The belief in Jinn, first and foremost, is established by chapter 72 (Al-Jinn), of Quran. The subject of that chapter sheds light on Jinn and their relation with God and humans. Muslims believe the chapters of Quran were named by the Prophet (puh) himself and as such through Allah's guidance. The fact that it is named "Al-Jinn" bears a huge weight when it comes to belief in Jinn.
However, probably the pinnacle of belief in Jinn is chapter 55 (Al-Rahaman). How many times the following verse is repeated?
Which of the powers of your Lord will you twain – you men and jinn –
then deny? (55:17)
The Quran itself explains as to who are being addressed in these verses.
O company of jinn and men, if you have the power to go beyond the
bounds of the heavens and the earth, go beyond them! Yet you will be
unable to go beyond them for that requires infinite power. (55:33)
There are other references to Jinn in other chapters, for example Al-Naml. There is no room to disbelieve that Jinn exist. It does not suffice to say "they (might) exist." They most certainly do in Orthodox Islam. In orthodox Islam, to disbelieve in Jinn is tantamount to rejecting all the verses of Quran that speak of them. Not just the Quran, but there is a plethora of narrations in the books of Ahadith. Just one example:
The Prophet (ﷺ) used to say, "I seek refuge (with YOU) by Your 'Izzat,
None has the right to be worshipped but You Who does not die while the
Jinns and the human beings die." bukhari/97/13
In Modernist Strands
The case of the Modernists is sometimes different. For example, Ghulam Ahmed Pervez translated those verses in the Quran which are generally associated with "miracles", "angles" and "jinns" rationally as metaphors, without appealing to the supernatural. However, other modernists have rejected these ideas, e.g. Concept of JINN & Ghulam Ahmed Pervez - Javed Ahmed Ghamidi (unfortunately in Urdu language).
More well-known is the neo-Mutazillite Syed Ahmed Khan, who built up a comprehensive naturalistic metaphysics, explaining away the so-called supernatural component in phenomena like miracles, prayers and their acceptance by God, sufistic illuminations, prophetic visions, angels, heaven and hell, and so on (source). According to Syed, Jinn does not refer to paranormal but is used for wild savages living in inaccessible regions or far away from civilized communities... Fire which is the stuff of Jinns is not actual fire but the force and energy of lower passions and emotions (source). In a nutshell, wicked humans are Jinn.
To the best of my knowledge, grand majority comprising of modernist and orthodox scholarship unanimously interpret the word Jinn in Quran to what is the general understanding of the word Jinn, i.e. super-natural creatures. Whether naive rejection of supernatural or "interpreting it away," leads to disbelief depends on ones personal philosophical bents and choice of orthodoxy. In modernists strands of thoughts, it is in fact the correct worldview. Orthodoxy will have severe problems due to the overwhelming consensus and reference.
To answer the question: As we find the belief in Jinn in 'Aqida and not in Iman, is 'Aqida higher placed then Iman.
To see a priority between creed and faith is incorrect, rather absurd, because Aqida (creed) is a set of beliefs and Imaan (faith) is the willing act of confessing confidence in the creed through tongue and completely trusting it with heart. If belief in Jinn is in the creed then faith is incomplete without having trust in it.