Cinlerin Beşer Peygambere İman Etmelerinin Kelâmî Mahiyeti.

Jinns, whose existence is established by the scriptures, are beings of intelligence and will. In the verses, Allah states that he createdjinn and humans only to serve Him (al-Dhariyat, 56) and says, "Ojinn and human community; Didn't there come to you prophets from among yourselves who toldyou about My signs andwarnedyou that this (terrible resurrection) daywould come?"(alAn'am, 130), declaring thatjinn and human bot are responsible so they will be held accountable in the hereafter. In another verse Allah draws attention to the sunnahtullah (natural/social law) in this regard by saying, "If there' were angelsresiding on the earth (instead of people), wewould certainly have sent down an angelicprophet from the skyto them." (al-Isra, 95). Despite this clear divine statement, with the creation of human beings on earth, two views have emerged, one held that thejinn are subordinate to human prophets in religion and the other exclusive this to the Prophet Muhammad. The Qur'an's verses aboutjinn have a great role in shaping these views. In surahs al-Ahqaf, andjinn, it is stated that a group of jinn, who listened to the Prophet's recitation of the Qur'an and believed in him, went to their own people and called themto faith. An apparent inconsistency arises between the Quranic verses, which state that prophets were sent to each of the thaqalayn from their own kind, and the view thatjinn are subject to human prophets in religion. Because makingjinn, who are a different species from human beings, the subject of the practical provisions of the Qur'an, which focuses on human nature and life, means that they are ontologically identified with humans, which is inconsistentwith the scriptures. So, contrary to the widespread discourse on this matter, factthatthe faith of thejinns in Prophet Muhammad, must have a different meaning than the subordination ofhumans to human prophet. The aim of this study is to reveal this difference. [ABSTRACT FROM AUTHOR]