The World of the Jinn and Devils


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As-salaamu'Alaykum wa'Rahmatullaahi wa'Barakatuh,

This thread is n relation to the World of the Jinn and Devils in the light of the Qur'aan and Sunnah by Umar al-Ashqar. I think it will be an excellent read, Insha'Allah. In terms of the posts a day, I think I will do about 3-4 (depending on the topic/sub-topic) so it is easier to follow.

The sections covered are (this won't be accurate because sections were reduced to respect the publisher's right)
Definition of the World of the Jinn and Devils (Post #2 - #46, Important read,

The Accountability of the Jinn (Post #47 - #57,

The Enmity between Man and the Shaytaan (Important Read, broken down into sections for ease:

- Reasons for this enmity and Shaytaan's aims
(Post #58 - #77 (Reduced to respect the right of the publisher, copyright)

- The ongoing conflict between the world of the devils and world of mankind (Post #78 - #82) (Removed to respect the right of the publisher, copyright)

- Means used by Shaytaan to misguide people (Post #83 - #104) (Reduced to respect the right of the publisher, copyright)

- How the Shaytaan make his whispers reach the heart of man (Post #105 - #124) (Same reason)

- The Jinn, the world of the unseen and UFOs, post #124 - #133, (Same reason)

The Believer's Weapons in his war against the Shaytaan (Refer to reason stated)

Treating Jinn Possession (Refer to reason stated)

The Wisdom behind the creation of the Shaytaan (Near the end of the thread)
I will update this structure when the thread is complete with links to the beginning of each post and the end of the section, and re-open the thread, Insha'Allah.


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Chapter One - Definition of the World of the Jinn and Devils


The jinn form a world other than that of the world of mankind and the world of the angels. They have some things in common with mankind in the sense that they are described as possessing reason and understanding, and therefore the ability to choose between good and evil. They are unlike mankind in some other ways, the most important of which is that the origin of the jinn is different from that of man.


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Why they are called “jinn”

They are called jinn because they conceal themselves (ijtinaan) from people’s sight. Ibn ‘Aqeel said:

“The jinn are so called because they conceal themselves from people’s sight. The word janeen (foetus) comes from the same root, and the mijann (shield) is so called because it conceals the fighter in war.”

(Aakaam al-Mirjaan fi Ahkaam al-Jaan, p. 7)

In the Qur’aan it says:

Verily, he (the Shaytaan) and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them.

(Qur’aan, 7: 27)


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1 – Their origin and creation

(1) The origin from which they were created

Allah tells us that the jinn were created from fire, as He says:

And the jinn, We created aforetime from the smokeless flame of fire.

(Qur’aan, 15: 27)

And in Soorat ar-Rahmaan He says:

And the jinn He created from a smokeless flame of fire.

(Qur’aan, 55: 15)

Ibn ‘Abbaas, ‘Ikrimah, Mujaahid, Al-Hasan and others said concerning the phrase “a smokeless flame of fire” – this means the edge of the flame. According to another report, it means the present and best part of it.

(Al-Bidaayah wa’l-Nihaayah, 1/59)

An-Nawawi said in his commentary on Muslim:

“The smokeless flame means the flame which is mixed with the blackness of the fire.”

(Sharh an-Nawawi ‘ala Muslim, 18/123)

According to a hadith narrated by Muslim, ‘Aa’ishah (radhiyAllaahu anha) said:

“The Messenger of Allah :saw: said:

“The angels were created from light, the jinn were created from smokeless fire, and Adam was created from that which has been described to you.’””

(Muslim, 4/2294, no. 2996)


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2 – The beginning of their creation

Undoubtedly the creation of the jinn came before the creation of man, because Allah says:

And indeed, We created man from dried (sounding) clay of altered mud.

And the jinn, We created aforetime from the smokeless flame of fire.

(Qur’aan, 15: 26-27)

This verse clearly states that the jinn were created before man. Some of the early scholars narrated that they were created two thousand years before man, but there is no evidence for this in the Qur’aan or Sunnah.


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3 – How the jinn were created

We do not know anything about their creation, forms or faculties except that which Allah has told us. We do know that they have hearts, as Allah says:

And surely, we have created many of the jinns and mankind for Hell. they have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). they are like cattle, Nay even more astray; those! they are the heedless ones.

(Qur’aan, 7: 179)

Allah clearly states that the jinn have hearts, eyes and ears. The
Shaytaan also has a voice, as Allah says:

"And Istafziz [literally means: befool them gradually] those whom you can among them with your voice.

(Qur’aan, 17: 64)

It is proven in the ahaadeeth that the Shaytaan has a tongue, and that the jinn eat, drink, laugh and do other things which you will find throughout this book.


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4 – The various types of jinn and their names in Arabic

Ibn ‘Abd al-Barr said:

“Among the scholars of (Arabic) language the jinn have several names:

i – If a jinn is mentioned in general terms, they say jinni.

ii – If they refer to one of those who live with people, they say ‘aamir, pl. ‘ummaar (lit. Dweller or haunter).

iii – If it is one of those that attach themselves to children, they say arwaah (lit. Souls).

iv – If it is evil and tries to cause harm, they say shaytaan (devil).

v – If it is worse than that, they say maarid (lit. Rebellious or defiant; demon or evil spirit).

vi – If it is even worse than that and stronger, they say ‘ifreet, pl. ‘afaareet (strong).”

(Aakaam al-Jaan, 8)

The Messenger :saw: told us that:

“The jinn are of three types; one type which flies through the air; one type which is (like) snakes and dogs; and one which move from place to place.”

This is narrated by At-Tabaraani and Al-Haakim, and by Al-Bayhaqi in Al-Asmaa’ was-Sifaat, with a saheeh isnaad.

(Saheeh al-Jaami’, 3/85)


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2 – Proof of the existence of the jinn

(1) – There is no room for denying the world of the jinn

A few people deny that the jinn exist at all. Some of the mushrikeen claim that what is meant by the jinn is the souls of the planets.

(Majmoo’ al-Fataawa, 24/280)

A group of philosophers claimed that what was meant by the jinn was the evil inclinations of the human soul, and that what was meant by the angels was the good inclinations of the human soul.

(Majmoo’ al-Fataawa, 4/346)

A group of modernists claimed that the jinn are the germs and microbes that have been discovered by modern science.

Dr. Muhammad al-Bahiy suggested that what was meant by the jinn was the angels; in his view the jinn and the angels are the same with no difference between them. Among the things he cited as evidence for that is the fact that angels are concealed from humans, but he also included among the jinn people whose belief or kufr, good or evil, are concealed so that their true state is not known.

(Tafseer Soorah al-Jinn, p. 8)


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Lack of knowledge of a thing does not constitute proof that it does not exist

The best that these liars can come up with is to say that they have no knowledge of their existence, but knowing does not prove anything.

(They cannot use as evidence the report narrated in Saheeh al-Bukhaari from Ibn ‘Abbaas, saying that he used to deny that the Messenger spoke with the jinn and exchanged words with them. His denial was of conversation with the jinn, not of their existence. However, people other than Ibn ‘Abbaas – such as Ibn Mas’ood – affirmed that the Messenger did converse with them, and whoever learned something about the Prophet has evidence against the one who did not come to know of that).

If reflects badly on an intelligent person to deny something just because he does not know that is exists. This is something for which Allah has criticised the kuffaar (disbelievers):

Nay, they have belied the knowledge whereof they could not comprehend.

(Qur’aan, 10: 39)

There are modern inventions which no one can deny out of arrogance – could a person living hundreds of years ago have denied the possibility of them happening, if a truthful man had told him about them? Did the fact that we did not hear the sounds with which our universe is crowded in every place prove that they do not exist, then after we invented radio and were able to pick up sounds that our ears cannot hear, we started to believe in that?


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(2) Evidence that points to the existence of the jinn

i – Their existence is well established in Islam and is something which no Muslim has any excuse for not knowing

Ibn Taymiyyah (Majmoo’ al-Fataawa, 19/10) says:

“None of the groups of the Muslims dispute that the jinn exist or that Allah sent Muhammad :saw: to them too. Most of the groups of the kuffaar also affirm that the jinn exist. The People of the Book, the Jews and Christians, also believe in them as the Muslims do, although there are some among them who deny that, just as there are some among the Muslims who deny that, such as the Jahamiyyah and Mu’tazilah. However the majority of the groups and their leaders believe in that.

This is because the existence of the jinn is something that is well established and well known in the reports of the Prophets, and it is something which is well established and there is no excuse for not knowing it. There is no excuse for not knowing that they are living rational beings who act upon their free will; indeed they are subject to commands and prohibitions. They are not merely symptoms or characteristics which exist in a human being or other creature as some of the heretics claim. Because the matter of the jinn is something which is well known and well established from the Prophets, both the common folk and the elite know of that, so no group which claims to follow the noble Messengers can deny that.”

He also said:

“All the groups of the Muslims affirm that the jinn exist, as do most of the kuffaar, such as most of the People of the Book, and the majority of the mushrik Arabs and others among the descendants of Ham, and the Canaanites and Greeks among the descendants of Japheth. The majority of groups believe in the existence of the jinn.”

(Majmoo’ al-Fataawa, 19/13)

The Imaam of the Haramayn said:

“The scholars unanimously agreed at the time of the Sahaabah and Taabi’een that the jinn and devils exist and that we should seek refuge with Allah from their evil. No person who has any trace of religious commitment opposes this consensus.”

(Aakaam al-Marjaan, p. 4)


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ii – Texts of the Qur’aan and Hadith

Many texts affirm that the jinn exist, such as the aayaat (verses):

'There are among us some that are righteous, and some the contrary; we are groups each having a different Way (religious sect, etc.).

(Qur’aan, 72: 11)

'And Verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) In sin and disbelief.

(Qur’aan, 72: 6)

There are many texts which we will quote in the course of this discussion, even though the fact that they are so many and so well-known means that there is no need to quote them.


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iii – Sightings and eye-witness accounts

Many people in our times and in the past have seen things like that, even though many of those who have seen or heard them did not realise that they were jinn: they claimed that they were ghosts, or the “men of the unseen” (rijaal al-ghayb), or space aliens.

The most truthful report of this type is the report that the Messenger :saw: saw the jinn and that he spoke with them and they with him, that he taught them and recited the Qur’aan to them. This will be discussed further in the appropriate place below.


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Donkeys and dogs see the jinn

Even though we cannot see the jinn, other living creatures such as donkeys and dogs can see them. In As-Saheehayn (Bukhaari and Muslim) narrated on the authority of Abu Hurayrah (radhiyAllaahu anh) that the Prophet :saw::

“If you hear the crowing of the rooster, then ask Allah of His Bounty, for it has seen an angel. And if you hear the braying of a donkey, then seek refuge with Allah from the Shaytaan, for it has seen a devil.”

(Narrated by Bukhaari, 6/350, no. 3303; Muslim, 4/2092, no. 2729. Also narrated by Abu Dawood in his Sunan; see Saheeh Sunan Abi Dawood, 3/961, no. 4255)

Abu Dawood narrated that Jaabir ibn ‘Abd-Allah (radhiyAllaahu anh) said:
“The Messenger of Allah :saw: said: ‘If you hear the barking of a dog or the braying of a donkey, then seek refuge with Allah, for they see that which you do not see.’”

(Saheeh Sunan Abi Dawood, 3/961, no. 4256)

The idea that animals see things which we cannot is not strange. The scientists have discovered the ability of some living creatures to see things that we cannot see. Bees can see ultra-violet rays and are therefore able to see the sun even when it is cloudy, and an owl can see a mouse in the darkest night.


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3 – Refutation of those who claim that the jinn are the angels

We have mentioned above the hadith in which the Messenger :saw: told us that,

“The angels were created from light, and the jinn were created from fire.”

Thus the Messenger :saw: differentiated between the two origins, which indicates that they are two realms, not one.

Whoever looks at the texts which speak of the angels and jinn will be certain and that the differences between them is great. The angels do not eat or drink, and they do not disobey Allah when He commands them; they do as they are commanded. But the jinn disbelieve, and they eat and drink, and they disobey their Lord and go against His commands.

They are indeed two realms which are hidden from us, and we cannot see them with out eyes, but they are two realms which differ in their origins and attributes.


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(3) The Shaytaan and the jinn

1 – Definition of the Shaytaan

The Shaytaan – Satan – of whom Allah speaks a great deal in the Qur’aan is from the realm of the jinn. In the beginning he used to worship Allah, and he dwelt in heaven with the angels and entered Paradise, then he disobeyed his Lord when He commended him to prostrate to Adam, out of arrogance and pride. So Allah cast him out from His mercy.

In Arabic the word Shaytaan is applied to every insolent and rebellious one, and the word is applied to this creature because of his insolence towards and rebellion against his Lord. He is also described as taaghoot -

(The word Taghoot covers a wide range of meanings: It means anything worshipped other than the Real God (Allah), but the one who does not accept = to be worshipped, will not be considered as a Taghoot: i.e. all the false deitiesa. It may be Satan, devils, idols, stones, sun, stars, angels, human beings, who were falsely worshipped and taken as Taghoot. Likewise saints, graves, rulers and leaders are falsely worshipped and wrongly followed. (Footnote to al-Baqarah 2:256, Interpretation of the meanings of the Noble Qur’aan, Dr. Muhammad Muhsin Khan and Dr. Muhammad Taqi-ud-Din al-Hilali).

- as in the aayah:

Those who believe, fight In the Cause of Allah, and those who disbelieve, fight In the Cause of Taaghoot (Satan, etc.). so fight you against the friends of Shaytaan (Satan); ever feeble indeed is the plot of Shaitân (Satan).

(Qur’aan, 4: 76)

This name – Shaytaan – is known to most of the nations on earth in more or less the same form, as Al-‘Aqqaad noted in his book Iblees. He is called Taghoot because he transgressed his limits, rebelled against his Lord and set himself up as a god to be worshipped.

This creature has despaired of the mercy of Allah, hence Allah called him Iblees. Balas in Arabic means the one who has nothing good in him. Ablasa in Arabic means to be filled with despair and confusion.

Anyone who studies what is said in the Qur’aan and hadith about the Shaytaan will know that he is a creature who can think, understand and move, etc. He is not as some of those who have no knowledge say,
“The spirit of evil represented by the animalistic desires of man which divert him – if they take over his heart – from the highest spiritual values.”

(Daa’irut al-Ma’aarif al-Hadithah, p. 357)


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2 – The origin of the Shaytaan

We have noted above that the Shaytaan is one of the jinn. This issue was disputed by some of the earlier and later writes, who used as evidence for that the aayah (verse),

And (remember) when we said to the angels: "Prostrate yourselves before Adam.". and they prostrated except Iblees (Satan), He refused and was proud and was one of the disbelievers (disobedient to Allah).

(Qur’aan, 2: 34)

(Their argument is that) in this and similar aayaat, Allah says that all the angels prostrated except Iblees, which implies that he was one of them.
The books of Tafseer and history have narrated to us the views of a number of scholars, who said that Iblees was one of the angels and that he was the steward of Paradise, or of the first heaven, and that he was one of the noblest of the angels, etc.

Ibn Katheer said:

“Many reports have been narrated concerning this matter from the salaf, most of which come from the Israa’eeliyyaat (reports from the Jewish tradition) which were narrated so that they might be examined, and Allah knows best how true many of them are. Some of them can be definitively described as being false, because they go against the truth which we have in our own hands.

What is mentioned in the Qur’aan is sufficient and we have no need of reports from the previous nations, because they are not free of alterations, additions and subtractions. Much material in them is fabricated, because they did not have reliable scholars who could memorise the reports and protect them from distortions of extreme elements and followers of falsehood, unlike this ummah which has its imams, scholars, leaders, pious and righteous people, prominent critics and scholars with excellent memories who compiled the ahaadeeth and edited them, sorting the saheeh (sound) from the hasan (acceptable) from the da’eef (weak) from the munkar, mawdoo’, matrook and makdhoob (kinds of weak or fabricated ahaadeeth). They defined the fabricators, liars, unknown narrators and others kinds of narrators. All of this serves to protect the position of the Prophet :saw:, the Seal of the Messengers and the Leader of mankind, from having anything false attributed to him or any statement narrated from him which he did not say.”

(Tafseer ibn Katheer, 4/397)

Their argument that because Allah said that all the angels prostrated to Adam except Iblees, this proves that Iblees was one of the angels, does not constitute proof because it may be that his is a case of istihnaa’ munqati’ (an Arabic grammatical construction indicating that what comes after the word illa (except) is not of the same nature as what comes before it), and in fact this is indeed the case, because Allah stated that Iblees was one of the jinn in the aayah:

And (remember) when we said to the angels; "Prostrate to Adam." so they prostrated except Iblees (Satan). He was one of the jinns; He disobeyed the command of his Lord.

(Qur’aan, 18: 50)

And we have the evidence of a saheeh text which proves that the jinn are not the same as the angels or mankind, as the Prophet :saw::

“The angels were created from light, the jinn were created from the smokeless flame of fire, and Adam was created from mud.”

This hadith is narrated in Saheeh Muslim.

Al-Hasan al-Basri said:

“Iblees was not one of the angels for even the blinks of an eye.”

(Al-Bidaayah wa’l-Nihaayah, 1/79)

Ibn Taymiyyah concluded that:

“The Shaytaan was one of the angels with regard to his appearance, but
not with regard to his origin or his attitude.”

(Majmoo’ al-Fataawa, 4/346)


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Is the Shaytaan the father of the jinn or simply one of them?

We have no clear text to tell us whether the Shaytaan was the father of the jinn or simply one of them, although the latter is more likely to be the case because of the aayah,

Except Iblees (Satan). He was one of the jinn.

(Qur’aan, 18: 50)

Ibn Taymiyyah (rahimahullaah) was of the opinions that the Shaytaan was the father of the jinn, just as Adam was the father of mankind.

(Majmoo’ al-Fataawa, 4/235, 346)


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(3) The ugly appearance of the devils

The Shaytaan is ugly in appearance. This idea is well established in people’s minds. Allah likened the fruits of the tree of Zaqqoom which grows at the bottom of Hell to the heads of devils, because it is known that their appearance and forms are ugly:

Verily, it is a tree that springs out of the bottom of Hell-fire, The shoots of its fruit stalks are like the heads of Shayaateen (devils).

(Qur’aan, 37: 64-65)

The Christians in the Middle Ages used to depict the devil as looking like a black man with a pointed beard, raised eyebrows, a mouth breathing fire, horns, cloven feet and a tail.

(Daa’irah al-Ma’aarif al-Hadithah, p. 357)


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(4) The Shaytaan has two horns

In Saheeh Muslim it is narrated from Ibn ‘Umar that the Prophet :saw: said:

“When the sun starts to rise, then delay your prayer until it has risen fully, and when the sun starts to set, then delay your prayer until it has set fully, and do not deliberately set out to pray at the time when the sun is rising or setting, for it rises between the two horns of the Shaytaan.”

(Narrated by Bukhaari, 6/335, no. 3272, 3273. Narrated by Muslim as far as the words (until it sets), 1/568, no. 829)

The meaning of this hadith is that groups of mushrikeen used to worship the sun, and they would prostrate to it when it was rising and when it was setting. At that moment the Shaytaan would set himself up in the direction of where the sun was, so that they would be worshipping him.

This is stated clearly in Saheeh Muslim, where it is narrated that ‘Amr ibn ‘Absah al-Sulami asked the Messenger about prayer, and he :saw: said:

“Pray Fajr, then stop praying until the sun has risen and is above the horizon, for when it rises, it rises between the horns of the Shaytaan, and at that point the kuffaar prostrate to it. Then pray (after that), because prayer is witnessed and attended (by angels).”

Then he forbade him to pray after ‘Asr,

“Until the sun sets, for it sets between the two horns of the Shaytaan, and at that point the kuffaar prostrate to it.”

(Narrated by Muslim, 1/569, no. 832)

So we are told not to pray at these times, but the correct view is that prayer at these two times is permissible, if there is a reason for doing so, such as tahiyyat al-masjid (greeting the mosque), but it is not permissible if there is no reason, such as nafl prayer in general, because the Prophet :saw: said:

“ not deliberately set out to pray...”

i.e., do not aim to pray at these times.

Another hadith in which the horns of the Shaytaan are mentioned is the hadith narrated by Bukhaari from Ibn ‘Umar who said,

“I saw the Messenger of Allah :saw: pointing towards the east and saying,

“Fitnah (tribulation) will come from there, fitnah will come from there where the horns of the Shaytaan will appear.”

(Narrated by Bukhaari, 6/336, no. 3279)

What is meant by the phrase, “where the horns of the Shaytaan will appear” is the east.


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4 – The food, drink and marriage of the jinn

(1) – Their food and drink

The jinn – including the Shaytaan – eat and drink. In Saheeh al-Bukhaari it is narrated from Abu Hurayrah (radhiyAllaahu anh) that the Prophet :saw: commanded him to bring him some stones to use to clean himself after defecating, and said to him,

“Do not bring me bones or dung.”

When Abu Hurayrah asked the Messenger :saw: afterwards, about the reason why he had told him not to bring him bones or dung, he said,

“They are the food of the jinn. A delegation of the jinn of Nusaybeen came to me – and what good jinn they are – and asked me for provision. I prayed to Allah for them and asked that they should not pass by any bone or dung but they would find food on it.”

(Narrated by Bukhaari, 7/171, no. 3860)

In Sunan at-Tirmidhi it is narrated with a saheeh isnaad from ‘Abd-Allah ibn
Mas’ood that he said:

“The Messenger of Allah :saw: said:

‘Do not use dung or bones to clean yourselves (after relieving yourselves), for they are the provision of your brothers among the jinn.”

(Saheeh Sunan at-Tirmidhi, 1/8, no. 17)

In Saheeh Muslim it is narrated from Ibn Mas’ood that the Messenger of Allah :saw: said:

“A caller from among the jinn came to me, and I went with him and recited Qur’aan to them.”

(Ibn Mas’ood) said:

“He took us and showed us their footsteps and the traces of their fires.

They asked him for provision and he said:

“You will have every bone over which the name of Allah has been mentioned; when it falls into your hands it will have plenty of meat on it. And all droppings are food for your animals.”

Then the Messenger of Allah said:

“Do not use them (bones and dung) to clean yourselves after relieving yourselves, for they are the food of your brothers.”

(Narrated by Muslim, 1/332, no. 450. Saheeh Sunan at-Tirmidhi, 3/104, no. 2595. If we are forbidden to spoil the food of the jinn then it is even more forbidden to spoil the food of man).

The fact that dung is the food of the jinn or of their animals is not the only reason why we are not allowed to use it to clean ourselves after relieving ourselves. The Messenger :saw: mentioned another reason, as he stated clearly that dung is rijs (filth).

(This hadith was narrated by Bukhaari in his Saheeh, 1/256, no. 156)

The Messenger :saw: told us that the Shaytaan eats with his left hand, and he commanded us to differ from him in that. Muslim narrated in his Saheeh from Ibn ‘Umar (radhiyAllaah anhum) that the Prophet :saw: said:

‘When any one of you eats, let him eat with his right hand, and when he drinks, let him drink with his right hand, for the Shaytaan eats with his left hand and drinks with his left hand.”

(Muslim, 3/1597, no. 2020)

Saheeh Muslim narrated yet another hadith:

“When a man enters his house and mentions Allah upon entering and when eating, the Shaytaan says,

‘There is no place for you to stay and no dinner.’

If he enters his house and does not mention Allah upon entering, the Shaytaan says,

‘You have a place to stay.’

And if he does not mention Allah when eating (the Shaytaan) says,

‘You have a place to stay and you have dinner.’”

(Muslim, 3/1598, no. 2018)

These texts definitively prove that the devils eat and drink.

Just as man is forbidden to eat meat over which the name of Allah has not been mentioned, the Messenger :saw: allocated for the believing jinn every bone over which the name of Allah has been mentioned. So they are not allowed to eat things over which the name of Allah has not been mentioned; such things are left for the devils who are kuffaar among the jinn. The devils regard food as permissible if the name of Allah has not been mentioned over it. Because of that, some of the scholars were of the view that the meat of an animal that died without being slaughtered properly (maytah) is the food of the devils, because the name of Allah has not been mentioned over it.

Ibn al-Qayyim understood the aayah –

O You who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al*!Ansaab , and Al*!Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan's (Satan’s) handiwork.

(Qur’aan, 5: 90)

This means that intoxicants are the drinks of the Shaytaan, so he drinks of the drinks that his friends make by his command, and that he participates with them in making them and in drinking them, and he shares the sin and punishment with them.

What Ibn al-Qayyim said is supported by the report by An-Nasaa’i from ‘Abd-Allah ibn Yazeed, who said:

“Umar ibn al-Khattaab (radhiyAllaahu anh) wrote to us and said:

‘Put your drinks on to boil until the share of the Shaytaan disappears from them, for he has two shares and you have one.’”

(Saheeh Sunan an-Nasaa’i, 3/1154, no. 5275)