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{{Short description|Invisible beings in Arabic culture}} {{about|the concept of jinn in Islamic and Middle Eastern lore|demons in Islam; otherwise known as the “offspring of Iblis“|Shaitan}}{{redirect-several|Jinni|Jinn|Djinn|Genie}}{{Use dmy dates|date=June 2018}}

factoids

Jinn (}}), also romanized as djinn or anglicized as genies, are invisible creatures in early pre-Islamic Arabia and later in Islamic culture and beliefs.BOOK , Like humans, they are accountable for their deeds and can be either believers (Muslims) or disbelievers (kafir), depending on whether they accept God’s guidance. Since jinn are neither innately evil nor innately good, Islam acknowledged spirits from other religions and was able to adapt them during its expansion. Jinn are not a strictly Islamic concept; they may represent several pagan beliefs integrated into Islam.{{efn|From T. Nünlist (2015) Dämonenglaube im Islam{{rp|p=2}}{{sc|Translation:}} {{in lang|en}}“M. Dols points out that jinn-belief is not a strictly Islamic concept. It rather includes countless elements of idol-worship, as Muhammad’s enemies practised in Mecca during jahilliya. According to F. Meier early Islam integrated many pagan deities into its system by degrading them to spirits. 1. In Islam, the existence of spirits that are neither angels nor necessarily devils is acknowledged. 2. Thereby Islam is able to incorporate non-biblical[,] non-Quranic ideas about mythic images, that means: a. degrading deities to spirits and therefore taking into the spiritual world. b. taking daemons, not mentioned in the sacred traditions of Islam, of uncertain origin. c. consideration of spirits to tolerate or advising to regulate them.“{{rp|style=ama|p=2}}{{sc|Original:}} {{in lang|de}}“M. Dols macht darauf aufmerksam, dass der Ginn-Glaube kein strikt islamisches Konzept ist. Er beinhaltet vielmehr zahllose Elemente einer Götzenverehrung, wie sie Muhammads Gegner zur Zeit der gahiliyya in Mekka praktizierten. Gemäß F. Meier integrierte der junge Islam bei seiner raschen Expansion viele heidnische Gottheiten in sein System, indem er sie zu Dämonen degradierte. 1. Im Islam wird die Existenz von Geistern, die weder Engel noch unbedingt Teufel sein müssen, anerkannt. 2. Damit besitzt der Islam die Möglichkeit, nicht-biblische[,] nicht koranische Vorstellungen von mythischen Vorstellungen sich einzuverleiben, d.h.: a. Götter zu Geistern zu erniedrigen und so ins islamische Geisterreich aufzunehmen. b. in der heiligen Ãœberlieferung des Islams nicht eigens genannte Dämonen beliebiger Herkunft zu übernehmen. c. eine Berücksichtigung der Geister zu dulden oder gar zu empfehlen und sie zu regeln.“{{rp|style=ama|p=2}}}} To assert a strict monotheism and the Islamic concept of tawhid (oneness of God), Islam denies all affinities between the jinn and God, thus placing the jinn parallel to humans, also subject to God’s judgment and afterlife. The Quran condemns the pre-Islamic Arabian practice of worshipping or seeking protection from them.South Asian Folklore: An Encyclopedia. (2020). Vereinigtes Königreich: Taylor & Francis. p.Although generally invisible, jinn are supposed to be composed of thin and subtle bodies (), and can change at will. They favour a snake form, but can also choose to appear as scorpions, lizards, or as humans. They may even engage in sexual affairs with humans and produce offspring. If they are injured by someone, they usually seek revenge or possess the assailant’s body, requiring exorcism. Jinn do not usually meddle in human affairs, preferring to live with their own kind in tribes similar to those of pre-Islamic Arabia.Individual jinn appear on charms and talismans. They are called upon for protection or magical aid, often under the leadership of a king. Many people who believe in jinn wear amulets to protect themselves against the assaults of jinn, sent out by sorcerers and witches. A commonly-held belief maintains that jinn cannot hurt someone who wears something with the name of God written upon it. While some Muslim scholars in the past had ambivalent attitudes towards jinn, contemporary Muslim scholarship increasingly associate jinn with idolatry.

Etymology and translation

Image:Blessing genie Dur Sharrukin.jpg|thumb|The winged genie in the bucket and cone motif, depicting a demi-divine entity,BOOK , Jinn is an Arabic collective noun deriving from the Semitic root {{sc|jnn}} (, jann), whose primary meaning is ‘to hide’ or ‘to adapt’. Some authors interpret the word to mean, literally, ‘beings that are concealed from the senses’.WEB, An Arabic-English Lexicon, Lane, Edward William,www.tyndalearchive.com/tabs/lane/, dead,www.tyndalearchive.com/tabs/lane/," title="web.archive.org/web/20150408021742www.tyndalearchive.com/tabs/lane/,">web.archive.org/web/20150408021742www.tyndalearchive.com/tabs/lane/, 8 April 2015, . p. 462. Cognates include the Arabic {{transliteration|ar|ALA|majnÅ«n}} (, ‘possessed’ or, generally, ‘insane’), {{transliteration|ar|ALA|jannah}} (, ‘garden’, ‘eden’ or ‘heaven’), and {{transliteration|ar|ALA|janÄ«n}} (, ‘embryo’).BOOK, Dictionary of Modern Written Arabic, Wehr, Hans, Hans Wehr, 1994, 4, Spoken Language Services, Urbana, Illinois, 978-0-87950-003-0, 164, Dictionary of Modern Written Arabic, Jinn is properly treated as a plural (however in Classical Arabic, may also appear as jānn, ), with the singular being jinnÄ« ().{{Efn|sometimes Arabs use Jānn () term for singular, jānn also referred to jinn world – another plural, snakes / serpents and another type of jinn}}The origin of the word jinn remains uncertain.{{rp|style=ama|p=22}} Some scholars relate the Arabic term jinn to the Latin genius – a guardian spirit of people and places in Roman religion – as a result of syncretism during the reign of the Roman empire under Tiberius and Augustus;{{rp|style=ama|p=38}} however, this derivation is also disputed.{{rp|style=ama|p=25}} Supporters argue that both Roman genii as well as Arabian jinn are considered to be lesser deities inhabiting local sanctuaries, trees or springs, and persons or families.Abu-Hamdiyyah, Muhammad. The Qur’an: an introduction. Routledge, 2020. Aramaic ginnaya () with the meaning of ‘tutelary deity’{{rp|style=ama|p=24}} or ‘guardian’ are attributed to similar functions and are another possible origin of the term jinn.Another suggestion holds that the word is of Persian origin and appeared in the form of the Avestic Jaini, a wicked (female) spirit. Jaini were among various creatures in the possibly even pre-Zoroastrian mythology of peoples of Iran.Tisdall, W. St. Clair. The Original Sources of the Qur’an, Society for Promoting Christian Knowledge, London, 1905The Religion of the Crescent or Islam: Its Strength, Its Weakness, Its Origin, Its Influence, William St. Clair Tisdall, 1895 Wensick advocates a purely Arabic origin of the term, asserting that according to the common Semitic view psychic and bodily affections are caused by spirits. An object reacting upon such an affect would be an incarnation of said spirit. Since these spirits are covered from the sight of humans, they would have been called jinn.{{rp|p=45}}The anglicized form genie is a borrowing of the French , also from the Latin genius. It first appearedENCYCLOPEDIA, Oxford English Dictionary, 3rd, “genie, n.”, Oxford University Press, Oxford, UK, 2014, in 18th-century translations of the Thousand and One Nights from the French,BOOK, 1706, Arabian Nights’ entertainments, I, 14, where it had been used owing to its rough similarity in sound and sense and further applies to benevolent intermediary spirits, in contrast to the malevolent spirits called ‘demon’ and ‘heavenly angels’, in literature.John L. Mckenzie (1995) The Dictionary Of The Bible Simon and Schuster {{ISBN|978-0-684-81913-6}} p. 192 In Assyrian art, creatures ontologically between humans and divinities are also called genie.Mehmet-Ali Ataç (2010) The Mythology of Kingship in Neo-Assyrian Art Cambridge University Press {{ISBN|978-0-521-51790-4}} p. 36Though not a precise fit, descriptive analogies that have been used for these beings in Western thought include demon, spirit and fairy, depending on source.ENCYCLOPEDIA BOOK , {{rp|style=ama|p=22}} In turn, the Arabic translation for the Greek Nymph (’arÅ«sa) is also used for jinn by Middle Eastern sources.{{rp|p=43}} Although the term spirit is frequently used, it has been criticised for not capturing the corporeal nature of the jinn, and that the term genie should be used instead.Haring, Lee. “Africa and the Disciplines: The Contributions of Research in Africa to the Social Sciences and Humanities.” (1995): 122-124.

Pre-Islamic era

File:Sinai Desert Cobra.jpg|thumb|A (Walterinnesia aegyptia|Sinai desert cobra]]. Snakes are the animals most frequently associated with jinn. Black snakes are commonly believed to be evil jinn, whereas white snakes are held to be benign (Muslim) jinn.Amira El Zein: The Evolution of the Concept of Jinn from Pre-Islam to Islam’. p. 260)The exact origins of belief in jinn are not entirely clear.BOOK , {{rp|style=ama|pages= 1–10}} Belief in jinn in the pre-Islamic Arab religion is testified not only by the Quran, but also by pre-Islamic literature in the seventh century.BOOK, Zeitlin, I. M., 2007, The Historical Muhammad, United Kingdom, Wiley, 978-0-745-63998-7, {{rp|p=54}} Some scholars of the Middle East hold that they originated as malevolent spirits residing in deserts and unclean places, who often took the forms of animals;{{rp|style=ama|p= 1–10}} others hold that they were originally pagan nature deities who gradually became marginalized as other deities took greater importance.{{rp|style=ama|pages= 1–10}}

Fear and veneration

Jinn were already worshipped by many Arabs during the Pre-Islamic period.BOOK , {{rp|style=ama|p= 34}}{{rp|p=54}} Julius Wellhausen observed that jinn were often thought to “inhabit or haunt desolate, dark and dingy places in the desert”.BOOK , Al-Jahiz credits the pre-Islamic Arabs with believing that the society of jinn constitutes several tribes and groups, analogous to pre-Islamic Arabian culture. Jinn could also protect, marry, kidnap, possess, and kill people.WEB , {{rp|style=ama|page= 424}} Despite being invisible, jinn are considered to have bodies (ajsām), as described by Zakariya al-Qazwini, they are among animals, along with humans, burdened beasts (like horses), cattles, wild beasts, birds, and reptiles.Nasr, S. H. (2013). Islamic Life and Thought. Vereinigtes Königreich: Taylor & Francis.{{rp|style=ama|p=135}} Jinn are further known as shapeshifters, often assuming the form of an animal, favoring the form of a snake. Other chthonic animals regarded as forms of jinn include scorpions and lizards. Both scorpions and serpents have been venerated in the ancient Near East.When they shift into a human form however, they are said to stay partly animal and are not fully human.{{rp|style=ama|p=164}}{{rp|style=ama|p=164}} Although the power of jinn usually exceed those of humans, it is conceivable a man could kill a jinni in single combat, but feared for attacking without being seen.BOOK ,

Poetry and Soothsaying

Despite that they were often feared or inspired awe, the jinn were also pictured to befriend humans or have romantic feelings for them. According to common Arabian belief, soothsayers, pre-Islamic philosophers, and poets were inspired by the jinn.{{rp|style=ama|p= 34}}{{rp|style=ama|pages= 1–10}}The Arabian poet al-AÊ¿shā (d. after 3/625) is said to got his inspiration for his poetry by a friend named Misḥal (“daÊ¿awtu khalÄ«lÄ« Misḥalan“) and further calls him his jinni-brother (“akhÄ« ʾl-jinnÄ«“).Yosefi, Maxim. “The Origins of the Traditional Approach towards the Jinn of Poetic Inspiration in Tribal Arab Culture.” Proceedings of the Seminar for Arabian Studies, vol. 49, 2019, pp. 293–302. JSTOR,www.jstor.org/stable/27014158. Accessed 30 Oct. 2023. Similarly, the poet Thābit (d. 54/674) who later converted to Islam and became known as “the poet of the prophet”, referred to his jinni-friend as his “sharp-sighted brother from the jinn” (“wa-akhÄ« min al-jinn al-baṣīr“). The relationship between jinn and humans can also be romantic in nature. According to one famous Arabian story, the jinni Manzur fell in love with a human woman called Habbah. He is supposed to have taught her the arts of healing.Amira El Zein: The Evolution of the Concept of Jinn from Pre-Islam to Islam. pp. 108–109. The mutual relationship between jinn and humans is different than that of a jinni and a soothsayer (kāhin). The soothsayer is presented as someone who is totally controlled by the jinni entering. The soothsayer was consulted to reveal hidden information or settle disputes, as it was believed, the jinn speaking through them reveal hidden knowledge.Ruiz, Manuel. “The conception of authority in pre-Islamic Arabia: its legitimacy and origin.” (1971). p. 20

Islam

Quran

{{see also|Islamic mythology}} Jinn are mentioned approximately 29 times in the Quran.{{rp|style=ama|p=21}} The Quran assumes that the audience is familiar with the subject without elaborating on the jinn much further.Rothenberg, Celia E. Spirits of Palestine: Gender, society, and stories of the jinn. Rowman & Littlefield, 2004. p.245 According to the {{qref|51|56-56|b=y}}, Muhammad was sent as a prophet to both human and jinn communities, and that prophets and messengers were sent to both communities.{{qref|51|56-56|b=y}}Muḥammad ibn AyyÅ«b al-ṬabarÄ«, Tuḥfat al-gharā’ib, I, p. 68AbÅ« al-Futūḥ RāzÄ«, TafsÄ«r-e rawḥ al-jenān va rūḥ al-janān, pp. 193, 341Throughout the Quran, humans and jinn (al-ins wa-l-jinn) appear frequently as a pair, designating their equal status in regards of their creation and rejecting that jinn share divinity with the Creator.Sinai, Nicolai. “Key terms of the Qur’an: a critical dictionary.” (2023): 1-840.{{rp|style=ama|p=181}} The term ins derives from anisa, which means “to be familiar with”, and refers to recognisable familiar human beings. In contrast, the term jinn refers to foreign, invisible, or unknown anthropomorphic beings, which are nonetheless subject to the same considerations as the former.{{rp|style=ama|p=101}} They were both created to worship God ({{qref|51|56}}).{{rp|style=ama|p=182}} Because they are supposed to worship God from free will, they are both able for good and evil deeds ({{qref|7|179}}, {{qref|55|56}}).{{rp|style=ama|p=182}} They are, like humans, rational beings formed of nations ({{qref|7|38}}).{{rp|style=ama|p=182}}Surah al-jinn is about the revelation to jinn.{{rp|style=ama|p=64}} The same Surah mentions righteous jinn on one hand, and malicious jinn on the other.{{rp|style=ama|p=181}} The jinn can neither harm nor benefit humans, for they are occupied with looking after themselves and their own place on the cosmos.{{rp|style=ama|p=185}} This is in notable contrast to demons and devils in the Judeo-Christian tradition.{{rp|style=ama|p=181, 185}} The Quran does not condemn the jinn as a source of harm, but by mistaking them for beings deserving cultic veneration ({{qref|72|6}}).BOOK, Meri, Josef, 2016, Routledge Revivals: Medieval Islamic Civilization (2006) An Encyclopedia - Volume I, United Kingdom, Taylor & Francis., 978-1-351-66822-4, {{rp|p=41}}{{rp|style=ama|p=185}} Jinn and humans are blamed for ascribing divine attributes to another creature (i.e. jinn); jinn to themselves and humans to the jinn.{{rp|p=41}}{{rp|p=102}}Despite their similarities, there are important differences between these two species recognised. Whereas humans are made from “clay” or “dirt”, jinn were created from “smokeless fire” ({{qref|15|27|b=y}}, {{qref|55|15|b=y}}),{{rp|style=ama|p=182}} which is possibly the reason why they are credited with some extraordinary abilities, such as invisibility, transformation, and ascending into the air like devils ({{qref|72|8|b=y}}).{{rp|style=ama|p=182}} Despite some superhuman powers, the jinn occupy no fundamentally different position in the Quran than humans. Like humans, the jinn have no knowledge of the future.{{rp|style=ama|p=182}} Like humanity, jinn face epistemic limitations regarding “the hidden/occult” (ar-ghayb) and have to rely on God’s messengers, and face eschatological judgement.{{rp|style=ama|p=182}}Teuma, Edmund. “The Solomon legend in Muslim tradition.” (1987).

Exegesis

(File:Royal figure enthroned and surrounded by Jinn of the Earth.png|thumb|Kashan, Iran, late 12th–13th century mina’i-fritware bowl. The scene in this bowl can be understood as depicting the enthroned (Second) Sulaymān with messengers to either side, crowned human headed winged jinn.On the Exercise of Coastal Control through Observation and Long Distance Communication Systems in Seljuk Territory in the XIIIth Century)In Quranic interpretation, the term jinn can be used in two different ways:DÃœZGÃœN, Åžaban Ali. “DÄ°NSEL ve MÄ°TOLOJÄ°K YÖNLERÄ°YLE CÄ°N ve ÅžEYTAN ALGIMIZ.“{{rp|style=ama|p=12}}

1. a specific invisible being, offspring of abu Jann considered to be, along with humans, thaqalān (accountable for their deeds), created out of “fire and air” (, mārijin min nār).Teuma, E. (1984). More on Qur’anic jinn. Melita Theologica, 35(1-2), 37-45.
2. any object that cannot be detected by human sensory organs, including angels, devils, and the (spiritual) interior of human beings.Noegel, Scott B. & Wheeler, Brannon M. (2010) The A to Z of Prophets in Islam and Judaism. Scarecrow Press {{ISBN|978-1-461-71895-6}} page 170{{efn|This is, for example, evident from A’sha’s saying in mention of Sulayman ibn Dawud; and He subjected from the jinn among the angels (min jinni al-mala’iki)”translator: Gibril Fouad Haddad, author: Ê¿Abd Allah ibn Ê¿Umar al-Baydawi, 2016, The Lights Of Revelation And The Secrets Of Interpretation, {{isbn|978-0-992-63357-8}}{{rp|p=546}} Al-Jahiz defines jinn as various spirits defined by their behaviour; a malicious and wicked jinn is called a s̲h̲ayṭān, a jinn lifting a heavy weight and listening at the doors of Heaven is a mārid, a jinn of great intelligence is called an Ê¿abḳarÄ«, a jinn entirely good and pure is an angel.Fahd, T. and Rippin, A., “S̲h̲ayṭān”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 17 August 2023

First published online: 2012First print edition: {{ISBN|9789004161214}}, 1960-2007}}Belief in jinn is not included among the six articles of Islamic faith, as belief in angels is. Nontheless, many Muslim scholars, including the HanbalÄ« scholar ibn Taymiyya and the ẒāhirÄ« scholar ibn Hazm, believe they are essential to the Islamic faith, since they are mentioned in the Quran.{{rp|style=ama|p=33}} It is generally accepted by the majority of Muslim scholars that jinn can possess individuals. This is considered to be part of the doctrines (aqidah) of the “people of the Sunnah” (ahl as-sunnah wal-jammah’a) in the tradition of Ash’ari.Islam, Migration and Jinn: Spiritual Medicine in Muslim Health Management. (2021). Deutschland: Springer International Publishing.{{rp|style=ama|p= 68}} The AtharÄ« scholars ibn Taimiyya and ibn Qayyim agree on this matter. From among the Sunni schools of theology, only the MāturÄ«dÄ«s seems to debate possession. Al-RustughfanÄ« deemed jinn-possession impossible.Harvey, Ramon. Transcendent God, Rational World: A Maturidi Theology. Edinburgh University Press, 2021. Al-MāturÄ«dÄ« focuses on the dynamics between jinn and humans based on {{qref|72|6|b=y}}. He states that seeking refuge among the jinn increases fear and anxiety, however, not because of the jinn, but due to the psychological dependence of the individual towards external powers. By that, he refers to seeking refuge among the jinn as a form of Å¡irk, due to the reliance on a created thing instead of God.{{rp|style=ama|p=23}}

Jurisprudence

(File:The Singer Ibrahim and the jinn.jpg|thumb|The Singer Ibrahim and the jinn. Ibrahim has been imprisoned by his master Muhammad al-Amin and visited by a jinn in guise of an old man. The jinn offers him food and drink and is so impressed by Ibrahim’s voice that he convinces Muhammad to free him.Komaroff, Linda, and Stefano Carboni, eds. The legacy of Genghis Khan: courtly art and culture in Western Asia, 1256-1353. Metropolitan Museum of Art, 2002.)The jinn are obligated to follow the divine law (sharÄ«Ê¿a), as derived from the Quran by Muslim jurists (faqÄ«h). Thus, the jinn are considered, along with humans, to be mukallāf. Believers among the jinn are called “Muslim jinn” (muslimÅ« l-jinn).Lange, Christian (2016). Paradise and Hell in Islamic Traditions. Cambridge United Kingdom: Cambridge University Press. ISBN 978-0-521-50637-3. p- 140Since both creations must perform the required prayers (salah), Muslim jurists debated if one is allowed to perform the prayer behind a jinni. Shibli cites two Hanbalite scholars who regard this as permissible without hesitation. Since Muhammad was sent to jinn and humans, both are mukallāf and subject to the command to pray.{{efn|From T. Nünlist (2015) Dämonenglaube im Islam{{rp|p=89}}{{sc|Translation:}} {{in lang|en}}“Islamic jurists have also repeatedly addressed the question of whether the jinn have a religion. Shchibli notes that in this context they had a controversial discussion about whether it was permissible under Sharia law to perform the Muslim ritual prayer (salat) behind a genie. Two Hanbali sources led by Shibli affirm this permissibility without hesitation and justify their point of view by saying that not only the humans (ins) but also the jinn are “mukallaf”.{{rp|style=ama|p=2}}{{sc|Original:}} {{in lang|de}}“Auch die islamischen Rechtsgelehrten haben sich wiederholt mit der Frage beschäftigt, ob die Dschinn eine Religion haben. Shchibli hält fest, dass sie in diesem Zusammenhang kontrovers diskutiert hätten, ob es schariarehtlich zulässig sei, das muslimische Ritualgebet (salat) hinter einem Dschinni zu verrichten. Zwei von Schibli angeführte hanbalitische Gewährsleute bejahen diese Zulässigkeit ohne Zögern und begründen ihren Standpunkt damit, dass nicht nur die Menschen (ins), sondern auch die Dschinn mukallaf seien.“{{rp|style=ama|p=89}}}}Because humans and jinn are capable of procreation, Muslim jurists dealt with the issue of permissibility of intercourse between these two types of creatures. Some ḤadÄ«ths, though considered fabricated (mawḍūʻ) by some muhaddith (hadith scholars), pushed the necessity for an explanation:BOOK, Hanegraaff, Wouter J., Kripal, Jeffrey, Hidden intercourse : eros and sexuality in the history of Western esotericism, 2008, Brill, Leiden, 978-90-474-4358-2, 53–56, 58,www.pdfdrive.com/download.pdf?id=156631497&h=01723481c66b5fb7d9f36753045fe0f5&u=cache&ext=pdf, 1 December 2020, en, {{blockquote|“The Hour will come when the children of jinn will become many among you.“|Suyuti, Laqt al-marjân, 38.}} {{blockquote|“Among you are those who are expatriated (mugharrabûn);” and this, he explained, meant “crossed with jinn.“|Suyuti, Laqt al-marjân, 28.}}Although there are recorded cases between human-jinn relationships{{efn|In a study of exorcism culture in the Hadhramaut of Yemen, love was one of the most frequent cited causes of relationships between humans and jinn. Love seems to be the most frequent occasion of contact between men and jinn. A jinni meets a woman and falls in love with her, or vice versa... This possession is manifest notably when the jinni has sexual intercourse with the person he/she possesses. In that case, the individual behaves with gestures and words as if they were having sexual intercourse, although he/she is apparently alone in the room. Besides, this person seems to suddenly lose all interest for his/her environment.“}} most Muslim jurists agree that such a relationship is not permissible.Köse S. Ci̇nlerle Evli̇li̇k Konusunda Hanefî Faki̇hi̇ Hâmi̇d El-Ä°mâdî’ni̇n (1103-1171/1692-1758) Teka’ku’u’ÅŸ-Åženn Fî Ni̇kâhi̇’l-Ci̇nn Adli Ri̇salesi̇. Journal of Islamic Law Studies. 2010;(15):453-464. Accessed January 25, 2022. Even those scholars who allowed such relationships, still considered them undesirable (makruh). Offspring of human-jinn relationships are nonetheless, usually considered to be gifted and talented people with special abilities.JOURNAL, Aloiane, Z.A., 1996, Anthropomorphic representation of evil in Islam and some other traditions – a cross-cultural approach, Acta Orientalia Academiae Scientiarum Hungaricae, 49, 3, Akadémiai Kiadó, 423–434, 43391301,

Folklore

(File:Jinn of the Air in Seljuk arts.png|thumb|upright=1.5|Examples of the Jinn of the Air depicted on Seljuk 13th century tilework from Kubad Abad.)The jinn (also known as: , , ) were adopted by later Islamic culture, since the Quran affirms their existence.The Routledge Companion to the Qur’an. (2021). Vereinigtes Königreich: Taylor & Francis. Although depictions are categorized into little tradition (folklore) and greater tradition (official Islam) for research purposes, both depictions are largely the same.{{efn|From T. Nünlist (2015) Dämonenglaube im Islam {{sc|Translation:}} {{in lang|en}} “The distinction made between popular and scriptural Islam or between little and great traditions proves to be problematic and only serves as a makeshift here. This comparison implicitly suggests that the representations of daemonology in written sources differ from the findings documented in ethnographic, anthropological and sociologically oriented field studies. Such a view must be rejected. The treatment of the belief in daemons in the written sources primarily consulted in the context of these studies does not differ fundamentally from the views observed in popular Islam. Popular Islam and scriptural Islam do not design separate daemonologies. This situation is explained not least by the fact that the Quran and Sunna, the two most important sources in the area of Islam for the great tradition, clearly affirm the existence of jinn.“{{rp|style=ama|p=4}}}}The Quran does not consider foreign mythological beings to be devils, but entities erroneously ascribed divine power to. Therefore, jinn were considered a third class of invisible beings, often neutral or morally ambiguous, not consequently equated with devils.{{rp|style=ama|p=52}} Islam allowed to integrate local beliefs about spirits and deities from Iran, Africa, Turkey and India, into a monotheistic framework without demonizing them.Juan Eduardo Campo (2009) Encyclopedia of Islam. Infobase Publishing {{ISBN|978-1-438-12696-8}} page 402 Thus, they exist alongside other mythological entities, such as demons (divs) and peri (fairies).Heuer, B., Boykova, E. V., Kellner-Heinkele, B. (2020). Man and Nature in the Altaic World.: Proceedings of the 49th Permanent International Altaistic Conference, Berlin, July 30 – August 4, 2006. Deutschland: De Gruyter. p. 300-301The moral attitude of the jinn is usually associated with their religion. Good jinn are usually considered Muslim jinn or jinn Islam, whereas unbelieving jinn were tempted by the devils (shayatin) and are called kāfir jinn or jinn kāfir.BOOK, A.G., Muhaimin, The Islamic Traditions of Cirebon: Ibadat and Adat among Javanese Muslims, ANU E Press, 2006, 978-1-920942-31-1, 38, Besides Islam, they could also practise Christianity and Judaism.Gregg, G. S. (2005). The Middle East: A Cultural Psychology. Vereinigtes Königreich: Oxford University Press, USA. p. 127 Good jinn might teach people moral lessons and might be benevolent,Celia E. Rothenberg Spirits of Palestine: Gender, Society, and Stories of the Jinn Rowman & Littlefield, 5 Nov 2004 {{isbn|9781461741237}} pp. 29-33 or aid spiritual persons, such as shamans (kam) in Central Asia, or spiritual healers in Senegal.Bullard, A. (2022). Spiritual and Mental Health Crisis in Globalizing Senegal: A History of Transcultural Psychiatry. USA: Taylor & Francis.Sidky, M. Homayun. “” Malang”, Sufis, and Mystics: An Ethnographic and Historical Study of Shamanism in Afghanistan.” Asian Folklore Studies (1990): 275-301.Most of the time, jinn are believed not to interfere with humans and live mostly in desolate or abandoned places.BOOK, Hughes, Thomas Patrick, 1885, Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies, W.H. Allen, London, UK, 134–136,books.google.com/books?id=rDtbAAAAQAAJ&q=jinn+named+tir+who+causes+calamities&pg=PA135, 4 October 2019, Genii, Türk Söylence Sözlüğü, Deniz Karakurt, Türkiye, 2011 This is, for example, evident from the Turkish phrase Ä°n Cin top oynuyor.WEB,www.mynet.com/in-cin-ne-demek-in-cin-tdk-sozluk-anlami-nedir-170100023318, Ä°n cin ne demek? Ä°n cin TDK sözlük anlamı nedir?, Mynet EÄŸitim, 24 May 2022, It is only when they are angered or disturbed, for example, if their children are trodden upon or hot water is thrown on them,Robert Elsie A Dictionary of Albanian Religion, Mythology and Folk Culture C. Hurst & Co. Publishers 2001 {{ISBN|978-1-85065-570-1}} p. 134 that they take revenge on humans. For this reason, Muslims utter “destur” (permission), before doing something which might accidentally hurt jinn, such as sprinkling hot water on public grounds or into bushes, so present jinn are advised to leave the place.MacDonald, D.B., Massé, H., Boratav, P.N., Nizami, K.A. and Voorhoeve, P., “Ḏj̲inn”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 15 November 2019 First published online: 2012 First print edition: {{ISBN|978-90-04-16121-4}}, 1960–2007{{rp|style=ama|p=149}}Angered or straightforwardly evil mannered jinn, could hurt people by inflicting physical damage, causing illness, or taking control over a human’s body. A human, however, cannot be controlled by jinn at any time. The individual needs to be in a state of dha’iyfah (Arabic: ضَعِيفَة, “(mental) weakness“). Feelings of insecurity, mental instability, unhappy love and depression (being “tired from the soul“) are forms of dha’iyfah.JOURNAL, Gingrich, Andre, 1995, Spirits of the border: Some remarks on the connotation of jinn in north-western Yemen, Quaderni di Studi Arabi, 13, 199–212, 25802775,www.jstor.org/stable/25802775, 10 May 2020, In that case, it is believed that an exorcism is required to save the person from the assaulting jinni.Joseph P. Laycock Spirit Possession around the World: Possession, Communion, and Demon Expulsion across Cultures: Possession, Communion, and Demon Expulsion across Cultures ABC-CLIO 2015 {{ISBN|978-1-610-69590-9}} page 243 To protect oneself from jinn, many Muslims wear amulets with the name of God graved on. Jinn are also said to be scared of iron and wolves.Gods, Spirits, and Worship in the Greco-Roman World and Early Christianity. (2022). Vereinigtes Königreich: Bloomsbury Publishing. p. 227

Modern and post-modern era

Post-modern literature and movies

File:Majlis al Jinn - Descending into cave.jpg|thumb|The cave chamber Majlis al Jinn, believed to be a gathering place of the jinn in Omani lore ]]Jinn feature in the magical realism genre, introduced into Turkish literature by Latife Tekin (1983),BOOK, L., Tekin, Latife Tekin, 1983, Sevgili Arsiz Ölüm, Dear shameless Death, who uses magical elements known from pre-Islamic and Islamic Anatolian lore. Since the 1980s, this genre has become prominent in Turkish literature. The story by Tekin deals with folkloric and religious belief in a rationalized society.THESIS, Aslı, DeÄŸirmenci, 9 August 2013, Mapping Geographies in Transition: Magical realism in the fiction of Salman Rushdie, Latife Tekin, and Ben Okri, Ph.D., Department of English, State University of New York, Buffalo, NY, Contrary to the neutral to positive depiction of jinn in Tekin’s novels, since 2004 jinn have become a common trope in Middle Eastern horror movies.BOOK, Bilgehan Ece, Åžakrak, Religious evils in Turkish horror films, This Thing of Darkness: Shedding light on evil, 4 January 2019, BRILL, 978-1-84888-366-6, The presentation of jinn usually combines Quranic with oral and cultural beliefs about jinn. Out of 89 films, 59 have direct references to jinn as the antagonist, 12 use other sorts of demons, while other types of horror, such as the impending apocalypse, hauntings, or ghosts, constitute only 14 films.BOOK, Zeynep, Koçer, 13 March 2019, 2007, The monstrous-feminine and masculinityas abjection in Turkish horror cinema: An analysis of Haunted [Musallat] [by] Alper Mestçi, Holland, Samantha, Shail, Robert, Gerrard, Steven, Gender and Contemporary Horror in Film, 151–165, Bingley, UK, Emerald, Emerald Studies in Popular Culture and Gender, 10.1108/9781787698970, 978-1-78769-898-7, 214474411,research.uca.ac.uk/5021/2/AAM%20without%20image%20-%20McMurdo%20and%20Clayton%20-%20Captivity.docx, The popularity of jinn as a choice of monster can best be explained by their affirmation in the Quran.Sengul, Ali. “Cinema, Horror and the Wrath of God: Turkish Islam’s Claims in the Kurdish East.” Nübihar Akademi 4.14: 11-28. They are still a popular trope today. A study from 2020 shows that jinn are still the favorite Horror element among teenagers.Gjinali, V., & Tunca, E. A. (2020). A General Look on the Impact of Turkish Horror Movies: An Exploratory Study on the Opinions of Youth on Horror Movies. SAGE Open, 10(4).doi.org/10.1177/2158244020979701 Jinn further feature in Iranian horror movies.Khosroshahi, Zahra. “Vampires, Jinn and the Magical in Iranian Horror Films.” Frames 16 (2019): 2.

Prevalence of belief

Though discouraged by some teachings of modern Islam, cultural beliefs about jinn remain popular among Muslim societies and their understanding of cosmology and anthropology.JOURNAL, Pedram, Partovi, 2009-12-03, Girls’ dormitory: Women’s Islam and Iranian horror, Visual Anthropology Review, 25, 2, 186–207, 10.1111/j.1548-7458.2009.01041.x, 1548-7458, Affirmation on the existence of jinn as sapient creatures living along with humans is still widespread in the Middle Eastern world and West Africa.BOOK, Olupona, Jacob K.,www.worldcat.org/oclc/839396781, African Religions: A Very Short Introduction, Oxford University Press, 2014, 978-0-19-979058-6, Oxford, 36, 839396781, BOOK, G. Hussein, Rassool, 2015-07-16, Islamic Counselling: An Introduction to theory and practice, Routledge, 978-1-31744-125-0, 58, Mental illnesses are still often attributed to jinn possession.BOOK, G. Hussein, Rassool, 2015-07-16, Islamic Counselling: An Introduction to theory and practice, Routledge, 978-1-31744-125-0, 58, In modern Iran, (evil) jinn are often substituted by devils.Friedl, E. (2020). Religion and Daily Life in the Mountains of Iran: Theology, Saints, People. Vereinigtes Königreich: Bloomsbury Publishing. p. 86 Similarly, in many modern tales, the term jinn is used for div (demon), causing a shift in meaning.Huart, Cl. and Massé, H., “DÄ«w”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 31 January 2024 First published online: 2012First print edition: {{ISBN|9789004161214}}, 1960-2007 Nontheless, belief in jinn remains popular.WEB, Omidsalar, Mahmoud, 15 December 2000, Genie, Iranica Online (iranicaonline.org),www.iranicaonline.org/articles/genie-, 15 April 2012, live, en,www.iranicaonline.org/articles/genie-," title="web.archive.org/web/20110429185114www.iranicaonline.org/articles/genie-,">web.archive.org/web/20110429185114www.iranicaonline.org/articles/genie-, 29 April 2011, According to a survey undertaken by the Pew Research Center in 2012:BOOK, G. Hussein, Rassool, 16 August 2018, Evil Eye, Jinn Possession, and Mental Health Issues: An Islamic perspective, Routledge, 978-1-317-22698-7, {| {{table}}|+ ! Country! % of Muslims who affirm a belief in the existence of jinnMorocco}} {{percentage bar86}}Bangladesh}} {{percentage bar84}}Turkey}} {{percentage bar63}}Iraq}} {{percentage bar55}}Indonesia}} {{percentage bar53}}Thailand}} {{percentage bar47}}Bosnia and Herzegovina}} {{percentage bar36}}Central Asia >width=200|15}}The amount of Muslims believing in jinn from Bosnia and Herzegovina is higher than the general European average (30%), although only 21% believe in sorcery and 13% would wear talisman for protection against jinn. 12% support offerings and appeal given to the jinn.VÄ›trovec, Lukáš. “Curse, Possession and Other Worlds: Magic and Witchcraft among the Bosniaks.” p. 74 Sleep paralysis is understood as a “jinn attack” by many sleep paralysis sufferers in Egypt, as discovered by a Cambridge neuroscience study Jalal, Simons-Rudolph, Jalal, & Hinton (2013).JOURNAL, Jalal, Baland, Simons-Rudolph, Joseph, Jalal, Bamo, Hinton, Devon E., 1 October 2013, Explanations of sleep paralysis among Egyptian college students and the general population in Egypt and Denmark, Transcultural Psychiatry, 51, 2, 158–175, 10.1177/1363461513503378, 24084761, 22226921, The study found that as many as 48% of those who experience sleep paralysis in Egypt believe it to be an assault by the jinn. Almost all of these sleep paralysis sufferers (95%) would recite verses from the Quran during sleep paralysis to prevent future “jinn attacks”. In addition, some (9%) would increase their daily Islamic prayer (á¹£alāh) to get rid of these assaults by jinn. Sleep paralysis is generally associated with great fear in Egypt, especially if believed to be supernatural in origin.JOURNAL, Jalal, Baland, Hinton, Devon E., 1 September 2013, Rates and Characteristics of Sleep Paralysis in the General Population of Denmark and Egypt, Culture, Medicine, and Psychiatry, 37, 3, 534–548, 10.1007/s11013-013-9327-x, 23884906, 28563727, 0165-005X, Similarly, European patients with a Muslim background often attribute mental illnesses to jinn.1.Lim A, Hoek HW, Blom JD. The attribution of psychotic symptoms to jinn in Islamic patients. Transcultural Psychiatry. 2015;52(1):18-32. doi:10.1177/1363461514543146 Most common attributations to jinn are symptoms of hallucination and psychotic symptoms, but can also include mood disorders, obsessive-compulsive disorder (OCD), Capgras syndrome, and epilepsy.Lim A, Hoek HW, Blom JD. The attribution of psychotic symptoms to jinn in Islamic patients. Transcultural Psychiatry. 2015;52(1):18-32. doi:10.1177/1363461514543146

Visual art

(File:Porte_citadelle_alep.jpg|thumb|Ornamentation of intertwined serpents above the door of the Citadel of Aleppo)Although there are very few visual representations of jinn in Islamic art, when they do appear, it is usually related to a specific event or individual jinn.Visual representations of jinn appear in manuscripts and their existence is often implied in works of architecture by the presence of apotropaic devices like serpents, which were intended to ward off evil spirits. Lastly, King Solomon is illustrated very often with jinn as the commander of an army that included them.

Architectural representation

(File:Jinn Carrying Solomon’s Throne.png|thumb|Takht-i Marmar, the marble throne supported by jinn and divs (demons), Gulistan Palace, Teheran, created for Fath Ali Shah (r. 1797–1833))In addition to these representations of jinn in vicinity to kingship, there were also architectural references to jinn throughout the Islamic world. In the Citadel of Aleppo, the entrance gate Bab al-Hayyat made reference to jinn in the stone relief carvings of serpents; likewise, the water gate at Ayyubid Harran housed two copper sculptures of jinn, serving as talismans to ward off both snakes and evil jinn in the form of snakes.{{rp|style=ama|p=408}}Alongside these depictions of the jinn found at the Aleppo Citadel, depictions of the jinn can be found in the RÅ«m Seljuk palace. There are a phenomenal range of creatures that can be found on the eight-pointed tiles of the Seal of Sulaymān device.{{rp|style=ama|p=390}} Among these were the jinn, that belonged among Solomon’s army and as Solomon claimed to have control over the jinn, so did the RÅ«m Seljuk sultan that claimed to be the Sulaymān of his time.{{rp|style=ama|p=393}} In fact, one of the most common representations of jinn are alongside or in association with King Solomon. It was thought that King Solomon had very close ties to the jinn, and even had control over many of them.JOURNAL , {{rp|style=ama|p=399}} The concept that a great and just ruler has the ability to command jinn was one that extended far past only King Solomon– it was also thought that emperors, such as Alexander the Great, could control an army of jinn in a similar way.{{rp|style=ama|p=399}} Given this association, Jinn were often seen with Solomon in a princely or kingly context, such as the small, animal-like jinn sitting beside King Solomon on his throne illustrated in an illuminated manuscript of Aja’ib al-Makhluqat by Zakariya al-Qazwini, written in the 13th century.BOOK, Berlekamp, Persis, Wonder, Image, & Cosmos in Medieval Islam, Yale University Press, 2011, New Haven, 71, Kitāb al-Bulhān“>

In the Kitāb al-Bulhān

File:Red Jinn-King of Tuesday.png|thumb|The red king of the djinn, Al-Ahmar. One of the Seven jinn-kings in the late 14th-century Book of WondersBook of WondersIn the Book of Wonders compiled in the 14th century by Abd al-Hasan al-Isfahani, there are illustrations of various supernatural beings (demons, Ê¿afārÄ«t,de Lafayette, Maximillien (2017). Early & contemporary spirit artists, psychic artists, and medium painters from 5000 BC to the present day economy. p. 95. ISBN 978-1-365-97802-9. jinn, the evil eye, devils, lilith, celestial spirits, etc.).Taheri, Alireza. “Comparative Study of «The Book of Felicity» Paintings and Book of «Al-Bulhan» of Abu Ma’shar al-Balkhi.” Honar-Ha-Ye-Ziba: Honar-Ha-Ye-Tajassomi 22.1 (2017): 15-29.JOURNAL, Carboni, Stefano, 2013, The Book of Surprises (Kitab al-Buhlan) of the Bodleian Library, The La Trobe Journal, 91, 27–28, {{rp|style=ama|p=27}}Each celestial spirits is referred to as a “King of the Jinn”, represented alongside his spiritual helpers and alongside the corresponding talismanic symbols.{{rp|style=ama|p=27}} For instance, the ‘Red King of Tuesday’ was depicted in the Book of Wonders as a sinister form astride a lion. In the same illustration, he holds a severed head and a sword, because the ‘Red King of Tuesday’ was aligned with Mars, the god of war.{{rp|style=ama|p=27}} Alongside that, there were illustrations of the ‘Gold King’ and the ‘White King’.{{rp|style=ama|p=27}}Aside from the seven ‘Kings of the Jinn’, the Book of Wonders included an illustration of Huma (Arabic: حمى), or the ‘Fever’. Huma was depicted as three-headed and as embracing the room around him, in order to capture someone and bring on a fever in them.{{rp|style=ama|p=28}}

Talismanic representation

File:Tawiz.jpg|thumb|Image of a talisman (TawizTawizThe jinn had an indirect impact on Islamic art through the creation of talismans that were alleged to guard the bearer from the jinn and were enclosed in leather and included Qur’anic verses.{{rp|style=ama|p=80}} It was not unusual for those talismans to be inscribed with separated Arabic letters, because the separation of those letters was thought to positively affect the potency of the talisman overall.{{rp|style=ama|p=82}} An object that was inscribed with the word of Allah was thought to have the power to ward off evil from the person who obtained the object, though many of these objects also had astrological signs, depictions of prophets, or religious narratives.WEB, Al-Saleh, Yasmine, 2010, Amulets and Talismans from the Islamic World,www.metmuseum.org/toah/hd/tali/hd_tali.htm, The Metropolitan Museum of Art,

Jinn and magical practises

{{Anchor|Jinn in form of storms and shadows}}(File:Kitab al-Bulhan --- demons.jpg|thumb|upright|Zawba’a or Zoba’ah, the jinn-king of Friday)Jinn might be invoked, along with demons and devils, for means of sorcery, incantation, protection, or divination.Gerda Sengers Women and Demons: Cultic Healing in Islamic Egypt BRILL 2003 {{ISBN|978-9-004-12771-5}} page 31Ian Richard Netton Encyclopaedia of Islam Routledge 2013 {{ISBN|978-1-135-17960-1}} page 376 Soothsayers (kāhin) are credited with the ability to ask jinn about things of the past, since their lives are believed to last longer than that of humans.Morrow, John Andrew (27 November 2013) Islamic Images and Ideas: Essays on sacred symbolism, McFarland, ISBN 978-1-476-61288-1{{rp|p=73}}Common beliefs regarding sorcery and commanding jinn are attested in ibn al-Nadim’s Kitāb al-Fihrist.Travis Zadeh Commanding Demons and Jinn: The Sorcerer in Early Islamic Thought Wiesbaden: Harrassowitz Verlag, 2014{{rp|p=141}} Since he locates such practises not as a branch of science or philosophy, but rather in a chapter about stories and fables, the author might not have believed in the efficiency on sorcery himself.{{rp|p=141}} He reports that the art of commanding jinn and demons is traced back to Solomon and Jamshid. The first who would have practised a lawful method of incantation is supposed to be AbÅ« Naá¹£r Aḥmad b. Hilāl.{{rp|p=142}} Ibn Nadim explains lawful and unlawful subjugating of jinn and demons as distinct: While the former controls the jinn by the power of God’s divine names, the latter pleases demons and devils by prohibited offerings and sinful acts.{{rp|p=141–142}} Al-Jāḥiẓ is another author who tells about another man allegedly controlling jinn and demons: In the Umayyad period, ibn Hilāl is said to have the power to summon demons and jinn.{{rp|p=142}} He further claimed to have married a daughter of Satan and begotten a child.{{rp|p=143}}There is evidence that subjugation of spirits, jinn, and demons, was also cultivated by various Islamic authorities. Al-ṬabasÄ«, who was considered a reliable muḥadÄ«th (scholar of ḥadÄ«th) and pious ascetic, wrote an extensive treatise (al-Shāmil fÄ« al-baḥr al-kāmil) on subjugating demons and jinn.{{rp|p=145}} According to Zakariya al-Qazwini, it was well-known that jinn obeyed al-ṬabasÄ«. He gives an example, that al-ṬabasÄ« demonstrated the jinn to the famous scholar GhazālÄ«, who saw them as shadows on the wall.{{rp|p=145}} He professes that jinn only obey when the individual turns away from the temptations of creation and devoting oneself towards God.{{rp|p=146}} The al-Shāmil gives detailed instructions for preparations of various incantations. Unlike, for example in the writings of al-Razi, the al-Shāmil has no direct link to Hellenistic or Hermetic magic or philosophy.{{rp|p=148}} Magic was also used in the Ottoman Empire as evident from the Talismanic shirts of Murad III.Felek, Özgen. “Fears, Hopes, and Dreams: The Talismanic Shirts of Murād III.” Arabica 64.3-4 (2017): 647-672.Related to the occult traditions in Islamic culture is the belief in the “Seven kings of the Week”, also known as rūḥāiya ulia (higher spirits; angels) and rūḥāiya sufula (lower spirits; demons). These beings are, for example, invoked for the preparation of Magic squares.Mommersteeg, Geert. “’He Has Smitten Her to the Heart with Love’ The Fabrication of an Islamic Love-Amulet in West Africa.” Anthropos, vol. 83, no. 4/6, 1988, pp. 501–510. JSTOR, www.jstor.org/stable/40463380. Accessed 13 June 2020.{{rp|style=ama|p=87}} This belief is attested by the Book of Wonders. It contains artistic depictions of several supernatural beings (demons, jinn, the evil eye, fever (Huma, Arabic: حمى), devils, lilith, etc.). Some of these beings indicate that the work connects Hebrew, Christian, and Islamic magical traditions. The original work is attributed to al-Bakhi, who founded a system of astrological magic based on Neo-Platonic thought. Although many pages are damaged, it is possible to reconstruct their meanings from Ottoman copies. Each king is depicted with helpers and associated talismanic symbols.

Comparative mythology

File:Compendium rarissimum totius Artis Magicae. Wellcome L0027769.jpg|thumb|The sheyd אַשְמְדּאָי (AÅ¡modai) in bird-like form, with typical rooster feet, as depicted in Compendium rarissimum totius Artis Magicae 1775]]In Comparative Mythology scholars discussed how the jinn fit into the Judeo-Christian concept of demons. A question addressed is about whether the jinn might be compared to fallen angels in Christian traditions. They bear similarities to Augustine’s descriptions of fallen angels as ethereal, since jinn seem to be considered as the same substance. However, the jinn nevertheless differ in their major characteristics from that of fallen angels: While fallen angels fell from heaven, the jinn did not, but try to climb up to it in order to receive the news of the angels.BOOK

, Mehdi, Azaiez, Gabriel Said, Reynolds, Tommaso, Tesei, Hamza M., Zafer, Le Qur’an Seminar [The Qur’an Seminar]
, 7 November 2016
, Le Qur’an Seminar: Commentaire collaboratif de 50 passages coraniques
, fr, en
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, The Qur’an Seminar Commentary: A collaborative study of 50 Qur’anic passages
, Walter de Gruyter GmbH & Co KG
, 978-3110444797
, Q 72

, {{ISBN| 3110444798}}{{full citation needed|date=September 2021|reason=publ. year; authors or editors?}}

The French philosopher William of Conches (c. 1090–1154), draw largely from Arabic sources on his conception of demons as morally ambivalent beings. However, the Arabic sources use the term ruhaniyyat and not jinn for the spirits of the lower spheres.Saif, Liana, and Liana Saif. “Celestial Souls and Cosmic Daemons.” The Arabic Influences on Early Modern Occult Philosophy (2015): 172-181. In Islamic tradition, jinn and angels form two entirely different species in Islamic tradition: While the jinn are created on earth and can be good or bad, the angels were created in heaven and (with exception for the fallen angels) are obedient to God.However, the Jewish depiction of jinn (Hebrew: Shedim)YALÇINKAYA, Mustafa. “Ä°LÂHÄ° DÄ°NLERÄ°N CÄ°N KAVRAMI ALGISI: GENEL BÄ°R YAKLAÅžIM.” PEARSON JOURNAL 5.7 (2020): 170-183. bears close resemblances between Islamic and some Jewish traditions. For example, the story of Solomon being replaced by the evil jinn-king is well known in both Quranic exegesis and the Talmud.{{rp|style=ama|p=120}} Like Muslim excorcism on jinn, Jewish excorcism as well includes negotiations with these beings, asking for their religion, sex, name, and intention. The treatment of possession by jinn (jnun, shedim, etc.) differs from that of traditional Jewish cure of spirit possession associated with ghosts (Dybbuk).Bilu, Yoram. “The Moroccan Demon in Israel: The Case of ‘Evil Spirit Disease.’” Ethos, vol. 8, no. 1, 1980, pp. 24–39. JSTOR,www.jstor.org/stable/640134. Accessed 21 Apr. 2023.

See also

{{div col begin |colwidth=25em}}

• The Case of the Animals versus Man
• Daemon
• {{section link|Human–animal hybridTheriocephaly studies}}
• Marid
• Nāga
• Nasnas
• Qareen
• Shadow person
• Shedim
• Superstitions in Muslim societies
• Three Thousand Years of Longing, a 2022 film starring Idris Elba as a djinn.
• Throne Verse
• Uthra
• Will-o’-the-wisp
• Yōkai

{{div col end}}

References

Notes

{{notelist}}

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• BOOK

, Tobias, Nünlist
, 2015
, Dämonenglaube im Islam
, Walter de Gruyter GmbH & Co KG
, 978-3-110-33168-4

,

• BOOK

, Ṭūsī, Moḥammad b. Maḥmūd
, 1966
, Ajāyeb al-makhlÅ«qāt va gharā’eb al-mawjÅ«dāt
, M., Sotūda
, Tehran, IR

,

Further reading

• BOOK, Asad, Muhammad, Muhammad Asad, 1980, The Message of the Qu’rán, Appendix III: On the term and concept of jinn, Dar al-Andalus Limited, Gibraltar, Spain, 1-904510-00-0,quran-archive.org/explorer/muhammad-asad/1980?page=1012top,
• BOOK, Crapanzano, V., 1973, The Hamadsha: A study in Moroccan ethnopsychiatry, Berkeley, CA, University of California Press,
• BOOK, Dibi, Tofik,sunypress.edu/Books/D/Djinn, Djinn, SUNY Press, 2021, 9781438481302, Queer Politics and Cultures, Albany, NY, Barr, Nicolaas P.,
• BOOK, Drijvers, H.J.W., 1976, The Religion of Palmyra, Leiden, NL, Brill,
• BOOK, el-Zein, Amira, 2009, Islam, Arabs, and the intelligent world of the Jinn, Contemporary Issues in the Middle East, Syracuse, NY, Syracuse University Press, 978-0-8156-3200-9,books.google.com/books?id=JjTctEZXHCQC,
• ENCYCLOPEDIA, El-Zein, Amira, 2006, Jinn, J.F., Meri, Medieval Islamic Civilization – an Encyclopedia, 420–421, New York, NY & Abingdon, UK, Routledge,
• BOOK, Goodman, L.E., 1978, The case of the animals versus man before the king of the jinn: A tenth-century ecological fable of the pure brethren of Basra, Library of Classical Arabic Literature, 3, Boston, MA, Twayne,
• BOOK, Maarouf, M., 2007, Jinn Eviction as a Discourse of Power: A multidisciplinary approach to Moroccan magical beliefs and practices, Leiden, Brill,
• BOOK, Peterson, Mark Allen, 2007, From Jinn to Genies: Intertextuality, media, and the making of global folklore, Sherman, Sharon R., Koven, Mikel J., Folklore/Cinema: Popular film as vernacular culture, Logan, UT, Utah State University Press,www.jstor.org/stable/j.ctt4cgnbm.8,digitalcommons.usu.edu/usupress_pubs/34/, Utah State U. digital commons,
• BOOK, Taneja, Anand V., 2017, Jinnealogy: Time, Islam, and ecological thought in the medieval ruins of Delhi, Stanford, CA, Stanford University Press, 978-1-5036-0393-6,
• BOOK, Zbinden, E., 1953, Die Djinn des Islam und der altorientalische Geisterglaube, de, The Djinn of Islam and Ancient Eastern Spiritual Belief, Bern, CH, Haupt,

External links

{{sister project links|d=Q3465|c=category:Genies|wikt=genie|n=no|b=no|v=no|voy=no|m=no|mw=no|q=y|species=no|s=The New International Encyclopædia/Jinn}}

• Etymology of genie

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