Editing Jinn (section)

=== Jurisprudence===
The jinn are obligated to follow the [[sharia|divine law]] (''sharīʿa''), as derived from the Quran by [[Fiqh|Muslim jurists]] (''faqīh''). Thus, the jinn are considered, along with humans, to be ''[[Baligh|mukallāf]]''. Believers among the jinn are called "Muslim jinn" (''muslimū l-jinn'').<ref>Lange, Christian (2016). Paradise and Hell in Islamic Traditions. Cambridge United Kingdom: Cambridge University Press. ISBN 978-0-521-50637-3. p- 140</ref>

Since both creations must perform the [[Salah|required prayers]] (''salah''), Muslim jurists debated if one is allowed to perform the prayer behind a jinni. [[Badr al-Din Abu Muhammad ibn 'Abd Allah as-Sibli|Shibli]] cites two [[Hanbalism|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''<ref name="Nünlist-2015"/>{{rp|style=ama|p=89}}<br />
'''{{sc|Translation:}}''' {{in lang|en}}<br />
"Islamic jurists have also repeatedly addressed the question of whether the jinn have a religion. Shibli 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".<ref name="Nünlist-2015"/>{{rp|style=ama|p=2}}
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'''{{sc|Original:}}''' {{in lang|de}}<br />
"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."<ref name="Nünlist-2015"/>{{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 ''[[hadith|Ḥadīths]]'', though considered [[mawḍūʻ|fabricated (''mawḍūʻ'')]] by some [[muhaddith|''muhaddith (hadith scholars)'']], pushed the necessity for an explanation:<ref name=Hidden>{{cite book |last1=Hanegraaff |first1=Wouter J. |last2=Kripal |first2=Jeffrey |title=Hidden intercourse : eros and sexuality in the history of Western esotericism |date=2008 |publisher=Brill |location=Leiden |isbn=978-90-474-4358-2 |pages=53–56, 58 |url=https://www.pdfdrive.com/download.pdf?id=156631497&h=01723481c66b5fb7d9f36753045fe0f5&u=cache&ext=pdf |access-date=1 December 2020 |language=en}}</ref>{{blockquote|"The Hour will come when the children of jinn will become many among you."|Suyuti, Laqt al-marjân, 38.<ref name=Hidden/>}} 
{{blockquote|"Among you are those who are expatriated (mugharrabûn);" and 
this, he explained, meant "crossed with jinn."|Suyuti, Laqt al-marjân, 28.<ref name=Hidden/>}}

Although there are recorded cases of purported 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."<ref name=Hidden/>}} most Muslim jurists agree that such a relationship is not permissible.<ref>Köse S. Ci̇nlerle Evli̇li̇k Konusunda Hanefî Faki̇hi̇ Hâmi̇d El-İmâdî’ni̇n (1103-1171/1692-1758) Teka’ku’u’ş-Şenn Fî Ni̇kâhi̇’l-Ci̇nn Adli Ri̇salesi̇. Journal of Islamic Law Studies. 2010;(15):453-464. Accessed January 25, 2022.</ref> Even those scholars who allowed such relationships, still considered them undesirable (''[[makruh]]'').<ref name=Hidden/> Offspring of human-jinn relationships are nonetheless, usually considered to be gifted and talented people with special abilities.<ref name=Aloiane-1996>{{cite journal |last=Aloiane |first=Z.A. |year=1996 |title=Anthropomorphic representation of evil in Islam and some other traditions – a cross-cultural approach |journal=Acta Orientalia Academiae Scientiarum Hungaricae |volume=49 |issue=3 |publisher=Akadémiai Kiadó |pages=423–434 |jstor=43391301}}</ref>