Nusaybin

**Nusaybin** (Akkadian: *Naṣibina*; Classical Greek: **Νίσιβις** *Nisibis*; Arabic: **نصيبين‎**; Kurdish: *Nisêbîn*; Syriac: **ܢܨܝܒܝܢ‎** *Nṣībīn*; Armenian: **Մծբին** *Mtsbin*) is a city in Mardin Province, Turkey.

Jinn are closely associated with Nusaybin. In his quote from Muhammad bin Ka’b al-Kurazi, Ibn Hashim gives the detail about these jinn's encounter with Prophet Muhammad that they “were seven in number and from Nusaybin.”

The Islamic scholar Alkame bin Kays asks Ibn Mesud, one of the first to convert to the Islam of the Final Prophet, whether he was with Prophet Muhammad on the night known as the “Night of the jinn.” Ibn Mesud replied:

"No. We lost him one day in Makkah. We could not find him, although we looked for him everywhere. We were worried that he might be assassinated or kidnapped by the jinn. At sunrise, he appeared from the direction of the Mount Hira. When we asked him about his whereabouts, he said, 'The jinn came to me and I recited to them the Qur’an.'"

He continued:

"The Prophet then took us to the spot where he had encountered the jinn. He showed us the traces they left and the remnants of the fire they had lit. The jinn had asked the Prophet that night what they were allowed to eat. The Prophet had answered that bones of animals slaughtered in a halal manner and camel manure were permissible for them. The Prophet then said to His companions, 'These are the food of your jinn brothers.'"

According to tradition, three of these jinn were from Harran; and four of them were from Nusaybin. Their names were as follows:

1. Haya
2. Hasa
3. Mesa
4. Shasir
5. Nasir
6. Ibyan/Inyat
7. Ehkam/Ered

Many scholars of Islam agree that four of the jinn present on the “Night of the jinn” were from city of Nasibin in the region of al-Jazeera. The name al-Jazeera was used after the 7th century CE by Arab geographers to describe northern Mesopotamia, which constituted the easternmost province of al-Jazeera, known as Diyār Rabī‘a. One of the leading urban centers of Diyār Rabī‘a was Nusaybin.

Neighboring Gırnavaz is part of this story because the tomb of the prince of the jinn, Mir Osman, is believed to be here.

Gırnavaz is considered a center of healing and a holy site by local peoples as well as residents of northern Syria and northern Iraq. As common with many shrines and burial places, special ceremonies are held on special days. It is associated with the treatment of mental illnesses. From ancient kafir religions to today, there has been a belief that mental illness was caused by evil spirits and so those who come to the Mir Osman’s tomb believe that he will expel the jinn that trouble them. Visits to the tomb take place on Wednesdays instead of Thursdays and Fridays as is the norm elsewhere in places of pilgrimage. It is visited also by Yazidis and Syriacs and the choice of Wednesday may be explained by it being the holy day in the Yazidi culture. The fact that the jinn are common in all religions and that Gırnavaz is a site revered by all, are examples of religious and cultural coexistence in Mardin and its environs.

Before ascending the hill, pilgrims can make a wish at the tomb of another jinni and tie a piece of cloth to the ‘wish’ tree there. The usual practice is to take an existing material from the tree and replace it with the new piece. This gives immunity to the bearer from jinn as it is believed that they will not approach a person who carries a piece of cloth from this tree. Before they start journeying up the hill, pilgrims leave their belongings at the tomb. On the hilltop one can see the extent to which carpets, rugs, blankets and pillows surround Mir Osman’s tomb and the trees adorned with many pieces of cloth. Those who climb the hill are usually seeking cures for their illnesses or those of people accompanying them. While the afflicted person stays at the top of the hill, the others return. (If they wish, visitors can spend the night at the site.) The ritual conducted up the hill consists of placing six or seven pieces of rock on top of each other while making a wish. It is believed that if the small ‘cairn’ does not fall, the pilgrim’s wish will come true. Such practice exists in many religions and sects such as Judaism and Alevism.

Some of the students who will study in uni according to Kurdish Jinns and nuseybin tribe is called berhat or known as بڕیار pilgrims simply pray and sleep here for a few hours. Some others first dance and sing around the tomb in order to please the jinn. After the dancing and singing, they pray and sleep for some hours. At the same time downhill, a kind of wet bread, which is called *nane shiliki* in Kurdish is baked, meals are cooked and distributed to all present. If an improvement occurs in the sick person’s condition after the first visit to the tomb, the same cycle is repeated. If the person is completely cured, a prayer session is held and meals are distributed. In this way, the family expresses its gratitude and shows their willingness to help those others in need.

Gırnavaz and Nusaybin are places where myths similar to those of the jinn are still alive and important. It is possible to see many households in Nusaybin where rituals that are the continuations of seven or eight thousand year old traditions, are still conducted. Such rituals include for example the placing of wild goat horns at rooftops, pouring water on fire during prayer and making noise with canisters and sticks during lunar eclipses to chase away evil spirits who are believed to have taken the sun hostage. This is a ritual that has been observed since the time of the Sumerians. As such, Nusaybin is a reflection of Mesopotamia’s history. Therefore, all those who come to Mardin should make sure to pass through Nusaybin, breathe its air and touch its soul.