Abu Eesa Niamatullah – Depression, Mental illness and Possession

			Bismillah R Rahman r Rahim
		

			brothers and sisters stubbornly comer to Bible, Ricardo.
		

			Welcome to this PT seminar tonight on the topic of depression, mental illness and possession and the
relationship between them as understood by the olema. A couple of things of order before we start,
first of all, as usual mobile phones, please if you could switch them off, so it doesn't disturb the
speakers. And secondly, to try and keep things running tonight if it's possible for you to think and
to write down your questions, while the talks are going on. So we can collect them immediately after
the talks are finished, just to keep the continuity, if possible, please, and they'll be people that
will come and take and pick up the questions from you as certainly at the end of the talks. Okay,
		

			we're very fortunate, in fact, blessed to be joined by respective panel today. First of all, Shekhar
lab is originally from Iraq is now a resident in Leeds, and is a specialist on the issue of Rukia
and gin. Of course, we have our respect to the startup Elisa today as well who will be speaking and
then at the end doltish is are the main who is a consultant psychiatrist at Trafford General
Hospital, right here in Manchester. And so without further ado, please I will pass it on to Mr.
		

			Smith Armando Rahim, Al hamdu Lillahi Rabbil alameen
		

			wa sallahu wa sallim ala Nabi al Karim
		

			Nabina Mohammed wala le he was happy as marine.
		

			My dear brothers and sisters, today's seminar in sha Allah
		

			is dealing with something which is a human problem. It's difficult actually, when trying to address
this issue to say, mental illness, depression, the opposition, the Islamic viewpoint, it's almost
like it's like an arrogance almost that only Islam or Islamic position should be recognized. Of
course, this is a human problem. This is a
		

			generic problem best probably the best word to to to understand, can afflict all mental illness
afflicts Muslims and non Muslims. The issue of possession as well, of course, is not just restricted
to Muslims. So this is something which the entire world's cultures and religions and nations have an
understanding of and have a position of the focus, I think, today,
		

			or our seminar will be the Muslim community's perception of the problem. We want to try and have a
look at how prevalent is this issue amongst us? And it's not just one issue is it we're talking
about depression, which is something that we know from our communities is, is rife, unfortunately,
and mental illness, we will be dealing with that as well. And recognizing that mental illness not
only encompasses quite a large scope of problems, but let's just say for the sake of argument, for
this point, something more serious than just being in a state of depression. And that's what Dr.
Shahzad will, no doubt touch on. And the conventional approach to that, I think one of the very
		

			important things that we'll recognize throughout this seminar and the reason I mentioned it, is
because a lot of people Muslims practicing.
		

			And I've heard this many times they said How is it possible someone can be depressed? How can
someone actually be depressed as a Muslim when a Lost Planet Allah has made him Muslim and as
parents, Allah has given him the Quran, Allah, Allah has said that this world is meant to be
something basic and not meant to be a home of delights, and, and sheer happiness, whatever. But
that's what the accurate, right and that's an argument that we used to hear and still here even and
it's a very simplistic understanding, because it almost seems to imply that
		

			that there is no such thing as a pre depression. And it it's almost denies the fact and it is a fact
that we have disease that people become ill. And illness is very interesting. From the standpoint of
view we have
		

			what we can we can divide it into maybe three main categories that are either better than the
sicknesses or the diseases of the body, which we traditionally go to. tabibian a doctor right, who
will deal with it in a conventional way. So if someone has a headache, give them some paracetamol,
someone
		

			needs someone's eye is is now
		

			has a major problem. It needs to be taken out for example, so
		

			There is a conventional approach to it. So we will go to the doctor's for that. And then we have
until you can say these are the physical illnesses of the body, right? arthritis, pain, ulceration,
heart problems, whatever. This is called like conventional physical. And then you could say that we
have the metaphysical, the extra ordinary, right which for the sake of argument, we'll talk about
the problems that are caused by, by jinn, the possession of people by jinn, and being afflicted by
by the Cofer and the evil of black magic, and being afflicted by the eye, Lorraine, and this is
where she will elaborate and give some examples of what exactly that is, and it's matam in the
		

			community, its status in the community and how we react to it and so on.
		

			Now, who deals with that but Araki Alright, Araki is the one who is you can see there's no real
translation for that the faith healer maybe you can call it the Muslim who uses something other than
conventional medication, he uses what's called Rokia. Now, the the field of Rokia can be also
divided almost into two parts because a Rokia or what's the therapy such as, for example, shopstyle,
who is a very accomplished arati. Right? I don't mean heirarchy. By the way, just in case you're
thinking, I mean, Rocky,
		

			this is something where for example, and he will elaborate how we will expel Jin from the body and
the different techniques. Now, this is very extraordinary from the from the those things which have
don't seem to have any kind of conventional basis. But then you have this Rokia, the second half of
Rokia, which is used in a conventional sense, we were just discussing earlier on, the chef was
utilizing hijama, which is copying, right, which is something very much respected in Islam at
something which is known before Islam as well, and is not traditionally seen as conventional
medication. But the rocky The one who is a Muslim and versed in this was sometimes used that in a
		

			conventional problem. And he was talking about some arthritic pain and some swelling. And and it was
very successfully used for a person who for a year had been trying to use conventional medication,
gone through the the painkillers, the steroids, the and so on, and it had no effects. But with a
small course of copying, it cured him completely. And this is something that we believe in Rokia is
something which was established not only at some of the profits of lies alum, and he concurred to
it, but the companions themselves were people who actually use that. And so the hierarchy shouldn't
just be seen as dealing with the, the weird and wonderful, right are the mysterious, but rather
		

			using some of these methods in conventional problems as well. Alright, so his role is, is quite
wide. But here's the important point, there is a and this is what the seminar hopes to address,
there's a fine line, then, where a possession problem or a mental problem then kind of exists
between these two categories? Is it the realm of the therapy, the doctor? Is it a physical condition
of the body? Or is it something which no the rottie should deal with as a possessive issue, that
this is not a mental problem. But this is something that's been caused by a jinn or by something
else that needs to be dealt with in a more holistic fashion. And this is what we want to try and
		

			look at. And you need to recognize that some of the scholars before used to understand physical
illness as those things which we have been involved in intrinsically, right, ie physical illness is
not something which can just occur by someone else putting upon you, but rather, is due to your own
indulgence, or your own kind of mistakes and so on. In fact, they said, and I say they said, because
it's not very authentic, the story, but they said that the great rule of helpers, gifted to the
purpose of life seldom a physician, you know, like, that's what the Kings used to do to each other
is to give each other gifts and, you know, every king and mighty king would have a personal
		

			physician. And when, when, when, when he was bought to the purpose of life, it was said that he said
salicylate that we don't need doctors, we don't eat that much. Right. So it's a, it's an interesting
statement. And if it's if it's authentic, because it suggests that the doctors deal with those
things that we are mostly to, you know, are the root cause of, and we know, we know that some of the
illnesses that we are using today, facing today are because of our intake of food and pollution and
genetic mutations because of pollution and the drugs that we use which are causing mutation, and so
on and so on. So and and we're finding new evidences and links to prove that everyday so there does
		

			seem to be some personal negligence which is involved. But when it comes down to Rukia, we know then
that the scholars sometimes they deal with gin in a very kind of holistic fashion, but then they
will sometimes for example, a person has a pain. They will use Rokia, we know that the
		

			companions of the Prophet sallallahu sallam, they sometimes took the ayah, Allah privatizers
wouldn't necessarily mean Quran Maharshi found what a little more meaning. And we revealed from the
Quran, that what is a healing a cure and a mercy for the believers. And what they would do is
understand that I literally, and they would wash off the ink from the pages of the muscle and drink
it, because they used to believe that this is something which can physically give some kind of
shift. So you can see then that the lines are blurring between the conventional application to pain,
by a rocky and rocky sometimes using
		

			the Quran in a more more traditional sense, which will be elaborated for those things with agenda.
And then we move on to the last category of illness which we're not going to cover today. But I want
to emphasize, because it is the most serious illness, unnecessary is the illness of the heart, okay,
the cobia is that which is the most important to deal with, and the sickness of the heart leads to
an absolute disaster in this life and in the Hereafter, the sicknesses of the heart when it becomes
black and it becomes non responsive to the light of Islam to the light of justice. And it starts to
become covered with greed and envy and lust and and jealousy and all these kinds of things that we
		

			suffer from so much. Then this can reach a state where it will destroy a person is Ibrahim alayhis
salaam said in his what are the Xin zini Yama yerba zone and do not disgrace me that the day that
everything will be will be resurrected, jambalaya And Pharaoh melon will happen on that day in which
that no money and no sons are going to allow anyone what is except for that person. 11 Attila the
Calvin said him except for that person who comes to Allah with a sound heart with a good heart, a
healthy heart. So this is something which the prophets emphasize that the real success in this dunya
and Hereafter is to look after the heart and who is a doctor of the heart, but the island, the
		

			scholar and he is the one who through his teachings and through his explanation of the words of the
prophet of Islam, and there was of a loss of power to Allah really bring out the Shiva what I met
only more meaning from the Quran. So we need to understand that disease is something very, very
real, that in Islam, it exists. It is something that has always been referred to in our history. For
example, we know to go to mental illness, we sometimes called a person was known even in our
cultural kind of Asian culture, we call someone who's crazy original. And the word Majnoon itself is
an interesting word. It comes from the Arabic word Jen, Jenna. And if we said, gender, who it means
		

			that in the original literal sense, it means that he concealed something that he covered something.
And it refers to for example, when we said that gender and who that the light was taken away, it
became dark upon a person and this word leads to the idea of jinn from the same root because they
are concealed from us, we can't see them, we can't make them out, we don't know where they are,
unless they choose to. And if you look at some of the definitions that the earlier LML used to give
for the jinn, they would say, consumed from the eye from the third creation, and from humans and
angels, the third creation, the jinn that can take shape and body if they wish. So that was what
		

			they defined them from. And Majnoon in Arabic means the person who has been afflicted by the jinn,
right possessed by by Biogen. But then we recognize that although that means therefore, something
that needs to be dealt with by someone who knows how to exercise the jinn, we also recognize that
the word Majnoon also has a conventional understanding that it just means mentally mad or insane, or
corrupt of mind. And we have words in the Arabic which, for example, karratha means that mental kind
of capacity has been corrupted, and so on. So we have words that are synonyms of of Majnoon.
		

			You know, and I think this,
		

			these words, and the way that we use them today, lead us to become confused. And it's interesting
because the word genon means confusion. And we I think, are in Japan, in a general sense, anyway.
And they refer to Japan as the very, very dark part of the night, where you can't see anything and
you are not in control, and you become confused. So I think we're very much in this kind of mode
when it comes to the differentiations. And trying to understand when it's something that we can deal
with medication and when we have to pass it on. So my role was just that to introduce the topic to
make everyone understand that, yes, in our communities, we have a variety of problems when it comes
		

			to the, to the mental capacity. We're talking about being possessed by Gene and bye bye and being
afflicted by evil, black magic and the aim and something which is how it is true, however incredible
it sounds, and we will, we'll hear more about it and we believe in it and we
		

			We ask Allah subhanaw taala for his alpha from A to seek refuge with him from it because it's real
and it can destroy and we also here establishing that there are real conventional problems that
medication can help in and this is something which is not against the Sunnah or or in any other way
unrealistic. So with that, I think that's enough on that we will deal with the rest of the issues in
question answers for myself, but I'll pass over to co pilot