Marzolph, U. (1984). Typologie des persischen Volksmärchens[ Typology of Persian Folktales] (in German). Beirut, LB: Massé, Croyances.

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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. Berlekamp, Persis (2011). Wonder, Image, & Cosmos in Medieval Islam. New Haven: Yale University Press. p.71. Lane, Edward William. "An Arabic-English Lexicon". Archived from the original on 8 April 2015. . p. 462. Much like it’s estranged cousin, lemon, oranges are rich in vitamin C and have been historically used to treat scurvy. During the Age of Discovery, Portuguese, Spanish and Dutch sailors planted citrus tress along trade routes, and the British Navy and East India Trading Company shared a fondness for the fruit. Individual jinn appear on charms and talismans. They are called upon for protection or magical aid, often under the leadership of a king. Many people who believe in jinn wear amulets to protect themselves against the assaults of jinn, sent out by sorcerers and witches. A commonly-held belief maintains that jinn cannot hurt someone who wears something with the name of God written upon it. While some Muslim scholars in the past have had ambivalent attitudes towards sorcery, believing that good jinn do not require one to commit sin, most contemporary Muslim scholars associate dealing with jinn with idolatry.Dibi, Tofik (2021). Djinn. Queer Politics and Cultures. Translated by Barr, Nicolaas P. Albany, NY: SUNY Press. ISBN 9781438481302. Köse S. Ci̇nlerle Evli̇li̇k Konusunda Hanefî Faki̇hi̇ Hâmi̇d El-İmâdî’ni̇n (1103-1171/1692-1758) Teka’ku’u’ş-Şenn Fî Ni̇kâhi̇’l-Ci̇nn Adli Ri̇salesi̇. Journal of Islamic Law Studies. 2010;(15):453-464. Accessed January 25, 2022. 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) a b c d e Duggan, Terrance (2018). "The just ruler of the age". PHASELIS Journal of Interdisciplinary Mediterranean Studies. 4 (4): 389–421. doi: 10.18367/Pha.18024.

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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. Hanegraaff, Wouter J.; Kripal, Jeffrey (16 October 2008). Hidden Intercourse: Eros and sexuality in the history of western esotericism. BRILL. p.53. ISBN 978-90-474-4358-2.Abraham Ecchellensis writes that the jinn would be the children of Lilith and devils, therefore the jinn would share three qualities with humans, such as procreation, eating, and dying, but share three qualities with devils in regard to flying, invisibility, and passing through solid substances, a depiction linked to the Jewish account on shedim. Because of their human-like qualities, they are less noxious to humans than devils, and many would indeed live in some familiarity and even friendship with humans. In India, certain young jinn would assume a human form to play games with native children of human parents. [141] Nöldeke, T. (1913). "Arabs (Ancient)". In Hastings, J. (ed.). Encyclopaedia of Religion and Ethics. Vol.I. Edinburgh, UK. pp.659–673. {{ cite book}}: CS1 maint: location missing publisher ( link) Dein, Simon, and Abdool Samad Illaiee. "Jinn and mental health: looking at jinn possession in modern psychiatric practice." The Psychiatrist 37.9 (2013): 290-293.