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The jinn are of pre-Islamic Arabian origin. Since the Quran affirms their existence, when Islam spread outside of Arabia jinn belief was adopted by later Islamic culture. [39] The Quran reduced the status of the jinn from that of tutelary deities to something parallel to humans, subject to the judgement of the supreme deity of Islam. By that, the jinn were considered a third class of invisible beings, not consequently equated with devils, [8] (p52) and Islam was able to integrate local beliefs about spirits and deities from Iran, Africa, Turkey and India, into a monotheistic framework. [77] Although in theory, little tradition ( folklore) and greater tradition (official Islam) are distinct, in reality they are the same beliefs. [h] Such dichotomy is only useful for research purposes. Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 06 October 2019 < http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204>

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Suhayl (raḍiy Allāhu ‘anhu) reported that whilst on an errand for his father, someone called out to him from a wall, using his name. His companion looked down the wall but saw nothing. The Emergence of Islam in Late Antiquity: Allah and His People. Vereinigtes Königreich: Cambridge University Press. p. 293

Rothenberg, Celia E. Spirits of Palestine: Gender, society, and stories of the jinn. Rowman & Littlefield, 2004. p.245

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a b McAuliffe, Jane Dammen (2005). Encyclopaedia of the Qurʼān. Vol.3. Brill. p.45. ISBN 978-90-04-12356-4. Muhaimin, A.G. (2006). The Islamic Traditions of Cirebon: Ibadat and Adat among Javanese Muslims. ANU E Press. p.38. ISBN 978-1-920942-31-1. a b Bayard Dodge, ed. and trans. The Fihrist of al-Nadim: A Tenth-Century Survey of Muslim Culture. New York: Columbia University Press, 1970. pp. 727–8. a b as-Samarqandi, Abu l-Lait. "Abu l-Lait as-Samarqandi's commentary on Abu Hanifa al-Fiqh al-absat: Introduction, text, and commentary". In Hans Daiber (ed.). Islamic Concept of Belief in the 4th/10th Century. p.243. ISSN 1340-5306. {{ cite book}}: |journal= ignored ( help) The jinn are believed to live in societies resembling those of humans, practicing religion (including Islam, Christianity and Judaism), having emotions, needing to eat and drink, and can procreate and raise families. Muslim jinn are usually thought to be benign, Christian and Jewish jinn indifferent unless angered, and pagan jinn evil. [78] Other common characteristics include fear of iron and wolves, [79] generally appearing in desolate or abandoned places, and being stronger and faster than humans. [42] Night is considered a particularly dangerous time, because the jinn would then leave their hiding places. [12] :15 Since the jinn share the earth with humans, Muslims are often cautious not to accidentally hurt an innocent jinn.

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Celia del Moral. Magia y Superstitión en los Manuscritos de Ocaña (Toledo). Siglos XIV-XV. Proceedings of the 20th Congress of the Union Européenne des Arabisants et Islamisants, Part Two; A. Fodor, ed. Budapest, 10–17 September 2000. pp.109–121 Loeffler, L. (1988). Islam in Practice: Religious beliefs in a Persian village. New York, NY. {{ cite book}}: CS1 maint: location missing publisher ( link) Yosefi, Maxim. “The Origins of the Traditional Approach towards the Jinn of Poetic Inspiration in Tribal Arab Culture.” Proceedings of the Seminar for Arabian Studies, vol. 49, 2019, pp. 293–302. JSTOR, https://www.jstor.org/stable/27014158. Accessed 30 Oct. 2023. Bullard,A.(2022).Spiritual and Mental Health Crisis in Globalizing Senegal: A History of Transcultural Psychiatry.USA:Taylor & Francis.

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The tale of Nur al-Din Ali and his son Badr al-Din Hasan". Classic Literature. About.com. The Arabian Nights. Archived from the original on 24 November 2016. Dibi, Tofik (2021). Djinn. Queer Politics and Cultures. Translated by Barr, Nicolaas P. Albany, NY: SUNY Press. ISBN 9781438481302.Teuma, Edmund, Fr. (1980). "The Nature of Iblis in the Qur'an as Interpreted by the Commentators". Melita Theologica. University of Malta, Faculty of Theology. 31 (2): 10–21. {{ cite journal}}: CS1 maint: multiple names: authors list ( link) Ozkan, Tubanur Yesilhark (2016). A Muslim Response to Evil: Said Nursi on the theodicy. Routledge. p.141. ISBN 978-1-317-18754-7.