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Übersetzung im Kontext von „jinni“ in Englisch-Deutsch von Reverso Context: 39 So on that day neither man nor jinni shall be asked about his sin. Many translated example sentences containing "jinni" – German-English dictionary and search engine for German translations. JINNI ✨ Köln | London | Travel. @Twitch Partner × Streamer × MSc Marketing German girl in London × Collecting memories Escaping the ordinary × In. Englisch-Deutsch-Übersetzungen für jinni im Online-Wörterbuch earthinternet.co (Deutschwörterbuch). earthinternet.co | Übersetzungen für 'jinni' im Englisch-Deutsch-Wörterbuch, mit echten Sprachaufnahmen, Illustrationen, Beugungsformen.
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Any problem might…. This last category includes spiritual beings that might be either benevolent or malevolent. According to legend, the jinn were created out of fire 2, years before the creation of Adam, the first human.
Capable of both visibility and invisibility, a jinni could assume various…. History at your fingertips. Sign up here to see what happened On This Day , every day in your inbox!
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Log In. Definition of jinni. Did You Know? Example Sentences Learn More about jinni. Although the Quran reduced the status of jinn from that of tutelary deities to merely spirits, placed parallel to humans, subject to God's judgment and the process of life, death and afterlife, they were not consequently equated with demons.
Early Persian translations of the Quran identified the jinn either with peris or divs  depending on their moral behavior.
However, such identifications of jinn with spirits of another culture are not universal. Some of the pre-Islamic spirits remained.
Peris and divs are frequently attested as distinct from jinn among Muslim lore,  but since both div as well as jinn are associated with demonic and the ability to transform themselves, they overlap sometimes.
Especially Morocco has many possession traditions, including exorcism rituals ,  despite the fact, jinn's ability to possess humans is not mentioned in canonical Islamic scriptures directly.
Feelings of insecurity, mental instability, unhappy love and depression being "tired from the soul" are forms of dha'iyfah.
In Artas Bethlemhem oral beliefs, the jinn form societies beneath the ground. Envying humans, they frequently ascend to the surface, causing sickness to children, snatching food and taking revenge when humans mistreat them.
Some jinn are nevertheless benevolent towards humans, teaching humans a moral lesson. In Sindh the concept of the jinni was introduced when Islam became acceptable and "Jinn" has become a common part of local folklore, also including stories of both male jinn called " jinn " and female jinn called " Jiniri ".
Folk stories of female jinn include stories such as the Jejhal Jiniri. Although, due to the cultural influence, the concept of jinn may vary, all share some common features.
The jinn are believed to live in societies resembling those of humans, practicing religion including Islam, Christianity and Judaism , having emotions, needing to eat and drink, and can procreate and raise families.
Additionally, they fear iron, generally appear in desolate or abandoned places, and are stronger and faster than humans.
In Mughal or Urdu cultures Jinn often appear to be obese characters and refer to their masters as "Aqa".
In later Albanian lore , jinn Xhindi live either on earth or under the surface and may possess people who have insulted them, for example if their children are trodden upon or hot water thrown on them.
The concept of Jinn was also prevalent in Ottoman society and much about their beliefs is yet to be known. In Turkic lore , jinn Turkish : Cin are often paired with in , another demonic entity, sharing many characteristics with the jinn.
The composition and existence of jinn is the subject of various debates during the Middle Ages. If they were composed of the latter, they would be visible to any human with functional eyes.
Since they are mentioned in Islamic texts, scholars such as Ibn Taimiyya and Ibn Hazm prohibit the denial of jinn. They also refer to spirits and demons among the Christians, Zoroastrians and Jews to "prove" their existence.
He held that the jinn account for much of the "magic" that is perceived by humans, cooperating with magicians to lift items in the air, delivering hidden truths to fortune tellers, and mimicking the voices of deceased humans during seances.
Other critics, such as Jahiz and Mas'udi , related sightings of jinn to psychological causes.
According to Mas'udi, the jinn as described by traditional scholars, are not a priori false, but improbable. If he is afraid, he may see things that are not real.
These alleged appearances are told to other generations in bedtime stories and poems, and with children of the next generation growing up with such stories, when they are afraid or lonely, they remember these stories, encouraging their imaginations and causing another alleged sighting of jinn.
However, Jahiz is less critical about jinn and demons than Mas'udi, stating human fantasy at least encourage people to imagine such creatures.
They differ from the angels, which due to their closeness to heaven reflect the spheres of the divine, mainly in their distance to the earth and the heavens, stating: "Only this much is different: The spirits of the jinn are lower spirits, while the spirits of angels are heavenly spirits".
Because jinn are closer to the material realm, it would be easier for human to contact a jinn, than an angel.
Ahmadi interpret jinn not as supernatural beings, but as powerful men whose influence is felt even though they keep their distance from the common people.
According to Mirza Tahir Ahmad , references to jinn could also mean microorganisms such as bacteria and viruses.
Fethullah Gülen , leader of Hizmet movement , had put forward the idea, that jinn may be the cause of schizophrenia and cancer and that the Quranic references to jinn on "smokeless fire" could for that matter mean "energy".
References to jinn in the Quran are interpreted in their ambiguous meaning of something invisible, and might be forces or simply angels.
Modern Salafi tenets of Islam, refuse reinterpretations of jinn and adhere to literalism arguing the threat of jinn and their ability to possess humans, could be proven by Quran and Sunnah.
Fatwas issued by Salafi scholars are often repetitive and limit the scope of all their answers to the same Quran verses and hadith quotes, without further investigating the traditions associated with and missing any reference to the individual experience.
By that, a vast amount of traditions and beliefs among Muslims is excluded from contemporary theological discourse and downplaying embedded Muslim beliefs as local lore, such as symptoms of jinn possession.
The opinions of the prominent Saudi Muslim lecturer Muhammad Al-Munajjid , an important scholar in Salafism and founder of IslamQA , are repeated over several online sources, and is also cited by IslamOnline and Islamicity.
Similar Islamawareness. Further Muhammad Al-Munajjid, asserts that reciting various Quranic verses and adhkaar devotional acts involving the repetition of short sentences glorifying God "prescribed in Sharia Islamic law " can protect against jinn,  associating Islamic healing rituals common across Islamic culture with shirk polytheism.
Affirmation on the existence of jinn as sapient creatures living along with humans is still widespread in the Middle Eastern world and mental illnesses are still often attributed to jinn possession.
The low rate in Central Asia might be influenced by Soviet religious oppression. Sleep paralysis is conceptualized as a "Jinn attack" by many sleep paralysis sufferers in Egypt as discovered by Cambridge neuroscientist Baland Jalal.
Both Islamic and non-Islamic scholarship generally distinguishes between angels , jinn and demons as three different types of spiritual entities in Islamic traditions.
Especially in folklore , jinn share many characteristics usually associated with demons, as both are held responsible for mental illness, diseases and possession.
However, such traits do not appear within the Quran or canonical hadiths. The Quran emphasizes comparison between humans and jinn as taqalan accountable ones, that means they have free-will and will be judged according to their deeds.
Field researches in , among Sunni Muslims in Syria , recorded many oral-tales about jinn. It seems the demons are primarily associated with their role within Islamic scriptures, as abstract forces tempting Muslims into everything disapproved by society, while jinn can be encountered by humans in lonley places.
Jinn are not supernatural in the sense of being purely spiritual and transcendent to nature; while they are believed to be invisible or often invisible they also eat, drink, sleep, breed with the opposite sex, with offspring that resemble their parents.
Intercourse is not limited to the jinn alone, but also possible between human and jinn. However, the practice is despised makruh in Islamic law.
It is disputed whether or not such intercourse can result in offspring. They are "natural" in the classical philosopical sense by consisting of an element, undergoing change, and being bound in time and space.
In scientific treatises the jinn are included and depicted as animals hayawan with a subtle body. But it is this very nature that enables them to change their shape, move quickly, fly, and entering human bodies, cause epilepsy and illness, hence the temptation for humans to make them allies by means of magical practices.
Unlike the jinn in Islamic belief and folklore, jinn in Middle Eastern folktales, depicted as magical creatures, are unlike the former, generally considered to be fictional.
The appearance of jinn can be divided into three major categories: . Jinn are assumed to be able to appear in shapes of various animals such as scorpions, cats, owls and onagers wild ass.
Dogs are another animal often associated with jinn, especially black dogs. However, piebald dogs are rather identified with hinn.
Associations between dogs and jinn prevailed in Arabic literature, but lost its meaning in Persian scriptures.
The wolf is thought of as the natural predator of the jinn, who, in contrast to the jinn by his noble character, blocks their ability to vanish.
Serpents are the animals most associated with jinn. The connection between jinn and serpents are strong enough, that those who believe in jinn fear killing a serpent since a jinn might avenge the murder.
Also some sources speak of killed jinn leaving a carcass similar to either a serpent or a scorpion behind. Both scorpions and serpents have been venerated in the ancient Near East.
Besides serpents, other chthonic animals such as scorpions and lizards are regarded as usual forms of jinn.
Further, gazelles, foxes, dogs and ostriches are associated with jinn. But these are not necessarily thought to be the embodiment of jinn, but rather their mounts i.
The jinn are also related to the wind. They may appear in mists or sandstorms. Accordingly, Tabasi showed him the jinn, seeing them like they were "a shadow on the wall".
A common characteristic of the jinn is their lack of individuality, but they may gain individuality by materializing in human forms,  such as Sakhr and several jinn known from magical writings.
But also in their anthropomorphic shape, they stay partly animal and are not fully human.
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Their existence was further acknowledged in official Islam , which indicated that they, like human beings, would have to face eventual salvation or damnation.
Jinn, especially through their association with magic, have always been favourite figures in North African, Egyptian, Syrian, Persian, and Turkish folklore and are the centre of an immense popular literature, appearing notably in The Thousand and One Nights.
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