Intro
Mirza Ghulam Ahmad seems to have tried to avoid the topic of Jinn in Islam and properly explaining what Jinn are. It is important to note that the Quran called Iblis (Satan) as a Jinn in 18:50, MGA totally avoided this verse in all of his books. Nevertheless, in the Barahin-e-Ahmadiyya 1–4 series, MGA didn’t fully define Jinn, it seems that he supported the common Islamic belief of Jinn.

In 1893, he argued for the existence of angels and Jinn’s.

In 1896, via “The Philosophy of the Teachings of Islam”, MGA barely touched the topic of Jinn, in fact, the word Jinn only appears 1 time in the whole book, in the context of MGA quoting 51:56 (51:57 in the Qadiani Quran) of the Quran and explaining that the purpose of humans is to worship and recognize Allah (see page 158.

In 1905, MGA claimed that the earthquakes that were prophecied to come would effect the birds and the Jinn (see page 225). In 1908, after MGA had died, in the BA5 (See page 41, online english edition), he claimed that a sect of Jinn drew pictures of the prophet Solomon (as) as he argued that pictures shouldn’t be totally banned in Islam, however, this is a lie.

In 1917, Muhammad Ali commented on 15:27 and claimed that the verse was allegorical, it means “men with a fiery temperament” and 34:41.

In 1921, in this forgotten quote published in Al-Fazl, Mirza Bashir-ud-Din Mahmud Ahmad (Musleh Maud) explicitly wrote that he believes in the existence of jinn, and not only that, but also considered them mukallaf (religiously accountable) under the teachings of the Holy Prophet ﷺ (Al Fazl Qadian [Urdu], No. 82, Vol. 8, 2 May 1921, pp. 7). 

In 1923, via Seeratul Mahdi, a person rejected MGA after seeing a dream with 2 Jinn’s named Sukh Dev and Har Dev (see full ref in the below).

In 1926, in Mirza Basheer ud Din Mahmud Ahmad’s book, “Invitation to Ahmadiyya”, he discusses how the Jinn disbelieved, however, he doesnt venture to try to define Jinn.

In 1947, Mirza Basheer ud Din Mahmud Ahmad’s famous Tafsir-i-Kabir, he seems to have downgraded 15:27 as well, the same way that Muhammad Ali did, the publish date for this specific part of his Tafsir is unknown.

In the famous 1988, 5-volume commentary on the Quran, Malik Ghulam Farid totally denied the normal islamic beliefs about Jinn (See 15:28 in the Ahmadi numbering system), he seems to have copied Muhammad Ali’s commentary and wrote that this only refers to “men with a fiery temperment.

In 1994, he admitted that Satan was called as a Jinn, however, he didn’t elaborate further, he purposely gave a muffled answer.

In 1997, he said that believing in Jinn isn’t required for a Muslim. Mirza Tahir Ahmad never quoted MGA on Jinn.

By 1998, Mirza Tahir Ahmad described them as bacteria. Lastly, Sir Syed Ahmad Khan totally denied the concept of Jinn in the 1870’s (There is no such a thing as jinn, see Nur al-Afaq, vol. 5, p. 7).

In 2021, at the Annual Jalsa-UK. The Khalifa calls the Ahmadi’s who were working in the parking lot as Jinn’s, since they did such a good job cars out of the mud.

In 2025, a clip appeared of Mirza Masroor Ahmad wherein he alleged that Jinn has many meanings, it can mean bacteria, any hidden thing, all of those big people who don’t frequently come before the public are also called Jinn, strong people living in the caves and bush, or strong people in general. Jinn is not something we can perceive. Ignorant/illiterate people believe that Jinn can take over a human and influence them (99% of Muslims believe this)(see the clip on TikTok and Twitter and here).
_____________________________________________________________________________________________ In the Ahmadiyya commentary of 1988, the verses are numbered per the Ahmadiya numbering system
Here are the differences in the ahmadi understanding of Jinn according to different ayat

–114: 7 – They are big men or evil communist regimes who work behind iron curtains or evil democracies http://www.alislam.org/quran/tafseer/?p … &region=E1

–15:28 – they COULD be evil spirits, imaginary beings, red people from europe, foreigners, possibly Neanderthals, angry people. With reference to 15:28 they are “only men of fiery temperament”. But in reality, according to Ahmadis, such spirits and evil creatures that are invisible are mythical and not true. http://www.alislam.org/quran/tafseer/?p … &region=E1

–38:77 – no explanation of humans or bacteria is made.

–55:16 – explanation is deferred to 15:28

–21:83 – they were some people (hittites and Amorites) who did professional expert work. http://www.alislam.org/quran/tafseer/?p … ion=E1&CR=

–27:18 – big people not yet subjugated

–27:39 – men/man that is strong and powerful, sharp and vigorous and effective in affairs, exceeding in intelligence, evil and malignant, insolent and proud, and one who rolls his adversaries in dust.http://www.alislam.org/quran/tafseer/?p … ion=E1&CR=

–34:13 – they were mountain people that solomon and pressed and conquered into doing work for him day and night.

–38:38 – giant builders and divers

–38:39 – tribes people who were captured by solomon.

–6:101 – kings and courts people that were hidden or distant/aloof from the public =

–6:113 – Here we finally see a definitive explantion of Jinn. They are without a doubt humans. We read, “They do not refer to two different species of God’s creatures, but only to two classes of human beings, ie ‘men’ denting the masses and the common folk and Jinn standing for big people and who often remain aloof…”

–6:129 – Great powerful men who are hidden from the common folk.

–11:120 – It seems that they are humans here.

–17:89 – hidden spirits.

–18:52 – nothing of an explanation of giants, kings, angry people, or else is given here.

–32:14 – no clarification is given.

–34:42 – ungodly, proud, and wicked people. May also be evil forces that are hidden.
_____________________________________________________________________________________________Jinn in Islam, a basic background

Jinn are mentioned approximately 29 times in the Quran.^[22] In Islamic tradition, Muhammad was sent as a prophet to both human and jinn communities, and that prophets and messengers were sent to both communities.^[23][24] Traditionally Surah 72, named after them (Al-Jinn), is held to tell about the revelation to jinn and several stories mention one of Muhammad’s followers accompanied him, witnessing the revelation to the jinn.^[25] They appear with different attitudes.^[26] In the story of Solomon they appear as nature spirits comparable to Talmudic shedim. Solomon was gifted by God to talk to animals and spirits. God granted him authority over the rebellious jinn and devils forcing them to build the First Temple. In other instances, the Quran tells about Pagan Arabs, calling jinn for help, instead of God. The Quran reduced the status of jinn from that of tutelary deities to that of minor spirits, usually paralleling humans.^[27] In this regard, the jinn appear often paired with humans. To assert a strict monotheism and the Islamic concept of Tauhid, all affinities between the jinn and God were denied, thus jinn were placed parallel to humans, also subject to God’s judgment and afterlife. They are also mentioned in collections of canonical hadiths. One hadith divides them into three groups, with one type flying through the air; another that are snakes and dogs; and a third that moves from place to place like human.^[28]

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1882

In the Barahin-e-Ahmadiyya Vol. 3, which was published in 1882, MGA talks about Jinn, However, he doesn’t define them as sub-human or not. The word Jinn appears about 5 times, he appears to support the islamic position that Jinn are like humans and are on Earth to worship Allah, just like humans. MGA even claims that Jinn descends onto people as he quotes 26: 221, however, the word Jinn isn’t even used in that quranic verse. In Barahin-e-Ahmadiyya Vol. 4, the word Jinn appears 6 times, MGA quotes Surah at-Takwir, 81:25–27, however, these verses don’t insinuate anything about the Jinn, he then quotes Surah Bani Isra’il, 17:89, which says, Say, ‘If mankind and the Jinn gathered together to produce the like of this Qur’an, they could not produce the like thereof, even though they should help one another.’ He quotes 17:89 again (17:88 really) on page 288.
_____________________________________________________________________________________________Quotes
1882
Barahin-e-Ahmadiyya Vol. 3
MGA quotes Surah adh-Dhariyat, 51:57, and says:

“””Meaning that, I have created the jinn and the men so that they should worship Me. This also points to the fact that the worship of Allah is a natural phenomenon for all human beings. Therefore, if belief in Tauhid and worship of Allah is inherent in the nature of all human beings, and no one has been created for transgression and disbelief, then how can anything contrary to the cognition and fear of God also be a natural phenomenon.””” (page 85, online english edition). 
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BA3, pages 152-153, online english edition

“””Likewise, there came no Messenger to those before them whom they did not call a sorcerer, or a madman. Have they made it a legacy to one another. Nay, they are all a rebellious people.

فَذَكِّرْ فَمَاۤ اَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَّ لَا مَجْنُوْنٍ —Surah at-Tur, 52:30 [Publisher]

So you should go on reminding them of the path of truth. By the grace of God, you are neither a soothsayer, nor are you bewitched by a jinn, nor are you a madman.

قُلْ لَّىِٕنِ اجْتَمَعَتِ الْاِنْسُ وَ الْجِنُّ عَلٰۤى اَنْ يَّاْتُوْا بِمِثْلِ هٰذَا الْقُرْاٰنِ لَا يَاْتُوْنَ بِمِثْلِهٖ وَ لَوْ كَانَ بَعْضُهُمْ
لِبَعْضٍ ظَهِيْرًا

Tell them that if all the jinn and men were to join hands to produce another book like the Quran, they would never be able to produce the Tell them that if all the jinn and men were to join hands to produce another book like the Quran, they would never be able to produce the like thereof, even if they helped one another.

وَ اِنْ كُنْتُمْ فِيْ رَيْبٍ مِّمَّا نَزَّلْنَا عَلٰى عَبْدِنَا فَاْتُوْا بِسُوْرَةٍ مِّنْ مِّثْلِهٖ ١۪ وَ ادْعُوْا شُهَدَآءَكُمْ مِّنْ دُوْنِ اللّٰهِ

اِنْ كُنْتُمْ صٰدِقِيْنَ فَاِنْ لَّمْ تَفْعَلُوْا وَ لَنْ تَفْعَلُوْا فَاتَّقُوا النَّارَ الَّتِيْ وَ قُوْدُهَا النَّاسُ وَ الْحِجَارَةُ١ۖۚ

اُعِدَّتْ لِلْكٰفِرِيْنَ——Surah al-Baqarah, 2:24–25 [Publisher]

And if you are in any kind of doubt about the Word that We have sent down to Our servant—meaning, if you think he has forged it himself or learnt it from the jinn, or that it is some kind of sorcery or form of poetry, or if you have any other doubts about it—then, if you are truthful, produce a surah like it, and call upon your helpers, or those whom you worship. But if you do it not—and bear in mind that never shall you do it—then fear the Fire, whose fuel is men and stones, which has been prepared for the disbelievers.””””
_____________________________________________________________________________________________After quoting, Surah ash-Shu‘ara’, 26:222–227, MGA says: 

“””Shall I inform you of the people on whom the jinn descend. They descend on liars and sinners, and most of whose divinations are false. And as for the poets, it is the erring ones who follow them. Do you not see how the poets wander into every wilderness in pursuit of rhyme and metre—that is, they do not adhere to any heavenly truth, and they say what they practice not.”””
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1884–Barahin-e-Ahmadiyya Vol. 4

“””And when they were given the reply in the Holy Quran that if it had indeed been written collectively by a group of learned men, scholars, and poets, then they should also seek help from a similar group of people and produce the like of the Quran so that their truthfulness should be proven. And when they could not respond to this challenge, they put forward a third opinion, which was that the Holy Quran was composed with the help of the jinn, and it could not be the work of man. Then God gave such a reply that they were left completely dumbfounded, as He says:

وَ مَا هُوَ عَلَى الْغَيْبِ بِضَنِيْنٍ۔ وَ مَا هُوَ بِقَوْلِ شَيْطٰنٍ رَّجِيْمٍ فَاَيْنَ تَذْهَبُوْنَ—[Surah at-Takwir, Part Number 30]

Meaning that, the Quran contains all kinds of matters relating to the unseen, and to disclose so much is beyond the ability of the jinn.

قُلْ لَّىِٕنِ اجْتَمَعَتِ الْاِنْسُ وَ الْجِنُّ عَلٰۤى اَنْ يَّاْتُوْا بِمِثْلِ هٰذَا الْقُرْاٰنِ لَا يَاْتُوْنَ بِمِثْلِهٖ وَ لَوْ كَانَ بَعْضُهُمْ
Surah Bani Isra’il, Part Number لِبَعْضٍ ظَهِيْرًا— 15

And tell them that even if all of the jinn were to unite and along with them the whole of mankind gathered together, and even if they all collectively helped one another for the purpose of producing another Quran as the like of this Quran, it would be absolutely impossible for them to do so.””””(BA4, pages 44-45, online english edition).
_____________________________________________________________________________________________BA4, page 288, online english edition

“””Had Hariri and Faidi been as ‘wise’ as you, they themselves would have claimed to have produced the like of the Holy Quran. But, God forbid that any learned person should be so naive. Tell me, what work do you have in your possession that has claimed as the Holy Quran has claimed:

قُلْ لَّىِٕنِ اجْتَمَعَتِ الْاِنْسُ وَ الْجِنُّ عَلٰۤى اَنْ يَّاْتُوْا بِمِثْلِ هٰذَا الْقُرْاٰنِ لَا يَاْتُوْنَ بِمِثْلِهٖ وَ لَوْ كَانَ بَعْضُهُمْ
1[Part Number لِبَعْضٍ ظَهِيْرًا—[ 15—–Surah Bani Isra’il, 17:89 [Publisher]

Meaning that, say to them, ‘If all the jinn and men were to unite together to produce any word like the Quran, it would be impossible for them, even though they should help one another.’ 
_____________________________________________________________________________________________BA4, page 289, online english edition

“””I reiterate that before you engage yourselves in searching for a book that is comparable to the Holy Quran, you must first ascertain whether or not the book in question even makes the claim that you have heard in the above verses. For, if a speaker does not even claim that his word is
incomparable and all jinn and men are powerless to compete and contest against it, to hold up his work as incomparable without any rhyme or reason is, as the saying goes, the witness being more eager than the plaintiff. Moreover, in presenting some book as equal or comparable to the Holy Quran, you ought also to produce evidence that the book which is being presented as an equal contains excellences comparable to the external and internal excellences that the Holy Quran possesses.””“
_____________________________________________________________________________________________BA4, page 330, online english edition

“””All powers belong exclusively to Him alone [Surah al-Baqarah, 2:166]. The idolaters are so ignorant that they consider the jinn to be God’s associates; without any knowledge or awareness of the facts of the matter, they have fashioned sons and daughters for Him [Surah al-An‘am, 6:101].”””
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1891, Taudih-e-Maram, Ruhani Khaza’in, vol. 3, pp. 75-76

MGA quoted Al-Dhariyat, 51:57 as he argued that the purpose of life was to worship Allah.
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1893–[A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 86-88], See also Essence of Islam, Vol. 2

“””Independent Existence of Angels
Our observation and our reflection and intelligence and thinking clearly show that for every grace there are intervening causes between God Almighty and ourselves, through whose intervention every faculty receives grace according to its need. This establishes the existence of angels and jinns. We have only to prove that for the performance of good or ill our faculties alone are not enough and that we are in need of external help and assistance which has supernatural effect. These helpers and assistants do not operate directly without any mediation. There are some mediatory means. The observation of the law of nature has established conclusively and certainly that those helpers and assistants exist outside of us. We may not be aware of their true reality, but we know for certain that they are neither the Almighty Himself operating directly, nor are they our own faculties and capacities. They are a species of creation which have independent existence. When we name any of them as calling to good, we would describe him as the Holy Spirit or Gabriel, and when we name him as calling to evil we will describe him as Satan or Iblis. It is not necessary that we should exhibit the Holy Spirit or Satan to every dark heart, though those who have insight can see them and they become visible in visions.”””

and

A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 124-133, footnote, See also Essence of Islam, Vol. 2

“”Shooting Stars and Satan
The mystery of how satans are driven away by the shooting of stars appears to be that there is enmity between satans and angels. At the time of the release of these shooting stars, whom they influence by the heat of the stars, the angels spread their bright power in the atmosphere and every shooting star that moves has an angelic life as it comes with the blessing of angels and it
possesses a quality which consumes satans. It cannot, therefore, be objected that as jinns are created from fire, they cannot be harmed by fire. For the harm that is inflicted upon the jinns by the shooting stars is not caused by fire but by the light which accompanies the shooting star which is lit by the angel and which by its nature consumes the satans.

So long as a person believes in the existence of God and is not an atheist, he would have to acknowledge that all this system is not in vain and that everything that happens issues from the wisdom and appropriate design of God Almighty, and that design is manifested in accordance
with the system through physical means. As God Almighty has not invested bodies with knowledge and intelligence, therefore, for the achievement of that which needs knowledge and intelligence, the mediation of such things was needed which are invested with knowledge and intelligence and they are angels.

As angels do not operate in a vain and purposeless way, but have a purpose in all that they do, it would have to be acknowledged that they have a purpose in the release of shooting stars and, as reason is unable to perceive that purpose, it is useless to ask reason to solve this mystery….

Reason is dependent for this perception on some other means which is beyond the limit of reason. That means is revelation which is bestowed upon man so that it should carry him to those insights and verities to which reason alone has no access and so that it might disclose to him those fine mysteries which cannot be solved through reason. Here by revelation we mean the revelation of the Qur’an which has disclosed to us that the purpose of the angels in releasing shooting stars is to drive away satans. This is the type of spreading of the light by the angels which affects the darkness of the jinns and reduces their activity, and if the spreading of this light is in a high degree, then on account of its magnetic attraction perfect manifestations of light are created from among men, otherwise, this spreading of the light on account of its angelic quality pulls the hearts towards light and righteousness and this is a quality the proof of which has always been displayed in the world….

The Divine system is that what is happening in the bodies and the atmosphere, or becomes manifest on occasion, is not the result of the purposeless action of the bodies. The Wise and Powerful One has committed the direction of all these into the hands of the angels, who
are occupied with various types of action every moment under the command of the All-Powerful One. They do not act in vain, but cause various types of movement in heaven and earth in an altogether wise way for the achievement of grand purposes. No action of theirs is useless or meaningless.”””
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1896

In 1896, via “The Philosophy of the Teachings of Islam”, MGA barely touched the topic of Jinn, in fact, the word Jinn only appears 1 time in the whole book, in the context of MGA quoting 51:56 (51:57 in the Qadiani Quran) of the Quran and explaining that the purpose of humans is to worship and recognize Allah (see page 158. 

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1897–[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 59-60], See also Essence of Islam, Vol. 2

“””I had also pointed out that no act of the Divine is contrary to His eternal way and that means that there should be a large number of illustrations. If sending a son is the way of God then there should be many more sons of God so that a way might be established and some sons should be crucified for the jinns and some for men and some for those creatures which dwell in other spheres. This objection was also such that a moment’s reflection on it would rescue a person from the darkness of Christianity….

I pointed out that the doctrine of atonement is also untenable, for its purpose would be either that in consequence of it sin should be abolished altogether, or that every type of sin, whether relating to the rights of God or the rights of people, should be continuously forgiven. The first supposition is entirely false. We observe that the men and women of Europe have not been able to abstain from sin after the atonement and that the people of Europe are guilty of all manner of sins. Alright, leave that aside, and consider the case of ‘prophets’ whose faith was stronger than that of others, even they could not escape sin, and the disciples of Jesus too were involved in sin. Thus there is no doubt that the atonement is not a dam that can bank up the flood of sin. As regards the second supposition, that those who believe in the atonement would be exempted from all punishment for sin, and that whether they commit theft or robbery or murder or misconduct of every description God will not call them to account; this also is untrue as it would cancel God’s eternal commandments and destroy the purity of the law.””””
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1901–[Eik Ghalati ka Izalah, Ruhani Khaza’in, vol. 18, pp. 207-210], See also Essence of Islam, Vol. 3

MGA quoted Al-Jinn, 72:27-28 as he argued that Prophets=Messengers (Nabi’s= Rasul’s), and he was one of them also.
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1902–[Tiryaq-ul-Qulub, Ruhani Khaza’in, vol. 15, pp. 461-462 footnote], See also Essence of Islam, Vol. 3

“””One of the many favours that Hadrat Abu Bakrra bestowed upon the Muslims is that during his
rightful Khilafat he opened the door of truth and accuracy to deliver them from the error that was to arise in later times and erected such a strong barrier against the flood of misguidance as cannot be demolished by the divines of this age even if they were assisted by all the Jinns. So we pray that God Almighty may shower thousands of blessings on the soul of Hadrat Abu Bakrra who conclusively settled, on the basis of pure Divine revelation, that Jesus had died.”””

and

“””O My Powerful God, O Mighty One, Master of all capacities, no hand is equal to Yours, and no jinn or apparition is a partner in Your kingdom. Worldly people have recourse to every form of deceit and devils mislead people with their false suggestions, but no devil has been given the strength to withstand Your signs and Your awe-striking hand, or to manifest such power as is Yours. You are the One beside Whom there is no other God. You are the High, the Great. “”””[Tiryaq-ul-Qulub, Ruhani Khaza’in, vol. 15, pp. 507-511]
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1905

This was the first prediction about an earthquake emanating from Ghulam Ahmad. After a week of this warning, he issued a second warning on 15th April, 1905:

“After a , few days there will be a severe earthquake. The earth will be overturned. towns will be destroyed, mankind, trees and stones will be decimated. Its time span will be a moment only but the course of the universe will be changed and even the Jinn and birds will be affected”.

See “Qadianiat, an Analytical Survey” by Ehsan Elahi Zaheer (1972)

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1907–Haqiqaqatul Wahy, online english edition

MGA quotes Surah Jinn, 72:27–28 5 times, as he argues that Allah only communicated his messages to a Rasul (Messenger). (See pages 246 and 422, 498, 539, 763). On page 832, he quotes (Surah Adh-Dhariyat, 51:57), as he argues that the man and Jinn are only on Earth to worship Allah.
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1908–Barahin-e-Ahmadiyya Vol. 5, online english edition
Barahin-e-Ahmadiyya Part V (alislam.org)

The word Jinn exists 2 times in this book, MGA quotes Surah Jinn, 72:27–28, as he argues that Allah only communicated his messages to a Rasul (Messenger) see page 111. On page 299, he quotes (Surah Adh-Dhariyat, 51:57), as he argues that the man and Jinn are only on Earth to worship Allah. On page 491, MGA claims that a sect of Jinn had made pictures of the prophet Solomon (as), however, this is a lie, as he argued that pictures shouldn’t be totally banned in Islam.
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1917

In 1917, Muhammad Ali commented on 15:27 and claimed that the verse was allegorical, it means “men with a fiery temperment”.
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1920
https://www.alislam.org/book/life-character-seal-prophets-vol-1/

Mirza Bashir Ahmad also seems to have supported the common Islamic beliefs on Jinn (See pages 255-258).
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1921
Musleh Maud: Jinn Exist and Are Obligated to Believe in the Prophet ﷺ : r/islam_ahmadiyya

Musleh Maud: Jinn Exist and Are Obligated to Believe in the Prophet ﷺ
byu/HabibRem inislam_ahmadiyya

Al Fazl Qadian [Urdu], No. 82, Vol. 8, 2 May 1921, pp. 7
Source: Alhakam

Answers to Everyday Issues: Part XVII – Jinn

In this forgotten quote published in Al-Fazl (1921), Mirza Bashir-ud-Din Mahmud Ahmad (Musleh Maud) explicitly wrote that he believes in the existence of jinn, and not only that, but also considered them mukallaf (religiously accountable) under the teachings of the Holy Prophet ﷺ.

I believe in the existence of jinns, but I do not believe that people are possessed by them or that they bring them any fruits. Just as people are not possessed by angels, in the same way, they are also not possessed by the jinn; just as angels meet human beings, so do the jinn**, but only as far as their natural entity permits them.**

With regard to the teachings of the Holy Prophet^sa, I believe they are for both human beings and the jinn, and believing in him is also necessary for the jinn. It is also [incumbent on everyone] to act on the revelation that descended upon him. However, this belief of mine has also led me to believe that people can neither be possessed by [the jinn] nor can they bring any fruits for them.

The Holy Quran states that it was the duty of those who believed in the Holy Prophet^sa to help and support him. If the jinn had the power to help or aid human beings [in the same manner], why were Abu Jahl etc. not possessed by them? They would not even have had to make any sacrifices [to do this].

Some say that the jinn bring sweets etc. to people, but I do not believe in such jinns who although bring sweets to this and that person, but for [the Holy Prophet^sa], the one, believing in whom was necessary and obligatory – and a party of jinn even came to profess their faith in him – and who would, at times, starve for three days in a row, they would not even bring some bread. If it were not necessary for them to believe in Muhammad ﷺ, then this would have put us in doubt whether or not they are able to harm mankind, but now we are certain that they cannot do so.

As far as the matter of women being possessed by the jinn is concerned, then these are all diseases, superstitions or the manifestation of natural phenomena. For example, phosphorus shines at night and it is often seen in graveyards because phosphorus comes out of the bones and it shines but people attribute it to the jinn.

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1923
Seeratul Mahdi By Mirza Bashir Ahmad MA, Vol-4, Page No. 27, Story No. 1013

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1926

In 1926, in Mirza Basheer ud Din Mahmud Ahmad’s book, “Invitation to Ahmadiyya”, he discusses how the Jinn disbelieved, however, he doesnt venture to try to define Jinn.
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1938

The ROR of Jan-1938 has an essay by Maulvi Sayyid Zayn al’ Abidin Waliullah Shah entitled, “The Dawn of Human Liberty”, in this essay he calls Jinn as the rulers of the world.

The ROR of Oct-1938 also discusses Jinn.
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1940

The ROR of April-1940 talks about the 1938 Jalsa at Qadian. They allege that the 2nd Khalifa gave a speech at the 1938 Jalsa at Qadian entitled, “Primitive Man’s Religion and His Conception of God”. This speech also appeared in the Urdu-ROR of March-1939. The 2nd Khalifa denied the islamic concept of Jinn, spoke about Adam (as), the 2nd Khalifa claims that the followers Adam (as) began to evolve. The 2nd Khalifa even alleged that humans were already evolving before Adam (as) showed up.
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1947

The Khalifa writes in the introduction to Tafsir-i-Kabeer that Jinn were under-developed humans that hadn’t evolved into full humans. He makes this argument as he argues that there were in-fact other humans on earth before Adam (as) was created.
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1955
Allegedly, Maulvi Sher Ali said that white people from North Europe were called Jinn in the Quran (1955) – ahmadiyyafactcheckblog

In 1955, the Qadiani-Ahmadi published their first ever full English translation of the Quran with small commentary (by Maulvi Sher Ali and published from Holland, aka Netherlands). In this commentary, in a sub section on Arabic words, Maulvi Sher Ali and the Ahmadiyya editing team of the 2nd Khalifa asserted that Jinn were also referred to in the Quran as white people from the Northern Hilly areas of Europe (which could only be Norway, Sweden and Finland, it could not be Russia, since Russia [Moscow area] is super flat). It seems that the Nation of Islam took this and began calling white people as devils (jinns).
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1988

In 34:41 we read that people worshipped Jinn. But the Ahmadi tafsir shifts positions on this (see http://www.alislam.org/quran/tafseer/?p … ion=E1&CR= ) and says that jinn are actually people. So are they bacteria or evil people?

In the famous 1988, 5-volume commentary on the Quran, Malik Ghulam Farid totally denied the normal islamic beliefs about Jinn (See 15:28 in the Ahmadi numbering system), he seems to have copied Muhammad Ali’s commentary and wrote that this only refers to “men with a fiery temperament. But he doesn’t stop there, he quotes the writings of Maulvi Sher Ali and alleges under 15:27 (15:28 in the Qadiani numbering system) refers to white people from the Northern Hilly areas of Europe, he then even quotes 55:15, 55:39 and 55:56 (55:16, 55:40 and 55:57 in the Qadiani numbering system).
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1998

In Revelation Rationality Knowledge and Truth by MTA http://www.alislam.org/library/books/re … ion_3.html we read that Jinn are actually bacteria.

“””We can safely infer therefore, that what he referred to as jinn was nothing other than some invisible organisms, which feed on rotting bones, dung etc.”””
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2021
https://ahmadiyyafactcheckblog.com/2021/08/10/the-khalifa-has-announced-125k-new-ahmadis-in-2021/In 2021, at the Annual Jalsa-UK. The Khalifa calls the Ahmadi’s who were working in the parking lot as Jinn’s, since they did such a good job cars out of the mud.
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2025
https://x.com/omarbajaber/status/1985631416013484447In 2025, a clip appeared of Mirza Masroor Ahmad wherein he alleged that Jinn has many meanings, it can mean bacteria, any hidden thing, all of those big people who don’t frequently come before the public are also called Jinn, strong people living in the caves and bush, or strong people in general. Jinn is not something we can perceive. Ignorant/illiterate people believe that Jinn can take over a human and influence them (99% of Muslims believe this)(see the clip on TikTok and Twitter)._____________________________________________________________________________________________

Answers to Everyday Issues: Part XVII – Jinn

Answers to Everyday Issues: Part XVII – Jinn

2nd July 2021

Click here for Part XVI

Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih V^aa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London

Jinn

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih V^aa that in an interview published in Tariq Magazine, seemingly, the viewpoint of Hazrat Khalifatul Masih IV^rh was put forward by the interviewee that jinns did exist, contrary to the viewpoint of Hazrat Musleh-e-Maud^ra. The person said that it gave rise to some allegations by the opponents and asked how one could reply to them.

Huzoor^aa, in a letter dated 18 March 2021, gave the following reply:

“The word jinn is frequently used in the Holy Quran and ahadith. It means something that remains hidden, whether it is hidden owing to its form or its behaviour. The word takes on numerous connotations as it changes cases or is inflected in other ways. Nevertheless, the concept of being hidden and obscure is common across all of these connotations.

“The following words, for example, that are derived from the root j-n-n, carry the above-mentioned connotation:

• The verb janna [جَنَّ] for example means ‘to cast a shadow’ or ‘to cast a mantle of darkness’

• Janeen [جَنِين] is the foetus hidden in the mother’s womb

• Junoon [جُنُون] refers to the illness which covers the intellect

• Jinan [جِنَان] denotes the heart, hidden in one’s chest

• Jannah [جَنَّة] is the garden, the thick shade of the trees of which, cover the soil

• Majannah [مَجَنَّة] refers to the shield behind which the warrior hides

• Jaann [جَانّ] is applied to the snakes that live in hiding in the ground

• Janan [جَنَن] refers to the tomb that hides the dead in itself

• Junnah [جُنَّة] applies to the veil that covers the head and the body

“Moreover, the word jinn is also used for veiled women. It is also used for such chieftains and prominent people who do not mix with the public. It is also used for people of nations that live in geographically remote areas and are cut off from the rest of the world.

“Similarly, the word [jinn] is also used for nocturnal animals that stay in the dark and for very small insects or microorganisms such as germs etc. That is why the Holy Prophet^sa instructed that eating utensils be kept covered at night. He also forbade the usage of bones for cleaning after attending to the call of nature and said that they were the food of the jinn i.e. ants, termites and other bacteria.

“Furthermore, the word jinn is also used for hidden evil spirits i.e. Satan and for the hidden good spirits i.e. angels as has been stated that:

مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ

“[Some of us are righteous and some of us are otherwise.] (Surah al- Jinn, Ch. 72: V. 12)

“In the Jamaat’s literature, especially in the writings and addresses of the Promised Messiah^as and his Khulafa, the word jinn is usually used in this sense. All of their discourse negates the popular notions and perceptions regarding the jinn which portray them as controlling people, possessing women, tormenting people or themselves being controlled by people who then order them to bring them things they desire. Such jinns are the creation of the minds of superstitious people and the Islamic doctrine does not accept them.

“While answering a question regarding the existence of jinns, the Promised Messiah^as said:

‘We believe [iman] in them but have no intimate knowledge [irfan] of them. Why would we even stand in need of the jinn in our matters of worship, society, culture and politics etc.? How beautifully did the Holy Prophet^sa proclaim:

مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ

“[Part of the excellence of a man’s Islam is that he stays clear of what does not concern him. (Muwatta, Kitab husn al-khulq)]

“Human life is very short but the journey [to the Hereafter] is long and arduous. Therefore, one should prepare the necessary provisions for that journey. It does not behove a believer to indulge in such utterly absurd and vain activities. Make peace with God and put your trust in Him alone. No one is mightier and more powerful than Him.’ (Malfuzat [Urdu], Vol. 3, pp. 403, Edition 2016)

“Hazrat Khalifatul Masih I^ra, while rejecting these imaginary jinns, states:

“‘A boy used to live here. His name was Abdul Aliyy. His father often used to claim to be able to summon the jinn. He often stayed with me but was never able to summon the jinn before me.’ (Mirqat al-Yaqeen fi Hayat Noor ad-Din, pp. 249, Edition February 2002)

“Hazrat Musleh-e-Maud^ra has, in his various writings, sermons and addresses, elucidated the issue of jinns from different angles and in great detail. In light of the teachings of the Holy Quran and the ahadith of the Holy Prophet^sa, he has thoroughly refuted the existence of such jinn which are only present in the minds of the people, and which possess them or come under the control of some people, who then employ them as they desire. Hence, in response to a question about the jinn, Huzoor^ra dictated:

“‘I believe in the existence of jinns, but I do not believe that people are possessed by them or that they bring them any fruits. Just as people are not possessed by angels, in the same way, they are also not possessed by the jinn; just as angels meet human beings, so do the jinn, but only as far as their natural entity permits them.

“‘With regard to the teachings of the Holy Prophet^sa, I believe they are for both human beings and the jinn, and believing in him is also necessary for the jinn. It is also [incumbent on everyone] to act on the revelation that descended upon him. However, this belief of mine has also led me to believe that people can neither be possessed by [the jinn] nor can they bring any fruits for them.

“‘The Holy Quran states that it was the duty of those who believed in the Holy Prophet^sa to help and support him. If the jinn had the power to help or aid human beings [in the same manner], why were Abu Jahl etc. not possessed by them? They would not even have had to make any sacrifices [to do this].

“‘Some say that the jinn bring sweets etc. to people, but I do not believe in such jinns who although bring sweets to this and that person, but for [the Holy Prophet^sa], the one, believing in whom was necessary and obligatory – and a party of jinn even came to profess their faith in him – and who would, at times, starve for three days in a row, they would not even bring some bread. If it were not necessary for them to believe in Muhammad, the Messenger of Allah, may the peace and blessings of Allah be upon him, then this would have put us in doubt whether or not they are able to harm mankind, but now we are certain that they cannot do so.

“‘As far as the matter of women being possessed by the jinn is concerned, then these are all diseases, superstitions or the manifestation of natural phenomena. For example, phosphorus shines at night and it is often seen in graveyards because phosphorus comes out of the bones and it shines but people attribute it to the jinn.’ (Al Fazl Qadian [Urdu], No. 82, Vol. 8, 2 May 1921, pp. 7)

“Similarly, in one of his addresses, published under the title of Fazail-ul-Quran, Huzoor^ra sheds light on another aspect of the jinn and states:

“‘Some people say that jinns are non-human beings who believed in the Holy Prophet^sa, Hazrat Moses^as and Hazrat Solomon^as. However, what needs to be determined is whether the Quran acknowledges this interpretation. If this is a metaphor, then surely the Holy Quran must have explained it in one of its other verses. If we do not take it as a metaphor, then two verses of the Holy Quran would clash, leading to an inconsistency in the Holy Quran.

“‘Thus, we have to see whether a contradiction is created in the Holy Quran by rejecting it as a metaphor or by accepting it as one. Those who do not consider it a metaphor, say that it is like the word “Satan” used [in the Quran]. Just as Satan is a creature that is separate from human beings, so are the jinn creatures that are separate from human beings. However, commentators unanimously agree with regard to وَإِذَا‭ ‬خَلَوْا‭ ‬إِلَى‭ ‬شَيَاطِينِهِمْ [But when they are alone with their ringleaders [lit. Satans]… (Surah al-Baqarah, Ch. 2, V. 15)] that the “Satans” mentioned here refer to the Jews and their prominent leaders. Thus, if human beings can be Satans, then why can they not be jinns?

“‘Likewise, Allah the Exalted states:

وَكَذٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِيْ بَعْضُهُمْ إِلٰى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوْرًا

“‘[Surah al-An‘am, Ch.6, V.113]

“‘It means that “We made enemies for every prophet from among the human Satans as well as the jinn, who provoked enmity among people and incited them against the prophet and his community.”

“‘Here, Allah the Exalted has clearly stated that human beings can also be Satans. Thus, if there can be Satans from among humans [shayatin al-ins], why can there not be jinns from among humans [jinn al-ins]? That is, just as there can be humans who are referred to as Satans, so can there also be humans who are referred to as jinns. Hence, we can deduce from the Quran alone that not only did Hazrat Solomon^as command the jinn, but there were also jinns who professed faith in Hazrat Moses^as and the Holy Prophet^sa.’ (Fazail-ul-Quran [Urdu], No. 6, pp. 387, 388)

“Similarly, after extensively discussing the topic of jinns in Tafsir-e-Kabir, Huzoor^ra summarises the discourse and writes:

“‘In short, the term jinn has been used in various ways in the Holy Quran:

“‘1. Jinn: All the invisible beings that are from the category of the metaphysical Satan. These entities incite evil in the same way that angels encourage good. The difference, however, is that the encouragement of angels is wider in its scope whereas their incitement is limited. That is, they focus on those who willfully turn to evil thoughts. These beings are also called Satans.

“‘2. Jinn: Jinn also refers to cavemen in the idiom of the Holy Quran, that is, human beings who lived underground before becoming capable of receiving revelation and were not bound by any formal system. For the future, however, the Holy Quran adopted the following terms; those who possess the ability to demonstrate obedience have been referred to as humans [insan] and those who have a fiery nature and refrain from obedience are called jinn.

“‘3. Jinn: The people of the northern regions, that is Europe etc., who did not mix with the people of Asia, and who were destined to make astonishing material progress and show rebellion against religion in the Latter Days. They have been mentioned in Surah al-Rahman.

“‘4. Jinn: People of other religions and strangers whom some nations like Hindus and Jews considered a new creature. They are commonly referred to as jinns, such as the jinns of Hazrat Solomon^as or those people who came to profess their belief in the Holy Prophet^sa.

“‘In my view, the jinn that are mentioned as being the inhabitants of Hell, are the same people who are of a fiery nature and who do not obey and do not accept any religion or teaching. As for the human inhabitants of Hell, they are the disbelievers who associate themselves with one religion or another. Or, perhaps, the nations of the Northwest have been referred to as the jinn, while the people of the South and the East have been referred to as humans [ins]. Those people were known by these names in common lore […]

“‘Before I conclude this addendum, I would also like to point out that many classical scholars at least share with me the idea that there are no such jinns who would come and meet human beings and possess them and make them do different things […] If one says that some esteemed elders had mentioned jinns, then the reply to that would be that they were spiritual visions that are possible in the world of allegory. [Those elders] saw some things by way of visions and since the belief in jinns was prevalent among the masses, and the term ‘jinn’ is also used in the Holy Quran, the people misconstrued these figurative entities to be physical beings.

“‘My personal experience in this regard is as follows: At different times people have written to me that jinn came to their house and caused mischief. I always expressed the desire to have an experience of such a house at my own expense, but I would either receive this reply that the jinn had stopped coming or that they had fled due to the blessing of my letter or that of my envoy. I think what they saw was a neurological mystery. As my letter or emissary proved to be a source of comfort for them, their condition changed.

“‘If any of the readers of this exegesis have experience of the said creatures and they write to me, I am ever ready to have an experiment conducted at my own expense. Otherwise, what I have understood from various Quranic arguments is that the jinn that are popular among the people and about whom it is said that they had some relationship with human beings or brought things to them is merely an illusion, hallucination or misperception. Or they are the tricks of showmen, but people have attributed them to the jinn as they are not familiar with the secret compositions of their tricks. I have also studied this field of knowledge and I am familiar with many of the illusions of these people.’ (Tafsir-e-Kabir [Urdu], Vol. 4, pp. 69-70)

“Moreover, Hazrat Khalifatul Masih IV^rh, in response to questions about jinns during majalis-e-irfan and question and answer sessions, has always stated the position that there was no mention in the Quran and ahadith of such jinns who are the creation of the minds of the maulvis and who can, at their behest, pick up a person and bring him before them within a night. Hence, Huzoor^rh states in his magnum opus, Revelation, Rationality, Knowledge and Truth, that:

“‘Prepare now to undertake a journey upon the wings of scientific vision into the ancient past to explore the nature and identity of the jinn […] It literally means anything which has the connotation of concealment, invisibility, seclusion and remoteness. It also has the connotation of thick shades and dark shadows. That is why the word ‘jannah’ (from the same root word) is employed by the Quran to denote Paradise, which would be full of thick, heavily shaded gardens.

“‘The word jinn is also applicable to snakes which habitually remain hidden from common view and live a life secluded from other animals in rock crevices and earthen holes. It is also applied to women who observe segregation and to such chieftains as keep their distance from the common people. The inhabitants of remote, inaccessible mountains are likewise referred to as jinn.

“‘Hence, anything which lies beyond the reach of common sight or is invisible to the unaided naked eye, could well be described by this word.

“‘This proposition is fully endorsed by a tradition of the Holy Prophet^sa in which he strongly admonishes people not to use dried up lumps of dung or bones of dead animals for cleaning themselves after attending to the call of nature because they are food for the jinn. As we use toilet paper now, at that time people used lumps of earth, stones or any dry article close at hand to clean themselves. We can safely infer therefore, that what he referred to as jinn was nothing other than some invisible organisms, which feed on rotting bones, dung etc. Remember that the concept of bacteria and viruses was not till then born. No man had even the vaguest idea about the existence of such invisible tiny creatures. Amazingly it is to these that the Holy Prophet^sa referred. The Arabic language could offer him no better, more appropriate expression than the word jinn.’ (Revelation, Rationality, Knowledge and Truth, pp. 363-364)

“In reply to the question of what Islam’s concept of jinns was, what evidence there was for it in the Quran or in the hadith, if there was any event in the life of the Holy Prophet^sa that proved the existence of jinns or whether the notion of the people that jinns possessed people was correct, Huzoor^rh [jokingly] said:

“‘I have spoken extensively about jinns but these jinns are such a calamity that they do not leave one alone. Whichever gathering one goes to, whichever country one goes to, jinns will definitely come there, that is, the question of jinns would always come up. I have answered this question many times.

“‘These jinns used to come to the ijtemas of Khuddam-ul-Ahmadiyya and they did not leave us alone at Ansarullah’s ijtemas either. The question about jinns still comes up, whether I go to Karachi or Pindi. Pakistanis everywhere, be they in England or mainland Europe, are hugely interested in jinns.

“‘The word jinn has appeared in different places in the Holy Quran with different connotations. In short, jinn refers to hidden things in the Arabic language. That is, the word jinn in Arabic applies to things that are hidden in any way. That is why serpents are also called jinn or jaann and women who are veiled are also called jinn. Prominent people who keep their distance from the common people and remain hidden are also referred to as jinn. Mountain tribes that are generally hidden from the people living on the plains are also described as jinn. Cave dwellers are also called jinn. The word jinn is also applied to hardy, tough people. The word jinn is also used for bacteria. Hence, the Holy Prophet^sa forbade the use of bones for cleaning after attending to the call of nature, saying that it was the food of the jinn. At that time, there was no concept of bacteria nor was it known that bones were the food for anything. Later research revealed that bacteria really did cling to bones and that they were harmful and should not be used for cleaning after attending to the call of nature. So, one of the meanings of jinn is something that is hidden. All other connotations stem from this meaning.

“‘Yet another connotation is that of being created by fire, having fiery attributes and a spirit of rebellion. Hence, every nation that has a fiery temperament, which is volatile, quick to anger, militant and rebellious is described as jinn. The jinn that were made subservient to Hazrat Solomon^as and Hazrat David^as were in fact nations that were conquered. They were hardy and there was an element of rebellion in them. Therefore, the Holy Quran says that they were chained and forced to work. Had they been the kind of jinns that are concocted by the minds of the maulvis, then such jinns could not have been chained. Hence, it becomes clear that the jinn were some physical creation. Therefore, the Holy Quran has also used the word jinn for prominent people and for the capitalist system.

“‘While addressing big people, be they capitalists or representatives of socialist governments, Allah the Exalted states in Surah al-Rahman:

يٰمَعۡشَرَ الۡجِنِّ وَ الۡاِنۡسِ اِنِ اسۡتَطَعۡتُمۡ اَنۡ تَنۡفُذُوۡا مِنۡ اَقۡطَارِ السَّمٰوٰتِ وَ الۡاَرۡضِ فَانۡفُذُوۡا ؕ لَا تَنۡفُذُوۡنَ اِلَّا بِسُلۡطٰنٍ۔ فَبِاَيِّ اٰلَآءِ رَبِّكُمَا تُكَذِّبٰنِ ۔

“‘[O company of Jinn and men! if you have power to go beyond the confines of the heavens and the earth, then do go. But you cannot go save with authority.] (Ch.55, V.34)

“‘يٰمَعۡشَرَ‭ ‬الۡجِنِّ‭ ‬ means, “O the top people from among the jinn!” and والانس means “And, o the top people from among the common people!” This is what is meant. So, the term jinn is used in all those places. It is a very vast word. Some representatives from the hardy, mountainous tribes also came to meet with the Holy Prophet^sa and they wanted to have a separate conversation with him. So, the Holy Prophet^sa agreed a time with them, went to see them outside where they had encamped and a discussion took place. The Holy Quran has recorded the incident and it is mentioned in Surah al-Jinn. Later, they became believers.

“‘At the same time, the ahadith also tell us that when the Companions^ra went there later, they saw that there were traces of their stoves where food had been cooked. So, if they were jinns, then the food of the jinn, imagined by the maulvis, is not cooked on the fire; rather, their food is made up of different substances. They are made up of a fiery substance or a translucent kind of existence. So, it becomes evident that the jinns who came to meet with the Holy Prophet^sa were from among human beings. Then the concept of prophets is found among them. They said, “We were very ignorant. We thought that God would never send a prophet again. But look, a prophet has now appeared.”

“‘Prophets come [to guide] human beings. In the Holy Quran, the Holy Prophet^sa has always been told to convey the message to human beings. He has not been told anywhere to address such jinns. Hence, those aforementioned people who professed their belief [in the Holy Prophet^sa], mention that they had denied prophets, by thinking that no prophet would come in the future. It makes it very clear that they were some people from among humans. The Holy Quran has mentioned the jinn in many places in the same sense or in the similar sense that I have described. However, it has not described the jinn, who would steal people’s chickens and bring them to maulvi sahib nor the kind of jinns, who would catch someone you wish to be caught and bring them to you within a night. No such mention is found in the Holy Quran or in the life of the Holy Prophet^sa.’ (Question and Answer Session, 29 December 1984)

“Hazrat Sahibzada Mirza Bashir Ahmad^ra has also written excellent articles about jinns. Hence, in one place he writes:

“‘The word jinn may denote many things. Nevertheless, it is not at all true that there are jinns in the world who present themselves to people so that they may employ them as they wish, so as to become their toys; or jinns who employ people as they wish after bringing them under their control, so as to make them their toys; or jinns that become people’s friends and bring them good things or jinns that harass people after becoming their enemies; or jinns that make people suffer from insanity and disease after possessing them; or jinns that open the gates of health and prosperity for some people etc. All these are superstitions of weak-minded people that have no basis in Islam and true Muslims should avoid such superstitions.

“‘Linguistically speaking (not as an Islamic term), angels can also be called jinns because they are an invisible creation. The teachings of Islam prove that angels play a significant role in increasing the believers’ knowledge, in developing their energy and in their overcoming of the disbelievers as happened on the field of Badr when three hundred and thirteen (313) destitute Muslims rapidly reduced one thousand of the disbelieving warriors, who were fully armoured with weapons, to dust, by the command of God (Sahih Bukhari). So, if the questioner is interested in having a relationship with invisible spirits, then he should give up the idea of such jinns whom he can manipulate or who can manipulate others; rather, he should focus on the friendship of angels, the relationship with whom can completely transform an individual by the grace of God.’ (Al Fazl, 13 June 1950)

“Similarly, while explaining some of such incidents related to Hazrat Maulana Ghulam Rasul Rajeki^ra that are recorded in Hayat-e-Qudsi, Hazrat Sahibzada Mirza Bashir Ahmad^ra states:

“‘As far as being possessed is concerned, my view is that it is a sort of psychological disorder in which the affected person subconsciously considers himself ill or under the influence of a supernatural spirit. The person’s previous life experiences, his desires and fears unconsciously contribute towards this feeling too. This too is a kind of illness, namely hypochondria and not an actual disease. Islam believes in the existence of angels and the jinn and they are mentioned in the Holy Quran.

“‘It is also correct that the angels of Allah the Exalted control the system of the world by Allah’s command, encourage people to do good and awaken an awareness against evil. However, it is not correct to say nor do we find any Islamic legal basis for it that the jinn possess people, seize their hearts and minds and make them do various things. Such ideology is wholly against the teachings of Islam and man’s freedom of conscience.

“‘Moreover, Islam has defined the concept of jinns in such broad terms that it includes certain hidden spirits as well as invisible insects and germs. Therefore, the statement mentioned in a hadith that one should cover the eating and drinking utensils lest jinns enter them, means that one should protect items of food and drink from the germs of disease.

“‘In any case, the existence of jinns is a proven reality. The system of God Almighty certainly accepts reality but not antics. Therefore, I do not accept, even if there are seemingly misleading and deceptive accounts against it, that there were some jinns who made human beings the target of their antics. So, to me, what is called evil spirits is in fact [a psychological disorder]. And what is called “normal” in relation to evil spirits is another facet of the so-called possessed person’s own being that is unconsciously speaking through the possessed person. And since the “possessed” person is bound to be weak-minded, when a person with a stronger mind or a more spiritual personality pays attention to him, he is able to break the spell of the “demon” through his mental or spiritual power or the power of his heart. Material people create this change only with their mind’s attention, but the action of spiritual people also includes the effect caused through the attention of the soul and prayer, and mesmerism is definitely a reality. (Hayat-e-Qudsi [Urdu], Hazrat Maulana Ghulam Rasul Rajeki^ra, pp. 617-618)

“As for the statements from the interview published in the Tariq Magazine, they are based on the account of someone who had heard the incident being narrated. The listener may have misheard or misinterpreted them because, as far as I remember, Huzoor^rh did not mention anywhere that he had seen a jinn put a blade in [the razor], but said that the next morning, he saw that there was a blade in it.

“Moreover, the incident from the previous night that Huzoor^rh narrated may have been a vision because the stance on jinns, put forward by Huzoor^rh in his writings and other question and answers sessions, is contrary to the existence of this kind of jinns.

“Thus, the word jinn can have numerous connotations but it is incorrect to say that there are jinns in the world who present themselves to people so that they may employ them as they wish, so as to become their toys or jinns who employ people as they wish after bringing them under their control, so as to make them their toys, or jinns that become people’s friends and bring them fruits and sweets or jinns that harass people after becoming their enemies, possessing them and clinging onto them. Such notions are the invention of maulvis who target and misuse weak-minded and superstitious people using their tricks. Such jinns have no basis in Islam and true Muslims should avoid such superstitions.

“If such jinns had indeed existed, then they would have been obliged to make efforts to help our Lord and Master, Hazrat Muhammad, the Chosen One, the Munificent, may the peace and blessings of Allah be upon him, and to destroy his enemies by possessing them, especially since the Holy Quran and ahadith mention a party of the jinn visiting him and professing their belief in him. Thus, the fact that this was not the case proves that these imaginary jinns do not exist in this world.”

(Translated by Al Hakam)

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Links and Related Essay’s

In 1947, the Qadiani-Ahmadi’s began claiming that humans existed on Earth before Adam (as) of the Quran

Answers to Everyday Issues: Part XVII – Jinn

Hani Tahir and Jinn

http://www.thecult.info/forum/viewtopic.php?f=4&t=690&p=5801&hilit=Jinn#p5801

Who is Maulvi Sayyid Zayn al’Abidin Waliullah Shah?

https://x.com/omarbajaber/status/1985631416013484447

https://x.com/Ahmadiyyafacts/status/1985824076573913233

https://www.tiktok.com/t/ZP8DyQM2c/
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