The jinn are free willed spiritual beings created from smokeless fire, invisible to the human eye. They may be either male or female. They eat and drink, need a dwelling place, occupy space and can have children. Jinn also live in an established society and have kings. Jinns are very advanced and were on Earth before us: but caused harm, they live a parallel life, Jinnistan is referred to as the jinn's countryside. On earth, jinn occupy haunted places, such as hills, caves, rivers, rocks, trees, certain lands, long unoccupied houses, certain bath houses, wells, bridges, lakes, mosques, ruins, cemeteries. When a person stays at a jinn-occupied place, especially if alone, the jinn may cause disturbances by producing unidentified sounds, making doors or windows close and open, moving articles or even a sleeping person from one place to another, making things disappear; causing strange incidents, etc. People who experience these kinds of incidents usually feel scared. In these cases the jinn probably do intend to frighten people so that they will leave and will not return to occupy that place again so that the jinn can claim the place for itself. Persuading jinn to leave an occupied place can be done by specialists, or indeed by non-specialists, through negotiation or by force. Intentionally or unintentionally disturbing or destroying the places occupied by jinn can be treated as serious offenses to them. If so, they may lose their temper and take revenge; as a result the person concerned will suffer from some kind of illness (physical or mental). If appropriate measures are not taken to persuade the jinn to stop their action, the illness could end in death. Again, these measures can be taken by a specialist or by any one who can negotiate with, or force, the jinn to stop their action.
Like human beings, jinn are subject to the temptations of Iblis. There are some jinns, therefore, who are good, pious and faithful, and some others who are bad, sinful and infidel. Bad jinn may be malevolent to human, whereas good jinn may be benevolent by helping people do some hard work, or produce magical acts. Jinn can also assume many forms including that of human beings; but most usually they assume the form of an animal, for example, a snake, a lion, a donkey, a cat, or a dog. A jinn who assumes the form of a cat may either have only one color (totally white, brown or black) or have a combination of three colors. Killing or beating such a pseudo-animal, (that is a transformed jinn) is risky because the jinn, its friends or its kin may take deadly revenge. The risk is more serious than when merely disturbing or destroying their places.
The original shape of a jinn however, is unknown. Some people suggest the possibility of co-operation between humans and jinn for special purposes such as making friends, even marrying jinn and taking jinn as servants, in the case of benevolent jinn. This is possible for anyone who masters the mystery of jinn and learns knowledge of the mysterious world. Some kyai are certainly known to have that mastery. There are a number of ways to acquire this mastery, one of which is by doing an exercise, aiming to gain the marvel and secret merits of the Verse of Throne (Ayat Kursi) of the Holy Qur'an in Surat Al-Baqarah [verse 255].
To the Persians Jann (جان) is the father of the jinn; he is called Tarnush (طارنوش) in the Book of Adam (اسفار آدم). When his descendants had grown numerous upon the earth God granted them a religious law, to which he made them subject; they remained obedient to it until the end of one revolution of the fixed stars, the duration of which is thirty-six thousand, or, according to others, eighty thousand two hundred years; but after this time they rebelled through pride; for punishment God caused them all to perish save the poor and humble who had remained in the way of obedience; for governor he gave these one of themselves named Hilyaish (حليايش).
After the expiration of another revolution of the fixed stars these also in turn rebelled; God destroyed them all save a small number that remained faithful, over whom he set a chief named Maliqa (مليقا). At the end of the third revolution once more the children of Jann left the straight path and fell victims to the wrath of the Most High; the few that remained steadfast became in sequence of time an immense people ruled over by Hamus (هاموس), celebrated for his merits, his learning, and his uprightness; he spent his life in upholding the reign of justice and good. After his death the wicked disobeyed, and God sent them prophets to give them good counsel, but they would not hearken. At the end of the fourth revolution God sent a legion of angels to war upon them; they descended from heaven and fought against the children of Jann, and slew the greater part of them; the remnant scattered through the islands and ruined places; some that had not reached years of discernment were made prisoners by the angels. Among these were Iblis (the Devil, Satan), who accompanied the angels on their return to heaven, and was brought up among them; his education progressed so far that he was in turn appointed to teach them. The place where he engaged in preaching was at the foot of the throne of God; he was mounted upon a pulpit of ruby, and over his head flew a banner of light. So numerous were his hearers that only the Deity could count them.
After many years the children of Jann, having multiplied anew, came forth from the islands, from the ruins and desert places, took possession of the habitable earth, and abandoned the path of uprightness. Iblis begged and obtained permission to go to them and preach sound doctrine to them; he came down from heaven upon the earth accompanied by a troop of angels; a small number of the sons of Jann, who had remained faithful, hastened to enroll in his service. The archangel 'Azazil sent them as ambassador one Sahlub bin Mulatib (سهلوب بن ملاتب), to bring the people to the right path; but the rebels slew him without Iblis knowing it.
Seeing that the messenger was long in coming back, 'Azazil dispatched another, who found the same fate; then he entrusted this mission to certain of their own kin, but those impure beings treated them in the same fashion. Finally he sent to them Yusuf ibn Wasif (يوسف بن ياسف), who by clever devices succeeded in escaping from them, and returned to bring back news of the situation. Iblis, after obtaining authority to do so, set out at the head of a legion of angels to fight against them; he slew them nearly all, and scattered the survivors over the various regions of t he earth. Become independent, he raised the standard of autocracy and claimed to be sovereign. "If the Creator," he said to himself, "entrusts the power to another I will refuse to recognize him." In a word, he saw himself perfect in theory and practice, and judged no one more worthy than himself to fulfill these high functions. Infatuated with himself, sometimes he was upon the earth and anon he set forth for heaven.
In these circumstances one day a group of angels went to contemplate the Tablet of Divine Decrees; on their return Iblis perceived the melancholy that darkened their brows. He inquired the reason. "We found," said they, "in the Tablet of Divine Decrees that soon one of the archangels would be expelled from heaven and laid under an eternal curse; we are concerned over the fate that is awaiting one of us. We implore of you to entreat the Supreme King not to try any of us by this dreadful calamity; we are in the very depths of terror and affright." "Take no thought for this," rejoined Iblis, "for this thing touches neither me nor you. I have known of this future project for many years, and I have never spoken of it to anyone." In his pride Iblis paid no heed to the words of the angels, and thought neither of humbling himself nor submission. And thus it was he earned everlasting condemnation.
At this moment there thundered forth in the ears of inhabitants of the earth the divine word of the Qur'an. God said: "I will appoint me a vicar upon the earth," and the creation of Adam was determined. "What," cried Iblis, "could a creature created out of slime pretend to be above me, who was created out of fire? Earth is dense and dark, while fire is subtle and light." Thus he persisted in his fault and was damned.
The food and drink of the Jinn
The jinn eat and drink. Ibn Mas'ood said: "The Messenger of God said: 'Someone from among the jinn called me, and I went with him and recited Qur'an for them.' He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, 'You can have every bone on which the name of God has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.' The Prophet Muhammad said, 'So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers.'" (Reported by Muslim, 450).
According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to God for them, so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of God has been mentioned, because the Messenger Muhammad did not permit them to have anything on which God's name has not been mentioned - those are for the kuffaar among the jinn.
Ibn Abdul Barr said, "The jinn, according to the scholars of the language, are of different types:
If one is mentioning the jinn purely of themselves, they are called jinni. If one is mentioning the jinn that live among mankind, they are called aamar whose plural is amaar. If one is mentioning the ones that antagonize the young, they are called arwaah. If one is mentioning the evil ones that antagonize humans they are called shaitan for the singular [pl. shayateen]. If they cause even more harm and become strong, they are called afreet." Book - "The World of the Jinn and Devils", p. 7
In Mas'udi's celebrated Meadows of Gold and Mines of Gems (مروج الذهب ومعادن الجوهر), he explains the creation of the jinn:
It is said that Allah created the jinn from the semoum (burning wind); that from the jinni he created his woman, as he created Hawwa from Adam; that the jinni having had relations with his woman, she became pregnant from him and laid thirty eggs. One of these eggs cracked open, giving birth to the qotrobaht, which was, so to speak, the mother of all the qotiobs, jinn that have the form of a cat. From another egg emerged the iblises, in whose number must be counted al-Harith Abou Murrah and which make their home within walls. From another egg were hatched the maradahs, which inhabit islands. Another produced the ghul, which chose for their refuge ruins and deserts; another, the si'lahs, which hide in the mountains; the others, the ouahaouis, which inhabit the air in the form of winged serpents, and fly from place to place. From another egg emerged the daouasiks; from yet another the hamasiks; from still another the hamamis, and so forth.’
On the authority of Abdullah bin Masud that the Prophet Muhammad once, said to his Sahabah in Makkah: "Whosoever from amongst you desires to see the jinn, he should come to me tonight." Abdullah bin Masud stated that nobody except me came that night. The Prophet took me with him to a high hill in Makkah (Ma’la district). He drew a circle with his foot for me and advised me to keep sitting within that circle. Seating Abdullah bin Masood within that circle, he advanced ahead and then stood at a place. There, he started recitation of the Holy Qur'an. All of a sudden a big group of jinn encircled the Prophet and that group stood as a wall between me and the Prophet and I heard the jinn saying: "Who gives evidence that you are the Prophet." There was a tree nearby. The Prophet observed: "Will you accept my claim if this tree gives the evidence?" The jinn said: "Yes, we shall accept it." On that, the Prophet called the tree. The tree came nearby and gave the evidence accordingly and all the jinn embraced Islam.
Ad-Damiri (1344-1405 CE) tells a story of the Sufi, ‘Abdul Qader al-Gilani (1078-1166 CE), known for his power over the jinn: "A man (Abu Sa'd 'Abdullah bin Ahmad) from Baghdad came one day to the sheikh ‘Abdul Qader al-Gilani and informed him the jinn abducted his daughter (Fatimah), and asked for his help. So, the sheikh told him to do the following: 'Go this night to the ruin of al-Karkh. Sit at the fifth hill and draw a circle on the floor and say while drawing it: "In the name of Allah and according to ‘Abdul Qader’s intention." When the night becomes pitch black, you will see tribes of jinn passing by you in different shapes. Don’t be afraid! None among them can enter the circle where you sit. When their king comes, he will approach you and inquire about your presence among them. You ought to tell him your story.” The man followed exactly the orders of ‘Abdul Qader al-Gilani. As the Sufi sheikh told him, none of the jinn was able to enter the circle where he was sitting until came the king of the jinn who questioned him, and then brought his daughter back to him. She was abducted by one jinni from China! He fell in love with her and carried her away."
The Calendar of Jinn Trials at Ben Yeffu
Mahkama on Thursday (Males)
- al-Haj al-Mekkawi
- al-Fqih Shamharush
- al-Fqih Mulay Ahmed
- Ben 'Ashir
Mahkama on Saturday (Males)
- al-Haj Mimoun
- al-Haj Mimoun Ba Sidi
Mahkama on Monday (Females)
- Malika/al-Hajja Malika
Mahkama on Wednesday (Females)
- Mimouna I-Bahrawiya
Mahkama on Friday (Females)
- 'Aicha al-Bahrawiya
- 'Aicha mulat al-Wad/mulat al-Merja
Mahkama on Saturday (Males)
- Mimoun alGnawi
- Mimoun Sahrawi
- Mimoun Ganga
- Mimoun Lihudi
Mahkama of the butchers (gezzars) on Sunday (Males)
- al-Basha Hammou
- Hammou al-Mershishi
- Taik Sidi Hammou
- Hammou Siyaf
- Taik Bukumiya
Mahkama on Wednesday (Females)
- Mira al-Marshishiya
- Mira khut al-Basha Hammou
- Mira al-Gnawiya
- Mimouna Sudaniya
- Mimouna al-Gnawiya
- Um Sabyan (al-Qraina)
Mahkama on Friday (Females)
- 'Aicha Sudaniya
- 'Aicha u'wisha
- 'Aicha Qandisha
- 'Aicha Rubala
- 'Aicha al-Baghiya
Qasam Prior To Conjurations
The below Qasam (قسم: Oath) should be recited prior to any jinn conjurations. It is useful in inviting the king of jinn and khodam from whatever conjurations. It is suffice just to recite this Qasam 1x while burning incense. This Qasam is taken from Kitab Jawahir al-Lama'ah page 92 in Chapter 3 Fi Dzikri Ba'dul Aqsami wad Da'awati wa Istikhadamati". The chapter explains part of Qasam and Dua for attracting various khodam. The editor is al-Ustadz al-Kabir Sheikh Abu Hayyilah al-Marzuqi. This Qasam contains many benefits that are impossible to be written down. Amongst the benefits are to hasten the appearance and to control khodam, jinn controlling river, lakes, cave, plantations etc.
It is narrated by sheikh Ibn al-Haj at-Talmani al-Maghrabi (ابن الحاج التلمساني المغربي) in his Shumus al-Anwar wa-Kunuz al-Asrar al-Kubra (شموس الانوار وكنوز الاسرار الكبرى) met with seven kings of jinn in a cave after he perform the prayer, one of the seven jinn kings named Ismail al-Katib told Sheikh Ibn Haji to recite "'Ahad Sulaiman" so that the jinn will speak honestly. Ismail al-Katib is the leader of the seven jinn kings of this world.
The king jinni Ismail al-Katib continued "Oh Ibn Haji, the jinn race is composed of 70,000 Qabila (قبيلة: tribes), each Qabila is comprised of 70,000 jinn race. If you drop a piece of needle from the sky, then the needle surely will hit a jinn."
Below is just part of the name of jinn that can be summoned with this Qasam:
- Ifrit Dimriyat (دمرياط)
- Ifrit Syugol
- Ifrit Man'iq
- Hadliyaj - The above are four principle jinn of Prophet Sulaiman.
- Hamah bin Alhiim bin Laqoysin
- Syaywarod (شيوارد)
- 'Arwarod (وعرورد)
- Ifrit Rowdayail al-Harib (روديائيل العفريت الهارب) - This is one of the Ifrit expelled from the kingdom of Sulaiman.
- Zawba'ah ar-Riyah (زوبعة الرياح) - King of jinn of wind.
- Ifrit Dahmusyin (دهموش)
- Samtoyal (سمطيل)
- Yaqutatah bint Malik al-Akbar (الياقوتة بنت الملك الأكبر) - Jinni Princess
- Abu Hamid al-Hindi bin al-'Allamah Syantun (أبو حامد الهندي بن شنطون العلامة) - This jinni likes black color and comes from India. His father is Sheikh Toriqoh.
- Banu Ghilan (بنو غيلان) - This Qabila likes to stay in caves.
- Banu Khonadiq - This Qabila likes to pray to God.
- Syamsul Qirmid Binti Malik al-Abyad (شمس القوامد بنت الملك الأبيض) - Princess of white jinn.
- Fatimah as-Sahabiyyah (فاطمة السحابية) - Jinn princess from Qabilah of clouds who likes to wear red.
- Dardam (دردم)
- 'Asob bin Syamaliqoh (عصاب بن الشمالقة)
- Awlad Ahmar (أولاد الأحمر) - Awlad Ahmar are Qabila jinn who likes to stay near water source.
- Banu Qomaqim (بنو القماقم) - Qabila jinn who stays in mountains.
- Banu Nu'man (بنو النعمان) - Qabila jinn who likes to stay in human houses.
- Banu Qoy'an (بنو قيعان) - Qabila jinn who likes to stay on big rocks.
- Banu Qoysan (بنو قيشان) - Qabila jinn who likes to stay on big trees.
- Banu Dahman (بنو دهمان) - Qabila jinn who dwell in cemeteries.
- Banu 'Issy (بنو العش) - Qabila jinn who flies.
- Awlad Harist (أولاد الحارث) - Qabila jinn who dwell in plantations.
- Syamat - Qabila jinn who dwell near fire.
- And many more.
The below is Qasam Ibtidaul 'Azaim: BISMILLAHIRROHMANIRROHIM A'JAMU ALAIKUM YA MA'SYAROL JAAN BI QOULILLAHI TA'ALA "(recite Surat Jinn Ayat 1) قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآناً عَجَباً
WA BIQOWLIHI TA'ALA A'JAMU ALAIKUM AN TAHDURUU ILA HADROTII HADZIHI WA MAQOMII HADZA (recite Surat Yasin Ayat 53) إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
KADZALIKA TAHDURUUNA BI QOULIHI TA'ALA (recite Surat al-Ahqof Ayat 29- 32) وَإِذْ صَرَفْنَا إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِم مُّنذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَاباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ يَا قَوْمَنَاأَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ وَمَن لَّا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِن دُونِ هِ أَولِيَاء أُوْلَئِكَ فِي ضَلَالٍ مُّبِينٍ
FA AJIBUU WA ATI'UU (recite Surat al-Anfal ayat 21 and Ayat 23) وَلاَ تَكُونُواْ كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لاَ يَسْمَعُونَ وَلَوْ عَلِمَ اللّهُ فِيهِمْ خَيْراً لَّأسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
AJIBUU WA 'AJJILUU BIL AJNIHATIT TOYYAROTI WAL LUGHOTIL MUKHTALIFATI WAL ASNAFIL 'AJIBATI INNALLOHA 'ALA JAM'IHIM IDZA YASYA U QODIRUN AINAT TOYYARUNA FIL HAWA I FIL HAWAI AINAL MUSTAROQUNAS SAM'I MINAS SAMA I AINAL GHOWASUNA TAHTA ATBAQIS TSARO AINAL ITSNANI WA SAB'UUNA QOBILATIN MIN QOBAILIL JINNI AL MA'DZUNATI BIT TO'ATI TAHATAD DAIROTI KHOTAMI SULAIMANA IBNI DAWUUDA ALAIHIMAS SALAM BIHAQQI (recite Surat an-Naml Ayat 39-40) قَالَ عِفْريتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَآهُ مُسْتَقِرّاً عِندَهُ قَالَ هَذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
MAN KANA MINKUM MIN ASYBAHI ARWAHIL YAHUDI FAINNI AQSAMTU ALAIKUM BIL 'UHUDI WA MIMMA KUTIBA FI AYATIS SUURI WA INKUNTUK MIN ASYBAHI ARWAHIN NASORO FA INNI AQSAMTU ALAIKUM BI INZILA ISA WA IN KUNTUM MIN ASYBAHI ARWAHIL MUSLIMINA FA INNI AQSAMTU ALAIKUM BI MUHAMMADIN KHOTAMIN NABIYYINA (Then recite Surat an-Naml Ayat 17, 30,31) وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ
MA DA'AWTUKUM ILLA FI QODOI HAWAIJIL MUSLIMIN BAROKALLOHU FIKUM WA 'ALIKUM WA JADAKUMULLOHA NURUN 'ALA NURIN WAL HAMDULILLAHI ROBBIL 'ALAMINA.
This Qasam should be read after Salat al-Magrib and dawn 7 x
- ↑ Rawzat as-Safa Fi Sirat al-Anbiya Wa'l-Muluk Wa'l- Khulafa (روضة الصفا في سیرة الانبياء والملوك والخلفاء "The Gardens of purity in the biography of the prophets and kings and caliphs") by Muhammad bin Khwāndshāh bin Mahmud (1433-1498 CE)