According to Islamic lore, the angels were created from the light of a divine
fire, the jinn were created from its flames, the evil jinn or shaitans were
created from its smoke and humanity was created from dirt. Angels differ
from the jinn in regards to their origin in this regard. Arising from the light of
a divine fire, the angels are not able to disobey Allah’s commands, whereas
the jinn, shaitans and men all have the capacity to disobey. In contrast, the
ability of angels to become demons is acknowledged in Christianity, as
Lucifer is said to have initially been a good angel who, in the course of time,
became evil through pride. He convinced other angels to join him, leading to
a retinue of demons at his side. In this regard, the angels of Christianity
appear to have first been conceived of in a way similar to the jinn, while later
being ossified into roles of “good” or “evil”, without explanation as to why
this ossification

Types of Jinn

According to Muhammad, there were three types of jinn: those who fly, those
who take on the forms of dogs and snakes, and those who are bound to a
certain area, yet have the power of wandering away. (Jinn were also said to
take the forms of lions and scorpions).
There are many later different classifications of jinn, though these
classifications are not agreed upon by all scholars. Some of these
classifications are: occurred

Pari
Jann
Ifrit
Marid
Shaitan
Ghul and qutrubs
Ghaddar
Shikk
Nasnas
Saalah
Harit
Dalham
Silat

Many other types of jinn are described in local literatures and many preIslamic traditions are incorporated into their description, and this small is list
is by no means exhaustive. However, it gives a small sense of the various
ways the jinn were perceived and mythologized in Islamic lands

Muhammad is reported to have once said that Satan (as a jinn) is found
flowing in the blood of all humanity, and the Qur’an speaks of those who
sought refuge in the jinn, but who only found fear. This is often viewed as
part of his condemnation of sorcery in general

The main elements of the jinn lore which seem to parallel the universal lore
of spirits are as follows:
1. The disembodied or subtle-bodied nature of the jinn
2. Their ability to cause and act through apparently supernatural or nonphysical means
3. Their use in magical acts such as sorcery
4. Their ambiguous moral nature
5. Their occasional possession of human-beings
These elements tally perfectly with what is taught of spirits, ghosts, demons
and angels in European lore, as well as the ideas of other lands. In this sense,
Islam retains a well-developed understanding of paranormal phenomena, and
those who investigate the paranormal or practice magic in the modern day
can attest to the reality of these aspects. Nonetheless, the Islamic descriptions
of the origin of the jinn cannot be taken seriously except by believing
Muslims, and ideas such as the jinn eating bones and feces, being scarred out
of water-holes due to urination, having their own religions and governments,
being made of a “smokeless fire” and their creation 2,000 years prior to man
do not necessarily correspond to the ideas of other lands.

One of the more intriguing issues behind the jinn is the Islamic idea that they
can sire children with human beings—children which are half-jinn and often
quite monstrous. As you are probably already aware, this is a very ancient
idea and also present in many cultures. What is the source of this, unless it is
pure imagination? Perhaps it arose as a way to account for strange birth
defects, but I am not so sure about that. In the modern day, the idea parallels
the alien-abduction phenomena. Some have skeptically opined that such
scenarios arise out of sleep-paralysis—which can often be accompanied by
dreams of a terrifying and/or sexual nature—or hypnogogic imagery, and that
seems reasonable to a certain extent, yet the research of the late Dr. Roger
Leir implies that the “implants” which are placed in some abductees are not
easily explainable by modern science. If that is the case, perhaps these stories
come from a genuine sexual interaction between paranormal creatures and
human beings—or perhaps not. Having said that, I find the extraterrestrial
hypothesis to be rather unsophisticated in light of available evidence for
paranormal phenomena. The work of John Keel and Jacques Vallee in this
regard seems more accurate in terms of theory. They tend to look at evidence

overlooked by other researchers and incline towards more open-ended
conclusions. If our commitment to theory causes us to cast out certain pieces
of evidence because they don’t fit, then we’re clearly blinding ourselves.
There are indeed physical aspects to UFO and abduction phenomena, but that
is not the entire story. Ancient sightings of lights in the sky are also another
source of the jinn lore, I believe. For anyone who studies these ancient
paranormal accounts, it is clear UFOs are not only a modern phenomena.
Though jinn are not normally described as being particularly luminous, their
origins—like angels—are clearly associated with the idea of luminosity. And
this brings us to the question of what led to the lore of the jinn. It is a
question which not only applies to Islam, but to the lore of all nations—why
were they routinely convinced invisible or shape-shifting spirit creatures were
interacting with mankind?
If we look at some of the descriptions of the jinn and their behavior, we see a
variety of phenomena which the jinn account for. Such phenomena as
disembodied voices, strange apparitions, demonic possession, deformed or
monstrous offspring, murders without explanation, etc. were all attributed to
the jinn. Some of these phenomena doubtlessly had natural explanations, but
paranormal phenomena is a reality observed in the modern day, and it is
equally as certain that such phenomena was experienced in the past. The jinn
were one culture’s way of explaining such phenomena, but the imprecision or
faultiness of their explanation in no way impugns the reality of the
phenomena as a whole. Yet taking ancient accounts at face value is also
unhelpful. It would seem that if we are to understand paranormal phenomena,
we must come to terms with the totality of its expressions. Only then can we
come to reasonable conclusions. I find John Keel’s idea of the Ultraterrestrial
—a trans-dimensional being—a particularly attractive concept, in that it
neither restricts such phenomena to the domain of biological, extraterrestrial
entities, nor does it subscribe to religious dogmas. Something else is at work
in our world—not human, not purely biological, yet seeming to have
elements of both. We must take into account that our vision of the cosmos
may be somewhat wider than that of the ancients, but we are still in the dark
regarding most things—sometimes willfully so, as in the case of the modern
“scientific” paradigm’s rejection of paranormal phenomena on principle. I
believe the lore of the jinn is a piece of this grand puzzle, but it is possible—
and perhaps likely—that the varieties of paranormal phenomena do not have a single source. Nonetheless, they inhabit our universe and can give us a
window into some of reality’s less easily observed aspects. That, I think, is
the ultimate benefit of studying such lore as the jinn, but I will be the first to
confess that if the jinn exist, they are probably never truly understood unless
summoned

referance Courtecy On the Nature of the Jinn, The Jinn & Human Sicknes, The World of Jinns and Devils

vinodhan,