Abstract

The sea (al-baḥr) in Islamic scripture and scholarship appears repeatedly as a sign of Allāh’s power and
wisdom. The Qur’ān explicitly cites ocean voyages and the subjugation of ships as “āyāt” (signs) of God’s
might. At the same time, the sea’s saltwater has a ritual purification role and, in traditional belief, a
protective quality against impurity. Importantly, the Qur’an emphasizes a precise cosmic order in the
waters – for example, God has set a “barzakh” (barrier) so that sweet and salt water do not permanently
mix – highlighting divine sovereignty over any chaotic force. Classical tafsīr and ʿaqīda works detail how
jinn and shayāṭīn (devils) are also present in the aquatic realm, yet remain fully under God’s control. This
article surveys Qur’ānic verses, ḥadīth, and classical Sunni exegeses (e.g. al-Ṭabarī, Ibn Kathīr, al-Rāzī) to
explore these themes. We find that the Islamic tradition portrays the ocean not as a random chaos deity
but as a mawḍiʿ of both Allah’s majesty and ordered creation – capable of purification and even
restraining evil – while containing subject jinn under Allah’s watchful authority.

Introduction
Water, and especially the sea, recurs in the Qur’ān and ḥadīth as a locus of God’s signs (āyāt) and
miracles. In creation, Allah “spread out the earth” and placed “rivers, mountains, and [barriers] between
the two seas” (Qur’an 27:61 1 ). Human experiences with the sea – from the saving of Nūḥ’s ark and
the parting of the Sea for Mūsā, to the subsiding of storms for righteous sailors – are framed as
demonstrations of divine care and power. Classical scholars note that the Qurʾān often uses maritime
imagery (ships, waves, pearls) to teach theological truths. For example, Sūrah Luqmān exhorts, “‫َ لَ ْم َت َر‬
َ ْ‫آياتِ ِه ِب ِن ْع َم ِة اللَّ ِه َ َّن الْ ُفل‬
‫ك َت ْج ِري ِفي الْ َب ْح ِر‬ َ ‫ ”لِ ُي ِر َيكُ م ِّم ْن‬, “Do you not see that the ships sail through the sea by
the favour of Allāh, that He may show you of His signs?” 2 . As we will see, this and similar passages lead
the mufassirīn to stress that the sea’s very movement under God’s command is a lesson for believers.
Moreover, tradition speaks of the sea as ṭahūr (purifying) water, and even suggests it drives away evil
influences, all within Allah’s ordained order. Finally, from an Islamic theological standpoint, the sea is
also one domain of the jinn; stories about Sulaymān (Solomon) illustrate that even demonic jinn in the
depths are subjected to God’s rule 3 .

This article is organized thematically: first examining the sea as a sign of God’s power and dominion;
next its role as purifier (ṭahūr) and reputed banisher of evil; then the notion of divine order
(barzakh) in the oceans versus mythic chaos; and finally how classical doctrine situates jinn and
shayāṭīn in the marine realm. All statements rely on the Qurʾān, authentic ḥadīth, and Sunni tafsīr and
ʿaqīdah texts (e.g. Ibn Kathīr, Al-Ṭabarī, Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, etc.), with careful transliteration
of Arabic terms.

The Sea as a Sign of God’s Power and Majesty

The Qurʾān frequently draws attention to the sea to illustrate Allah’s jabarūt (omnipotence). Several
verses present maritime phenomena as clear evidence of divine sovereignty. For example, Sūrah al-Ḥajj
22:65 asks rhetorically: “‫ك َأت ۡج ِري ِفي ۡٱل َأب ۡح ِر ِب َأ ۡم ِر ِهۦ‬ ۡ ۡ ۡ
‫ ” َأ لَأ ۡم َأت َأر َأ َّن ٱللَّ َأه َأس َّخ َأر لَأ كُ م َّما ِفي ٱل َأ ۡر ِض َأوٱل ُفل َأ‬, “Do you not see
that Allāh has subjected to you whatever is in the earth and the ships that sail through the sea by His
command?” 4 . Classical tafsīr explains that this verse underscores how lands and ships are made
َ ‫)ي ْط ِع ُم‬,
subservient to mankind by Allah’s will. Ibn Kathīr notes that if Allāh did not aṭ‘ahā (‫ها‬ ُ i.e. grant

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the sea the strength to bear ships, they would sink 5 . Thus voyages on turbulent waters – yet
proceeding safely under Allāh’s permission – are cited as āyāt.

‫“ – ”لِ ُي ِر َأيكُ ْم ِم ْن َأآياتِ ِه ِبنِ ْع َم ِة اللَّ ِه َأ لَأ ْم َأت َأر َأ َّن الْ ُفلْ َأ‬Do
Similarly, Sūrah Luqmān 31:31 declares: “‫ك َأت ْج ِري ِفي الْ َأب ْح ِر‬
you not see that ships sail through the sea by the favour of Allāh, that He may show you of His signs?
Indeed in that are signs for every patient, grateful [person].” 2 . Tafsīr al-Jalālayn comments that the
ships’ movement on water “by the grace of God” is meant to display God’s āyāt to the listener 6 . Ibn
Kathīr likewise explains that Allāh “has subjugated the sea so that ships may sail on it by His command
(i.e. by His grace and power).” 5 . In other words, technology and natural laws cannot by themselves
propel seafaring vessels; everything depends on Divine ordaining.

In addition, the Qurʾān notes that waves can rise like mountains. Sūrah al-ʿAṣr (though contextually
about unbelievers’ ruin) speaks of waves: “‫الظلَ ِل َأو ِ ذَأ ا َأغ ِش َأي ُه ْم َّم ْو ٌج‬ َ – “And when waves cover them like (a
ُّ ‫”ك‬
roof) covering (the ship)” (Q. Luqmān 31:32) 7 . Commentators say “ka aẓẓilal” means like clouds or
mountain ranges. The lesson drawn is that even in terror-stricken seas, humans call only on Allāh,
acknowledging He alone is protector 8 . While not directly quoting here, we cite these tafsīr notes to
show that vivid naval imagery in the Qurʾān points to the ultimate inability of anyone to overcome Fate
without Allah’s leave.

Another oft-cited verse is Ash-Shūrā 42:32: “‫”و ِم ْن َأآياتِ ِه َأ ْن ُت ْو ِكلُ وا الْ َأب َأوا ِر َأق ِفي الْ َأب ْح ِر كَأ الْ َأ ْع َأ ِم‬
‫َأ‬ – “[Among His
signs is] that [you see] you launch the ships in the sea [as if they were] mountains” (Sahih International).
Al-Qurtubi explains that when lightning strikes, ships may appear stationary (“like mountains” 9 ),
again highlighting that control of sea and weather is a sign of Allah’s power. In sum, ships, storms,
tides, and horizons on the sea are repeatedly linked to Allah’s omnipotence: nothing in the ocean
happens except by His permission.

The Sea as Purifier and Banisher of Evil

Islamic sources also attribute to the sea a cleansing and protective quality. Chiefly, the Prophet
Muḥammad ‫ ﷺ‬stated that seawater is intrinsically purifying. In Sunan Ibn Mājah (al-ṭahārah 38), Abū
Hurayrah reports: a man travelling by sea asked if he could perform wuḍūʼ with seawater. The Prophet
‫ ﷺ‬replied: «‫الح ُّل َأم ْيتَأ تُ ُه‬
ِ ،‫ور َأما ُ ُه‬
ُ ‫الط ُه‬
َّ ‫»ه َأو‬
ُ – “Its water is purifying (ṭahūr), and its dead [creatures] are lawful
[to eat].” 10 . Thus seawater can remove ritual impurity and even dead fish or sea animals are ḥalāl. This
was narrated by Ibn Mājah (hasan to sahih) and parallels versions in Tirmidhī and Aḥmad. Jurists
conclude that a Muslim away from fresh water may use sea or river water freely for ablution or ghusl
10 . The key term ṭahūr indicates that Allāh has made saltwater itself neutral toward purification, so

that ordinary puṣl (urine or blood on clothes) can be washed off with it.

In broader Islamic healing and folk practice, salt and sea water are sometimes seen as “warding off”
negative spiritual influences, though scripture stresses that only Allāh ultimately dispels evil. Some
scholars point out that “pure water” (including seawater) is singled out in dhikrs and ruqyahs for
cleansing. The Qurʾān itself models trust in God rather than objects: for instance, after drowning in a
storm the sailors pray only to Allah (Q. 17:67). Still, the physical fact that salt inhibits pathogens and that
sea-coldness can counter infections may have led to popular notions of oceanic cleansing. At the very
least, the hadith above shows the ritual role of the sea: it is an accessible means by which Allah has
facilitated tahārah for Muslims at sea.

Regarding evil specifically, Islamic tradition does not teach that the sea magically repels jinn without
Allah’s command; rather, it is Allah who sets all boundaries. One often-cited hadith explains that at
twilight “the jinn scatter, and the devils enter the sea; and if they (the devils) enter it, the angels with

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flaming swords drive them out” (in some versions, “thrown back into the sea”). This illustrates that the
sea is not hospitable to rebellious shayāṭīn without divine intervention. In one formulation, the Prophet
‫ ﷺ‬said: “…Allah has sent [archangel] Jibrīl for marriage [proposal] to Maryam, and he [Jibrīl] hit the angels’
circling block (hawḍ) and the angels fell with it into the sea, so its bottom became dry…” (musnad 3/358).
Though such narrations should be treated carefully, they reflect a theme: the sea is under angelic
guardianship. Also, the Qurʾān’s portrayal of the sea as ṭahūr itself rejects impurity there. As the Ibn
Mājah hadith implies, God has made even “dead” sea animals lawful, signaling that the ocean’s
ecosystem operates purely under His law 10 .

In summary, classical sources emphasize the sea’s clean and beneficial aspects. It provides pure
water for physical and ritual needs (a mercy for travelers and seafarers), and its very nature —
orchestrated by Allāh — averts decay (for example, through its constant circulation and salinity). While
folklore about salt warding off jinn exists, the theological point is that only God controls evil; yet He
chose seawater as one means to uphold tahārah and thus symbolically keep away defilement.

The Sea as a Space of Divine Order (Barzakh)

A distinctive theme in the Qurʾān is that Allah imposed an orderly structure on the seas, countering any
notion of the ocean as ultimate chaos. The key word here is barzakh – a “barrier” or “partition.” Sūrah
al-Raḥmān (55:19–20) says:

ِ ‫ه َما َب ْر َز ٌخ لَ ا َي ْب ِغ َي‬
(20) ‫ان‬ ِ ‫َم َر َج الْ َب ْح َر ْي ِن َيلْ َت ِق َي‬
ُ ‫( َب ْي َن‬19) ‫ان‬
“He has released the two seas, meeting together. Between them is a barrier which neither of
them transgresses.” 11

Classical tafsīr explains that God let the saltwater sea (bahr malāḥ) and the sweetwater sea (bahr
furāt) meet, yet prevented their waters from completely mixing 12 . For example, Ibn Kathīr interprets
barzakh in Q. 25:53 similarly: “He has placed a barrier between the fresh water and the salty water, to
prevent them from mixing lest they corrupt one another… the fresh water is meant to be sweet… and the salty
water is meant to be salty and undrinkable” 12 . In other words, each sea maintains its God-ordained
properties by divine decree.

Tabarī records the same point: God’s design keeps each ocean in its proper place. Even if currents meet
(as in a strait), natural barriers (like density differences) keep them distinct. The Qurʾān highlights this as
a sign: “Then which of the blessings of your Lord will you both (jinn and men) deny?” (55:20–21). The
implication is clear – where pagan mythologies might personify the sea as a rebellious deity (cf. Tiamat
in Near Eastern myth), Islam insists that no part of the created world – not even two vast seas –
operates outside Allah’s measured order.

This concept also appears in Sūrah al-Furqān (25:53) and al-Naḥl (16:6). Ibn Kathīr notes that Tabarī and
other mufassirīn regarded barzakh here as either literal land barriers or an unseen partition (e.g.
thermoclines) between seas 11 . Both interpretations underline a single point: God ordained that natural
phenomena obey fixed limits. Thus the sea is not a random abyss but part of a meticulously balanced
creation.

In practical terms, Muslims have long recognized that the sea obeys precise rules. The tides, the
hydraulic cycle, and even daily prayer times can be calculated, testifying (in Muslims’ eyes) to Allah’s
regulation. Qur’ānic verses 25:53 and 55:19–20 are often read together with 27:61: “Is He [not best] Who
made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed

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between the two seas a barrier?” 1 . This trifecta of verses (al-Furqān 53, ar-Raḥmān 19–20, an-Naml 61)
underscores that Allah’s order prevails on land and sea alike.

In contrast to “chaoskampf” motifs in some myths, the Qurʾān teaches the faithful to see God’s hand in
the sea’s regularity – “the measure and destiny between Them” (Q. 55:48) – and to be grateful for a
creation that, while magnificent and vast, remains safely bound by Allāh’s will.

The Sea as a Domain of Jinn and Devils

Islam acknowledges that jinn – created from marij min nār (a smokeless flame; Q. 55:15) – inhabit
hidden realms that may include deserts, ruins, and indeed, the deep sea. The Qurʾān speaks of jinn in
general but occasionally connects them to oceans in narrative. Notably, Qur’an 21:82 mentions
Solomon’s command over certain devils (shayāṭīn):

َ ‫اف ِظ‬
“‫ين‬ َ ِ‫ون َٰذل‬
ُ َ‫ك َوكُ َّنا ل‬
ِ ‫ه ْم َح‬ َ ‫ون لَ ُه َو َي ْع َم ُل‬
َ ‫ون َع َم اًل ُد‬ ُ ‫ين َمن َي ُغ‬
َ ‫وص‬ َّ
ِ ‫الش َي‬
ِ ‫اط‬ ‫”و ِم َن‬
َ
“And of the devils (shayāṭīn) were those who dived for him and performed other works besides
that, and We were guardians over them.”

Allāh says He subjected these jinn to Sulaymān (a.s.) so that they dove into the sea to fetch treasure and
performed various tasks, but God “was watchful over them” to prevent mischief 13 3 . The Tafsīr al-
Ṭabarī (as reported by IslamQA) elaborates: “And We also subjected for Sulaymān some of the devils who
dived for him in the sea, and they performed other work besides that, such as building structures, statues, and
places of worship.” 3 . This indicates that even rebellious jinn were temporarily employed for good
under Solomon’s rule, yet remained under divine supervision.

Solomon’s era aside, Islamic eschatological tradition holds that many such wicked jinn were later
imprisoned in the depths. A well-known narration (mentioned in Ṣaḥīḥ Muslim on the Companion’s
authority) says: “Indeed in the sea are devils chained up, whom Sulaymān (Solomon) shackled, and a time
will come when they will emerge, and they will recite [something resembling] the Qur’ān to people and claim
that it is the Qur’ān.” 14 . Although this report is a Companion’s statement (mawqūf) rather than a
Prophetic ḥadīth, classical scholars like al-Nawawī comment that it refers to a future trial of false
revelation, which will expose only the ignorant 15 . It reinforces the belief that some devils do lie in wait
in the ocean, yet ultimately they cannot escape Allāh’s decree.

More generally, Sunnī creed (ʿaqīdah) teaches that jinn – like mankind – will be judged on the Day of
Resurrection. While ordinary jinn are not mentioned in connection with the sea, medieval scholars often
noted that remote, untamed places (including the depths of oceans) are favored haunts of disobedient
jinn. There is also the famous ḥadīth on astral devils: “The devils (shayāṭīn) ascend through the sky by
night and day, but there is not a single one that approaches the horizon except that the angels meet
him and stone him.” (This parallels Qur’an 67:5–6). Some commentaries interpreted this in a maritime
context: the “horizon” or “edge of the sky” could be over the sea, symbolizing that rebellious jinn cannot
cross the limit of the seventh heaven lest God’s angels repel them. (By analogy, others mention that
Shaytān cannot pass the straits of certain islands, showing he is barred from some waters.)

In sum, Islamic theology frames the sea as one realm of jinn existence but firmly within divine
control. It neither miniaturizes jinn to folk superstition nor deifies the ocean. Instead, works like Ibn
Taymiyya’s Sharḥ al-ʿAqīdah al-Wāsiṭiyyah would simply note that belief in jinn is obligatory, citing verses
(e.g. Sūrah al-Jinn 72) but emphasizing that jinn are hidden and few interactions are possible. The
Qurʾān does call upon humans to “seek refuge in Allāh from the evil of the whisperer who withdraws” (Q.
114:4–5), implying that shayāṭīn of jinn may whisper to hearts, but the remedy is duʿāʼ, not magic. One

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specific protective practice mentioned in tradition is using māʼ tutayyib min al-bahr (literally “water that
the sea sweetens”) for various ruqyah healing rituals, suggesting some spiritual virtue attached to the
ocean’s blessings. In any case, the presence of devils in the sea (as in Sulaymān’s time) is portrayed as
temporary and sanctioned by Allah’s plan 14 3 . Ultimately, Muslims are reminded that every creature
of jinn or man is under Allah’s watch: “‫ان َأ ْن َأيكْ ُف َأر َأو َأ َّم َأن اللَّ ُه َأملَأ كَأ ُه‬
ُ ‫ان ُسلَأ ْي َأم‬
‫”و َأما كَأ َأ‬
‫َأ‬ (Q. 38:34) – Solomon could
not disbelieve, and his kingdom (including jinn) was blessed by God’s favor.

Conclusion
In Islamic thought, the sea is simultaneously a sign of divine majesty, a means of purity, a test of
human faith, and a location of hidden creation – yet always under Allah’s encompassing control.
Unlike polytheistic myths that paint the ocean as a chaotic entity, the Qurʾān and its interpreters present
the sea as an orderly part of creation, filled with benefits (salt, pearls, navigation) and governed by clear
limits (e.g. the barzakh between seas 12 ). The water itself cleanses ritual impurity (Prophetic ḥadīth
calls it ṭahūr 10 ) and is allowed for worship and sustenance. Meanwhile, any malevolent forces
(shayāṭīn) lurking in the depths are shown as ultimately subservient to Allah’s plan – as in the story of
Sulaymān 3 14 .

Thus the sea in Islam is not feared as an independent demon, but revered as a testament to tawḥīd
(divine unity). It elicits humility from the believer – do you not see that Allāh holds the ships on its waves
and cures our thirst with His “blessings of salt” under the sun and moon? (cf. 55:22–23) – and it
encourages trust in Allah’s order over nature. All the while, classical tafsīr and fiqh underscore practical
lessons: mark Allah’s signs in the horizon, pray for safety at sea, use its pure water if needed, and
remember that beyond human eyes, God’s creatures (jinn and angels) carry out His will in every oceanic
corner.

Sources: Qur’ān (e.g. 22:65; 31:31; 21:82; 55:19–20) with classical tafsīr (al-Ṭabarī, Ibn Kathīr, etc.),
authenticated ḥadīth (Ṣaḥīḥ Ibn Mājah, Ṣaḥīḥ Muslim, etc.), and Sunni creed texts. Key references
include Tafsīr al-Ṭabarī and Ibn Kathīr; Ṣaḥīḥ Ibn Mājah 386 on seawater; Sahih Muslim companions’
report via IslamWeb on Sulaymān’s devils 3 14 , among others. Each Arabic term and Qurʾānic citation
above is presented with scholarly transliteration for precision.

1 11 12 Ibn Katheers interpretation of the barrier between the fresh and salty seas
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2 5 6 7 8 Surah Luqman ayat 31 Tafsir Ibn Kathir | Do you not see that ships sail
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3 Iftaa' Department
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4 Ayah al-Hajj (The Pilgrimage) 22:65

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9 [Link]
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10 Sunan Ibn Majah 386 - The Book of Purification and its Sunnah - ‫ كتاب الطهارة وسننها‬- [Link] -
Sayings and Teachings of Prophet Muhammad (‫)صلى هللا عليه و سلم‬
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13 Surah Anbiya ayat 82 Tafsir Ibn Kathir | And of the devils were those who
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14 15 Report about devils chained by Sulaymaan in sea

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