Assalamualaikum w.b.t. Is it true that the jinn and shaytan can see our awrah? Hope for an explanation.
Alhamdulillah, praise and gratitude to Allah SWT for His countless blessings for us all. Praise and salutations to our beloved Prophet Muhammad PBUH, his family, companions and all those who follow his footsteps until the Last Day.
In answering this question, we present the statement of Allah SWT:
إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ
“Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.” 
The above verse clearly shows that shaytan and their lineage and races are able to see humans, whilst humans aren’t able to see them. Thus, one should be cautious and vigilant against them. Indeed, Allah SWT has made the shaytans as the helpers (defenders) of the disbelievers who associate others with Allah and don’t believe in His Messengers as well as refuse to accept His guidance – that was conveyed by His Messengers. 
Hence, according to the general meaning of the verse, it shows that the shaytan and jinn can see us even when we couldn’t see them. This means that they can see us in all situations, whether when we are clothed or unclothed. Likewise, even when we are urinating or defecating in the bathroom, bathing, eating and others.
This matter is strengthened with a narration from Anas bin malik RA, where Rasullullah PBUH said:
سِتْرُ مَا بَيْنَ أَعْيُنِ الْجِنِّ، وَعَوْرَاتِ بَنِي آدَمَ إِذَا وَضَعُوا ثِيَابَهُمْ أَنْ يَقُولُوا : بِسْمِ اللَّهِ
“The separator – a hijab (screen) – between the view of a jinn and the awrah of the sons of Adam when they are taking off their clothes is with the recitation of bismillah.” 
Likewise, there is another narration from Ali bin Abu Talib where Rasullullah PBUH said:
سِتْرُ مَا بَيْنَ الْجِنِّ وَعَوْرَاتِ بَنِي آدَمَ إِذَا دَخَلَ الْكَنِيفَ أَنْ يَقُولَ: بِسْمِ اللَّهِ
“The Messenger of Allah said: ‘The screen between the Jinn and the nakedness of the sons of Adam is that when a person enters the Kanif, he should say: Bismillah (in the name of Allah).'” 
Thus, it can be understood from both of the above narrations that jinn and shaytan have the ability to look at the awrah of the children of Adam. Hence, we are instructed to recite basmalah or “بِسْمِ اللَّهِ” as well as supplicate and seek the protection from Allah SWT to prevent them from looking at our awrah, for if this isn’t so, then certainly we wouldn’t be instructed to recite basmalah to seek protection from their eyes. Especially in situations when we are forced to unclothe ourselves such as when we are changing clothes, defecating or urinating, having intercourse and others.
According to the presented question, in our opinion, the jinn and shaytan are able to look at the awrah of humans. However, it is subject to the permission of Allah SWT. Thus, if Allah prohibits it, then they wouldn’t be able to look at the awrah of the children of Adam. On this basis, Rasullullah PBUH taught us supplications and instructed us to always precede each of our actions with supplication and basmalah recitation. The reason is basmalah recitation is like a lock for the children of Adam that the jinn and shaytan aren’t able to unlock.
Furthermore, we’d also like to take this opportunity to advise all of us to always avoid exposing our awrah unnecessarily even when we are alone. Subsequently, remember that as Muslims we are the slaves of Allah SWT in any and all situations. Allah SWT always oversee us and only to Him we seek help. This is one of the evidences of the perfection of the shariah of this religion which includes the manners that each Muslim should learn and be mindful of – which means practise them – that cover all their activities, day and night.
May Allah SWT grant us all a clear understanding in practising this religion. Ameen.
 Surah al-A‘raf: 27
 See al-Tafsir al-Muyassar, pg. 153.
 Narrated by al-Tabarani in al-Mu‘jam al-Ausat (2504)
 Narrated by Ibn Majah (297); al-Tirmizi (606) with slight differences.