there will be forty.”

This clarifies that the notion held by some scholars about three trumpet blasts is incorrect. As al-Hafiz ibn Hajar stated in Fath al-Baari, 11/369, the Hadith they present to support this view is weak (da'eef).

When we combine these two Quranic verses with the guidance of the Prophet's Hadith narrated in Saheeh Muslim (2940), where ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… then the Trumpet will be blown and no one will hear it but he will bend his neck to one side and raise it from the other side. The first one who will hear it will be a man who is busy in setting right the cistern meant for supplying water to the camels. He will swoon, and the other people will also swoon. Then Allah will send or He will send down rain which will be like dew, and there will grow out of it the bodies of people. Then the trumpet will be blown again, and they will stand up and begin to look around.”

It becomes evident that at the first trumpet blast, people will perish, and at the second blast, they will be resurrected, filled with fear and anxiety.

Thus, the soul remains alive after death but perishes at the blowing of the Trumpet, only to be brought back to life again. After this, it will exist eternally, either in Heaven or Hell.

[End of My Opinion]

THE SOUL'S ABODE AFTER DEATH:

The idea that souls reside in specific locations on Earth is based on fabricated traditions. Instead, scholars like Ibn Hazm have argued that souls return to the barzakh, the place where they were created and kept before being infused into human embryos by the angels. Authentic traditions affirm that the souls of the deceased in the barzakh are in different states depending on their faith. [Barzakh is a Persian and Arabic word meaning "obstacle," "hindrance," or "separation." It appears three times in the Qur'an (23:100, 25:53, and 55:20).]

SOULS OF THE PROPHETS:

The abode of the souls of the Prophets is the highest level in Paradise, known as al-rafiq al-a'la. This is the uppermost level of the 'illiyyin', located in the seventh heaven. Prophet Muhammad's wife, 'A'ishah, reported that at the last moment of his life, the Prophet (S.A.W) called out:

"O Allah, forgive me, have mercy upon me, and admit me to al-rafiq al-a'la." (Sahih al-Bukhari, vol. 7)

SOULS OF THE MARTYRS:

Some of the souls of martyrs reside inside green birds in Paradise, while others are stationed at the gates of Paradise. Ibn 'Abbas reported that Allah's Messenger (S.A.W) said:

"When your brethren were killed [on the day of Uhud], Allah placed their souls inside green birds which drink from the rivers of Paradise and eat from its fruits. Then they retire to the golden lamps hanging from the shade of the Throne." (Reported by Abu Dawood and Ahmed)

SOULS OF THE BELIEVERS:

The souls of righteous believers will also dwell in Paradise but in the form of birds rather than inside them. However, unlike the souls of martyrs, these souls will not roam freely. Ka'b ibn Malik related that the Prophet (S.A.W) said:

"The believer's soul [becomes] a bird which feeds upon the fruits of the trees in Paradise, until Allah returns it to its body on the day he is resurrected." (Reported by al-Nasai and Ibn Majah)

Similarly, it is reported in Sahih al-Bukhari that the soul of a sinner is punished in the grave.

SOULS OF THE DISBELIEVERS:

The souls of those who rejected faith in Allah will remain confined to the grave, where they will be tormented until the Day of Resurrection. The Prophet (S.A.W) stated that beds of fire will be spread for them to lie on, and a door to Hell will be opened, allowing its scorching winds to roast them. The grave will squeeze them until their ribs interpenetrate. (Reported by Abu Dawood)

CONTACT WITH OTHER SOULS:

The following prophetic tradition confirms that pious souls can meet and converse with one another after death. Abu Hurayrah quoted the Messenger of Allah (S.A.W) as saying:

"Verily, when a believer is about to die, angels of mercy come to him... They take his soul to the souls of other believers, who are happier to meet him than one of you would be at the approach of his absent loved one. They ask him, 'What did so-and-so do?' 'What did so-and-so do?' Some of them say, 'Let him be, because he was [just now] in the sadness of the world.'" (Reported by al-Nasai)

CONTACT WITH THE LIVING:

The consensus among orthodox scholars is that the human soul, once released from the body at death, cannot communicate with or influence the living. The ability of humans to act righteously or unrighteously ends with death. Evidence supporting this position includes the Quranic verse:

"[They will continue in falsehood] until when death comes to one of them, he says, 'O my Lord, send me back so that I may do righteousness in the things that I neglected.' But no! It is only a word he says, and behind them is a barrier (barzakh) until the day they are resurrected." (Qur'an, 23:99-100)

Abu Hurayrah reported that the Prophet (S.A.W) said:

"When a man dies, all of his deeds cease, except in three [cases]: charity of continuous blessing, beneficial knowledge, and a righteous child who prays for him." (Reported by Muslim)

Thus, these are the only means through which we can benefit ourselves after death, and no other options remain.

ANGELS:

They are seconf category of our discussion. In Islamic literature, the Arabic term often used for angels is malak, which is derived from 'aluk, meaning "a message." Thus, the original meaning of malak can be understood as "messenger," which aligns with the Qur'anic description:

"Allah chooses messengers from the angels and from men. For Allah is He who hears and sees [all things]." Qur'an, 22:75

ORIGIN:

The Qur'an provides limited information about the origin of angels. It is clear from Qur'anic texts that angels are not of the same essence as Allah. As Allah says,

"And they assign daughters to Allah - Glory be to Him! - and for themselves whatever they desire." Qur'an, 16:57

LIGHT:

Some authentic Hadith specifically address the material from which angels were created. Angels originated from light, according to the following statement of the Prophet (S.A.W) to 'A'ishah:

"The angels were created from light, the jinn from fire, and Adam from what has already been described to you." (Reported by Muslim)

CREATED BEFORE MAN:

The exact time of the creation of angels is not specified. However, it can be inferred from some Qur'anic verses that they were created before mankind:

"{Remember] when your Lord said to the angels, 'Surely, I will make on earth a khalifah.'" Qur'an, 2:30

FORM:

Although angels are made from light, as previously mentioned, they do not appear as light.

Abu Salamah quoted 'A'ishah as saying, "Allah's Messenger (S.A.W) [once] said to me, 'O 'A'ishah, here is Gabriel greeting you with peace.' I said, 'And may Allah's peace and mercy be upon him. For you see what I cannot.'" (Reported in Bukhari)

NORMAL FORM:

Angels are not like humans but are described as bird-like as Quran says,

"... making the angels messengers, with wings two and three and four: He increases in the creation as He wills ..." Qur'an, 35:1

The companion 'Abdullah ibn Mas'ud reported that the Prophet (S.A.W) saw Angel Gabriel (Jibril) in his natural state, with six hundred wings, each of which filled the horizon. Multicolored drops like pearls and coral fell from the wings. (Reported by Ahmed)

BEAUTY OF ANGELS:

It is generally believed that angels were created in beautiful forms, based on the following Qur'anic description of Gabriel:

"He [i.e., Muhammad] has been taught by one mighty in power [i.e., Gabriel], endued with beauty ..." Qur'an, 53:5-6

VISIBILITY:

According to accounts from the Qur'an and Hadith, angels may take human form on certain occasions. An example from the Qur'an is when Angel Gabriel came to Mary to inform her of her impending pregnancy: See Surah Maryam, Ayat 16-17.

This is also mentioned in Hadith, such as when 'Umar ibn al-Khattab narrated: "One day while we were sitting with the Messenger of Allah (S.A.W), there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black... (After the man had a discussion with the Prophet (S.A.W)), 'Umar said: After the man left, the Prophet (S.A.W) informed his companions that the questioner was Angel Gabriel, who had come to teach them about their religion." (Reported in Bukhari & Muslim)

GENDER OF ANGELS:

Although angels can take human form, they are neuter. In the Qur'an, the pagan Arabs are rebuked for referring to the angels as daughters of Allah or even female:

"And they made into females the angels who are themselves servants of the Most Merciful [i.e., Allah]. Did they witness their creation? Their evidence will be recorded, and they will be called to account." Qur'an, 43:19

NAMES OF ANGELS:

According to Ustad Bilal Philips, the custodian of Heaven, Ridwan, is also not mentioned in authentic Hadith anywhere.

ABILITIES:

Angels are in charge of the heavens, the earth, and carrying out Allah's commands. They are not only messengers to prophets (like Jibril) but also part of the heavenly council. They serve as scribes (Qur'an 50:17-18), warriors (Qur'an 9:26), and carriers of Allah's throne. Allah describes this in the Qur'an:

"By those [angels] who arrange the implementation of [Allah's] command ..." Qur'an, 79:5

"And those [angels] who distribute and apportion by [Allah's] command." Qur'an, 51:4

Some angels are able to read human minds. The Prophet (S.A.W) was quoted by Abu Hurayrah as saying,

"The angels say [to Allah], 'That man intends to do evil.' And He is more vigilant than them. He replies, 'Watch him. If he commits evil, record it in kind; but if he abandons it, record for him one good deed. For surely he gave it up for My sake.'" (Reported by Muslim)

Angels can travel long distances at very high speeds, as Allah says,

"The angels and the Spirit ascend to Him in a day whose length is like fifty thousand years." Qur'an, 70:4

OBEDIENCE:

Angels are, by nature, obedient servants of Allah and do not have the ability to disobey Him. Although some scholars argue that angels are fallible, the Aqeedah of Ahl al-Sunnah wal Jama'ah holds that they are not. Evidence against angelic fallibility can be found in Surah at-Tahrim (66:6), where Allah says,

"O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels, who never disobey whatever Allah orders—always doing as commanded."

RELATIONSHIP WITH HUMANS:

THE JINN:

The third category of beings in the spiritual world is the jinn. The Arabic word jinn comes from the verb janna, meaning "to hide or conceal." The Prophet (S.A.W) was reported to have said,

"Fasting is a shield [junnah] (from desire)." (Reported by at-Tirmidhi & Ibn Majah).

The singular form of jinn is jinni (Eng. genie or genii), and jann is used synonymously with jinn. The word jinni is not found in the Qur'an, but both jinn and jann are mentioned: "Say, 'It has been revealed to me that a group of jinn listened and said,

"Verily, we have heard a marvellous Quran."'" Qur'an, 72:1.

"On that day, no question will be asked of man or jinn as to his sins." Qur'an, 55:39.

The collective noun for jinn is jinnah (Qur'an 114:6), and since this word means "a group concealed from humans," it is also used to refer to angels in the Qur'an (e.g., Qur'an 37:158).

REALITY OF EXISTENCE:

Regarding the existence of jinn, Ibn Taymiyyah stated:

"No one in any of the Muslim sects denies the existence of jinn or that Allah sent Muhammad (S.A.W) to them." He added, "Individuals who deny the existence of the jinn may also be found among the orthodox Muslims, as well as Muslim sects like the Jahmis and Mu'tazilis..." (See Ibn Taymiyyah's essay on Jinn).

ORIGIN OF JINN:

The Qur'an identifies fire as the origin of the jinn, though the expressions vary slightly:

"The jinn were created from the fire of a scorching wind [nar al-samum]." Qur'an, 15:27.

"And He created the jinn from a flame of fire [marij min nar]." Qur'an, 55:15.

FORM OF JINN:

Although jinn are made of fire, most Sunni scholars compare their relationship to fire to humanity's relationship to earth. While humans originate from the elements of earth, they are not composed of earth. Similarly, jinn were created from fire, but neither they nor their descendants are composed of fire today. Proof for this can be found in the Prophet's statement,

"Satan appeared before me in my prayer and I choked him and felt the coldness of his saliva on my hand..." (Reported in Muslim).

CREATION BEFORE MANKIND:

It is generally believed that the jinn, like the angels, were created before mankind. This belief is based on the following Qur'anic verse:

"Verily, We created mankind from dried clay, from black putrid mud. And We created the jinn before that from the fire of a scorching wind." Qur'an, 15:26-27.

Additionally, Ibn Kathir quotes a narration from the Prophet's companion, 'Abdullah ibn 'Umar, wherein the Prophet (S.A.W) stated that the jinn were on Earth two thousand years before Adam's creation.

DEATH OF JINN:

Jinn are created beings, so they die just as humans do. A verse addressing this directly states:

"Those are the ones against whom is justified the sentence among the previous generations of jinn and men that have passed away. Surely, they are the losers." Qur'an, 46:18.

SATAN (A MEMBER OF JINN):

(Ar. Shaytan) The word shaytan (pl. shayatin) derives from the root verb sha'ana, meaning "he became distant or remote from the truth and the mercy of Allah." This term is equivalent to "devil" or "demon."

The Qur'an clearly states that Satan was a jinn and not an angel. When Iblis disobeyed Allah's command to prostrate to Adam, Allah described him:

"And when We told the angels, 'Prostrate to Adam,' they prostrated, except Iblis. He was one of the jinn, so he broke his Lord's command. Will you then take him and his children as protectors besides Me? And they are enemies to you! ..." Qur'an, 18:50.

This verse indicates that Satan was one among the jinn, not their leader. However, al-Hasan al-Basri stated,

"He was the origin of the jinn, as Adam was the origin of mankind." Sheikh Ibn Taymiyyah supported this view (see Majmu al-Fatawa, Vol. 4).

FORM OF JINN:

In their natural state, most jinn are invisible to humans but visible to some animals. Jabir ibn 'Abdullah reported that the Prophet (S.A.W) said:

"If you hear the barking of a dog or the braying of a donkey at night, seek refuge in Allah from Satan, because they see what you do not." (Reported in Abu Dawood).

Their invisibility to humans is also deduced from the following verse:

"He [i.e., Satan] and his tribe watch you from a position where you cannot see them." Qur'an, 7:27.

Ibn Hazm al-Zahiri states,

"They see us and we do not see them. Almighty Allah has said, 'He and his tribe watch you from a position where you cannot see them.' So if Allah, Most Great and Glorious, has informed us that we do not see them, anyone who claims to see them or to have seen them is a liar, except if he is among the Prophets (May Allah's peace be upon them). For that was a miracle for them, as in the case where Allah's Messenger (S.A.W) stated that Satan appeared before him in order to break his prayer..." (See Al-Fisal fi al-Milal, vol. 5).

CATEGORIES OF JINNS:

According to various authentic Hadiths of Prophet Muhammad (S.A.W), the jinn can be divided into three broad categories based on their modes of existence. He said,

"There are three types of jinn: one type which flies in the air all of the time, another type which exists as snakes and dogs, and an earthbound type which resides in one place or wanders about." (Reported in Tabari's work).

AERIAL JINNS:

Among aerial jinn are those who eavesdrop on the angels in the lowest heaven. The jinn then convey this information to fortune-tellers.

'Abdullah ibn 'Abbas related an incident told to him by another companion of the Prophet. He said that while they were sitting at night with Allah's Messenger (S.A.W), a [falling] meteor gave off a dazzling light, so the Prophet (S.A.W) asked them, "What did you say in pre-Islamic days about such occurrences?" They replied, "Allah and His Messenger know best [the truth], but we used to say that on such a night a great man was born and a great man died." Allah's Messenger (S.A.W) then said, "These [meteors] are not sent at either the death or birth of anyone. When Allah, the Exalted and Glorious, decides to do something, He issues a command. Then the angels bearing the throne and those in the heavens next to them glorify and praise Him, until the glorification of Allah reaches those in the heaven of this world. The angels near the throne-bearers then ask them [i.e., the throne-bearers], 'What has your Lord said?' They inform them of what He has said, and those in the heavens [below] seek and relay information from them [i.e., the angels near the throne-bearers] until it reaches the heaven of this world. While the information is being transferred, [the jinn] snatch what they manage to overhear and carry it to their friends. When the angels spot the jinn, they attack them with meteors. If they [i.e., the jinn] were to narrate only what they overhear, it would be all correct; however, they add to it and mix it with lies." (Reported in Bukhari & Muslim).

Thus, prior to the beginning of Prophet Muhammad's mission, the jinn were able to gather considerable information about the future by eavesdropping. However, after revelation began, Allah had the angels guard the lower reaches of the heavens more carefully, and most of the jinn were chased away. This phenomenon is described in the Qur'an through the statement of one of the jinn:

"We [i.e., the jinn] had sought out the heavens, but found it filled with strong guardians and meteors. We used to sit on high places in order to listen, but whoever listens now finds a flame waiting for him." Qur'an, 72:8-9.

ANIMAL FORM OF JINN:

As for jinn appearing as snakes, the Prophet's companion, Abu Sa'id al-Khudri, reported that the Prophet (S.A.W) said,

"Madinah has in it a group of jinn who became Muslims, so whoever sees any snakes [in their homes] should request them to leave three times. If any of them appear after that, he should kill it, because it is a devil." (Reported in Muslim).

EARTHBOUND JINNS:

The jinn that stay in one area or wander about belong to the earthbound category and include those known as qarin (literally, "companion"). One of these accompanies each human, from birth until death. This jinn encourages man's lower desires and constantly tries to divert him from righteousness. The Prophet (S.A.W) said,

"Everyone of you has been assigned a companion from the jinn." The Sahabah asked, "Even you, O Messenger of Allah?" and the Prophet (S.A.W) replied, "Even me, except Allah has helped me against him and he has submitted. Now he only tells me to do good." (Reported in Muslim).

ABILITIES OF JINNS:

Eat and Drink:

According to explanations recorded in authentic Hadiths, the jinn consume food and drink. Ibn 'Umar quoted the Prophet (S.A.W) as saying,

"If any one of you eats, let him eat with his right [hand], and if he drinks let him do so with his right, for surely Satan eats and drinks with his left." (Reported in Muslim).

Another Hadith reports that the Prophet (S.A.W) said, "Jinns eat animal droppings." (Reported in Muslim).

Cohabitation of Jinn:

The majority of Sunni scholars hold that the jinn are capable of having sexual relations and bearing offspring. This opinion is based on the existence of male and female jinn alluded to in the following verse:

"True, there were men among humans who sought refuge from men among the jinn, but they only increased them in folly." Qur'an, 72:6.

The Prophet (S.A.W) said about male and female jinn,

"O Allah, surely I seek refuge in You from evil male and female jinn." (Reported in Bukhari).

Free Will of Jinn:

The jinn possess free will like human beings and may be divided into two main groups according to their faith—Muslims (believers) and kuffar (disbelievers). The Qur'an addresses this distinction in Surah al-Jinn:

"And there are among us Muslims [in submission to Allah] and others who deviate from justice, and whoever accepts Islam has sought out the right path. As for those who deviate, they will be firewood for the Hellfire." Qur'an, 72:14-15.

The disbelieving jinn are referred to in Arabic as Shayatin (singular: shaytan). The Qur'an also calls human beings who became enemies of righteousness Shayatin (devils):

"Likewise, We have made for every prophet an enemy, devils [Shayatin] from among mankind and the jinn." Qur'an, 6:112.

The powerful and crafty jinn (especially the evil ones among them) are called 'Ifrīt: "An 'Ifrit from among the jinn said,

'I will bring it for you...'" Qur'an, 27:39.

The jinn that suddenly appear in horrible, rapidly changing forms in the presence of humans are referred to in Arabic as ghul (plural: ghilan). The Prophet (S.A.W) was quoted as saying,

"If the ghilan appear and transform themselves before you, call the adhan." (Reported in al-Musnad).

Mobility of Jinn:

Jinn have the ability to traverse huge distances instantaneously and transport objects without being detected. This fact is mentioned in the Qur'an in the story of Prophet Suleiman and Bilqis:

"An 'Ifrit from among the jinn said, 'I will bring it to you before you can get up from your place. Verily, I am strong and trustworthy for the assignment.'" Qur'an, 27:39.

RELATIONSHIPS WITH HUMANS:

According to numerous statements of Prophet Muhammad (S.A.W), the jinn are in very close contact with humans. The qarin type of jinn puts low desires into the human mind.

The jinn's contact with humans goes even deeper.

Safiyyah reported that the Prophet (S.A.W) said, "Verily, Satan flows in the bloodstream of Adam's descendants." (Reported in Bukhari).

DREAMS BY JINNS:

Prophet (S.A.W) sais,

"Verily, the dreams which a man sees in his sleep are of three types: a dream from the Most Merciful [Allah], a sad dream from Satan, and a subconscious dream."

THOUGHTS (FALSE DESIRES) BY JINNS:

They can also affect the conscious mind by introducing deviant thoughts. Abu Hurayrah quoted the Prophet (S.A.W) as saying,

"Satan will come to one of you and say, 'Who created this and that?' until he asks, 'Who created your Lord?' When he comes to that, one should seek refuge in Allah and stop [such idle thoughts]." (Reported in Muslim).

HOMES OF JINNS:

They may sleep in the houses of humans and eat with a man while he eats. Jabir ibn 'Abdullah narrated that the Prophet (S.A.W) said,

"If a man enters his house and remembers Allah while entering and while eating, Satan says [to his companion], 'There is no place to pass the night and no dinner.' But if he enters without remembering Allah while entering, Satan says, 'You have caught a place to pass the night.' And if he does not mention Allah's name before eating, he says, 'You have caught both a place for the night and dinner.'" (Reported in Sunan Abu Dawood).

AT BIRTH:

Prophet (S.A.W) said,

"Satan pricks with his finger every newborn child of Adam's descendants. They all begin screaming from Satan's jab, except Mary and her son [i.e., Isa]."
(Abu Hurayrah said that since the mother of Maryam (A.S) asked Allah's protection for Maryam and her offspring against Satan, Allah records this in, "I commend her and her offspring to Your protection from Satan, the rejected." Qur'an, 3:36).

SICKNESS DUE TO JINN:

Some physical ailments in humans are caused by the influence of jinn. The Prophet (S.A.W) was quoted as saying,

"One of the causes for the destruction of my nation of followers will be [assassination by] stabbing and the plague, which is harassment from your enemies among the jinn. [Death] by either way is martyrdom." (Classified as authentic by Albani in his Sahih al-Jami al-Saghir).

Is Using Talismans Useful for Such Sickness?

The simple answer is no, as evidenced by the following report:

Zaynab, the wife of 'Abdullah ibn Mas'ud, reported that he once saw a cord necklace around her neck and asked what it was. She replied, "It is a cord in which a spell has been placed to help me." He snatched it from her neck, broke it, and said, "Surely, the family of 'Abdullah has no need for shirk! I heard Allah's Messenger say, 'Verily, spells, talismans, and charms are shirk.'" Zaynab replied, "Why are you saying this? My eye used to discharge, and when I went to So-and-so, the Jew, he put a spell on it, and it stopped discharging!" Ibn Mas'ud replied, "Verily, it was only a devil prodding it with his hand, so when you had it bewitched, he stopped." (Sunan Abu Dawud, vol. 3 – Classified as Authentic by Albani in Sahih Sunnah Abu Dawud).

AT DEATH OF HUMANS:

At the time of death, evil jinn attempt to lead believers astray and cause them to stumble. It was reported by Abul-Yasar that the Prophet (S.A.W) used to pray for refuge at such moments, saying:

"O Allah... I seek refuge in You from Satan causing me to fumble at the time of death..." (Reported in Sunan Abu Dawud).

COHABITATION WITH HUMANS:

Scholars of the past have debated whether sexual relations between humans and jinn are possible.

Those who argue that such relations are possible base their position on the implications of the following verse:

"[Maidens of Paradise] whom no man or jinni before them has deflowered." Qur'an, 55:74.

However, it should be noted that the concept of jinn having sexual relations with humans—such as with the wives of men who do not mention Allah's name prior to intercourse—is based on a famous but weak tradition.

On the other hand, scholars who deny the possibility of sexual relations between humans and jinn rely on the implications of the following verse:

"And among His signs is that He created for you [men] mates from among yourselves in order that you may live with them in tranquillity, and He has put between you love and mercy..." Qur'an, 30:21.

According to these scholars, Allah has blessed humans with spouses from within their own species, providing them with tranquillity, love, and mercy. Consequently, the divinely ordained goals of marriage cannot be fulfilled with mates from another species who exist in a different form. [In my view, this opinion is more reliable and safer.]

Even if we assume that sexual relations between humans and jinn could occur, the vast majority of scholars oppose such unions, even within the bounds of marriage. Further discussion on this topic is unnecessary.

CONCLUSION:

Allah has created spirits in forms similar to humans, such as angels and jinn. Through this article, we have attempted to present a simple explanation of the roles these beings play in our lives, based on the Quran and Sunnah. May Allah increase our faith and knowledge through this article.

Stay-Safe, Stay-Curious.

Allah Hafiz!

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