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{{Main|Jinn}}The Quran, Hadith and Sira all support the existence of supernatural, generally invisible creatures known as Jinn (جن‎ ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') living among us. In the [[Qur'an]], satan/devil(s) are also jinn ({{Quran|18|50}}), which like humans are sent prophets and have (''at least some, see [[Qur'an, Hadith and Scholars:Predestination]]'') free-will and will be judged accordingly alongside mankind ({{Quran|6|130}}). They can interact with us ({{Quran|6|128}}) and even possess humans ({{Quran|2|275}}) (which the main article elaborates on), and cause people to forget things ({{Quran|18|63}}). As well as create buildings/structures ({{Quran|34|12-13}}). There is no evidence that these exist.{{Quote|{{quran|72|1}}|Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.}}El-Zein (2009) notes the Qur’an mentions only three terms related to the species of jinn: the generic “jinn,” marid, and ‘ifrit. However, Arabic and Islamic literature provides extended descriptions of them as sub-types of jinn (and others not specifically mentioned in the Qur'an.<ref>El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 139). Syracuse University Press. Kindle Edition.</ref>{{Quote|El-Zein, Amira. <i>Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 142).</i> Syracuse University Press. Kindle Edition.|THE ‘IFRIT The term ‘ifrit is mentioned only once in the Qur’an, when the prophet king Solomon asked for the throne of the Queen of Sheba to be brought to him. One ‘ifrit from among the jinn consented to fulfill his request: “An ‘ifrit of the jinn said, ‘I will bring it to thee, before thou risest from thy place; I have strength for it and I am trusty” (Qur’an 27:39). The term ‘ifrit often presents a problem for the scholars trying to classify the jinn. Many commentators on the verse cited above maintain the word ‘ifrit is an adjective referring to a specific powerful jinni rather than a separate and distinct type among the jinn. Later the word came to describe any powerful and cunning man; in which case, it could refer to dark powers within the human psyche.¹⁷<br> THE MARID In the Qur’an, the marid is an unruly force always striving to predict the future by means of astrological hearsay. The term marid is mentioned only once in the Qur’an in the following verse “We have adorned the lower heaven with the adornment of the stars and to preserve against every [rebel satan (shaytan marid)]; they listen not to the High Council, for they are pelted from every side” (Qur’an 37:7–8). This kind of jinn is mostly found in popular medieval literature, in particular in the stories of The Nights dealing with Solomon. Finally, as with the term ‘ifrit, the term marid could also be applied to humans. Used as an adjective, it denotes a rebellious man.¹⁸}}

They are also God's messengers like humans ({{Quran|22|75}}), with generally a humanoid shape,<ref>''malak | angel; angels.'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 632). Princeton University Press. Kindle Edition. ''Despite their wings and their potential invisibility, the default appearance of angels on earth is humanoid: “had we made him”—namely, the Qur’anic Messenger—“an angel, we would have made him a man (rajul),” i.e., endowed him with the appearance of an ordinary human, Q 6:9 affirms. Perhaps one is to understand that angels can exist in two different states of aggregation, as it were: a celestial one involving wings and invisibility to the human eye, and a state of manifestation to humans, in which they appear by and large like humans themselves (see also Burge 2012, 57). It is worth highlighting that Q 6:9, by virtue of employing the word rajul, additionally implies that angels are male. This corresponds to Biblical assumptions (e.g., Matt 16:5) and helps make sense of the Qur’anic polemic against belief in female angels (Q 17:40, 37:149–153, 43:16–19, 53:27–28; see also DTEK 102). A particular aspect of the angels’ humanoid appearance—namely, their possession of hands—is corroborated by Q 6:93, according to which the angels “stretch out their hands” for the wrongdoers when these latter are in the throes of death (DTEK 121). Moreover, it must be on account of the angels’ anthropomorphic appearance that Abraham initially mistook the divinely sent “messengers” (rusul) dispatched to him for ordinary humans, only realising their supernatural—i.e., angelic—status when his guests declined the food offered to them (Q 11:69–70 and 51:26–28; see below and Sinai 2020a, 282–283).26 The generally humanoid shape of Qur’anic angels also emerges from the fact that the female friends of Joseph’s Egyptian mistress so admire him that they exclaim, “This is no human but a noble angel!” (Q 12:31).''</ref> and have two, three or four (pairs of) wings.{{Quote|{{Quran|35|1}}|All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]... He adds to the creation whatever He wishes. Indeed Allah has power over all things.}}They are said to hold God’s throne (in the heavens) {{Quran|69|17}} and some stand around it ({{Quran|40|7}}). Eight angels will carry the throne of God on Judgement Day({{Quran|69|17}}). Two write down everyone's deeds for judgment day {{Quran|50|17-21}}, hovering above people and write down their deeds {{Quran|82|10-12}}. They also ask forgiveness for the faithful on Earth ({{Quran|42|5}}), help fight with believers against non-believers ({{Quran|8|12}}) chastise unbelievers ({{Quran|8|50}}). As well as blow the trumpets on judgement day<ref>[https://islamqa.info/en/answers/49009/what-is-meant-by-the-blowing-of-the-trumpet What is meant by the blowing of the Trumpet?] Islam Q&A. 2003.</ref> in e.g. {{Quran|6|73}} {{Quran|18|99}}

The Qur'an relates a story where a servant of Allah ([[:en:Dhul-Qarnayn_and_the_Alexander_Romance|Dhul-Qarnayn]]) traps "Gog and Maggog" behind an iron wall where they will remain until judgement day (essentially making them creatures that live a beyond human lifespan, if not immortal), where they will then swarm the Earth. Most scholars say they are humans, for example Ibn Kathir says they are also descents of Noah through his son Yafith (Japheth), who was the father of the Turks, Turk referring to the group of them who were left behind the barrier which was built by Dhul-Qarnayn.<ref>Ibn Kathir (d 1373.) [https://quranx.com/Tafsir/Kathir/21.95 ''Commentary on Verse 21:96 (95-97)'']</ref> Though others such as al-Idrisi (d. 1165) say they are monsters, with some 120 cubits high and the same length wide among other non-human descriptions.<ref>van Donzel, Emeri; Schmidt, Andrea. ''Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall''. Leiden: Brill. ''pp. 91-92''. [[International Standard Book Number|ISBN]] [[Special:BookSources/9789004174160|9789004174160]], 2010. The full book and their analysis of the journey taken by Sallam can be read on the ''[https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n109/mode/2up Internet Archive linked here.] (page 110 of 229 the PDF)''</ref> However regardless if they are monsters or humans they are still mythical as clearly they would have been found if trapped behind a giant wall until judgement day given we have explored the Earth as a whole.{{Quote|{{Quran|18|94}}|They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"}}{{Quote|{{Quran|21|96}}|Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend}}

{{Main|Buraq}}While it took one week to travel from Mecca to Jerusalem (the location of the alleged 'farthest Mosque') by camel, Islamic scripture states that a magical winged horse, called the Buraq, transported Muhammad from Mecca to Jerusalem in a matter of minutes. Creatures like the Buraq were common characters in near-East myths.{{Quote|{{Quran|17|1}}|