Let us now see what one of the notable scholars of Islam, Imam Abu Hasan al-Ashari, says about the jinn:

“Life that manifests in a large body can also manifest in a single particle. In regards to the reality, life is not an inherent quality of material objects, it is the command of the Rabb. For this reason, large objects may become manifest in a single particle. 

The eye can see an object that other people cannot see in spite of the fact that there is no visible physical thing to see. In fact, there is no need to have an eye to see. If Allah wills, one may see with his fingertips while his eyes are shut. 

Similarly, the jinn, who don’t possess a physical body, can as a force of life, may (or may not) be seen in a particle of an object…

Further, the jinn may also have a physical body of their own. However, just as it is not necessary for us to see everything, it is an obvious fact that we don’t see all the particles composing the things that we do see… Therefore, while there are many beings in front of our eyes we may not see them. Just as we don’t see microbes with our bare eyes, there may be particles of light in the air that we cannot determine with our senses. Some of these may be close to us, some far, some above us and some below…

We have not discovered all of the physical forces yet. This being the case, both from the spiritual and physical point of view, it is not correct for a human with a rational mind to deny the existence of beings that have been veiled from the human senses.”

Feyruz Abadi, another distinguished Islamic scholar, gives us the following summarized information about the jinn in his book called ‘Basair’ (Wisdom): 

‘There are two opinions regarding the jinn: (Obviously, he is talking in reference to his own time). 

1. ‘Jinn’ is a name given to the invisible spiritual beings that cannot be determined by the human (five) senses. It corresponds to the word ‘ins’ (human). Thus, in this context, the word jinn references the angels, the devils and the jinns. Therefore, there is a special and a general relation between the angels and the jinns. 

Every angel is a jinn; but a jinn is not an angel. 

2. Jinn is the name given to some of the spiritual (bodiless) beings, as the spiritual beings consist of three groups: 

a) The benefic ones, which are the angels. 

b) The malefic ones, which are the devils. 

c) Those in between who have both benefic and malefic aspects, these are precisely the community of the jinn.[1]

Though we shall explain in more detail later, let us state what the words ‘shihab and ‘samum mean in the Arabic Language since it is closely related to our subject based on the commentary of the late Hamdi Yazır.

In the dictionary, ‘shihab means a ‘flame of fire’. 

The meaning of the word ‘samm’ derives from ‘semm’, which is poison and it is inherent in the word ‘semmum’. The ‘semm’ means poison and semmilhayah means ‘tiny pores’. As a matter of fact, the tiny pores on our skin from which sweat is secreted and air is taken in are called ‘masamma’, which is the singular form. The plural form is called masamm or masammah. 

The fact that jann (or the Jinn) have been created from the ‘poisonous fire’ reveals that the jinn and the Satan have the capacity to penetrate into the hidden pores of a human and poison him.[2]