The recent thread on major sin, Islam, and RoP: tD reminded me of an old thought of mine - there should be Divine jinn.
I don't think the idea that religious jinn are sort of play-acting - whether they know it or not - at religion (as faeries) fits very well with what jinn are like in period belief. Jinn are...well, people, of a sort. El-Zein's Islam, the Arabs, and the Intelligent World of the Jinn describes it well.
Jinn are addressed in the Qur’an as nations endowed with rational faculties. Jinn and humans have mental faculties that allow them to access knowledge, perceive the truth, and distinguish them from all other living beings in the universe. These two intelligent species are described as discerning the Word of God through reasoning, while the rest of Creation grasps it instinctively.
Both are seen as responsible for themselves before God:
Jinn share with humans an essential taklif (religious responsibility). This refers to their knowledge of the Revealed Law. It is believed both species will be accounted for their deeds on the Day of Judgment because they both have received the Revealed Law, and it is implicit they know it. Islam deems both
fully capable of making choices that will determine their abode in the afterlife in paradise or hell. If the jinn misuse their rational faculties as humans may, God will equally condemn them on the Day of Judgment. Both are responsible beings.
The prophets of old were sent to them as much as they were to humanity and some scholars believed there were even law-bearing prophets from among the jinn:
The Qur’an and the Hadith argue if the jinn are considered responsible for their deeds, it is because many prophets and messengers were sent to deliver the Divine message to them. The Qur’an, in many instances, reminds both humans and jinn of this prophetic history: “Company of jinn and mankind, did not Messengers come to you from among you, relating to you My signs and warning you of the encounter of this your day? They shall say, ‘We bear witness against ourselves’” (Qur’an 6:130). But were some of these messengers from the side of the jinn, or were all the messengers from the human side alone? What does the Qur’anic expression “from among you” mean? Muslim theologians debated at length whether these verses indicate the messengers of God must have come from among jinn as well as from humans.
This is reflected in the religious diversity ascribed to the jinn in tradition:
The Qur’an speaks of jinn as having free will like humans. Both species are at liberty to group, to trust or to distrust the Word of God, and to religiously differ...In the Qur’anic chapter entitled “al-Ahqaf” (the dunes), Muslim jinn explain to their apparently Jewish companions how they converted and what Islam is: “They said, ‘Our people, we have heard a Book that was sent after Moses, confirming what was before it, guiding to the Truth and to a Straight Path’” (Qur’an 46:29)...In Islamic tradition, one even finds narratives relating the jinn regularly came to meet with the Prophet. Henceforth, the Prophet ordered his cousin ‘Ali to teach them. “For among them are believers, heretics, Sabians, Jews, Christians, and Magians.”
I don't think the Faerie category for jinn should be done away with, though. It's probably best to keep to the four realm setup instead of just having jinn as the spiritual equivalents of people all the way, and besides that, there's some resonance between the ways jinn were thought of and Ars faeries. The great Ibn Arabi writes that they tend to lack the human capacity for imagination, which is a very Ars thing to say (or...since he said it first...Ars has very Akbari things to say)
In many passages of his opus magnum, al-Futuhat al-makkiyyah, ibn ‘Arabi maintains imagination allows humans to be superior to jinn. He argues the jinn knew of the advent of Islam because they could move easily and quickly. Their swiftness permitted them to investigate the sources of change taking place with the advent of the Revelation. Ibn ‘Arabi stresses the jinn were unable to envision the approach of Revelation without freedom from time and space excepting the scholars and mystics among them...Humans, on the other hand, don’t need to wander throughout the earth to foresee an event, or a great change. Ibn ‘Arabi stresses they are the most developed beings regarding imagination, which allows them access to both ‘alam al shahadah (the physical world or the manifest world) and ‘alam al ghayb (the hidden world).
Even here though, Ibn Arabi excepts the "scholars and mystics."
There was an interesting discussion on these forums a bit back about Faerie saints, where faeries take on the roles of folk saints, and one idea brought up was that religious faeries could ascend into the Divine the way dark faeries sometimes slip into becoming beings of the Infernal. That was a fascinating idea and I think it actually works even better here than there. Not only is there a lot of evidence for religious jinn scholars, who studied with the Prophet himself and transmitted teachings to the Companions, and even jinn prophets sent themselves by the Divine in Islam, but Infernal jinn already exist as a category. As things are, it just doesn't jive to have jinn forced only into the role of faerie or infernal with relation to faith - it cuts out a lot of the genuineness of jinn religious experience in Islam.