3.2.4. Their abilities
i. The ability to appear in different forms
Ibn Taymiyah said, “The jinn appear in the form of humans and animals, so they may appear in the form of snakes, scorpions and the like; and in the form of camels, cattle, sheep, horses, mules and donkeys; and in the form of birds; and in the form of humans.” [246] See: Majmu‘ al-Fatawa, 19/44.

Muhammad Rashid Rida said, “The majority of scholars are of the view that the jinn can take on different forms.” [247] See: Tafsir al-Manar, 7/438.

Evidence for their ability to take on different forms:
The hadith of Abu’d-Darda’ (may Allah be pleased with him) who said, The Messenger of Allah (S) stood up (to pray) and we heard him saying: “I seek refuge with Allah from you.” Then he said: “I curse you with the curse of Allah” three times, and he stretched out his hand as if to take something. When he had finished praying, we said: O Messenger of Allah, we heard you say something during the prayer that we have not heard you say before, and we saw you stretch out your hand. He said: “The enemy of Allah, Iblis, came with a brand of fire to throw it in my face, and I said, ‘I seek refuge with Allah from you’ three times. Then I said, ‘I curse you with the utmost curse of Allah,’ but he did not retreat, three times. Then I wanted to seize him, and by Allah, were it not for the prayer of our brother Sulayman, this morning he would have been tied up and the children of the people of Madinah would have played with him.” [248] Narrated by Muslim, 542.

To what extent is it possible to see the jinn?
a. Humans seeing the jinn
It is possible in general terms for humans to see the jinn in forms other than their true form. Muhammad Rashid Rida said, “If the angel or jinni appears in physical form, such as in the form of a human or otherwise, it is possible for humans to see them, but they cannot see them in their original form, in most cases.” [249] See: Tafsir al-Manar, 7/264.

Ibn Baz said, “Some people may see them, but usually they are not seen, as Allah, may He be glorified and exalted, says (interpretation of the meaning), "Indeed, he sees you, he and his tribe, from where you do not see them." (al-A‘raf 7:27) In other words, they see us from where we do not see them. This does not mean that we cannot see them at all, for we may see them, but they can see us from where we cannot see them, from some direction from which they can see us but we do not see them there. However, the jinni may appear to some people in the desert, or in houses, and he may speak to them.” [250] See: Fatawa Nur ‘ala al-Darb, 1/230.

b. Some animals can see the jinn
It was narrated that Jabir ibn ‘Abdillah (may Allah be pleased with him) said, "The Messenger of Allah (blessings and peace of Allah be upon him) said: “If you hear the barking of a dog or the braying of a donkey at night, then seek refuge with Allah, for they see what you do not see.” [251] Narrated via Abu Dawud, 5103; Ahmad, 14283. Classed as sahih by Ibn Hibban in his Sahih, 5517; al-Hakim – according to the conditions of Muslim – in al-Mustadrak, 7762; al-Albani in Sahih Sunan Abi Dawud, 5103. Its isnad was classed as hasan by Shu‘ayb al-Arna’ut in Takhrij Sunan Abi Dawud, 5103. Ibn Hajar said in Takhrij Mishkat al-Masabih, 3/14: It was originally narrated in al-Sihah from Abu Hurayrah.

Ibn Rislan said, “‘If you hear the barking of a dog’ that is, at night, ‘and the braying of a donkey at night,’ because it is at night that the devils of humankind and the jinn are active and they commit a great deal of their mischief, ‘then seek refuge with Allah’ from all ills, ‘for they see’ of the jinn and devils ‘what you do not see,’ for Allah has given them that ability, to the exclusion of the sons of Adam.” [252] See: Sharh Sunan Abi Dawud, 19/357.


ii. The ability to move at extraordinary speed and to do difficult physical tasks
An example of that is the jinn whom Allah, may He be glorified and exalted, subjugated to Sulayman (peace be upon him). They did great and difficult tasks for him. Allah, may He be glorified and exalted, says describing that (interpretation of the meaning), "They made for him whatever he wanted of lofty structures, images, basins as large as reservoirs, and cooking cauldrons fixed in their places. Strive in doing righteous deeds, O family of Dawud, in gratitude. But few of My slaves are grateful." (Saba’ 34:13) "And We made the wind subject to him; it blew gently at his command, wherever he directed it. And We made subject to him the devils, every kind of builder and diver." (Sad 38:36-37) When Sulayman (peace be upon him) wanted to bring the throne of the Queen of Saba’, he said (interpretation of the meaning), "He said to his own court: O chiefs, which of you can bring me her throne before they come to me in submission? A strong jinni said: I will bring it to you before you rise from your seat. I am surely strong enough and may be trusted." (al-Naml 27:38-39) It is also narrated that they have the ability to go up into space to eavesdrop on the news of heaven. Allah, may He be glorified and exalted, says, telling us that they said (interpretation of the meaning), "We used to take up positions therein to eavesdrop, but now whoever eavesdrops will find a flaming fire waiting for him." (al-Jinn 72:9) [253] See: ‘Abd al-Karim ‘Ubaydat: ‘Alam al-Jinn fi Daw’ al-Kitab wa’l-Sunnah, p. 50.

Note: Despite the abilities that the jinn have been given, there are some things that are beyond them. These include the following:
i. Their inability to produce divine miracles
The jinn are not able at all to do anything like the miracles that were brought by the Messengers (peace be upon them). Allah, may He be glorified and exalted, has stated that the Qur’an is not the work of the devils, and that they are not able to do that, as He says (interpretation of the meaning), "It is not appropriate for them to do that, nor is it within their capability. Indeed, they are excluded from hearing it the Qur’an." (al-Shu‘ara’ 26:210-212) Allah challenged humankind and the jinn to produce anything like this Qur’an, as He said (interpretation of the meaning), "Say: Verily, if all of humankind and the jinn were to come together to produce the like of this Qur’an, they could never produce the like thereof, even if they helped one another." (al-Isra’ 17:88)
ii. Their inability to appear in the form of our Prophet Muhammad (blessings and peace of Allah be upon him) in dreams
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, “Whoever sees me in a dream has indeed seen me, for the Shaytan cannot resemble me.”
iii. Their inability to go beyond certain limits in space
Allah, may He be glorified and exalted, says (interpretation of the meaning), "O jinn and humans, if you are able to pass beyond the confines of the heavens and the earth, then do so. But you cannot pass beyond them unless you have power. Then which of the favours of your Lord will you deny? There will be sent against you flames of fire and smoke, and you will not be able to protect yourselves." (Al-Rahman 55:33-35) Ibn ‘Atiyyah said: “The ‘confines’ apply in all directions. The imperative form which is used here in the original Arabic to tell them to pass beyond those confines if they are able to indicates that they are not able to do that.” [254] See: Tafsir Ibn ‘Atiyyah, 5/230.

iv. Their inability to open a door that has been closed and the name of Allah mentioned over it
It was narrated from Jabir (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, “The shaytan does not open a closed door. Tie up your waterskins and mention the name of Allah, and cover your vessels and mention the name of Allah, even if you only put something over them, and extinguish your lamps.” [255] Narrated in a lengthy hadith by al-Bukhari, 5623; Muslim, 2012.

3.3. Places where the jinn reside
The jinn reside on earth. Allah, may He be glorified and exalted, says (interpretation of the meaning), "Allah said: Go down from here all of you as enemies to each other. On earth you will have an abode and your means of livelihood for a while." (al-A‘raf 7:24) Some of the places in which the jinn reside are places where impurities are found. It was narrated from Zayd ibn Arqam (may Allah be pleased with him) from the Messenger of Allah (blessings and peace of Allah be upon him) that he said, “These latrines are frequented (by devils), so when any one of you enters the latrine, let him say, ‘A’oodhu Billahi min al-khubthi wa’l-khabaa’ith (I seek refuge with Allah from the male and female devils).” [256] Narrated by Abu Dawud, 6; Ibn Majah, 296; Ahmad, 19332. Classed as sahih by Ibn Hibban, 1408; Ibn Mulaqqin in al-I‘lam, 1/421; al-Albani in Sahih Sunan Abi Dawud, 6. Its isnad was classed as sahih by al-Nawawi in al-Khulasah, 1/149; Shu‘ayb al-Arna’ut in Takhrij Sunan Abi Dawud, 6. Classed as jayyid by Ibn Baz in Hashiyat Bulugh al-Maram, 109.

3.4. Types of the jinn
3.4.1. Types of the jinn based on their shape
It was narrated from Abu Tha‘labah al-Khushani (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said, “The jinn are of three types: one type with wings that fly in the air; one type like snakes and dogs; and one type that settles for a while then moves on.” [257] Narrated by Ibn Hibban, 6156; at-Tabarani, 22/214, 573’ al-Hakim, 3702. Classed as sahih by Ibn HIbban; al-Albani in Sahih al-Jami‘, 3144. Its isnad was classed as sahih by al-Hakim. Classed as qawiy by Shu‘ayb al-Arna’ut in Takhrij Sahih Ibn Hibban, 6156. Classed as jayyid by Ibn ‘Abd al-Barr in al-Istidhkar, 7/536.

‘Ali al-Qari said, “‘The jinn are of three types’ – they are light, physical bodies that are able to take on different shapes. They possess reason, understanding and the ability to do difficult physical work.… One type settles down sometimes, and moves on sometimes.” [258] See: Mirqat al-Mafatih, 7/2685.

3.4.2. Types of the jinn based on whether they are believers or disbelievers, righteous or evildoers
Allah, may He be glorified and exalted, tells us that the jinn said (interpretation of the meaning), "Among us were some who were righteous and some who were otherwise; we followed different paths." (al-Jinn 72:11) And He Allah, may He be glorified and exalted, tells us that they said (interpretation of the meaning), "Among us are some who have submitted in Islam and some who are wrongdoers; whoever submits in Islam, it is they who have sincerely sought the right path." (Al-Jinn 72:14) Ibn Baz said regarding the jinn, “Among them are righteous ones, among them are innovators, among them are disbelievers and among them are evildoers, just like humans.” [259] See: Fatawa Nur ‘ala al-Darb, 1/218.

3.5. The names of the jinn
3.5.1. ‘Ifrit  (the strong jinni)
Allah, may He be glorified and exalted, says in the story of Sulayman (peace be upon him) seeking to have the throne of the Queen of Saba’ brought to him (interpretation of the meaning), "A strong jinni said: I will bring it to you before you rise from your seat. I am surely strong enough and may be trusted." (al-Naml 27:39) Al-Wahidi said, “The ‘ifrit is the jinni who is rebellious, strong, tough and harsh.” [260] See: al-Tafsir al-Wasit, 3/378.

3.5.2. The ghul (ghoul)
It was narrated from Jabir ibn ‘Abdillah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, “There is no contagion, no superstitious belief in bird omens and no ghoul.” [261] Narrated by Muslim (2222).

Ibn Hajar said, “The majority of scholars said that the Arabs used to believe that there were ghouls in the wilderness, which were a type of devils; they would show themselves to people, taking on different shapes, and would cause them to lose their way and die. The Arabs spoke a great deal about them, using words derived from the same root to describe how ghouls caused people to lose their way and die. The Prophet (blessings and peace of Allah be upon him) abolished this concept. It was also said that what the Prophet (blessings and peace of Allah be upon him) meant was not to deny the existence of ghouls; rather his aim was to deny what the Arabs used to believe about the ghoul taking on different shapes. They said: The ghoul cannot cause anyone to lose his way.” [262] See: Fath al-Bari, 10/159.

Ibn ‘Uthaymin said, “What the Messenger (blessings and peace of Allah be upon him) denied is their impact; it does not mean that he denied their existence. The one who suffers the most from what the ghouls may do is the one who thinks too much about them. If he puts his trust in Allah and does not worry about them, they will not harm him and will not prevent him from reaching his destination.” [263] See: al-Qawl al-Mufid, 1/569.

3.6. Their tribes and places of residence
The jinn have tribes and peoples, and they reside in various homelands, as is also the case with humans. Allah, may He be glorified and exalted, tells us that the jinn who heard the Qur’an from the Prophet (blessings and peace of Allah be upon him) said (interpretation of the meaning), "O our people, respond to the one who is calling to Allah, and believe in him, so that Allah may forgive you some of your sins and protect you from a painful punishment." (al-Ahqaf 46:31)

3.7. Iblis
3.7.1. Definition of Iblis and the Shaytan in linguistic terms and in Islamic terminology
i. Definition of Iblis and the Shaytan in linguistic terms
a. Definition of Iblis in linguistic terms
Iblis is a proper noun referring to the Shaytan. It is derived from the word iblas, which refers to removal from what is good or despairing of the mercy of Allah. The root balasa refers to despair. [264] Ibn Faris: Maqayis al-Lughah, 1/299; al-Wahidi: al-Tafsir al-Basit, 2/367; al-Raghib: al-Mufradat, p. 143.

b. Definition of the Shaytan in linguistic terms
The word shaytan refers to every rebellious evildoer among the jinn, humankind and animals. It comes from the root shatana, which refers to when something drifts away, because he is far removed from goodness or the mercy of Allah, may He be glorified and exalted. And it was said that it comes from the root shayata, which refers to being burned. [265] See: Ibn Faris: Maqayis al-Lughah, 3/184, 234; al-Raghib: al-Mufradat, p. 454; Ibn al-Ha’im: al-Tibyan, p. 51.

ii. Definition of Iblis and the Shaytan in Islamic terminology
a. Definition of Iblis in Islamic terminology
Iblis was created from fire; he was with the angels and worshipped Allah alongside them, although he was not one of them. Then Allah, may He be glorified and exalted, cursed him and sent him down from heaven to earth. The Qur’an gives him the name of al-Shaytan in several places, including the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning), "Then Shaytan whispered to them so that that which had been hidden from them of their private parts would be disclosed to them. He said: Your Lord only forbade this tree to you, lest you become angels or become immortal." (al-A‘raf 7:20)
b. Definition of shaytan in Islamic terminology
The word shaytan may refer to Iblis in particular, as in the story of Adam and Iblis.
Or it may refer to every mischievous evildoer who promotes misguidance and corruption, whether he is from among the jinn or humankind, as in the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning), "And similarly, We appointed for every Prophet enemies, devils shayatin from among humankind and jinn, whispering to one another fancy words in order to deceive. If your Lord had so willed, they would not have done that. So leave them to their fabrications." (Al-An‘am 6:112) [266] See: ‘Abd al-Karim ‘Ubaydat: ‘Alam al-Jinn fi Daw’ al-Kitab wa’l-Sunnah, p. 465. See also: Tafsir al-Qurtubi, 1/90; al-‘Adhb al-Namir, 1/250; Ibn ‘Uthaymin: Tafsir al-Fatihah wa’l-Baqarah, 1/53.

3.7.2. The characteristics of the shaytan
The blameworthy characteristics that are ascribed to the devils (shayatin) include the following:
i. Al-rajim (the accursed)
Allah, may He be glorified and exalted, says regarding Iblis, after he refused to prostrate to Adam (interpretation of the meaning), "Allah said: Then get out of here, for you are accursed rajim." (al-Hijr 15:34) "When you recite the Qur’an, seek refuge with Allah from the accursed Shaytan." (al-Nahl 16:98)
ii. al-marid (rebellious)
Allah, may He be glorified and exalted, says (interpretation of the meaning), "Which also serve as a protection against every rebellious devil." (al-Saffat 37:7) "Among people there are some who dispute about Allah without knowledge, and they follow every rebellious devil." (al-Hajj 22:3) Ibn Jarir said: “That is, he rebelled against Allah when he went against His commands and prohibitions.” [267] See: Tafsir Ibn Jarir, 7/491.

3.7.2. What type of being is Iblis?
The Qur’an clearly states that Iblis is one of the jinn. Allah, may He be glorified and exalted, says (interpretation of the meaning), "And remember when We said to the angels: Prostrate before Adam, and they all prostrated except Iblees. He was one of the jinn, so he rebelled against the command of his Lord." (al-Kahf 18:50) Therefore Iblis was not one of the angels; rather he was one of the jinn. The exception in this verse indicates that he was not one of them in the first place. It was narrated that al-Hasan al-Basri said: “Iblis was not one of the angels even for an instant; he is the origin of the jinn as Adam is the origin of humankind.” [268] See: Tafsir Ibn Jarir, 1/539.

‘Abd al-Rahman ibn Zayd ibn Aslam said: “Iblis is the father of the jinn just as Adam is the father of mankind.” [269] See: Tafsir ibn Jarir, 1/541.

It was narrated that Ibn Shihab said, “Iblis is the father of the jinn just as Adam is the father of humankind. Adam is one of humankind and is their father, and Iblis is one of the jinn and is their father. That was made clear to people when Allah said  (interpretation of the meaning), "Will you then take him and his progeny as allies instead of Me, even though they are enemies to you? (al-Kahf 18:80) [270] See: Tafsir Ibn Abi Hatim, 7/2366.