Disclaimer: The views expressed in the forwarded article below may be highly sensitive and remains the opinion of the author. Please read it with caution as per your way of belief. I Only share it here with the hope that others can also satisfy their curiosity, especially those debating about the 'jinns.'
BY Cheik M.A.P
The World of Jinns.
Praise be to Allaah.
The Qur'aan and Sunnah indicate that the jinn exist, and that there is a purpose for their existence in this life, which is to worship Allaah Alone, with no partner or associate. Allaah says (interpretation of the meanings):
"And I (Allaah) created not the jinns and humans, except they should worship Me (Alone)." [al-Dhaariyaat 51:56].
"O assembly of jinns and mankind! Did there not come to you Messengers from amongst you, reciting unto you My Verses…?" [al-An'aam 6:130]
The world of the jinn is an independent and separate world, with its own distinct nature and features that are hidden from the world of humans. Jinns and humans have some things in common, such as the possession of understanding and the choice between the way of good and the way of evil. The word jinn comes from an Arabic root meaning "hidden from sight". Allaah says (interpretation of the meaning):
"… Verily he [Shaytaan] and his qabeeluhu [his soldiers from the jinn or his tribe] see you from where you cannot see them…" [al-A'raaf 7:27]
Allaah has told us in His Book the essence from which the jinn were created. He says (interpretation of the meaning):
"And the jinn, We created aforetime from the smokeless flame o fire." [al-Hijr 15:27]
"And the jinns did He create from a smokeless flame of fire." [al-Rahmaan 55:15].
According to a hadeeth narrated by 'Aa'ishah, the Prophet (peace and blessings of Allaah be upon him) said: "The angels were created from light, the jinn were created from fire, and Aadam was created from that which has been described to you." (Reported by Muslim, 5314).
Types of jinn
Allaah has created different types of jinn. Among them are some who can take on different forms, such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha'labah al-Khushani said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey." (Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214. Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu'l-Shaykh reported it with a saheeh isnaad).
The jinn and the sons of Aadam
Every individual among the sons of Aadam has a jinn who has been appointed to be his constant companion (qareen). Ibn Mas'ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said, 'There is not one of you who does not have a jinn appointed to be his constant companion.' They said, 'And you too, O Messenger of Allaah?' He said, 'Me too, but Allaah has helped me and he has submitted, so that he only helps me to do good.'" (Reported by Muslim, 2814). Al-Nawawi said in his commentary on Muslim (17/175): "'He has submitted' … he became a believing Muslim. This is the apparent meaning. Al-Qaadi said: Know that the ummah is agreed upon the fact that the Prophet (peace and blessings of Allaah be upon him) was protected from Shaytaan, physically and mentally, and with regard to his speech. This hadeeth contains a reference to the warning against the fitnah (temptation, trial) and whispers of the qareen (constant companion from among the jinn). We know that he is with us so we should beware of him as much as possible."
Their powers
Allaah has given the jinn powers that he has not given to humans. Allaah has told us about some of their powers, such as the ability to move and travel quickly. An 'ifreet from among the jinn guaranteed to the Prophet Sulaymaan (peace be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment faster than that needed for a man to get up from where he was sitting. Allaah says (interpretation of the meaning):
"An 'ifreet (strong one) from the jinns said: 'I will bring it [her throne] to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.' One with whom was knowledge of the Scripture said: 'I will bring it to you within the twinkling of an eye!' – then when Sulaymaan saw it placed before him, he said, 'This is by the Grace of my Lord…'" [al-Naml 27:39-40].
The food and drink of the jinn
The jinn eat and drink. Ibn Mas'ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Someone from among the jinn called me, and I went with him and recited Qur'aan for them.' He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, 'You can have every bone on which the name of Allaah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.' The Prophet (peace and blessings of Allaah be upon him) said, 'So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers.'" (Reported by Muslim, 450). According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to Allaah for them, so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of Allaah has been mentioned, because the Messenger (peace and blessings of Allaah be upon him) did not permit them to have anything on which Allaah's name has not been mentioned – those are for the kuffaar among the jinn.
The beasts of the jinn
According to the hadeeth narrated by Ibn Mas'ood, that we have quoted above, the jinn asked the Messenger (peace and blessings of Allaah be upon him) for provision, and he said to them: "…and [you can have] all the droppings as food for your animals."
The dwelling-places of the jinn
The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allaah be upon him) taught us to take precautions when entering such places, by reciting the adhkaar (prayers) prescribed by Islam. One of these was reported by Anas ibn Maalik (may Allaah be pleased with him), who said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet, he would say, 'Allaahumma innee a'oodhu bika min al-khubuthi wa'l-khabaa'ith (O Allaah, I seek refuge with You from the evil ones, male and female).'" (Reported by al-Bukhaari, 142; and Muslim, 375). Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or dirty – masculine form), and khabaa'ith is the plural of khabeethah (evil or dirty – feminine form), and that what is meant is male and female shayaateen.
Some jinns are Muslims and some are kaafirs
Allaah tells us that some of the jinn said (interpretation of the meaning):
" 'And some of us are Muslims, and of us some are al-qaasitoon (disbelievers – those who have deviated from the Right Path). And whosoever has embraced Islam, then such have sought the Right Path. And as for the qaasitoon, they shall be firewood for Hell.'" [al-Jinn 72:14-15]
The Muslims among the jinn are of different levels as regards righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] 'There are among us some that are righteous, and some the contrary; we are groups, each having a different way (religious sects, etc.)'" [al-Jinn 72:11]
The story of how the first jinn of this ummah became Muslim was narrated by 'Abd-Allaah ibn 'Abbaas, who said: "The Prophet (peace and blessings of Allaah be upon him) went out with a group of his Companions heading for the marketplace of 'Ukaaz. This was when the shayaateen were prevented from getting any news from heaven, and shooting stars had been sent against them. The shayaateen went back to their people, who said, 'What is the matter with you?' They said, 'We cannot get news from heaven, and shooting stars were sent against us.' Their people said, 'Nothing is stopping you from hearing news from heaven except some new event that must have happened. Go and look in the east and the west of the earth, and see if you can find out what it is that is stopping you from hearing news from heaven.' Those who went out in the direction of Tihaamah came upon the Prophet (peace and blessings of Allaah be upon him) in Nakhlah, when he was on his way to 'Ukaaz, and found him leading his Companions in Fajr prayer. When they heard the Qur'aan, they listened to it and said, 'By Allaah, this is what is stopping us from hearing news from heaven.' When they went back to their people, they said, 'O our people, we have heard a wonderful Recital (the Qur'aan). It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allaah). [al-Jinn 72:2 – interpretation of the meaning]. Then Allaah revealed to His Prophet peace and blessings of Allaah be upon him) the words (interpretation of the meaning): "Say (O Muhammad): 'It has been revealed to me that a group of jinns listened (to this Qur'aan)…' [al-Jinn 72:1], and Allaah revealed to him what the jinn had said." (reported by al-Bukhaari, 731).
Their reckoning on the Day of Resurrection
The jinn will be called to account on the day of Resurrection. Mujaahid (may Allaah have mercy on him) said, concerning the aayah (interpretation of the meaning): "… but the jinns know well that they have indeed to appear (before Him) (i.e., they will be brought to account)" [al-Saffaat 37:158]: "They will be brought to judgement." Saheeh al-Bukhaari, Baab Dhikr al-Jinn wa Thawaabihim wa 'Iqaabihim.
Protection from the harm of the jinn
Because the jinn can see us while we cannot see them, the Prophet (peace and blessings of Allaah be upon him) taught us many ways to protect ourselves from their harm, such as seeking refuge with Allaah from the accursed Shaytaan, reciting Soorat al-Falaq and Soorat al-Naas (the last two Soorahs of the Qur'aan), and reciting the words taught by Allaah in the Qur'aan (interpretation of the meaning): "Say: 'My Lord! I seek refuge with You from the whisperings (suggestions) of the shayaateen (devils). And I seek refuge with You, my Lord, lest they may attend (or come near) me.'" [al-Mu'minoon 23:97-98]
Saying Bismillaah (in the Name of Allaah) before entering one's home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one's clothes will prevent the jinn from seeing a person's 'awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said, "To put a barrier that will prevent the jinn from seeing the 'awrah of the sons of Aadam, let any one of you say 'Bismillaah' when entering the toilet." (Reported by al-Tirmidhi, 551; Saheeh al-Jaami', 3611).
Strength of faith and religion in general will also prevent the jinn from harming a person, so much so that if they were to fight, the one who has faith would win. 'Abd-Allaah ibn Mas'ood (may Allaah be pleased with him) said: "A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinn. The human said to him, 'You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you?' He said, 'No, by Allaah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good.' The human said, 'Fine.' He said, 'Recite, 'Allaah! None has the right to be worshipped but He, the Ever-living, the One Who sustains and protects all that exists…' [Aayat al-Kursi – al-Baqarah 2:255 – interpretation of the meaning]. The human said, 'Fine.' He said, 'You will never recite this in your house but the Shaytaan will come out of it like a donkey breaking wind, and he will never come back in until the next morning.'" (Reported by al-Daarimi, 3247).
This is a brief summary about the jinn, and their nature and characteristics. Allaah is the Best of protectors and the Most Merciful of those who show mercy.
For more information see
1.Al-Jinn by Ahmed H.Sakr (In English)
2.'Aalam al-Jinn wa'l-Shayaateen by 'Umar Sulaymaan al-Ashqar.
Surah 72:Al-JINN
Name
"Al-Jinn" is the name of this Surah as well as the title of its subject matter, for in it the event of the Jinn's hearing the Qur'an and returning to their people to preach Islam to them, has been related in detail.
Period oś Revelation
According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abdullah bin Abbas, once the Holy Prophet (upon whom be peace) was going to Visit the Fair of Ukaz with some of his Companions, On the way be led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Quran being recited, they tarried and listened to it attentively. This very event has been described in this Surah.
Most of the commentators, on the basis of this tradition, believe that this relates to the Holy Prophet's well known journey to Taif, which had taken place three years before the Hijrah in the 10th year of the Prophethood. But this is not correct for several reasons. The jinn's hearing the Qur'an during the journey to Taif has been related in Al-Ahqaf 29-32. A cursory reading of those verses shows that the jinn who had believed after hearing the Qur'an on that occasion were already believers in the Prophet Moses and the previous scriptures. On the contrary, vv. 2- 7 of this surah clearly show that the jinn who heard the Qur'an on this occasion were polytheists and deniers of the Hereafter and Prophethood. Then, it is confirmed historically that in his journey to Taif none accompanied the Holy Prophet except Hadrat Zaid bin Harithah. On the contrary, concerning this journey Ibn Abbas says that the Holy Prophet (upon whom be peace) was accompanied by some of his Companions. Furthermore, the traditions also agree that in that journey the jinn heard the Qur'an when the Holy Prophet had stopped at Nakhlah on his return journey from Taif to Makkah, and in this journey, according to the traditions of Ibn Abbas, the event of the jinn's hearing the Qur'an occurred when the Holy Prophet was going to Ukaz from Makkah. Therefore, in view of these reasons what seems to be correct is that in Surah Al-Ahqaf and Surah Al Jinn, one and the same event has not been narrated, but these were two separate events, which took place during two separate journeys.
As far as Surah Al-Ahqaf is concerned, it is agreed that the event mentioned in it occurred on the return journey from Taif in the 10th year of Prophethood. As for the question, when this second event took place, its answer is not given by the tradition of Ibn Abbas, nor any other historical tradition shows as to when the Holy Prophet had gone to the Fair of Ukaz along with some of his Companions. However, a little consideration of vv 8-10 of this surah shows that this could only be an event of the earliest stage of Prophethood. In these verses it has been stated that before the appointment of the Holy Prophet (upon whom be peace) to Divine Mission the jinn used to have one or another opportunity to eavesdrop in the heavens in order to hear news of the unseen, but after it they suddenly found that angels had been set as guards and meteorites were being shot on every side so that they could find no place of safety from where they could hear the secret news. Thereupon they had set about searching for the unusual thing that had occurred on the earth, or was going to occur, because of which the security measures had been tightened up. Probably since then many companies of the jinn must have been moving about in search of the unusual occurrence and one of them after having heard the Qur'an from the Holy Prophet (upon whom be peace) must have formed the opinion that that was the very thing for the sake of which all the gates of the heavens had been shut against the jinn.
Reality of Jinn
Before one starts the study of this Surah one must clearly know what is the reality of the jinn so as to avoid any possible mental confusion. Many people of the modern times are involved in the misunderstanding that the jinn are not real, but only a figment of the ancient superstition and myths. They have not formed this opinion on the basis that they have known all the realities and truths about the universe and have thus discovered that the jinn do not exist. They cannot claim to possess any such knowledge either. But they have assumed without reason and proof that nothing exists in the universe except what they can see, whereas the sphere of human perceptions as against the vastness of this great universe is not even comparable to a drop of water as against the ocean. Here, the person who thinks that what he does not perceive, does not exist, and what exists must necessarily be perceived, in fact, provides a proof of the narrowness of his own mind. With this mode of thought, not to speak of the jinn, man cannot even accept and acknowledge any reality, which he cannot directly experience and observe, and he cannot even admit the existence of God, to say nothing of admitting any other unseen reality.
Those of the Muslims who have been influenced by modernism, but cannot deny the Qur'an either, have given strange interpretations of the clear statements of the Qur'an about the jinn, Iblis and Satan. They say that this does not refer to any hidden creation, which may have its own independent existence, but it sometimes implies man's own animal forces, which have been called Satan, and sometimes it implies savage and wild mountain tribes, and sometimes the people who used to listen to the Qur'an secretly. But the statements of the Qur'an in this regard are so clear and explicit that these interpretations bear no relevance to them whatever.
The Qur'an frequently mentions the jinn and the men in a manner as to indicate that they are two separate creations. For this, see Al Araf: 38, Hind : 119, Ha Mim As-Sajdah: 25,29, Ahqaf: 18, Adh Dhariyat: 56, and the entire surah Ar-Rahman, which bears such clear evidence as to leave no room to regard the jinn as a human species.
In Surah Al-Araf: 12, Al Hijr : 26-27 and Ar-Rahman : 14-19, it has been expressly stated that man was created out of clay and jinn out of fire.
In Surah Al Hijr: 27, it has been said that the jinn had been created before man. The same thing is testified by the story of Adam and Iblis, which has been told at seven different places in the Qur'an, and at every place it confirms that Iblis was already there at the creation of man. Moreover, in surah Al-Kahf: 50, it has been stated that Iblis belonged to the jinn.
In surah Al-Araf: 27, it has been stated in clear words that the jinn see the human beings but the human beings do not see them.
In surah Al-Hijr: 16-l8, surah As- Saaffat: 6-10 and surah Al-Mulk: 5, it has been said that although the jinn can ascend to the heavens, they cannot exceed a certain limit; if they try to ascend beyond that limit and try to hear what goes on in the heavens, they are not allowed to do so, and if they try to eavesdrop they are driven away by meteorites. By this the belief of the polytheistic Arabs that the jinn possess the knowledge of the unseen, or have access to Divine secrets, has been refuted. The same error has a]so been refuted in Saba: 14.
Al-Baqarah: 30-34 and Al- Kahf: 50 show that Allah has entrusted man with the vicegerency of the earth and the men are superior to the jinn. Although the jinn also have been given certain extraordinary powers and abilities an example of which is found in An-Naml 39, yet the animals likewise have been given some powers greater than man, but these are no argument that the animals are superior to man.
The Qur'an also explains that the jinn, like men, are a creation possessed of power and authority, and they, just like them, can choose between obedience and disobedience, faith and disbelief. This is confirmed by the story of Satan and the event of the jinn affirming the faith as found in Surahs Al-Ahqaf and Al-Jinn.
At scores of places in the Qur'an, it has also been stated that Iblis at the very creation of Adam had resolved to misguide mankind, and since then the Satanic jinn have been persistently trying to mislead man, but they do not have the power to overwhelm him and make him do something forcibly. However, they inspire him with evil suggestions, beguile him and make evil seem good to him. For this, see An-Nisa 117- 120, Al-Araf: 11-17, Ibrahim: 22, Al-Hijr: 30-42, An-Nahl 98-100, Bani Israil 61-65.
The Qur'an also tells us that in the pre Islamic ignorance the polytheistic Arabs regarded the jinn as associates of God, worshiped them and thought they were descended from God. For this, see A1-An'am: 100, Saba : 40-41, As Saffat: 158.
From these details, it becomes abundantly clear that the jinn have their own objective existence and are a concealed creation of an entirely different species from man. Because of their mysterious qualities, ignorant people have formed exaggerated notions and concepts about them and their powers, and have even worshiped them, but the Qur'an has explained the whole truth about them, which shows what they are and what they are not.
Theme and Topics
In this Surah in vv. 1-15, it has been told what was the impact of the Qur'an on the company of the jinn when they heard it and what they said to their fellow jinn when they returned to them. Allah, in this connection, has not cited their whole conversation but only those particular things which were worthy of mention. That is why the style is not that of a continuous speech but sentences have been cited so as to indicate that they said this and this. If one studies these sentences spoken by the jinn carefully, one can easily understand the real object of the narration of this event of their affirming the faith and or mentioning this conversation of theirs with their people in the Qur'an. The explanations that we have given of their statements in our Notes will be of further help in understanding this object.
After this, in vv 16-l8, the people have been admonished to the effect:"If you refrain from polytheism and follow the way of righteousness firmly, you will be blessed; otherwise if you turn away from the admonition sent down by Allah, you will meet with a severe punishment." Then, in vv. 19-23, the disbelievers of Makkah have been reproached, as if to say: When the Messenger of Allah calls you towards Allah, you surround and mob him from every side, whereas the only duty of the Messenger is to convey the messages of Allah. He does not claim to have any power to bring any gain or cause any harm to the people." Then, in vv. 24-25 the disbelievers have been warned to the effect: "Today you are trying to overpower and suppress the Messenger seeing that he is helpless and friendless, but a time will come when you will know who in actual fact is helpless and friendless. Whether that time is yet far off, or near at hand, the Messenger has no knowledge thereof, but it will come to pass in any case." In conclusion, the people have been told: The Knower of the unseen is Allah alone. The Messenger receives only that knowledge which Allah is pleased to give him. This knowledge pertains to matters connected with the performance of the duties of Prophethood and it is delivered to him in such security which does not admit of any external interference whatever.
The struggle between Son of Adam(Man) and Iblis(Satan).
Praise be to Allaah.
It is the way of Allaah in His creation of man to test him and try him. Allaah says (interpretation of the meaning):
"that Allaah might test what is in your breasts; and to purify that which was in your hearts (sins), and Allaah is All-Knower of what is in (your) breasts"
[Aal 'Imraan 3:154]
One of the things with which Allaah tests us is Iblees (may Allaah curse him). Allaah has made him one of those who are given respite, blocking the way of good and commanding evil, forbidding what is good and enjoining what is evil. There are those who believe him; many people among the sons of Adam follow him; he is misled and he misleads others. Iblees vowed to do that, as Allaah says (interpretation of the meaning):
"And (remember) when We said to the angels: 'Prostrate yourselves unto Adam.' They prostrated themselves except Iblees (Satan). He said: 'Shall I prostrate myself to one whom You created from clay?'
[Iblees (Satan)] said: 'See this one whom You have honoured above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely, seize and mislead his offspring (by sending them astray) all but a few!'
(Allaah) said: 'Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense.
And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah's disobedience), make assaults on them with your cavalry and your infantry, share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse), and make promises to them." But Satan promises them nothing but deceit.
Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them. And All-Sufficient is your Lord as a Guardian.'"
[al-Israa' 17:60-65]
"And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, 'Prostrate yourselves to Adam', and they prostrated themselves, except Iblees (Satan), he refused to be of those who prostrated themselves.
(Allaah) said: 'What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?' Iblees said: 'I am better than him (Adam), You created me from fire, and him You created from clay.'
(Allaah) said: '(O Iblees) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced.'
(Iblees) said: 'Allow me respite till the Day they are raised up (i.e. the Day of Resurrection).'
(Allaah) said: 'You are of those respited.'
(Iblees) said: 'Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path.
Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).'
(Allaah) said (to Iblees): 'Get out from this (Paradise), disgraced and expelled. Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all.'"
[al-A'raaf 7:11-18]
From the apparent meaning of these aayaat and others, it is clear that Allaah has delayed the death of Iblees (may Allaah curse him) until an appointed time. Allaah has postponed his death until a day that is known to Him, which no one else knows. Iblees asked Allaah to give him respite, as Allaah said (interpretation of the meaning):
"[Iblees (Satan)] said: 'My Lord! Give me then respite till the Day the (dead) are resurrected.'
(Allaah) said: 'Verily, you are of those allowed respite
Till the Day of the time appointed.'" [Saad 38:79-81]
The scholars differed concerning the phrase "Till the Day of the time appointed":
Some said that this means the Day of Resurrection, at the second blast of the Trumpet.
Some said that it means the decreed lifespan of Iblees.
Most of the scholars said that what is meant by "the Day of the time appointed" is the day when all creatures will die, at the time of the first blast of the Trumpet, not the second blast. They said: because after the Resurrection – at the second blast of the Trumpet – there will be no more death. Allaah says (interpretation of the meaning):
"And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allaah wills. Then it will be blown a second time, and behold they will be standing, looking on (waiting)"
[al-Zumar 39:68]
Al-Baydaawi said in his Tafseer:
"Till the Day of the time appointed" means, the time appointed for you with Allaah, or when all people will die, which is at the first blast of the Trumpet, according to the majority.
(Tafseer al-Baydaawi, 3/370)
Al-Qurtubi (may Allaah have mercy on him) said in his tafseer of this aayah:
Ibn 'Abbaas said: What He meant by this is the first blast of the Trumpet, i.e., when all creatures will die. Or it was said, the appointed time, the knowledge of which Allaah has kept to Himself and which Iblees does not know. So Iblees will die and then be resurrected. Allaah says (interpretation of the meaning):
"Whatsoever is on it (the earth) will perish"
[al-Rahmaan 55:26]
(Tafseer al-Qurtubi,10/27)
Al-Tabari narrated in his Tafseer from al-Suddi:
"[Iblees (Satan)] said: 'My Lord! Give me then respite till the Day the (dead) are resurrected.'
(Allaah) said: 'Verily, you are of those allowed respite
Till the Day of the time appointed.'"
[Saad 38:79-81 – interpretation of the meaning]
He did not give him respite until the Day of Resurrection, but rather until the day of the time appointed, which is the day when the first blast of the Trumpet will be given and everyone who is in the heavens and on earth will swoon and then die. (8/132)
Imaam al-Shawkaani said in his tafseer of this aayah:
Till the Day of the time appointed.'"
[Saad 38:79-81 – interpretation of the meaning]
The day which Allaah has decreed for the death of all creatures, which is when the last blast of the Trumpet will be sounded, or it was said the first blast. It was said that Iblees asked to be given a respite until the Day of Resurrection so that he might avoid death, because if he were given respite until the Day of Resurrection, he would not die before the resurrection; when the resurrection came, he would thus have avoided death. But Allaah responded in a manner that denied him his desire and thwarted his aims, which was by giving him respite until the day of the time appointed, which is known only to Allaah, and no one else knows it.
(Fath al-Qadeer, 4/446)
This indicates that Iblees (may Allaah curse him) is still alive and that he is still spreading mischief on earth and misguiding people away from the path of Allaah. But he is not immortal and will not live until the Day of Resurrection, rather there is an appointed time when he will die – and Allaah knows best when that appointed time will be. Allaah says (interpretation of the meaning):
"Everyone shall taste death"
[Aal 'Imraan 3:185]
"Whatsoever is on it (the earth) will perish.
And the Face of your Lord full of Majesty and Honour will remain forever"
[al-Rahmaan 55:26-27]
There are also reports which indicate that Iblees (may Allaah curse him) was alive at the time of the Prophet (peace and blessings of Allaah be upon him):
Iblees appeared on the day of Badr in the form of Suraaqah ibn Maalik. Allaah says (interpretation of the meaning):
"And (remember) when Shaytaan (Satan) made their (evil) deeds seem fair to them and said, 'No one of mankind can overcome you this day (of the battle of Badr) and verily, I am your neighbour (for each and every help).' But when the two forces came in sight of each other, he ran away and said 'Verily, I have nothing to do with you. Verily, I see what you see not. Verily, I fear Allaah for Allaah is Severe in punishment'"
[al-Anfaal 8:48]
Ibn Katheer said in his tafseer of this aayah:
He (may Allaah curse him) made attractive to them the reason why they came and what they wanted to do. He raised their hopes that they would not be overwhelmed by anybody on that day, and calmed their fears that their homes might be attacked by their enemies Banu Bakr. He said, "and verily, I am your neighbour (for each and every help)" – because he appeared in the form of Suraaqah ibn Maalik ibn Ja'sham, the leader of Banu Mudlij and the leader of that region. All of that came from him, as Allaah says (interpretation of the meaning):
"He (the Shaytaan) makes promises to them, and arouses in them false desires; and Shaytaan's promises are nothing but deceptions." [al-Nisaa' 4:120]
Ibn Juraij said: Ibn 'Abbaas (may Allaah be pleased with him) said concerning this aayah: When the day of Badr came, Iblees marched with his flags and his troops alongside the mushrikeen, and gave the mushrikeen the notion that no one would defeat them and that he was their neighbour. But when the (enemies) met in battle, and the Shaytaan saw the angelic reinforcements (on the Muslims' side), he ran away, i.e., he turned on his heels and fled, saying, Verily, I see what you see not… (Tafseer Ibn Katheer, 2/318)
He also (may Allaah curse him) appeared on the day of Uhud. It was reported in a saheeh hadeeth that 'Aa'ishah (may Allaah be pleased with him) said: On the day of Uhud, the mushrikeen were defeated. Then Iblees shouted out, 'O slaves of Allaah! Beware the ones behind you!' So the front ranks attacked the ones behind. Hudhayfah looked and saw his father al-Yamaan. He cried out, 'O slaves of Allaah, my father, my father!' By Allaah, they did not stop until they killed him [al-Yamaan]. Hudhayfah said, 'May Allaah forgive you.' 'Urwah [one of the narrators] said: By Allaah, because of this, Hudhayfah remained in a good state until he met Allaah [i.e., died]. (Narrated by al-Bukhaari, no. 3047)
It was narrated in the saheeh ahaadeeth that the Prophet (peace and blessings of Allaah be upon him) saw Iblees. It was narrated in a saheeh hadeeth that Abu'l-Dardaa' (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up, and we heard him say: "I seek refuge in Allaah from you." Then he said: "I curse you with the curse of Allaah" three times, and he spread out his hand as if reaching for something. When the prayer was over, we said, "O Messenger of Allaah, we heard you saying something in the prayer that we have never heard you say before, and we saw you stretching out your hand." He said, "The enemy of Allaah Iblees came with a flame of fire to throw in my face, and I said, 'I seek refuge with Allaah from you' three times. Then I said, 'I curse you with the complete curse of Allaah' three times, but he did not retreat. Then I wanted to seize him. By Allaah, were it not for the prayer of our brother Sulaymaan, he would have been tied up this morning and the children of the people of Madeenah would have played with him." (Narrated by Muslim, no. 843; al-Nasaa'i, no. 1200)
It was narrated from Abu Sa'eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed Subh (Fajr) prayer and he [Abu Sa'eed] was behind him. He recited and got confused in his recitation. When the prayer was over, he said, 'If only you could have seen me and Iblees. I grabbed him and kept on trying to strangle him until I felt the coldness of his saliva on these two fingers, the thumb and the one next to it. Were it not for the prayer of my brother Sulaymaan, he would have been tied to one of the pillars of the mosque this morning, and the children of Madeenah would have played with him. Whoever among you can prevent him from coming between him and the qiblah, let him do that." (Narrated by Ahmad, no. 11354).
It was narrated that Jaabir (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: "The throne of Iblees is on the sea and he sends out his troops to spread mischief (fitnah) among the people. The greatest of them in his sight is the one who causes the most fitnah." (Narrated by Muslim, 5031; Ahmad, no. 1427)
So Iblees (may the curse of Allaah be upon him) is still alive, and he will die on the Day of the time appointed, until which Allaah has given him a respite, which according to the most correct scholarly view is the Day of the first blast on the Trumpet. And Allaah knows best.
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