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In the ancient Syrian city of Palmyra, entities similar to jinn were known as ginnayê, [20] :1–10 an Aramaic name which may be etymologically derived from the name of the genii from Roman mythology. [20] :1–10 Like jinn among modern-day Bedouin, ginnayê were thought to resemble humans. [20] :1–10 They protected caravans, cattle, and villages in the desert [20] :1–10 and tutelary shrines were kept in their honor. [20] :1–10 They were frequently invoked in pairs. [20] :1–10 Judaism [ edit ] The sheyd אַשְמְדּאָי ( Ašmodai) in bird-like form, with typical rooster feet, as depicted in Compendium rarissimum totius Artis Magicae 1775 a b McAuliffe, Jane Dammen (2005). Encyclopaedia of the Qurʼān. Vol.3. Brill. p.45. ISBN 978-90-04-12356-4.

Wikipedia Jinn - Wikipedia

Marzolph, U. (1984). Typologie des persischen Volksmärchens[ Typology of Persian Folktales] (in German). Beirut, LB: Massé, Croyances. Repeat until the entire base is covered. Ensure all LINDOR chocolates are secure and add chocolates in any remaining gaps - the less of the cone on show - the better! Emilie Savage-Smith, asserts a distinction between good gods and malicious jinn in pre-Islamic Arabia, but admits that such distinction is not absolute. [12] :39 In the regions north to the Hejaz, Palmyra and Baalbek, the terms jinni and ilah (deity) were often used interchangeably. [26] Julius Wellhausen likewise states that in pre-Islamic Arabia it was assumed there are friendly and helpful beings among the jinn. He distinguishes between a god and a jinni on the basis of worship; the jinn are worshipped in private while the gods are worshipped in public. [12] :39 Although their mortality ranks them lower than gods, it seems that the veneration of jinn had played more importance in the everyday life of pre-Islamic Arabs than the gods themselves. The culture of jinn and their society were analogous to that pre-Islamic Arabian culture, having tribal leaders, protecting their allies and avenging murder for any member of their tribe or allies. [27] (p 424) Poetry and Soothsaying [ edit ] Valentine, Simon Ross (2008). Islam and the Ahmadiyya Jama'at: History, belief, practice. Columbia University Press. pp.142–143. ISBN 978-0-231-70094-8.

In the Book of Wonders compiled in the 14th century by Abd al-Hasan al-Isfahani, there are illustrations of "The seven jinn kings". [116] (p27) In general, each ' King of the Jinn' was represented alongside his helpers and alongside the corresponding talismanic symbols. [116] (p27) For instance, the 'Red King of Tuesday' was depicted in the Book of Wonders as a sinister form astride a lion. In the same illustration, he holds a severed head and a sword. This was because the 'Red King of Tuesday' was aligned with Mars, the god of war. [116] (p27) Alongside that, there were illustrations of the 'Gold King' and the 'White King'. [116] (p27)

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Maarouf, M. (2007). Jinn Eviction as a Discourse of Power: A multidisciplinary approach to Moroccan magical beliefs and practices. Leiden: Brill. The mutual relationship between jinn and humans is different than that of a jinni and a soothsayer ( kāhin). 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. [31] Rosen, L. (2008). Varieties of Muslim Experience: Encounters with Arab Political and Cultural Life. Ukraine: University of Chicago Press. Kolaynī, Abū Jaʿfar Moḥammad (1988). Ghaffārī, A. (ed.). Ketāb al-kāfī. Vol.1–8. Tehran, IR. {{ cite book}}: CS1 maint: location missing publisher ( link) Yazdī, Abū Bakr Moṭahhar Jamālī (1967). Afshār, Ī. (ed.). Farrokh-nāma. Tehran, IR. {{ cite book}}: CS1 maint: location missing publisher ( link)El-Zein, Amira (2006). "Jinn". In Meri, J.F. (ed.). Medieval Islamic Civilization – an Encyclopedia. New York, NY & Abingdon, UK: Routledge. pp.420–421. 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 ] a b Partovi, Pedram (3 December 2009). "Girls' dormitory: Women's Islam and Iranian horror". Visual Anthropology Review. 25 (2): 186–207. doi: 10.1111/j.1548-7458.2009.01041.x. ISSN 1548-7458.

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Rassool, G. Hussein (16 August 2018). Evil Eye, Jinn Possession, and Mental Health Issues: An Islamic perspective. Routledge. ISBN 978-1-317-22698-7.

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Ibn Taymiyyah, al-Furqān bayna awliyā’ al-Raḥmān wa-awliyā’ al-Shayṭān ("Essay on the Jinn"), translated by Abu Ameenah Bilal Phillips a b c d e Hanegraaff, Wouter J.; Kripal, Jeffrey (2008). Hidden intercourse: eros and sexuality in the history of Western esotericism (PDF). Leiden: Brill. pp.53–56, 58. ISBN 978-90-474-4358-2 . Retrieved 1 December 2020.