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Mehmet-Ali Ataç (2010) The Mythology of Kingship in Neo-Assyrian Art Cambridge University Press ISBN 978-0-521-51790-4 p. 36

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It was believed that these deities were detached from God and were gods in their own right, independent on Allah, the High God. They also imagined a genealogy between God and spirits (jinn). So the Arabs had gods and goddesses. This shows that they were also influenced, for example, by the Greek cult of gods, in which a genealogical relationship between the gods also played a role and gods and goddesses existed. According to Süleyman Ates, this attitude is clearly polytheism. (...) But he also points out that this degrades man spiritually." Thompson, S.; Roberts, W. (1960). Types of Indic Oral Tales. Helsinki, FI: Folklore Fellows Communications 180. 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." [3] (p4)The exact origins of belief in jinn are not entirely clear. [20] (pp 1–10) Belief in jinn in the pre-Islamic Arab religion is testified not only by the Quran, but also by pre-Islamic literature in the seventh century. [21] :54 Some scholars of the Middle East hold that they originated as malevolent spirits residing in deserts and unclean places, who often took the forms of animals; [20] (p 1–10) others hold that they were originally pagan nature deities who gradually became marginalized as other deities took greater importance. [20] (pp 1–10) Fear and veneration [ edit ]

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Fahd, T. and Rippin, A., “S̲h̲ayṭān”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 17 August 2023 < http://dx.doi.org/10.1163/1573-3912_islam_COM_1054> el-Zein, Amira (2009). Islam, Arabs, and Intelligent World of the Jinn. Syracuse, NY: Syracuse University Press. ISBN 978-0-8156-5070-6. Aladdin; or, the wonderful lamp". Classic Literature. About.com. The Arabian Nights. Archived from the original on 15 February 2017. During the Rwandan genocide, both Hutus and Tutsis avoided searching local Rwandan Muslim neighborhoods because they widely believed the myth that local Muslims and mosques were protected by the power of Islamic magic and the efficacious jinn. [ citation needed] In the Rwandan city of Cyangugu, arsonists ran away instead of destroying the mosque because they feared the wrath of the jinn, whom they believed were guarding the mosque. [131] Comparative mythology [ edit ] Ancient Mesopotamian religion [ edit ] 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.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.