Jinn (Arabic: الجن, al-jinn), also romanized as djinn or anglicized as genies (with the more broad meaning of demons), are supernatural creatures in early Arabian and later Islamic mythology and theology. An individual member of the jinn is known as a jinni, djinni, or genie (الجني, al-jinnī). They are mentioned frequently in the Quran (the 72nd sura is titled Sūrat al-Jinn) and other Islamic texts. The Quran says that the jinn were created from "mārijin min nar" (smokeless fire or a mixture of fire; scholars explained, this is the part of the flame, which mixed with the blakeness of fire). They are not purely spiritual, but are also physical in nature, being able to interact in a tactile manner with people and objects and likewise be acted upon. The jinn, humans, and angels make up the three known sapient creations of God. Like human beings, the jinn can be good, evil, or neutrally benevolent and hence have free will like humans. The shaytan jinn are akin to demons in Christian tradition, including different types of evil invisible creatures, who are classified into the following three groups:
- Satans (Iblis and his descendants)
- unbelievers among the ordinary jinn
- pagan deities (such as the deity Pazuzu)
- 1 Etymology
- 2 Pre-Islamic (Jahili) Arabia
- 3 Islamic theology
- 4 In Islamic folklore
- 5 Other cultures
- 6 In popular culture
- 7 Gallery
- 8 See also
- 9 References
- 10 Bibliography
- 11 Further reading
- 12 External links
The earliest evidence of the word, can be found in Persian, for the singular Jinni is the Avestic "Jaini", a wicked (female) spirit. Jaini were among various creatures in the possibly even pre-Zoroastrian mythology of peoples of Iran.
Jinn is an Arabic collective noun deriving from the Semitic root JNN (Arabic: جَنّ / جُنّ, jann), whose primary meaning is "to hide". Some authors interpret the word to mean, literally, "beings that are concealed from the senses". Cognates include the Arabic majnūn ("possessed", or generally "insane"), jannah ("garden"), and janīn ("embryo"). Jinn is properly treated as a plural, with the singular being jinni.
The anglicized form genie is a borrowing of the French génie, from the Latin genius, a guardian spirit of people and places in Roman religion. It first appeared in 18th-century translations of the Thousand and One Nights from the French, where it had been used owing to its rough similarity in sound and sense.
Archeological evidence found in Northwestern Arabia seems to indicate the worship of jinn, or at least their tributary status, hundreds of years before Islam: an Aramaic inscription from Beth Fasi'el near Palmyra pays tribute to the "ginnaye", the "good and rewarding gods", and it has been argued that the term is related to the Arabic jinn.
Numerous mentions of jinn in the Quran and testimony of both pre-Islamic and Islamic literature indicate that the belief in spirits was prominent in pre-Islamic Bedouin religion. However, there is evidence that the word jinn is derived from Aramaic, where it was used by Christians to designate pagan gods reduced to the status of demons, and was introduced into Arabic folklore only late in the pre-Islamic era. Julius Wellhausen has observed that such spirits were thought to inhabit desolate, dingy, and dark places and that they were feared. One had to protect oneself from them, but they were not the objects of a true cult.
The term Jinn designates, due to its primary meaning "to hide" or "to conceal", every invisible being, including devils, demons (Ifrit) and angels, but is often used referring to a specific kind of sapient invisible creature on earth, which resembles human. Modernist commentators, on the basis of the words meaning, refer the jinn to microorganisms such as bacteria and viruses or undetectable uncivilized persons.
Jinn (and variaties of the word) are mentioned 29 times in the Quran: Surah 72 (named Sūrat al-Jinn) is named after the jinn, and has a passage about them. Surah 114 (Sūrat al-Nās) mentions jinn in the last verse. The Quran also mentions that Muhammad was sent as a prophet to both "humanity and the jinn", and that prophets and messengers were sent to both communities. Traditionally Surah 72 is hold to tell about the revelation to jinn community.
Jinn in early Quran exegesis (Tafsir) and Pre-Adamite Jinn
According to early Sunni tafsir from Tabari, the humans are successors (Arab: Khalifa ) to the Jinn, who are said to have inhabited and ruled the earth before. According to this tradition, the Jinn were governed by 72 kings. Eventually they became infidels and started corruption, fought each other and shed blood. God sent admonishers to them, but the Jinn continued doing evil. Then they became more impious, and God sent angels who drove away the Jinn and killed the most of them, so humans could replace them. The angels who fought the jinn, were called according to Ibn Abbas jinn as well, due to their origin in Jannah, and were also created from fire, but differed from the terrestrial jinn in essence, since the Jinn on earth, were created from a mixture of fire and the these angels from the fires of samum. Since angels are generally created from light, this tribe was an exception.
Further opinions and exegesis
Other scholars and Quran exegetes merged satans, jinn and Iblis to one category of malevolent invisible creatures, created from fire in general, contrasting the angels created from light. Accordingly, no distinction is made between the meaning fire of samum and smokeless fire. Yet, the jinn can become believers, but are still capable to become infidels by their own decision and are then called satans. When jinns are called "fire spirits" it does not refer to their current nature, rather to their origin. Ibn Taymiyyah, an influential late medieval theologian whose writings would later become the source of Wahhabism, believed the jinn to be generally "ignorant, untruthful, oppressive and treacherous." He held that the jinn account for much of the "magic" perceived by humans, cooperating with magicians to lift items in the air unseen, delivering hidden truths to fortune tellers, and mimicking the voices of deceased humans during seances.
Other early Muslims like Al-Jahiz and Al-Masudi critisized the jinn-belief, and stated they rather have their origin in hallucinations and imaginations. But this view was opposed by the most hanbali theologicans like Ibn Taymiyyah. According to some interpretations like those from Ibn Arabi, the jinn are indeed imaginal and are therefore regarded to be spiritual in essence. They came from the imaginal realm, the place where the unseen takes on visible forms. As a world where emotions become predominant, it affects our world through dreams and psychological functions. Therefore, jinn are not monsters or beasts, but thoughts, that were in the world before the existence of the men, taking on physical shapes in certain conditions.
Solomon and the Jinn
According to Islam, Solomon was endowed with the ability to talk to animals and jinn and was therefore king over humans and jinn.
And before Solomon were marshalled his hosts, of jinn and men and birds, and they were all kept in order and ranks. (Quran 27:17)
With a ring, given by an angel, he enslaved devils and ordered them to perform a number of tasks, like building the first temple. According to Islamic belief, Solomon was accused of sorcery, but the Quran refuses this accusation. The Quran relates that Solomon died while he was leaning on his staff. As he remained upright, propped on his staff, the jinn thought he was still alive and supervising them, so they continued to work. They realized the truth only when Allah sent a creature to crawl out of the ground and gnaw at Solomon's staff until his body collapsed. The Quran then comments that if they had known the unseen, they would not have stayed in the humiliating torment of being enslaved.
Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the jinn saw plainly that if they had known the unseen, they would not have tarried in the humiliating penalty (of their task). (Qurʾan 34:14)
Ibn al-Nadim, in his Kitāb al-Fihrist, describes a book that lists 70 Jinn led by Fuqtus, including several Jinn appointed over each day of the week Bayard Dodge, who translated al-Fihrist into English, notes that most of these names appear in the Testament of Solomon. A collection of late fourteenth- or early fifteenth-century magico-medical manuscripts from Ocaña, Spain describes a different set of 72 Jinn (termed "Tayaliq") again under Fuqtus (here named "Fayqayțūš" or Fiqitush), blaming them for various ailments. According to these manuscripts each Jinn was brought before King Solomon and ordered to divulge their "corruption" and "residence" while the Jinn King Fiqitush gave Solomon a recipe for curing the ailments associated with each Jinn as they confessed their transgressions.
A related belief is that every person is assigned one's own special jinni, as a counterpart in the spiritual realm to the person in the human realm, also called a qarīn, and if the qarin is evil it could whisper to people's souls and tell them to submit to evil desires. The notion of a qarin is not universally accepted among all Muslims, but it is generally accepted that Shayṭān whispers in human minds, and he is assigned to each human being.[clarification needed]
In a hadith recorded by Muslim ibn al-Hajjaj, the companion Abdullah, son of Masud reported: 'The Prophet Muhammad said: 'There is not one of you who does not have a jinnī appointed to be his constant companion (qarīn).' They said, 'And you too, O Messenger of Allah?' He said, 'Me too, but Allah has helped me and he has submitted, so that he only helps me to do good.' 
In Islamic folklore
Classifications and characteristics
One common belief in Muslim belief lists five distinct types of jinn — the Marid (the strongest type), the Ifrit, the Shayateen (Shaitan can also apply to any evil jinn, like the Ghul and Nasnas), the ordinary and common Jinn, and the Jann (the weakest type). Nevertheless, there are several other creatures, commonly summarized under the designation jinn, like Peri, Devs, Sila and Nasnas. Developed from various traditions and local folklore, Jinn are said to be able to possess humans, especially Morocco has a lot of possession traditions, including exorcism rituals. Originated from a few traditions (hadith), jinn can be divided into three classes: those who have wings and fly in the air, those who resemble snakes and dogs, and those who travel about ceaselessly. Described them as creatures of different forms; some resembling vultures and snakes, others tall men in white garb. They may even appear as dragons, onagers, or any number of other animals. In addition to their animal forms, the jinn occasionally assume human form to mislead and destroy their human victims. Therefore, Jinn are not considered to be purely spiritual, but resembling sapient beast, which may be empowered to shapeshift for a while or be able to myteriously disappear. Certain hadiths have also claimed that the jinn may subsist on bones, which will grow flesh again as soon as they touch them, and that their animals may live on dung, which will revert to grain or grass for the use of the jinn flocks. Jinn are also quite willing to have amorous affairs with humans. The social organization of the jinn community resembles that of humans; e.g., they have kings, courts of law, weddings, mourning rituals and practise religion (in addition to Islam, it can also be Christianity or Judaism).
Seven kings of the Jinn are traditionally associated with days of the week.
- Sunday: Al-Mudhib (Abu 'Abdallah Sa'id)
- Monday: Murrah al-Abyad Abu al-Harith (Abu al-Nur)
- Tuesday: Abu Mihriz (or Abu Ya'qub) Al-Ahmar
- Wednesday: Barqan Abu al-'Adja'yb
- Thursday: Shamhurish (al-Tayyar)
- Friday: Abu Hasan Zoba'ah (al-Abyad)
- Saturday: Abu Nuh Maimun
In Muslim cultures
The stories of the jinn can be found in various Muslim cultures around the world. In Sindh the concept of the Jinni was introduced during the Abbasid Era and has become a common part of the local folklore which also includes stories of both male jinn called "jinn" and female jinn called "jiniri". Folk stories of female jinn include stories such as the Jejhal Jiniri.
Other acclaimed stories of the jinn can be found in the One Thousand and One Nights story of "The Fisherman and the Jinni"; more than three different types of jinn are described in the story of Ma‘ruf the Cobbler; two jinn help young Aladdin in the story of Aladdin and the Wonderful Lamp; as Ḥasan Badr al-Dīn weeps over the grave of his father until sleep overcomes him, and he is awoken by a large group of sympathetic jinn in the Tale of ‘Alī Nūr al-Dīn and his son Badr ad-Dīn Ḥasan. In some stories, jinn are credited with the ability of instantaneous travel (from China to Morocco in a single instant); in others, they need to fly from one place to another, though quite fast (from Baghdad to Cairo in a few hours). Nevertheless, jinn figments from such stories are generally considered to be fictional, while jinn are considered to be part of the concrete world.
During the Rwandan genocide, both Hutus and Tutsis avoided searching local Rwandan Muslim neighborhoods because they widely believed the myth that local Muslims and mosques were protected by the power of Islamic magic and the efficacious jinn. In Cyangugu, arsonists ran away instead of destroying the mosque because they believed that jinn were guarding the mosque and they feared their wrath.
Sleep paralysis is conceptualized as a "Jinn attack" by many sleep paralysis sufferers in Egypt as discovered by Cambridge neuroscientist Baland Jalal. A scientific study found that as many as 48 percent 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 (salah) to get rid of these attacks by Jinn. Sleep paralysis is generally associated with great fear in Egypt, especially if believed to be supernatural in origin.
In the Guanche mythology
In Guanche mythology from Tenerife in the Canary Islands, there existed the belief in beings that were similar to genies, such as the maxios or dioses paredros ('attendant gods', domestic and nature spirits) and tibicenas (evil genies), as well as the demon Guayota (aboriginal god of evil) that, like the Arabic Iblīs, is sometimes identified with a genie. The Guanches were the Berber autochthones of the Canary Islands.
Van Dyck's Arabic translation of the Old Testament uses the alternative collective plural jann (الجان al-jānn) to render the Hebrew word usually translated into English as "familiar spirit" (אוב , Strong #0178) in several places (Leviticus 19:31, 20:6, 1 Samuel 28:3,7,9, 1 Chronicles 10:13).
Similarities to Judaism
Besides angels, Jewish lore notices other types of supernatural creatures including Shedim, which are akin to the Islamic concept of Jinn. They are said to eat, drink, procreate and die, are also mostly invisible and in some accounts, they inhabited the earth before mankind until human beings replaced them, similar to the Jinn in Islam. In addition the Shedim are also mentioned helping Solomon building the first temple. Their king Asmodeus appears both in Islamic lore and in the Talmud as a rebel against Solomon.
In popular culture
A Jinn makes a short appearance in the novel American Gods by Neil Gaiman, originally published in 2001. American Gods was also made into a TV series for the Starz television cable television network in 2017. The television adaptation also features a Jinn.
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The sleeping genie and the lady, from the Arabian Nights, illustrated by Sir John Tenniel, 1912
page from 14th/15th-century manuscript Kitab al-Bulhan or Book of Wonders
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