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Abstract: The article focuses on the understanding of jinn (genie) in the context of religious sources and culture. As it is known, there is a lot of verses in the Qur’ān about jinn. However, the fact of jinn and its qualities are not discussed in the sources of tafsīr. It is of vital importance for the believer to understanding of the Qur’ān which sent by Allah. We have addressed this issue in order to contribute to the understanding of the Qur’ān as authentic. To true understand a subject belonging to the Qur’ān is to preserve the integrity of the subject and to observe the historical and cultural atmosphere to which the verses relate. For this reason, we have mainly used religious sources such as the Qur’ān and hadiths, and secondly, the Arabic culture. The result we have reached is this: the Qur’ān used the expression of jinn as adjective noun. Therefore, in the Qur’ān, the expression of jinn is one of two alternatives: Physical existence with unrecognized senses and transcendent beings. However, as the jinn of Solomon the Qur’ān has also used the expression of jinn in the sense of strangers and craftsmen (priests, astrologers and ingenious masters), based on Arabic cultures from time to time. Summary: The Qur’ân generally makes allusions to entities and personalities related to the adjective-noun uses. This understanding is crucial for our conceptions of jinn (genie) which may play a role in the characterization of the issue depicted here and which is not a diagnosis of the senses by an adjective, jinns can be identified as either symmetrical entities which refer to the beings that are therefore not constituted of a single copy of the goblin expression which could not identify any presence. The Qur’ān and Hadith, analysing the technical expressions, such as bacteria, microbes, viruses, micro-organisms as ultraviolet, along with infrared rays radiation such as transcending place and time, aliens touch on these entities intermittently; The Holy Prophet will be invoked in the sense of historical information within the context of the verses that seem to support this view in his practice; we provide here a portion of the meaning; but the jinn mentioned in Islamic literature is well understood, especially people who are corrupting entities they are deprived of the physical follow-up; abstract entities that can be observed in our world of the mind. The etymology of the expression used for centuries, starting from the effort, despite being not understood, figures out the subject of vague and preserves the mystery of jinn and lighting, pointing to the truth of the statement will try to figure out what it is like. Expansion of the subject: In Islamic culture, it is believed that jinns are secret beings who are not recognized by the senses, who are obliged to comply with divine orders like humans, and there are among them Muslims and infidels. Of course, there are a number of hadiths and Qur’ānic verses supporting this belief. However, when it is taken into account of the hadith and the use of the cultural language of the verses of the Qur’ān, it is understood that genies are the unseen beings that senses cannot perceive. However, from time to time it can be said that foreigners, craftsmen, astrologers and soothsayer are also meant by the expression of jinn too. A necessary corollary that can be derived from the aforementioned postulates is that the Qur’ān used the expression of jinn as adjective noun. Therefore, in the Qur’ān, the expression of jinn is one of two alternatives: Physical existence with unrecognized senses and transcendent beings. Indeed, it is possible to show some hadiths which may be referred to in relation with this subject. Depending on this use, bacteria, germs, viruses, etc. that the eyes cannot detect also we can imagine that cosmic rays entering the human body and causing destruction in it can go under this qualification too. “Indeed, we have adorned the nearest heaven with an adornment of stars and as protection against every rebelliouns devil” (al-Sâffât 37/6-7). It is understood that the devils are universal character assets that are not related only to humans. “And the jinn We created before from scorching fire” (al-Hijr 15/27) “And He created the jinn from a smokeless flame of fire” (al-Raḥmān 55/15). From these expressions, it is understood that harmful rays such as rays and radiation can also be described as jinn. Because it can be said that jinns are the rays that cause destruction in the DNA of living beings such as radiation due to the fact that Semum is exaggerated from the root of poison due to the intricate, mixed fire. With that as in the Solomon's jinns, the Qur’ān has also used the expression of jinn in the sense of strangers and craftsmen (priests, astrologers and ingenious craftsmen) from time to time, based on culture. The common stake in all these meanings is the confidentiality, unrecognition, professional mastery and strangeness expressed by the C-N-N root. It can be said that this is a cultural qualification that is worshiped to the genies, and is connected to the historical context of the Qur’ān, which is empowered to them mysterious overwhelming force in everywhere. But in any case, in Islamic culture, it is meant by spiritual beings who are often willing to devour a person, willing to devour their will. These can be interpreted in two ways. One can express some creatures or nature (i.e., devilish nature), which, like the one used in the devil. Accordance to this perspective this is an adjective which transcends the usual limit in figurative harm, does not recognize the material and spiritual human dignity, is not going under human yoke, is programmed to harm humanity. According to this, the devil is negative impulse and their negative effects on human beings; speaking to the devil is also a representative narrative. Secondly, in the Qur’ān "Iblis’ I am better than him. You created me from fire and created him from clay" (Sad 38/76), these are not a physical manifestation of them, but a separate entity category, intermediate forms of being. It is especially worthwhile that the Sufis accept these as negative things which are related to our spiritual dimension, and which are dominant over the person and are considered as being visible and appearing in the place called the joint of the mind. According to this, it is possible to say that psychoanalysts actually correspond to some of the imaginary assets they describe as hallucinations. It is possible to say that these are communications based on human beings, and that when we consider that brain language is electricity, it is a communication that is inherent to the ability of the rays that the senses cannot perceive them. Apart from the use of metaphysics in the Qur’ān, the most common form of gin is used in the sense of foreigners. Foreignness and being unrecognized are part of the meaning of jinns expression. Therefore, the purpose of the verses which express that the prophets were sent to the jinns may be messengers sent to tribes which are unknown by Arabs. It can be said that in the Qur’ānic verses the term "gnome" is used in the meaning of the fetus (future generations), and that the Qur’ān challenges all humanity by this expression. As in the case of Solomon, the Qur’ān sometimes puts forth the expression of jinn for craftsmen who have revealed rare and extraordinary talent in terms of their cultural significance. These are the master craftsmen with the soothsayer and astrologers. Since the soothsayer and astrologers have heard about the unseen and they compete with the prophets in this context, the masters are used for those who are skilled craftsmen and those who live in bedouin life, who come from foreign countries in society, who know the calculus and art and who are amazed at their works and minds. This type of use speaks to a kind of subconscious with the culture language of the observable environment in which the expression of the jinn is widely used.

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