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Aarne, A.; Thompson, S. (1973). The Types of the Folktale (2nd rev.ed.). Helsinki, FI: Folklore Fellows Communications 184. The seven jinn kings [ edit ] The red king of the djinns, Al-Ahmar, from the late 14th-century Book of Wonders.

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You would have had to try really hard to not witness the explosion of this fruit in the last couples of years. As a passion for Japan came, so did a passion for its ingredients, from sansho to cherry blossom to matcha to this beautiful little fruit. Looking a little like a forgotten grapefruit, the yuzu is a beautiful one to taste, capturing the imagination of many distillers along the way. The mutual relationship between jinn and humans is different than that of a jinni and a soothsayer ( kāhin). The soothsayer is presented as someone who is totally controlled by the jinni entering. The soothsayer was consulted to reveal hidden information or settle disputes, as it was believed, the jinn speaking through them reveal hidden knowledge. [31] Větrovec, Lukáš. "Curse, Possession and Other Worlds: Magic and Witchcraft among the Bosniaks." p. 74 Köse S. Ci̇nlerle Evli̇li̇k Konusunda Hanefî Faki̇hi̇ Hâmi̇d El-İmâdî’ni̇n (1103-1171/1692-1758) Teka’ku’u’ş-Şenn Fî Ni̇kâhi̇’l-Ci̇nn Adli Ri̇salesi̇. Journal of Islamic Law Studies. 2010;(15):453-464. Accessed January 25, 2022. Emilie Savage-Smith, asserts a distinction between good gods and malicious jinn in pre-Islamic Arabia, but admits that such distinction is not absolute. [12] :39 In the regions north to the Hejaz, Palmyra and Baalbek, the terms jinni and ilah (deity) were often used interchangeably. [26] Julius Wellhausen likewise states that in pre-Islamic Arabia it was assumed there are friendly and helpful beings among the jinn. He distinguishes between a god and a jinni on the basis of worship; the jinn are worshipped in private while the gods are worshipped in public. [12] :39 Although their mortality ranks them lower than gods, it seems that the veneration of jinn had played more importance in the everyday life of pre-Islamic Arabs than the gods themselves. The culture of jinn and their society were analogous to that pre-Islamic Arabian culture, having tribal leaders, protecting their allies and avenging murder for any member of their tribe or allies. [27] (p 424) Poetry and Soothsaying [ edit ]Jinn are mentioned approximately 29 times in the Quran. [20] (p21) By that, the Quran confirms their existence to Muslims, but does not elaborate on them any further. [33] In Islamic tradition, Muhammad was sent as a prophet to both human and jinn communities, and that prophets and messengers were sent to both communities. [34] [35] [36] Traditionally, the 72nd surah, Al-Jinn, named after them, is held to tell about the revelation to jinn and several stories mention one of Muhammad's followers accompanied him, witnessing the revelation to the jinn. [8] (p64) Nöldeke, T. (1913). "Arabs (Ancient)". In Hastings, J. (ed.). Encyclopaedia of Religion and Ethics. Vol.I. Edinburgh, UK. pp.659–673. {{ cite book}}: CS1 maint: location missing publisher ( link) a b Partovi, Pedram (3 December 2009). "Girls' dormitory: Women's Islam and Iranian horror". Visual Anthropology Review. 25 (2): 186–207. doi: 10.1111/j.1548-7458.2009.01041.x. ISSN 1548-7458. The notion that jinn can possess individuals is generally accepted by the majority of Muslim scholars, and considered part of the doctrines ( aqidah) of the "people of the Sunnah" ( ahl as-sunnah wal-jammah'a) in the tradition of Ash'ari. [47] (p 68) A minority of Muslim scholars, associated with the Muʿtazila, denied that jinn could possess a human physically, asserting they could only influence humans by whispering to them, like the devils do. [47] (p 73) [62] Some, like ibn Sina, [63] (p 89) even denied their existence altogether. Sceptics refused to believe in a literal reading on jinn in Islamic sacred texts, preferring to view them as "unruly men" or metaphorical. [42] Man glaubte, dass sich diese Gottheiten von Gott losgelöst haben und selbstständige Götter seien, die nicht von Allah, dem Hochgott, abhängig sind. Dabei stellte man sich auch eine Genealogie zwischen Gott und Geistwesen (ginn) vor. Bei den Arabern gab es also Götter und Göttinnen. Dies Dies zeigt, dass sie z.B. auch vom griechischen Götterkult beeinflusst worden sind, in der ja auch eine genealologische Beziehung zwischen den Göttern eine Rolle spielen und Götter und Göttinnen vorhanden sind. Diese Haltung ist laut Süleyman Ates eindeutig Vielgötterei. (...) Doch er weist auch darauf hin, dass der Mensch sich dadurch geistig erniedrigt."

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In the ancient Syrian city of Palmyra, entities similar to jinn were known as ginnayê, [20] :1–10 an Aramaic name which may be etymologically derived from the name of the genii from Roman mythology. [20] :1–10 Like jinn among modern-day Bedouin, ginnayê were thought to resemble humans. [20] :1–10 They protected caravans, cattle, and villages in the desert [20] :1–10 and tutelary shrines were kept in their honor. [20] :1–10 They were frequently invoked in pairs. [20] :1–10 Judaism [ edit ] The sheyd אַשְמְדּאָי ( Ašmodai) in bird-like form, with typical rooster feet, as depicted in Compendium rarissimum totius Artis Magicae 1775 Bilu, Yoram. "The Moroccan Demon in Israel: The Case of 'Evil Spirit Disease.'" Ethos, vol. 8, no. 1, 1980, pp. 24–39. JSTOR, http://www.jstor.org/stable/640134. Accessed 21 Apr. 2023.

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Dartmouth English Gin and Beefeater’s Crown Jewel are good examples of what the role the botanical plays in a classically styled gin, bringing with it a fresh acidity. Javanese Muslims hold similar beliefs about the jinn as inhabiting lonely and haunted places, and the ability to possess or scare people who trample their homes or accidentally kill a related jinni. In some cases, jinn might even take revenge by inflicting physical damage. Muslims avoid hurting jinn by uttering "destur" (permission), before sprinkling hot water, so the jinn might leave the place. [42] [83] [20] (p 149) Some jinn guard graves and cause illness to people, who intend to disturb the graves. [84] Benevolent jinn are called jinn Islam, and they are pious and faithful, the other are called jinn kafir. While good jinn might even help a Muslim to do hard work and produce magical acts, [85] evil jinn follow the influence of devils ( shayatin). Rāzī, Abu al-Futūḥ (1988). Tafsīr-e rawḥ al-jenān va rūḥ al-janān. Vol.IX–XVII. Tehran, IR. {{ cite book}}: CS1 maint: location missing publisher ( link) (pub. so far) Taneja, Anand V. (2017). Jinnealogy: Time, Islam, and ecological thought in the medieval ruins of Delhi. Stanford, CA: Stanford University Press. ISBN 978-1-5036-0393-6.