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:

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a b c Sengul, Ali. "Cinema, Horror and the Wrath of God: Turkish Islam's Claims in the Kurdish East." Nübihar Akademi 4.14: 11-28. Al-Saleh, Yasmine (2010). "Amulets and Talismans from the Islamic World". The Metropolitan Museum of Art. a b as-Samarqandi, Abu l-Lait. "Abu l-Lait as-Samarqandi's commentary on Abu Hanifa al-Fiqh al-absat: Introduction, text, and commentary". In Hans Daiber (ed.). Islamic Concept of Belief in the 4th/10th Century. p.243. ISSN 1340-5306. {{ cite book}}: |journal= ignored ( help) Větrovec, Lukáš. "Curse, Possession and Other Worlds: Magic and Witchcraft among the Bosniaks." p. 74Ashqar, ʻUmar Sulaymān (1998). The World of the Jinn and Devils. Islamic Books. p.8 . Retrieved 13 March 2019.

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Seven kings of the Jinn are traditionally associated with days of the week. [20] (p87) They are also attested in the Book of Wonders. Although many passages are damaged, they remain in Ottoman copies. These jinn-kings (sometimes afarit instead) are invoked to legitimate spells performed by amulets. [130] Associations Valentine, Simon Ross (2008). Islam and the Ahmadiyya Jama'at: History, belief, practice. Columbia University Press. pp.142–143. ISBN 978-0-231-70094-8. The seven jinn kings [ edit ] The red king of the djinns, Al-Ahmar, from the late 14th-century Book of Wonders.Balkhī, Abu’l-Moayyad (1993). Smynova, L.P. (ed.). Ajā'eb al-donyā. Moscow, RU. {{ cite book}}: CS1 maint: location missing publisher ( link) Peterson, Mark Allen (2007). "From Jinn to Genies: Intertextuality, media, and the making of global folklore". In Sherman, Sharon R.; Koven, Mikel J. (eds.). Folklore/Cinema: Popular film as vernacular culture. Logan, UT: Utah State University Press – via Utah State U. digital commons. In the Book of Wonders compiled in the 14th century by Abd al-Hasan al-Isfahani, there are illustrations of "The seven jinn kings". [116] (p27) In general, each ' King of the Jinn' was represented alongside his helpers and alongside the corresponding talismanic symbols. [116] (p27) For instance, the 'Red King of Tuesday' was depicted in the Book of Wonders as a sinister form astride a lion. In the same illustration, he holds a severed head and a sword. This was because the 'Red King of Tuesday' was aligned with Mars, the god of war. [116] (p27) Alongside that, there were illustrations of the 'Gold King' and the 'White King'. [116] (p27) Aladdin; or, the wonderful lamp". Classic Literature. About.com. The Arabian Nights. Archived from the original on 15 February 2017. Marzolph, U. (1984). Typologie des persischen Volksmärchens[ Typology of Persian Folktales] (in German). Beirut, LB: Massé, Croyances.

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While juniper occurs in patches in England and throughout most of Scotland, it is only really common in the Highlands. Two subspecies can be found in Scotland, of which the erect, shrubby form is most widespread. In the UK, few specimens grow taller than 5 meters but in other countries it has been known to grow up to 10m high. The Jewish depiction of jinn (Hebrew: Shedim) [135] closely resemble that of the Islamic depictions in many regards. The story of Solomon being replaced by the evil jinn-king, is well known in both Quranic exegesis and the Talmud. [20] (p120) Likewise, they may be rebellious and evil or lawful obeying the holy scripture (i.e. the Torah). [136] Their resemblance to humans is captured in a description in the Babylonian Talmud: "In three regards the shedim are like angels, and in three like humans: They have wings, they fly from one end of the world to another, they know the future listening from behind the veil of the angels; and in three regards they resemble humans: They eat and drink, procreate, and die like humans." [137]Thompson, S. (1955). Motif-Index of Folk-Literature. Vol.1–6 (rev.ed.). Bloomington, IL. {{ cite book}}: CS1 maint: location missing publisher ( link) Robert Elsie A Dictionary of Albanian Religion, Mythology and Folk Culture C. Hurst & Co. Publishers 2001 ISBN 978-1-85065-570-1 p. 134 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 ] Similarly, jinn appear in Iranian horror movies despite a belittling of the popular understanding of jinn by an increasing number of Islamic fundamentalistic reformists. [114] In the post-Iranian revolution psychological horror movie Under the Shadow the protagonist is afraid the jinn, who are completely veiled and concealed and intrude into her life frequently. In the end, however, she is forced by the Iranian guards to take on a Chador, and thus becomes like the jinn she feared. The jinn symbolize the Islamic regime and their intrusion into private life, criticises the Islamic regime and patriarchal structures. [115] Visual art [ edit ] el-Zein, Amira (2009). Islam, Arabs, and the intelligent world of the Jinn. Contemporary Issues in the Middle East. Syracuse, NY: Syracuse University Press. ISBN 978-0-8156-3200-9.

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Crapanzano, V. (1973). The Hamadsha: A study in Moroccan ethnopsychiatry. Berkeley, CA: University of California Press. The jinn are obligated to follow the divine law ( sharīʿa), as derived from the Quran by Muslim jurists ( faqīh). Thus, the jinn are considered, along with humans, to be mukallāf. The pairing of humans and jinn as subjects of God's judgement is settled in the Quranic phrase " al-ins wa-l-jinn" ("the humans and the jinn"). Both are created to "serve" (' abada) God (51:56), both are capable of righteous and evil deeds (11:119), both are divided into a community ( ummah). [57] Both procreate their kind by intercourse. [58]

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Ruiz, Manuel. "The conception of authority in pre-Islamic Arabia: its legitimacy and origin." (1971). p. 20