Updated: 18 December 2014
What is it?
Pisangtherapy Retreat is an innovative therapy for jinn-related disorders. Pisangtherapy intervention will be applied on the participants during the period. The Pisangtherapy Retreat, introduced in December 2013, will deliver numerous significant advantages compared to ad hoc ruqyah. Since December 2013 we have organised 20 retreats. If you have been spending too many sessions of ad hoc ruqyah without much progress, or have just realised that various internet resources have misled you, or see yourself spiralling down with your self-treatment, then the retreat will Insha'Allah deliver the breakthrough in therapeutic benefit that will help you move forward with your life.
How many times have you felt or being told by the ruqyah reciter that the jinn has left but later on found out that it is still there. Or perhaps you have been told by the ruqyah reciter that you get a relapse because a new sihr has been sent. How can you be sure of the "stories" that nobody can verify? Pisangtherapy Retreat will give you a better understanding of what is going on.
Ad hoc ruqyah involves a lot of unproductive travelling time and a lot of money spent on travelling. These resources (time and money) can be used efficiently by attending the retreat in order to achieve a much higher therapeutic efficacy.
Participants are required to be present throughout the period.
Pisangtherapy Retreat is becoming increasingly popular. We have now limited it to only 3 places per retreat so that we can give more focus on each participant. Each participant will get 9 therapy sessions per retreat. Please book early to avoid any disappointment.
It is easy for you to book your own exclusive private Pisangtherapy Retreat. You only need to book for 3 persons including yourself
3 December 2014
The paper Jinn Possession in Mental Health Disorder was presented by Hamidi Abdul Rahman at the Regional Forum (ASEAN) on Jinn and Sihr in Medicine at Universiti Kebangsaan Malaysia, Kuala Lumpur, Malaysia on 29-30 November 2014.
The understanding of mental health disorder varies across cultures (Somer, 2006). The differences can arise from the difference in understanding or modelling of the human e.g. the concept of psyche, body, soul etc. It can be explained, for example, from a Biblical and Hebrew perspective (Kaplan & Schwartz,1997). Rather than dying out, the belief in supernatural entities is widespread today even amongst the well-educated population in Western countries (Thomason, 2008). The belief is also prevalent in other cultures and religion, including Christianity (Leavey, 2010).
The term mental health disorder is subjective and can differ according to cultures. The symptoms of the problems may be similar but the classification may differ according to the understanding of the person. The perceived cause of mental illnesses can be biological (brain abnormality, genes, or chemical imbalance) or non-biological (stress, relationship, childhood experience etc) (Sears, Pomerantz, Segrist, & Rose, 2011). Epilepsy, for example, can be perceived as medical or punishment by God or expiation of sins, etc. (Small et al., 2005).
Video of talk held in Gothenburg, Sweden in April 2004. We would like to thank the Muslim community in Gothenburg who organised the talk, produced and uploaded the video on YouTube.
Updated 2 Dec 2014
The forum was successfully held and 75% of the participants were medical doctors and psychiatrists. The rest are made up of academicians and researchers.
14 October 2014
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.