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Lemon trees are said to have reached Europe via Persia or Medina, growing first in Greece and then in Italy. Bilgehan Ece (4 January 2019). "Religious evils in Turkish horror films". This Thing of Darkness: Shedding light on evil. BRILL. ISBN 978-1-84888-366-6. Jinn are still accepted as real by Muslims in the novel's urban setting, but play no part in modern life. The existence of jinn is accepted throughout the novel, but when the setting changes to the city, they cease to have any importance, symbolizing the replacement of tradition by modernization for Anatolian immigrants. [110] Despite being invisible, jinn are considered to have bodies ( ajsām). Zakariya al-Qazwini includes the jinn (angels, jinn, and devils all created from different parts of fire) among animals, along with humans, burdened beasts (like horses), cattles, wild beasts, birds, and finally insects and reptiles. [22] (p135) Jinn are further known as shapeshifters, often assuming the form of an animal, favoring the form of a snake. Other chthonic animals regarded as forms of jinn include scorpions and lizards. Both scorpions and serpents have been venerated in the ancient Near East. Some sources even speak of killed jinn leaving behind a carcass similar to either a serpent or a scorpion. [8] :91–93 When they shift into a human form however, they are said to stay partly animal and are not fully human. Individual jinn are thus often depicted as monstrous and anthropomorphized creatures with body parts from different animals or human with animal traits. [3] (p164) [8] (p164)

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Aarne, A.; Thompson, S. (1973). The Types of the Folktale (2nd rev.ed.). Helsinki, FI: Folklore Fellows Communications 184. Joaquina Albarracin Navarro & Juan Martinez Ruiz. Medicina, Farmacopea y Magia en el "Misceláneo de Salomón". Universidad de Granada, 1987. p.38 et passim On the other hand, Salafism rejects a metaphorical reinterpretation of jinn or to identify them with microorganisms, advocating a literal belief in jinn. Furthermore, they reject protection and healing rituals common across Islamic culture used to ward off jinn or to prevent possession. It takes up the position that this is a form of idolatry ( shirk), [70] associating the jinn with devils. Further, they share a rather limited scope but univocally teaching on the matters of otherworldy beings, contrarily to earlier conceptualizations of jinn, angels and devils. [71] Many modern preachers substituted (evil) jinn by devils. [72] For that reason, Saudi Arabia, following the Wahhabism tradition of Salafism, imposes a death penalty for dealing with jinn to prevent sorcery and witchcraft. [73] [74] The importance of belief in jinn to Islamic belief in contemporary Muslim society was underscored by the judgment of apostasy by an Egyptian Sharia court in 1995 against liberal theologian Nasr Abu Zayd. [75] Zayd was declared an unbeliever of Islam for – among other things – arguing that the reason for the presence of jinn in the Quran was that they (jinn) were part of Arab culture at the time of the Quran's revelation, rather than that they were part of God's creation. [46] Death threats led to Zayd leaving Egypt several weeks later. [f] Lebling, Robert (2010). Legends of the Fire Spirits: Jinn and genies from Arabia to Zanzibar. New York, NY & London, UK: I.B. Tauris. ISBN 978-0-85773-063-3.

Islam, F., Campbell, R.A. "Satan Has Afflicted Me!" Jinn-Possession and Mental Illness in the Qur’an. J Relig Health 53, 229–243 (2014). https://doi.org/10.1007/s10943-012-9626-5

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Abd-Allah, Umar F. (2002). "The Perceptible and the unseen: The Qur'anic conception of man's relationship to God and realities beyond human perception". In Palmer, Spencer J. (ed.). Mormons and Muslims: Spiritual foundations and modern manifestations. Religious Studies Center. Provo, UT: Brigham Young University. pp.209–264. Al-Saleh, Yasmine (2010). "Amulets and Talismans from the Islamic World". The Metropolitan Museum of Art. With a caustic nature similar to lemon or lime but without their distinct aroma, often it is Pink Grapefruit’s chameleon-like quality that makes it so special when it comes to adding a citrus touch to a gin. Gins where Pink Grapefruit is noticeable to taste: Since both creations must perform the required prayers ( salah), Muslim jurists debated if one is allowed to perform the prayer behind a jinni. Shibli cites two Hanbalite scholars who regard this as permissible without hesitation. Since Muhammad was sent to jinn and humans, both are mukallāf and subject to the command to pray. [d]In earlier midrashim they are corporeal beings. If they take on human forms, their feet would remain that of roosters (instead of hooves in Muslim depiction). Later, in Judaism such entities developed into more abstract beings, in contrast to Islam where they retained their corporeal image. [138] However, like their Islamic-counterparts they are credited with possession. [135] Like Muslim excorcism on jinn, Jewish excorcism as well includes negotiations with these beings, asking for their religion, sex, name, and intention. The treatment of possession by jinn ( jnun , shedim, etc.) differs from that of traditional Jewish cure of spirit possession associated with ghosts ( Dybbuk). [139] Buddhism [ edit ]

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Ruiz, Manuel. "The conception of authority in pre-Islamic Arabia: its legitimacy and origin." (1971). p. 20 Christensen, A. (1941). Essai sur la Demonologie iranienne[ Essay on the Demons of Iran]. Historisk-filologiske Meddelelser (in French). Denmark: Det. Kgl. Danske Videnskabernes Selskab. 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]Sakat, Ahamad Asmadi, et al. "The jinn, devil and Satan: A review on Qur’anic concept." Mediterranean Journal of Social Sciences 6.5 (2015): 540. In some stories, the jinn are credited with the ability of instantaneous travel (from China to Morocco in a single instant); in others, they need to fly from one place to another, though quite fast (from Baghdad to Cairo in a few hours). Auch die islamischen Rechtsgelehrten haben sich wiederholt mit der Grage beschäftigt, ob die Dschinn eine Religion haben. Shchibli hält fest, dass sie in diesem Zusammenhang kontrovers diskutiert hätten, ob es schariarehtlich zulässig sei, das muslimische Ritualgebet (salat) hinter einem Dschinni zu verrichten. Zweii von Schibli angeführte hanbalitische Gewährsleute bejahen diese Zulässigkeit ohne Zögern und begründen ihren Standpunkt damit, dass nicht nur die Menschen (ins), sondern auch die Dschinn mukallaf seien." [3] (p89) Rosen, L. (2008). Varieties of Muslim Experience: Encounters with Arab Political and Cultural Life. Ukraine: University of Chicago Press. a b Cook, Michael (2000). The Koran: A very short introduction. Oxford University Press. pp. 46–47. ISBN 0-19-285344-9.

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As in Islam, the idea of spiritual entities converting to one's own religion can be found in Buddhism. According to lore, Buddha preached to Devas and Asura, spiritual entities who, like humans, are subject to the cycle of life, and who resemble the Islamic notion of jinn, who are also ontologically placed among humans in regard to eschatological destiny. [8] (p165) [140] Christianity [ edit ] Nasr Abu Zayd, who stirred debate on Koran, dies at 66". The New York Times (obituary). Reuters. 6 July 2010 . Retrieved 10 December 2015. The lemon tree is small and straggling, reaching around 11 feet high, with irregular branches throughout. The fruit it spawns – of which there are said to be around 47 varieties – is an ovoid (what a word!) berry, smooth and yellow with an acid pulp.

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or 3 boxes of LINDOR chocolates (you can be as creative as you want with multiple colours and flavours!) a b YALÇINKAYA, Mustafa. "İLÂHİ DİNLERİN CİN KAVRAMI ALGISI: GENEL BİR YAKLAŞIM." PEARSON JOURNAL 5.7 (2020): 170-183. Friedl, E. (2020). Religion and Daily Life in the Mountains of Iran: Theology, Saints, People. Vereinigtes Königreich: Bloomsbury Publishing. p. 86 Nünlist, Tobias (2015). Dämonenglaube im Islam. Walter de Gruyter GmbH & Co KG. ISBN 978-3-110-33168-4. Other critics, such as Jahiz and Mas'udi, explained jinn and demons as a merely psychological phenomena. Jahiz states in his Kitāb al-Hayawān that loneliness induces humans to mind-games and wishful thinking, causing waswās ( Arabic: وَسْوَاس, 'demonic whisperings in the mind'), causing a fearful man to see things which are not real. These alleged appearances are told to other generations in bedtime stories and poems, and when they grow up, they remember these stories when they are alone or afraid, encouraging their imaginations and causing another alleged sighting of jinn. [3] (p37)