Jinn (Arabic: الجن, al-jinn), also Romanized as djinn or Anglicized as genies (with the more broad meaning of spirits or demons, depending on source), are supernatural creatures in Islamic mythology and theology as well as early pre-Islamic Arabian mythology. Besides the jinn, Islam acknowledges the existence of demons (Shayāṭīn). The lines between demons and jinn are blurred, since malevolent jinn are also called shayāṭīn.
Reading other verses in Quran (Allah has created every moving animal from water) (24:45)
and (It is He, who sends down water from the sky and with it We bring forth plants) (6:99) clarifies that Jinns and angles are not included. We can not take just one verse on a subject and leave other verses on the same subject to understand what Quran says about that subject.
The Qur'an and hadith (both Sunni and Shi'i) give the sense that the jinn exist in the same world as us. The Qur'an and hadith describe occasional interactions between humans and jinn on a physical level - for instance, seeing a jinn manifest as an animal (as in the story of the jinn who came to see Imam Ali in the Mosque of Kufa) or hearing their voices audibly. Another example would be the jinn working for the prophet Sulayman (A).
However, apart from those occasional interactions, usually jinn keep to themselves and human beings do not see them.
However, some mystics have held that there is a sort of veil between the human world and the jinn world, which you could call the barzakh. That is, humans and jinn subsist in the same realm, but in something akin to parallel dimensions. I am not aware of any basis for this in Qur'an and hadith, but it could be true.
So do jinn live in the barzakh? To me, the best view is "maybe" and "it depends on what you call the barzakh". If one takes "barzakh" to mean something akin to "mundus imaginalis" - that is, the imaginal realm which humans access through dreams, visions, or imagination, it might be correct to say that jinn live in barzakh. After all, people usually encounter jinn in dreams or the inner realm (for instance, Shaytan whispering to the heart), rather than in physical life. This is similar to how people are more likely to have a dream or vision of a deceased person, such as Imam Husayn (A), rather than physically seeing them walking down the street.
If one takes barzakh to mean specifically the place where human spirits go after death but before the Resurrection... while this meaning of "barzakh" may have some relationship to the above, I am not aware of any texts which specifically say that deceased human spirits live in the same place as living/deceased jinn, although I don't think we have any texts that rule out any sort of interaction ever between living/deceased jinn and deceased humans.
In any case, it seems as if the existence of the human being after death is more similar to the jinn, because the human being in the barzakh is less encumbered by the physical body and able to move around more.
In fact, I don't think we have any texts that say what happens to jinn after they die but before the Resurrection - for instance, do they go to their own barzakh? - however, the Qur'an says that, after Resurrection and Judgment, the jinn who go to Hell and the humans who go to Hell are all mixed together in the same Hell. It does not specify whether the jinn who go to Heaven and the humans who go to Heaven go to the same Heaven.
Anyway, it can be quite difficult to make concrete statements about spiritual cosmology, metaphysical realities, or other things which are not tangible. Even if someone says something, it is really quite difficult to prove whether it is true or false, except in the case of Qur'an and accurate hadith, which we accept on the basis of them being divinely inspired or approved.
So, this, in short, is my understanding of what the Qur'an and hadith say, and also what some mystically inclined thinkers have said. God knows best!
Jinn have their own world and we are not supposed to deal with them nor are we responsible about anything in their world. Those humans who seek help from Jinn will suffer more.
The idea that every human being is created with its own associated jinn, called a qareen or hamzaad, is mentioned in Sunni hadith. This jinn is usually considered to be an inherently satanic spirit, and its job is to misguide people (except for the Prophet (S), who is said to have tamed and converted his). In the Sunni tradition, this idea is typically taken as an interpretation of Qur'an 43:36.
To my knowledge, there are no hadith through Shi'i chains which speak of the qareen. (These hadith appear in Bihar al-Anwar, but they are the Sunni hadith, not separate Shi'i hadith.) Ayatollah Nasser Makarem Shirazi dismisses the idea of the qareen as superstition.
This is not to say that no single Shi'i person accepts the idea of the qareen, as some Shi'is may embrace these hadith. However, it isn't considered a fundamental belief or requirement in Shi'ism to believe that people have a qareen or to interpret that Qur'anic verse as speaking of a qareen.
As with most matters of the unseen world, God knows best.
No it is not true to claim that.
Human beings do not have their own Jinn.
Jinn have their own world of Jinn.
We read in Quran that those men who try to seek help from the Jinn suffer more. Sura al-Jinn, verse 6.
It is not permissible to seek help of Jinns through black magic to harm other persons. Allah (SWT) says in Quran (And some men were seeking help from some Jinns but the Jinns added on their difficulties)Sura Al-Jinn, Verse 6. This means that seeking help of Jinns is bad and harmful.
Harming others through any way is also a sinful act. So, the aim of harming others is out of Muslim morals and the mean of Jinns is also bad.
However it is good to avoid being paranoid about jinns or black magic. Most jinns have better things to do than get involved in people's lives, and some people blame everything on jinns or black magic because it is easier or less painful than looking at some of the tangible and obvious reasons for why they are having problems.
Of course, if someone genuinely feels they are having a problem in this area, it should be dealt with the same as one would deal with any other life problem.
The Qur'an itself does not discuss the topic of possession, in the sense of a non-human being taking over a human being, apart from emphasizing that the prophet is not insane/possessed (majnun). That it, it seems, at the time, people would receive or claim to receive messages from jinn or other beings, perhaps sometimes while possessed. The Qur'an does not argue that this is impossible; rather, it argues that the Prophet is above this, and that the revelation is directly from God.
Beyond that, one can glean from the fact that the Qur'an mentions humans and jinn as two halves of creation (thaqalayn) that there is some reason for us to know about each other and some sort of interaction, even though it is usually not visible.
In practice, possession - in the sense of ceding one's self to an external being - is extremely rare, except in religious traditions where people put forth considerable efforts to induce this condition. (Of course, one can debate whether this is actually happening or not.)
For most people, the most that might happen is that they might be somewhat influenced or affected by a being external to them (such as the waswas of Shaytan). If this does happen, it is not necessarily a sign of moral weakness or sinning; there are all sorts of factors that could contribute to it. (However, violence and licentiousness may also be contributing factors) Similarly, salat and du'a helps to avoid or mitigate this, although it is not an absolute guarantee that it will not happen.
In any case, it is better not to be paranoid about these things unless one actually has a solid reason to think they have a problem. How often do jinn get blamed for the acts of men!
Human beings have their own world which is completely different from the wold of Jinns. Man can not influence Jinns as Jinns can not influence human beings.
Human beings are protected from the evil of Jinns. In few cases, some persons do wrong acts which make them very weak and can be influenced by Jinns, but it they can recover by remembering Allah (SWT) and seeking His help.
Reciting Sura Falaq and Sura Naas is very useful in protection from every evil.
It is not permissible in Islam to do anything with the Jinn. Allah (SWT)
in the Holy Qur’an said : “And some people from humans used to seek
help from Jinn but Jinn did not add on them but more difficulties”(Sura 72, Verse 6). So we Muslims are not allowed to try to approach Jinn or seek their help. Allah (SWT) guided us how to deal with our difficult situations relying on His help with out any need for Jinn.
Their world is their own world and our world is different world
Spying is not acceptable in Islam, whether one is spying with one's physical eyes or using non-obvious/non-ordinary means.
Jinn are not God and cannot know everything, although their unique nature allows them easier access to certain types of information about an individual living person. There is nothing in Islam that precludes the possibility of communicating with jinn, but there is no guarantee that information received in this way is reliable. This is one reason the Qur'an emphasizes that it is from God and not inspiration from jinn (majnun).
It is said in hadith (if I recall, from Imam al-Baqir) that there are jinn who serve the Imams and go to the followers of the Imams and report back to the Imams on their wilayah. Perhaps that is the most important type of finding out about people!
[Of course, the Imams do not require that assistance, but it is related, anyway.]
We should not blame Jinn when we lose or misplace our items. Jinns have their own world which is different from ours and we are been taught to recite Quranic verses to avoid any harm from bad Jinns and bad people i.e. Sura Al Falaq and Sura An Naas and Ayatul Kursi.
You should search properly for the lost items and pray to Allah (SWT) to guide you to find what you have lost or misplaced.
Reciting Sura Al-Fatiha and gifting the reward to the mother of Imam Al-Ridha (AS) is useful to find lost or misplaced items.