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Although generally invisible, jinn are supposed to be composed of thin and subtle bodies (Arabic: , romanized: ajsm), 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, refusing to leave it until forced to do so by 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.

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Jinn is an Arabic collective noun deriving from the Semitic root JNN (Arabic: / , 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'.[6] Cognates include the Arabic majnn (, 'possessed' or, generally, 'insane'), jannah (, 'garden', 'eden' or 'heaven'), and jann (, 'embryo').[7] Jinn is properly treated as a plural (however in Classical Arabic, may also appear as jnn, ), with the singular being jinn ().[b]

The Arabian poet al-Ash (d. after 3/625) is said to got his inspiration for his poetry by a friend named Misal ("daawtu khall Misalan") and further calls him his jinni-brother ("akh l-jinn").[28] Similarly, the poet Thbit (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-akh min al-jinn al-bar").[28] 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.[29]

The mutual relationship between jinn and humans is different than that of a jinni and a soothsayer (khin). 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.[30]

Jinn are mentioned approximately 29 times in the Quran.[20](p21) The Quran does confirms their existence to Muslims, but assumes that the audience is familiar with the subject without elaborating on the jinn in further detail.[31] According to the Quran 51:56-56, Muhammad was sent as a prophet to both human and jinn communities, and that prophets and messengers were sent to both communities.[32][33][34]

Throughout 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.[35](p181)[5] The term ins derives from anisa, which means to be familar with, and refers to recognisable familiar human beings. In contrast, the term jinn refers to foreign, invisible, or unknown anthropomorphic beings, which are nontheless subject to the same considerations as the former.[9](p101) They were both created to worship God (51:56).[36][37](p182) Because they are supposed to worship God from free will, they are both able for good and evil deeds (7:179, 55:56).[36][38](p182) They are, like humans, rational beings formed of nations (7:38).[36][39](p182)

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" (Quran 15:27, Quran 55:15),[44](p182) which is possibly the reason why they are credited with some extraordinary abilities, such as invisibility, transformation, and ascending into the air like devils (Quran 72:8).[45](p182) 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.[46](p182) Like humanity, jinn face epistemic limitations regarding "the hidden/occult" (ar-ghayb) and have to rely on God's messengers, and face eschatological judgement.[47](p182)[48][36]

The jinn are obligated to follow the divine law (shara), as derived from the Quran by Muslim jurists (faqh). Thus, the jinn are considered, along with humans, to be mukallf.

Since 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 mukallf and subject to the command to pray.[d]

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 adths, though considered fabricated (maw) by some muhaddith (hadith scholars), pushed the necessity for an explanation:[60].mw-parser-output .templatequote{overflow:hidden;margin:1em 0;padding:0 40px}.mw-parser-output .templatequote .templatequotecite{line-height:1.5em;text-align:left;padding-left:1.6em;margin-top:0}

Although there are recorded cases between human-jinn relationships[e] most Muslim jurists agree that such a relationship is not permissible.[61] Even those scholars who allowed such relationships, still considered them undesirable (makruh).[60] Offspring of human-jinn relationships are nonetheless, usually considered to be gifted and talented people with special abilities.[25]

The jinn (also known as: Albanian: Xhindi, Turkish: Cin, Russian: Chort) were adopted by later Islamic culture, since the Quran affirms their existence.[63] Although depictions are categorized into little tradition (folklore) and greater tradition (official Islam) for research purposes, both depictions are largely the same.[f]

The Quran doesn't 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 ambigious, not consequently equated with devils.[8](p52) Islam allowed to integrate local beliefs about spirits and deities from Iran, Africa, Turkey and India, into a monotheistic framework without demonizing them.[64] Thus, they exist alongside other mythological entities, such as demons (divs) and peri (fairies).[65]

The moral attitude of the jinn is usually associated with their religion. Good jinn are usually considered Muslim jinn or jinn Islam, wheras unbelieving jinn were tempted by the devils (shayatin) and are called kfir jinn or jinn kfir.[66] Besides Islam, they could also practise Christianity and Judaism.[67] Good jinn might teach people moral lessons and might be benevolent,[68] or aid spiritual persons, such as shamans (kam) in Central Asia, or spiritual healers in Senegal.[69][70]

Most of the time, jinn are believed not to interfere with humans and live mostly in desolate or abandoned places.[71][72] This is, for example, evident from the Turkish phrase n Cin top oynuyor.[73] It is only when they are angered or disturbed, for example, if their children are trodden upon or hot water is thrown on them,[74] 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.[71][75][20](p149)

Angered or straighforwardly evil mannered jinn, could hurt people by inflicting physical damage, causing illness, or taking control over a human's body.[67] A human, however, can't be controlled by jinn at any time. The individual needs to be in a state of dha'iyfah (Arabic: , "(mental) weakness"). Feelings of insecurity, mental instability, unhappy love and depression (being "tired from the soul") are forms of dha'iyfah.[76] In that case, it is believed that an exorcism is required to save the person from the assaulting jinni.[77] 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.[78]

In some stories, the 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).

Though discouraged by some teachings of modern Islam, cultural beliefs about jinn remain popular among Muslim societies and their understanding of cosmology and anthropology.[84] Affirmation on the existence of jinn as sapient creatures living along with humans is still widespread in the Middle Eastern world, and mental illnesses are still often attributed to jinn possession.[85]

According to a survey undertaken by the Pew Research Center in 2012, at least 86% of Muslims in Morocco, 84% in Bangladesh, 63% in Turkey, 55% in Iraq, 53% in Indonesia, 47% in Thailand and 15% elsewhere in Central Asia, affirm a belief in the existence of jinn. The low rate in Central Asia might be influenced by Soviet religious oppression.[86] 36% of Muslims in Bosnia and Herzegovina believe in jinn, which is higher than the 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.[87] 2351a5e196