PISANG secretary, Dr Azian, delivered a talk on “Psychosis: Jinn Related and Psychological” at Bait al-Rahmaan mosque in Ridderkerk, Rotterdam, The Netherlands on 19th October 2019.
Congratulations to Dr Azian
Alhamdulillah and congratulations to Nor Azian, our Director of Research, who has successfully completed her PhD. Her thesis was “Pembangunan kaedah ANNUR bagi diagnosis sindrom berhubungan jin dalam konteks perubatan komplementari Islam” (The development of ANNUR methodology for the diagnosis of jinn-related syndrome in the context of Islamic Complementary Medicine”. InshaAllah her thesis will be published as a book.
Continue readingIntra and Inter-psyche Conflicts and Analysis of Symptoms of Jinn Possession
Paper: Intra and Inter-psyche Conflicts and Analysis of Symptoms of Jinn Possession
Another paper from our research.
Authors: Hamidi Abdul Rahman, Mostafa Kamal Mokhtar, Ab Rahman Roseliza-Murni, Arena Che Kasim
(Centre for Human and Societal Wellbeing, Faculty of Social Sciences and Humanities, Universiti Kebangsaan Malaysia,
Malaysia)
Abstract:
Introduction: A jinn possession model from the Islamic epistemology is discussed and its role in causing inter-psyche and intra-psyche conflicts. An analysis of the symptoms of jinn possession can also help differentiate jinn possession from mental disorders. Methods: An analysis of 34 symptoms of jinn possession, derived from symptoms used by globally established ruqyah experts, was conducted using quantitative approach. Out of the 1088 participants, 530 were diagnosed as having jinn possession. Their symptoms were analysed using Exploratory Factor Analysis (EFA) with Principal Component extraction method and Varimax rotation. Results: Some cases of mental health disorders can also be diagnosed as jinn possession according to ruqyah practitioners. The EFA analysis of the symptoms extracted 6 factors associated with jinn possession i.e. abnormal thoughts, faith delusion, scary dreams, sleep disturbances, low mood and hallucinations. Conclusion: Some mental disorders may also be cases of jinn possession. Jinn possession refers to any disorder with an underlying jinn possession factor. Faith delusion can be used to distinguish jinn possession from mental disorders. The findings can act as a foundation for the development of a model for jinn possession that will lead to the development of an instrument for the diagnosis of jinn possession.
Full paper
Bridging Modern Medicine with Islamic Complementary Medicine: Preliminary Attempts in Malaysian Context
Another paper co-authored by Nor Azian Ab Rahman, our Director of Research.
Paper: Bridging Modern Medicine with Islamic Complementary Medicine: Preliminary Attempts in Malaysian Context
Authors: Hussin, Supyan; Rahman, Nur Azian Ab; On, Low Kok; Mokhtar, Mostafa Kamal
Source: Advanced Science Letters, Volume 24, Number 7, July 2018, pp. 4820-4823(4)
Publisher: American Scientific Publishers
Abstract:
Modern medicine has a long historical account. It is established through continuous series of contributions by many other disciplines. However, modern medicine does not provide answers and solutions to cure all diseases; otherwise it will not introduce the term idiopathic. When allopathy medicine failed to provide solutions to complicated disease that is related to jinn influence on the patients, then alternative medicine, complementary medicine, traditional healing, and Islamic complementary medicine (ICM) may be referred to. This paper discusses the bridging of modern medicine and ICM in dealing with six cases of patients who received treatments from both practices in Malaysia. These preliminary attempts have brought in positive results to the patients well-being and wellness.
The full paper can be purchased from https://www.ingentaconnect.com/2018/000/00000007/art00016
Paper: Complementing the treatment of a major depressive disorder patient with Ruqyah Shar’iyyah therapy: A Malaysian case study
This paper is co-authored by Nor Azian Ab Rahman, our Director of Research.
Complementing the treatment of a major depressive disorder patient with Ruqyah Shar’iyyah therapy: A Malaysian case study
Authors:
Zul Azlin Razali, Department of Psychiatry, Faculty of Medicine and Health Science, Universiti Sains Islam Malaysia (USIM), Kuala Lumpur, Malaysia
Nor Azian Ab Rahman, Institute of Malay World and Civilization, National University of Malaysia (UKM), Selangor, Malaysia.
Supyan Husin, Institute of Malay World and Civilization, National University of Malaysia (UKM), Selangor, Malaysia.
Journal of Muslim Mental Health, Volume 12, Issue 2, Winter 2018
Abstract
This paper describes a female patient with major depressive disorder with psychotic features, who underwent mainstream psychiatric treatment complemented with ruqyah shar’yyah (incantations based on Quran and prophetic traditions) healing in Malaysia. The patient faced the stigmatization of mental health within her family and had poor coping mechanisms, in addition to an incomplete understanding of what characterizes a religiously observant Muslim faith healer, in the early phases of her illness. The patient had periods of non-compliance with psychiatric care in between various ruqyah shar’iyyah, treatment periods, and faced a relapse that led to hospital admission. The patients outcome improved after she complemented her psychiatric treatment with ruqyah shar’iyyah, that complied with Islamic creed and law. The importance of the inter-related systems of medical and psycho-spiritual treatments needs to be emphasized as it is crucial to the psychological wellbeing of the patient. The case report illustrates that ruqyah shar’iyyah, a practice encouraged by the Prophet Muhammad is believed to be a therapeutic remedy for any disorder, and can be used as complementary spiritual-based treatment to mainstream psychiatry, bringing multiple benefits across various cultural groups of Muslims.
Please click here for full paper.
The difference between Jinn Possession and Mental Disorder
PISANG Chairman, Hamidi. gave a talk organised by IslamBradford in Bradford, UK entitled “The difference between Jinn Possession and Mental Disorder”
PISANG – Ten years on
The first meeting to form PISANG was held in Malaysia in late 2007. Subsequently PISANG was registered in the UK on 8th May 2008. Over the past 10 years we have made significant progress and achievement. When we started, people were sceptical about jinn possession and many of those who were suffering from jinn possession lived in fear of being labelled as superstitious and backwards. We started our drive for public awareness through organising mobile clinics and training on ruqyah in UK, Egypt, Yemen, Australia, South Korea and Malaysia. We also organised 2 experts seminars on “The implementation of sihr law” with the Selangor State Mufti Department in Malaysia. Since then, people no longer felt inferior in talking about jinn possession and the number of ruqyah centres mushroomed.
Our mission is not limited to awareness but to make interventions for jinn possession mainstream. This cannot be achieved by posting exorcism videos on YouTube. Instead it need a lot of academic research by combining naqli (Islamic text) and aqli (logic, experimental) evidences to create evidenced-based intervention. Our own internal research has produced Pisangtherapy as an effective intervention for jinn possession. Pisangtherapy stands for Psychological Intervention for Spiritual Actualisation N Gratification Therapy. It is a combination of ruqyah and Islamic-Existential and Humanistic psychotherapy. Our psychotherapy philosophy is derived from Islamic exisetential philosophy and focuses on guidance towards achieving Spiritual Actualisation (state of Ihsan as mentioned in Hadith Jibrail) with Gratification (shukur) as a feedback assessment.
Our efforts in mobilising professionals and academicians to embark on research on jinn possession is progressing at a very encouraging rate. We have participated in many academic conferences including the recent International Muslim Mental Health Conference 2018 in Malaysia. A lot of papers on ruqyah and jinn possession were also presented by various participants during the conference. Discussing about jinn possession is no longer a taboo and Prof Dr Hatta Shaharom, a leading psychiatrist in Malaysia, advised participants not to waste time arguing with those who do not believe in jinn possession.
As we move into our second decade of operation, we are also planning to train competent therapists for jinn possession. Our therapists will be required to have a good understanding of various knowledge such as anatomy and physiology; psychotherapy theories and approaches; and other relevent modules. Only Muslims who can read the Quran with tajwid are eligible to enrol on our courses. Further details will be made available later.
Jinn Possesssion: Myth or Reality?
A discussion in response to Mufti Abu Layth and Shaykh Dr Akram Nadwi opinion that jinn possession is a myth.
Paper: Understanding the Use of Ruqyah in the Treatment of Disease
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
Authors:
Khadher Ahmad
Pensyarah Kanan di Jabatan al-Quran dan al-Hadith, Akademi Pengajian Islam, Universiti Malaya
khadher82@um.edu.my
Mohd Anuar Ramli
Jabatan Fiqh dan Usul, Akademi Pengajian Islam, Universiti Malaya
mohdanuar@um.edu.my
Nor Azian Ab Rahman
Gabungan Pengamal Pengubatan Islam Malaysia (GAPPIMA) dan calon Ijazah Doktor Falsafah, Universiti Kebangsaan Malaysia (UKM)
azian_rahman@yahoo.com
Abstract
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:
[1] The use of ruqyah from the Quran, [2] Conditions in using a ruqyah, and [3] The types of ruqyah recommended by the Prophet.
Note:
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
Reciting Quran and Listening to Quran
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.