Editing Jinn (section)

===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: {{langx|sq|Xhindi}}, {{langx|bs|Džin}}, {{langx|tr|Cin}}) were adopted by later [[Islamic culture]], since the Quran affirms their existence.<ref name=":0">{{Cite book |last=Olomi |first=Ali A. |title=The Routledge Companion to the Qur'an |date=2021 |publisher=Routledge |editor-last=Archer |editor-first=George |pages=145 |chapter=Jinn in the Quran |editor-last2=Dakake |editor-first2=Maria M. |editor-last3=Madigan |editor-first3=Daniel A.}}</ref> Although depictions are categorized into ''little tradition'' ([[folk Islam|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}}<br/>"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."<ref name="Nünlist-2015"/>{{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.{{Sfn|El-Zein|2009|p=52}} Islam allowed to integrate local beliefs about spirits and [[deity|deities]] from Iran, Africa, Turkey and India, into a monotheistic framework without demonizing them.<ref>Juan Eduardo Campo (2009) ''Encyclopedia of Islam''. Infobase Publishing {{ISBN|978-1-438-12696-8}} page 402</ref> Besides local deities, the existence of purely malevolent spirits is also acknowledged. Thus, jinn exist alongside other mythological entities, such as [[Dev (mythology)|demons]] (''Dēw'') and ''[[peri|fairies]]'' (''parī'').<ref>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. 300-301</ref>

The 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''.<ref>{{cite book |first=A.G. |last=Muhaimin |title=The Islamic Traditions of Cirebon: Ibadat and Adat among Javanese Muslims |publisher=ANU E Press |year=2006 |isbn=978-1-920942-31-1 |page=38}}</ref> Besides Islam, they could also practise Christianity and Judaism.<ref name="Gregg, G. S. 2005 p. 127">Gregg, G. S. (2005). The Middle East: A Cultural Psychology. Vereinigtes Königreich: Oxford University Press, USA. p. 127</ref> Good jinn might teach people moral lessons and might be benevolent,<ref>Celia E. Rothenberg ''Spirits of Palestine: Gender, Society, and Stories of the Jinn'' Rowman & Littlefield, 5 Nov 2004 {{isbn|9781461741237}} pp. 29-33</ref> or aid spiritual persons, such as [[shamans]] (''kam'') in [[Central Asia]], or spiritual healers in [[Senegal]].<ref>Bullard, A. (2022). Spiritual and Mental Health Crisis in Globalizing Senegal: A History of Transcultural Psychiatry. USA: Taylor & Francis.</ref><ref>Sidky, M. Homayun. "" Malang", Sufis, and Mystics: An Ethnographic and Historical Study of Shamanism in Afghanistan." Asian Folklore Studies (1990): 275-301.</ref> [[Mediha Esenel]]'s studies in 1940 [[Anatolia]] mentions the belief that spiritually gifted people can act as intermediaries between humans and jinn.<ref>Zarcone, Thierry. "Shamanism in Turkey: Bards, Masters of the Jinns, and Healers." Shamanism and Islam: Sufism, Healing Rituals and Spirits in the Muslim World (2013): 169-202.</ref>

Most of the time, jinn are believed not to interfere with humans and live mostly in desolate or abandoned places.<ref name="Hughes-1885-134-6">{{cite book |last=Hughes |first=Thomas Patrick |year=1885 |title=Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies |publisher=W.H. Allen |location=London, UK |pages=134–136 |chapter-url=https://books.google.com/books?id=rDtbAAAAQAAJ&q=jinn+named+tir+who+causes+calamities&pg=PA135 |access-date=4 October 2019 |chapter=Genii}}</ref><ref name="auto">Türk Söylence Sözlüğü, Deniz Karakurt, Türkiye, 2011</ref> This is, for example, evident from the Turkish phrase ''[[İn Cin|İn Cin top oynuyor]]''.<ref>{{Cite web|url=https://www.mynet.com/in-cin-ne-demek-in-cin-tdk-sozluk-anlami-nedir-170100023318|title=İn cin ne demek? İn cin TDK sözlük anlamı nedir?|website=Mynet Eğitim|date=24 May 2022 }}</ref> It is only when they are angered or disturbed, for example, if their children are trodden upon or hot water is thrown on them,<ref>Robert Elsie ''A Dictionary of Albanian Religion, Mythology and Folk Culture'' C. Hurst & Co. Publishers 2001 {{ISBN|978-1-85065-570-1}} p. 134</ref> 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.<ref name="Hughes-1885-134-6"/><ref>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 {{doi|10.1163/1573-3912_islam_COM_0191}} First published online: 2012 First print edition: {{ISBN|978-90-04-16121-4}}, 1960–2007.</ref><ref name="Lebling–2010"/>{{rp|style=ama|p=[https://books.google.com/books?id=qKL3AgAAQBAJ&q=ancient+Mesopotamian+genii+and+Islamic+jinn 149]}}

Angered or straightforwardly evil mannered jinn, could hurt people by inflicting physical damage, causing illness, or [[Spirit possession|taking control over a human's body]].<ref name="Gregg, G. S. 2005 p. 127"/> A human can be controlled by jinn under certain circumstances. The individual needs to be in a state of ''dha'iyfah'' ([[Arabic]]: <big>ضَعِيفَة</big>, "(mental) weakness"). Feelings of insecurity, mental instability, unhappy love and [[Depression (mood)|depression]] (being "tired from the soul") are forms of ''dha'iyfah''.<ref>{{cite journal |last=Gingrich |first=Andre |year=1995 |title=Spirits of the border: Some remarks on the connotation of jinn in north-western Yemen |journal=Quaderni di Studi Arabi |volume=13 |pages=199–212 |jstor=25802775 |url=http://www.jstor.org/stable/25802775 |access-date=10 May 2020}}</ref> In that case, it is believed that an [[Exorcism in Islam|exorcism]] is required to save the person from the assaulting jinni.<ref>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</ref> 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]]<ref name="Lebling–2010" />{{rp|style=ama|pages= 128, 250}} and [[wolf|wolves]].<ref name="Ameen–2015">{{cite book |last=ibn Ibraaheem Ameen  |first=Abuʼl-Mundhir Khaleel |date=2015 |title=The Jinn and Human Sickness: Remedies in the Light of the Qurʼaan and Sunnah
 |publisher=Darussalam |place=Riyadh, Saudi Arabia |isbn=9789960732442 |url=https://books.google.com/books?id=1XgwAAAAYAAJ}}</ref>{{rp|style=ama|page= 34}}<ref name="Lebling–2010" />{{rp|style=ama|page= 95}}