Editing Jinn (section)

==Modern and post-modern era==
=== Post-modern literature and movies ===
{{main|Genies in popular culture}}
[[File:Majlis al Jinn - Descending into cave.jpg|thumb|upright=0.8 |The cave chamber ''[[Majlis al Jinn]]'', believed to be a gathering place of the jinn in [[Omani|Omani lore]]]]

Jinn feature in the [[Magic Realism|magical realism genre]], introduced into Turkish literature by [[Latife Tekin]] (1983),<ref>{{cite book |first=L. |last=Tekin |author-link=Latife Tekin |year=1983 |title=Sevgili Arsiz Ölüm |trans-title=Dear shameless Death}}</ref> 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 [[Rationalization (sociology)|rationalized society]].<ref>{{cite thesis |first=Aslı |last=Değirmenci |date=9 August 2013 |title=Mapping Geographies in Transition: Magical realism in the fiction of Salman Rushdie, Latife Tekin, and Ben Okri |degree=Ph.D. |department=Department of English |publisher=State University of New York |place=Buffalo, NY}}</ref>

Contrary to the neutral to positive depiction of jinn in Tekin's novels, since 2004 [[Jinn in horror films|jinn have become a common trope]] in [[Horror film|Middle Eastern horror movies]].<ref>{{cite book |first=Bilgehan Ece |last=Şakrak |article=Religious evils in Turkish horror films |title=This Thing of Darkness: Shedding light on evil |date=4 January 2019 |publisher=BRILL |isbn=978-1-84888-366-6}}</ref> The presentation of jinn usually combines Quranic with oral and cultural beliefs about jinn.<ref name=Zeynep-2007/> Out of 89&nbsp;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&nbsp;films.<ref name=Zeynep-2007>{{cite book |first=Zeynep |last=Koçer |date=13 March 2019 |orig-year=2007 |article=The monstrous-feminine and masculinityas abjection in Turkish horror cinema: An analysis of ''Haunted'' [''Musallat''] [by] Alper Mestçi |editor1=Holland, Samantha |editor2=Shail, Robert |editor3=Gerrard, Steven |title=Gender and Contemporary Horror in Film |pages=151–165 |place=Bingley, UK |publisher=Emerald |series=Emerald Studies in Popular Culture and Gender |doi=10.1108/9781787698970 |isbn=978-1-78769-898-7|s2cid=214474411 |url=http://research.uca.ac.uk/5021/2/AAM%20without%20image%20-%20McMurdo%20and%20Clayton%20-%20Captivity.docx }}</ref> The popularity of jinn as a choice of monster can best be explained by their affirmation in the Quran.<ref name="Sengul-2020">Sengul, Ali. "Cinema, Horror and the Wrath of God: Turkish Islam's Claims in the Kurdish East." Nübihar Akademi 4.14: 11-28.</ref> They are still a popular trope today. A study from 2020 shows that jinn are still the favorite horror element among teenagers.<ref>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|10.1177/2158244020979701}}</ref> Jinn further feature in Iranian horror movies.<ref>Khosroshahi, Zahra. "Vampires, Jinn and the Magical in Iranian Horror Films." Frames 16 (2019): 2.</ref>

=== Prevalence of belief ===
[[File:West Gate Of Firoz Shah's Cotillah, Delhi - British Library .X768-2(11)jpg.jpg|thumb|West Gate Of Firoz Shah's Cotillah. Firoz Shah Kotla is believed to inhabit saints from among the jinn. In the Indian Muslim consciousness, due to their longevity, the jinn connect centuries of Muslim experience. Since 1977 the place has become popular for jinn-saint-veneration.<ref>Taneja, Anand Vivek. "Jinnealogy: Everyday life and Islamic theology in post-Partition Delhi." HAU: Journal of Ethnographic Theory 3.3 (2013): 141.</ref>]]
Though discouraged by some teachings of modern Islam, cultural beliefs about jinn remain popular among Muslim societies and their understanding of cosmology and anthropology.<ref name=Partovi-2009>{{cite journal |first=Pedram |last=Partovi |date=2009-12-03 |title=Girls' dormitory: Women's Islam and Iranian horror |journal=Visual Anthropology Review |volume=25 |issue=2 |pages=186–207 |doi=10.1111/j.1548-7458.2009.01041.x |issn=1548-7458}}</ref> Affirmation on the existence of jinn as sapient creatures living along with humans is still widespread in the Middle Eastern world (including Egypt),<ref name=cook-koran-47>{{cite book |last1=Michael |first1=Cook |title=The Koran, A Very Short Introduction |date=2000 |publisher=Oxford University Press |page=47 |isbn=978-0-19-157827-4 |url=https://books.google.com/books?id=rUEe1twiimUC&dq=the+genies+are+also+strongly+entrenched+in+Egyptian+folk+beliefs&pg=PT78 |quote=In addition to this presence in the Koran, the genies are also strongly entrenched in Egyptian folk beliefs; in this sense they correspond not just to Biblical spirits but to the elves and fairies of European folklore.}}</ref> and [[West Africa]],<ref>{{Cite book |last=Olupona |first=Jacob K. |url=https://www.worldcat.org/oclc/839396781 |title=African Religions: A Very Short Introduction |publisher=[[Oxford University Press]] |year=2014 |isbn=978-0-19-979058-6 |location=Oxford |pages=36 |oclc=839396781}}</ref><ref name="Rassool">{{cite book |first=G. Hussein |last=Rassool |date=2015-07-16 |title=Islamic Counselling: An Introduction to theory and practice |publisher=Routledge |isbn=978-1-31744-125-0 |page=58}}</ref> mental illnesses are still often attributed to jinn possession.<ref name="Rassool"/> 

Since modern times, jinn were often portrayed in a more negative light. After the failure of the [[Indian Rebellion of 1857|rebellion]] against the [[East India Company]], the Muslim elite regarded jinn-veneration in [[Islam in India|India]] as a superstitional belief and hinders the common people to instigate military power.<ref>Taneja, Anand Vivek. "Jinnealogy: Everyday life and Islamic theology in post-Partition Delhi." HAU: Journal of Ethnographic Theory 3.3 (2013): 151-152.</ref> Similarly, the [[Deobandi movement]], although not denying the reality of jinn, mostly depicts jinn as malevolent beings who need to be avoided or exorcised.<ref>{{Cite journal |last=Tayob |first=Shaheed |date=2020 |title=Review of Jinnealogy: Time, Islam, and Ecological Thought in the Medieval Ruins of Delhi |journal=ReOrient |volume=6 |issue=1 |pages=108–110 |doi=10.13169/reorient.6.1.0108 |issn=2055-5601|doi-access=free |jstor=10.13169/reorient.6.1.0108 }}</ref><ref>Taneja, Anand Vivek. "Jinnealogy: Everyday life and Islamic theology in post-Partition Delhi." HAU: Journal of Ethnographic Theory 3.3 (2013): 152.</ref> In modern Iran, (evil) jinn are often substituted by devils.<ref>Friedl, E. (2020). Religion and Daily Life in the Mountains of Iran: Theology, Saints, People. Vereinigtes Königreich: Bloomsbury Publishing. p. 86</ref> Similarly, in many modern tales, the term ''jinn'' is used for ''div'' (demon), causing a shift in meaning.<ref>Huart, Cl. and Massé, H., “Dīw”, 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 {{doi|10.1163/1573-3912_islam_SIM_1879}}
First published online: 2012
First print edition: {{ISBN|9789004161214}}, 1960-2007</ref> Nonetheless, traditional belief in jinn remains popular in Islamic culture.<ref name=Omidsalar-2000-12-15>{{cite web |last=Omidsalar |first=Mahmoud {{lang|ur|محمود امیدسالار}} |date=15 December 2000 |title=Genie |publisher={{lang|ur|دانشنامه ایرانیکا}} |website=Iranica Online (iranicaonline.org) |url=http://www.iranicaonline.org/articles/genie- |access-date=15 April 2012 |url-status=live |language=en |archive-url=https://web.archive.org/web/20110429185114/http://www.iranicaonline.org/articles/genie- |archive-date=29 April 2011}} <!-- former ref name="iranicajen" --></ref> The negative evaluations of jinn are not static, but rather entangled with traditional and also positive depictions of jinn.<ref>{{Cite journal |last=Tayob |first=Shaheed |date=2020 |title=Review of Jinnealogy: Time, Islam, and Ecological Thought in the Medieval Ruins of Delhi |journal=ReOrient |volume=6 |issue=1 |pages=108–110 |doi=10.13169/reorient.6.1.0108 |issn=2055-5601|doi-access=free |jstor=10.13169/reorient.6.1.0108 }}</ref>

According to a survey undertaken by the [[Pew Research Center]] in 2012:<ref name="Rassool 2018">{{cite book |first=G. Hussein |last=Rassool |date=16 August 2018 |title=Evil Eye, Jinn Possession, and Mental Health Issues: An Islamic perspective |publisher=Routledge |isbn=978-1-317-22698-7}}</ref>

{| {{table}}
|+ 
! Country
! % of Muslims who affirm a belief in the existence of jinn
|-
| {{flag|Morocco}} || {{percentage bar|width=200|86}}
|-
| {{flag|Bangladesh}} || {{percentage bar|width=200|84}}
|-
| {{flag|Pakistan}} || {{percentage bar|width=200|77}}
|-
| {{flag|Afghanistan}} || {{percentage bar|width=200|70}}
|-
| {{flag|Turkey}} || {{percentage bar|width=200|63}}
|-
| {{flag|Iraq}} || {{percentage bar|width=200|55}}
|-
| {{flag|Indonesia}} || {{percentage bar|width=200|53}}
|-
| {{flag|Thailand}} || {{percentage bar|width=200|47}}
|-
| {{flag|Bosnia and Herzegovina}} || {{percentage bar|width=200|36}}
|-
| [[Central Asia]] || {{percentage bar|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.<ref>Větrovec, Lukáš. "Curse, Possession and Other Worlds: Magic and Witchcraft among the Bosniaks." p. 74</ref>

[[Sleep paralysis]] is understood as a "jinn attack" by many sleep paralysis sufferers in Egypt, as discovered by a [[University of Cambridge|Cambridge]] neuroscience study Jalal, Simons-Rudolph, Jalal, & Hinton (2013).<ref name=Jalal-SimonsRudolph-etal-2013-10>{{cite journal |last1=Jalal |first1=Baland |last2=Simons-Rudolph |first2=Joseph |last3=Jalal |first3=Bamo |last4=Hinton |first4=Devon E. |date=1 October 2013 |title=Explanations of sleep paralysis among Egyptian college students and the general population in Egypt and Denmark |journal=Transcultural Psychiatry |volume=51 |issue=2 |pages=158–175 |doi=10.1177/1363461513503378 |pmid=24084761 |s2cid=22226921}}</ref> 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.<ref name=Jalal-SimonsRudolph-etal-2013-10/> 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|ṣalāh]]'') to get rid of these assaults by jinn.<ref name=Jalal-SimonsRudolph-etal-2013-10/> Sleep paralysis is generally associated with great fear in Egypt, especially if believed to be supernatural in origin.<ref name=Jalal-Hinton-2013-09>{{cite journal |last1=Jalal |first1=Baland |last2=Hinton |first2=Devon E. |date=1 September 2013 |title=Rates and Characteristics of Sleep Paralysis in the General Population of Denmark and Egypt |journal=Culture, Medicine, and Psychiatry |volume=37 |issue=3 |pages=534–548 |doi=10.1007/s11013-013-9327-x |pmid=23884906 |s2cid=28563727 |issn=0165-005X}}</ref>

Similarly, European patients with a Muslim background often attribute mental illnesses to jinn.<ref name="Lim">
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</ref> Most common attributions to jinn are symptoms of [[hallucination]] and psychotic symptoms, but can also include mood disorders, [[obsessive-compulsive disorder]] (OCD), [[Capgras syndrome]], and [[epilepsy]].<ref name="Lim"/>
It has been noted that not all Muslims who believe in jinn, believe they can possess people. Furthermore, belief in possession is not limited to Muslims.<ref>Guthrie E, Abraham S, Nawaz S. Process of determining the value of belief about jinn possession and whether or not they are a result of mental illness. BMJ Case Rep. 2016 Feb 2;2016:bcr2015214005. doi: 10.1136/bcr-2015-214005. PMID 26838303; PMCID: PMC4746541.
</ref> Contrary to the assumption that higher education is proportional to [[disenchantment]], belief in jinn-possession may remain intact even after [[Medical degree|medical graduation]].<ref>Uvais, N. A.. Jinn and Psychiatry: Beliefs among (Muslim) doctors. Indian Journal of Social Psychiatry 33(1):47-49, Jan–Mar 2017. {{doi|10.4103/0971-9962.200095}}</ref>

In the process of [[Objectification|objectification]] of Islam occurring especially among Muslims in the [[Diaspora|diaspora]], folkloric depictions of jinn become less common and increasingly viewed as "local beliefs" or "un-Islamic". Stories and beliefs regarding jinn, are often downplayed in favor of a [[Normative religion|normative approach to religion]].<ref>Rothenberg, C. E. (2011). Islam on the Internet: the jinn and the objectification of Islam. The Journal of Religion and Popular Culture, 23(3), 358-371.</ref>