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There is evidence that subjugation of spirits, jinn, and demons, was also cultivated by various Islamic authorities. Al-Ṭabasī, who was considered a reliable muḥadīth (scholar of ḥadīth) and pious ascetic, wrote an extensive treatise (al-Shāmil fī al-baḥr al-kāmil) on subjugating demons and jinn.
In the Quran, Surah 15:27 and 55:15, jânn (in contrast to many translations of the Quran using the term jinn instead) is said to be created from fire, and taken to be the ancestor of all jinn. Mufassir (authorized exegetes of the Quran) disagree if this refers to Iblis or to a separate creature who is father of all jinn, in contrast to Iblis ...
Binn, predecessor of the jinn. Often paired with hinn. Extinct. (Demon) Bīwarāsp the Wise, jinn-king in the epistle The Case of the Animals versus Man, written by the Brethren of Purity. (Genie) Bubu, jinn seen by children. (Genie) Buraq, the winged horse-like heavenly ride that carried the Muhammad in his Night Ascension. (Other)
Al-Jinn [1] (Arabic: الجن, “The Jinn”) is the 72nd chapter of the Quran with 28 verses . The name as well as the topic of this chapter is jinn . In the Quran, it is stated in that humans are created from the earth and jinn from smokeless fire.
According to a Pew Research Center survey conducted in 2011–2012 of Muslims around the world, [70] a majority of Muslims surveyed in the Middle East North Africa, Turkey, South Asia, and Southeast Asia believe in Jinn—However, less than 20% of those surveyed thought that making offerings to jinn was an "acceptable part of Islamic tradition".
The jinn can be good or evil and inflict act autonomously or inflict harm when enslaved through magic. [24] [25] [21] Since jinn share their bodily nature with humans, jinn may also possess people because they fell in love with them, often resulting in alleged intercourse between these two. [18] Jinn may also possess someone to take revenge if ...
The divs are often confused with jinn. [9] Some academics proposed div is simply the Persian term for jinn. However, this poses a problem, because the two terms are not synonymous. While the divs are considered evil, the jinn have free will and are morally ambivalent or even benevolent.
Isma'ilite scholar Nasir Khusraw (1004 – between 1072–1088) elaborates on the concept of parī in his explanation of angels, jinn, and devils. He asserts that parī is the Persian term for jinn. Then, he proceeds that the parīs are divided into two categories: angel and devil.