A discussion in response to Mufti Abu Layth and Shaykh Dr Akram Nadwi opinion that jinn possession is a myth.
Paper: Al-Bayn Journal of Quran and Hadith Studies 14 (2016) 168-205
Understanding the Use of Ruqyah (Healing Method Based on The Quran and Hadith) in the Treatment of Disease: Analysis based on Fiqh al-Hadith Al-Imam Al-Bukhari
Pemahaman Terhadap Aspek Penggunaan Ruqyah Dalam Rawatan Penyakit: Analisis Berasaskan Fiqh al-Hadith Imam Al-Bukhari
Pensyarah Kanan di Jabatan al-Quran dan al-Hadith, Akademi Pengajian Islam, Universiti Malaya
Mohd Anuar Ramli
Jabatan Fiqh dan Usul, Akademi Pengajian Islam, Universiti Malaya
Nor Azian Ab Rahman
Gabungan Pengamal Pengubatan Islam Malaysia (GAPPIMA) dan calon Ijazah Doktor Falsafah, Universiti Kebangsaan Malaysia (UKM)
Ruqyah refers to the healing method based on the Quran and hadith through the recitation of the Quran, seeking of refuge, remembrance and supplication that is used as a means of treating sickness and other problems, by reading verses of the Quran, the names and attributes of Allah, or by using the prayers in Arabic or in a language the meaning of which is understood. The use of ruqyah as a method of treatment is popular among the Islamic alternative healing practitioners. This method of ruqyah is based on the recommendations and practices carried out by the Prophet (pbuh) for self-treatment or to help his Sahabah and others. Through analysis of the inductive, deductive and historical approaches, this article aims to explain the views of Imam al-Bukhari in relation to aspects of ruqyah and its use in the treatment of disease by analysing some chapters translated (tarjamah al-bab) by Imam al-Bukhari in the Kitab al-Tibb. The results show that the use of ruqyah in the treatment of diseases refers to the discussion of the seven chapters translated (tarjamah al-bab) on three main issues:
 The use of ruqyah from the Quran,  Conditions in using a ruqyah, and  The types of ruqyah recommended by the Prophet.
Ms Nor Azian is also the Secretary and Directory of Research of PISANG.
The full paper can be obtained from http://booksandjournals.brillonline.com/content/journals/10.1163/22321969-12340038
Allah has revealed the Quran as shifa’ (remedy) and mercy to believers. Ruqyah syar’iyyah is a shari’ah-compliant incantation which uses Quranic verses, salawat, du’a etc which are permissible in Islam. Some people found out that they have jinn possession disorder after getting negative reactions as a result of listening to ruqyah or after listening to surah al-Baqarah for example. This may prompt them to seek ruqyah therapy to get rid of the jinn within them. Ruqyah therapy on its own may not be enough to solve the problem and the therapists would normally advise the person to embark of various other amals e.g. zikr and the recitation of Quran. This will not be a problem for those who know how to read the Quran. May Allah give them shifa’ through the recitation. Amin. But what about those who do not know how to read the Quran? Would listening have the same effect as recitation?
Recitation and listening involves different organs and senses. When someone recites the Quran, the mind is actively focusing on the recitation and various muscles of the body are involved in producing and listening to the recitation. Listening to the Quran does not have similar involvement of the body and mind. The mind may be attentive to the recitation for a while but may wander and think of something else. A beep from the smart phone will change the focus from listening to Quran to reading messages on the phone. So an initial intention of listening to over 2 hours of surah al-Baqarah can turn out to be only a few minutes of attention on the recitation.
Some people may feel satisfied that they are getting good effect just by listening to the Quran i.e. without the need for reciting. This satisfaction may make them spend more time listening without the need for reciting based on the argument that the effect can be obtained simply by listening. If listening and reciting involves different organs and concentration, then surely the effect cannot be the same. Listening and reciting is analogous to smelling food and eating food. Smelling and eating involves different organs. One can be happy after smelling food but it can never give the same satisfaction as eating the food. If we believe that smelling food is sufficient because we are getting the positive effect e.g. making us happy, then we are actually deluding ourselves and depriving ourselves of the benefits of eating the food. Similarly if we believe that listening to the Quran is sufficient, then we are deluding ourselves and depriving ourselves of the benefits of the recitation of the Quran.
There are many reasons why some people may not know how to read the Quran e.g. didn’t have the opportunity to learn, not practising Islam in the past, pure laziness etc. Some will try to read the Quran using Romanised transliteration. The intention is good but there is also a big problem. Transliteration does not have a standard spelling and this can cause the person to pronounce the word wrongly and may even dangerously change the meaning. Furthermore those who rely on transliteration normally do not have the intention of reciting the whole Quran in whatever time span i.e. the focus is normally on reciting limited verses of the Quran.
For those who do not know how to read the Quran, there are now many ways and opportunities to learn. We have recognised this problem for a long time and have tried to make the process of learning to read the Quran easier. Our MyTajwid web application addresses many of the issues that prevented people from learning. Those who are too embarrassed to learn because of their age can learn in the privacy of their home. Those who do not have the time to travel to learn can also start learning from wherever they are. Those who couldn’t find a teacher can start immediately. Those who are too busy to allocate a specific time for learning can choose whatever time that suits them.
The question we have to answer to ourselves is whether we want to have the full benefit of reciting the Quran or we are fully satisfied with the limited benefit of listening to the Quran. Those who want to learn using our MyTajwid web application can register for a 2-week free trial at http://mytajwid.pisang.uk.
If there is a will, there is a way.
The research group LRGS/TD/2012/USM-UKM/KT/03 of National University of Malaysia in collaboration with GAPPIMA (Federation of Islamic Medical Treatment Practitioners Malaysia) organised the “Simposium Perubatan Islam 2016” (Symposium on Islamic Medicine 2016) on 26th-27th April 2016. The symposium was attended by academicians, medical professionals and Islamic medical treatment practitioners. The theme of the symposium was “Towards a professional and contemporary Islamic Medicine”, aiming at defining and modernising Islamic medicine.Continue reading
The Secretary and Director of Research of PISANG, Ms Nor Azian Ab. Rahman, presented a poster presentation at the 8th Muslim Mental Health Conference in Dearborn, USA from 17th to 20th March 2016. The conference was attended by academicians, psychologists, psychiatrists and other professionals in the mental health sector. There was great interest in the poster presentation and a full paper is planned in the near future. The paper will be written by Dr Zul Azlin Razali (Psychiatrist and Senior Medical Lecture, Islamic Science University of Malaysia), Nor Azian Ab Rahman (Graduate Research Assistant, Institute of Malay World and Civilization, National University of Malaysia) and Prof. Dr Supyan Hussin (Faculty of Social Science and Humanities, National University of Malaysia).Continue reading
A Case Study of Modern Medical Practice and Islamic Complementary Therapy on a Patient with Over 2000 Embedded Nails
International Journal of Public Health Science (IJPHS) Vol.4, No.4, December 2015, pp. 310~314
In South East Asia, patients often resort to various forms of complementary therapy apart from utilizing mainstream modern medicine in Hospitals. Islamic-based complementary therapy employs various forms of biophysical, psychological, social, cultural, and spiritual interventional methods based on the prevailing belief and cultural system to provide a holistic Syariah compliant approach in patient management. The concept of diseases caused by sorcery and paranormal means using intermediaries like Jinn and evil spirits that have been in existence since time immemorial across religions, cultures and societies around the world. Currently, the practice of black magic and the belief in the paranormal still widely exist in the midst of modern civilization in this region. Modern medical practice has no definitive answer for a person with an unusual medical illness who is believed to have been afflicted by black magic because of its non-specific clinical presentation and non-response to conventional management paradigm which defies medical logic. In this paper, we describe a true case of a lady, who suffered from more than 2000 nails embedded inside her body for one and a half years. Upon admission to a hospital in Indonesia, she underwent a surgical procedure to remove all of the nails but to no avail; the nails re-appeared at other parts of her body. The surgical team later decided to conduct an Islamic complementary therapy on the patient, and subsequently, managed to extract all of the remaining nails without further bleeding. In conclusion, unusual or mysterious medical illness, sometimes referred to as idiopathic in etiology, not responding to conventional medical or surgical intervention, may potentially benefit from the use of Islamic complementary therapy.
Nor Azian Ab Rahman,
Institute of Malay World And Civilization,
National University of Malaysia
Nor Azian is also the Secretary and Director of Research of PISANG.
The forum was successfully held and 75% of the participants were medical doctors and psychiatrists. The rest are made up of academicians and researchers.
Prior to the event, there were some uneasiness and anxiety from some quarters of the public. One such comment was published in the online media The Malaysian Insider: Source: http://www.themalaysianinsider.com/sideviews/article/a-response-to-the-ukm-forum-on-djinns-and-black-magic-jason-leong
Video of talk held in Gothenburg, Sweden in April 2014. We would like to thank the Muslim community in Gothenburg who organised the talk, produced and uploaded the video on YouTube.
Ruqyah means incantation and any therapy that uses ruqyah as a main component can be termed as ruqyah therapy. Ruqyah can be divided into 2 categories. Ruqyah that complies with shariah are termed ruqyah shariyyah (shariah-compliant ruqyah) and ruqyah which contains shirk (polytheistic practices) are termed ruqyah shirkiyyah (polytheistic ruqyah). Prophet Muhammad (peace and blessings be upon him) approved the use of a particular ruqyah that was practised during pre-Islamic period because it did not have any polytheistic elements in it. Shirk (polytheism) is the boundary that separates lawful (halal) and unlawful (haram) ruqyah.
Ruqyah was used as treatment during the time of the prophet. In one incident, a companion recited surah al-Fatihah (the Opening Chapter) to treat a tribal leader from snake bite even though the prophet had never taught anyone to recite al-Fatihah for treatment of snake bites.
Unlike snake bites, jinn-related disorder can affect a person both physically and psychologically. If a person has just been affected by jinn, the damage might just be confined to psychological. However, if one or more jinn has been living in a person for a long period, the effect can both be physical as well as psychological. Jinn is a living organism and is a parasite that consumes food to survive and secretes excretion into the human body. The excretion (i.e. toxins) will cause imbalance i.e. disrupts the homeostasis of the body, which in turn will affect the health of the person.
Jinn-related disorder therefore not only affects the mental health of a person but may also affect the physical health. These may cause additional psychosomatic problems. When a person thinks about his physical health, he or she will feel depressed. If a person is depressed, his or her physical health may deteriorate.
The therapy for jinn-related disorder should therefore not rely on ruqyah (incantation) alone. The therapy should be holistic in manner and must include ruqyah and psychotherapy at the very minimum. As in any psychotherapy session, the therapist should show empathy and must never blame the client for his or her predicament. The aim of any therapy is to help the client to move forward with his or her life. Blaming the client can be considered as a sign of failure to provide an effective therapy. An angry therapist will cause more harm than good.
The president of PISANG, Hamidi Abdul Rahman, was given the honour of delivering a speech to the Patani Malay Youth Association in Europe event on 23rd August 2014. Patani youths from The Netherlands, Germany, Denmark and Sweden gathered in Hamburg, Germany for a 2-day event. This was the first gathering organised by the Patani Malay youth in Europe. The population of Patani Malay youths in Europe is increasing and they plan to organise further gatherings in other cities in Europe.
Patani is a region of predominantly Muslim population in the south of Thailand. Hamidi emphasised on the need of developing quality leadership amongst the youths. Most of the youths were born outside the homeland. They will have to develop new leadership skills so that they can contribute towards the development of their people in Patani in particular and the global Muslim population in general.