بسم الله الرحمن الرحیم

In normal observers, gazing at one's own face in the mirror for a few minutes, at a low illumination level, produces the apparition of strange faces. Observers see distortions of their own faces, but they often see hallucinations like monsters, archetypical faces, faces of relatives and deceased, and animals. Individuals with body dysmorphic disorder are compulsively drawn to the mirror, checking the mirror to ease their fears about how they think they look or continuously checking to see if their perceived deformity is still there or has become worse.

The consequences of obsessive mirror checking

When you become stuck or fixated on your perceived physical flaw for too long, your body's stress level increases which can impact your brain's functioning, impairing your ability to function rationally and therefore your emotional and mental health.

به عقیده برخی اگر انسان در شب در آینه نگاه کند، روح از نشاط او تغذیه می شود! به خصوص زمان بین 12 صبح تا 3 بامداد (Midnight to 3am) خطرناک است. در این هنگام خود شیطان در آینه دیده می شود. به همین دلیل است که این بازه زمانی را «ساعت شیطان» می نامند! در میان بسیاری از ملل مختلف قوانین برای کار با آینه وجود دارد، یکی از مهمترین آنها این است که بعد از تاریک شدن هوا در آینه نگاه نکنید. یکی از توضیحات این است که پس از تاریک شدن هوا، نوعی درگاه در آینه باز می شود،نوعی ارتباط با جهان دیگر.

Why do we look bad in some mirrors?

Thickness Different mirrors have different glass thicknesses, which can easily make you look different. If your proportions look out of whack in one mirror but not another, it's likely that the glass is just too thin. Glass is heavy, so a thin mirror will often buckle under its own weight and warp.

If you are struggling with low self-esteem, it may be difficult to look at yourself in the mirror. Mirrors reflect an image of ourselves back to us. When we don't like ourselves, it can be hard to look at ourselves. Overcoming low self-esteem is achievable with some adjustments to your thought process and behavior.

Why looking in the mirror is a bad idea. If you're not happy with your body, looking in the mirror may be a bad Idea. Every time you look in the mirror with a critical eye, you may be reinforcing a negative self-image. Unless otherwise directed, most of us tend to focus on what we don't like about our body.

The word mirror derives from the French “mirour,” from the Latin “mirari”—to admire. (The Romans themselves, however, used the word “speculum,” from “specere”—to look, or behold.) METAL MIRRORS — Mirrors were used by the ancient Egyptians as early as c. 2900BC.

چرا نگاه کردن به آینه در شب بد می باشد ؟

اگر در اتاق خوابتان آینه دارید بطوریکه ھنگامیکه روی تخت ھستید میتوانید خودتان را ببینید بھتر است که جای آن را عوض کرده و یا ھنگام خواب روی آن را با پارچه ایی بپوشانید . در غیر اینصورت ممکن است دچار بی خوابی ، کابوس و یا کاھش انرژی گردید . به طور معمول ، شما بارھا خود را در آینه میبینید ، بدون شک ھمه میخواھند بی نقص بنظر برسند . اما خیره شدن بیش از حد به خود علی الخصوص در شب ممکن است منجر به تجربیات ناخواسته ایی گردد .وقتی شب ھا با مغزی خواب آلود از خواب بیدار میشوید و انعکاس خود را در آینه میبینید ، ممکن است از چھره خود بترسید ، ممکن است خود را یک روح و یا ھیولا در نظر بگیرید . در نتیجه ممکن است دچار مشکل خواب زدگی شوید .

دو دیدگاه در مورد قرار دادن آینه وجود دارد :

اولینش اینه که وقتی شب میخوابید ، روح شما از بدنتان خارج میشود و اولین چیزی که میبیند، بازتاب خودتان است . و اینگونه روح دچار تشویش خواھد شد .برای درک بھتر دیدگاه دوم میباید تا حدودی با فلسفه فنگ شویی آشنا باشید .فنگ شویی معتقد است زمانیکه میخوابید ، بدن شما با انرژی چی یا انرژی حیات پر میشود . که تاثیر مثبتی بر روی بدن شما گذاشته ، انرژی روز بعد را به شما میدھد و باعث آرامش و سلامتی شما خواھد شد . اما اگر آینه ایی روبرو تخت خود دارید ، انرژی منفی نمیتواند شما را ترک کند . طبق دیدگاه فنگ شویی ، ھر چیز بازتابنده ای مانند صفحه تلویزیون ، قاب شیشه ایی نقاشی باید قبل از خواب پوشانده شود . دلیل ترسناک بودن آینه ھا در شب فقط درک شما و پردازش مغز شما میباشد .علاوه بر این برای جلوگیری از محدودیت انرژی منفی در اتاق ، نباید روی سقف نیز آینه ایی قرارداد .در کل نگاه به آینه برای اصلاح ھرگونه نقص صورت مانند آرایش ، مدل مو و غیره چیز بدی نیست ھمینطور قرار دادن آینه دستی کوچک در اتاق مشکلی ندارد ، اما اگر برای مدت طولانی در نور کم به آینه خیره شوید ، مغز شما شروع به واکنش ھای مختلف میکند و ویژگیھای کمتر تمرکز را با محرک ھای اطراف ترکیب میکند . در نتیجه ممکن است از چھره تغییر شکل یافته و ناموزون خود بترسید .

بیایید در مورد دلایل آن بحث کنیم :

چشم انسان دارای قدرت و حساسیت به حرکت است . کره چشم ما به طور طبیعی در جھت حرکت جذب میشود . اگر آینه ایی رو به تخت دارید و انعکاس ھر جسمی را در آن میبینید ، چشمان شما فورا در جھت حرکت متمرکز میشوند و خواب شما را پرت میکند .

برخی از افراد وضعیتی را تجربه میکنند که به عنوان مستی در خواب شناخته میشود . در این شرایط ، حواس بینایی آنھا بلافاصله پس از بیدار شدن ، کاملا بیدار نیستند. آنھا میتوانند با نگاه تصادفی در آینه درست پس از بیدار شدن خود را بترسانند. معمولا آینه ھای خانگی ، آینه ھای کامل نیستند . این آینه ھا انعکاس سبز رنگی را نشان میدھند که به دلیل جذب نور قابل توجھی است که روی آنھا میافتد ، آینه ھا نه تنھا نور را منعکس میکنند ، بلکه صدا را نیز منعکس میکنند . اکثر آپارتمان ھا دارای آینه بزرگی در روی کمد در اتاق خواب میباشند ، اگر نزدیک آینه کمد بخوابید ، ممکن است متوجه صداھای بلندتر از قسمت ھای دیگر خانه شوید و یا اگر شریک شما خر و پف میکند ، صدای خروپف منعکس شده بیشتری را خواھید شنید که میتواند بر کیفیت خواب شما تاثیر بگذارد .

What does Islam say about sleeping in front of a mirror?

Look at the mirror any time of the day or night if you so choose to. There's nothing in Islam, Quran or Ahadeeths that forbids it.

Is it bad to have mirrors facing your bed in Islam?

The belief is that the mirror can reflect energy, causing restlessness and disrupting sleep. Additionally, the mirror can create a sense of being watched and can amplify any negative energy in the room.

Why not sleep in front of mirror?

It Can Disturb SleepHaving a mirror facing the bed can disturb your sleep, especially if you're sensitive to light. Even if the room is dark, any light reflected off the mirror can cause discomfort and prevent you from falling asleep or staying asleep. It could also give you the impression that you are being watched.

What are the negative effects of mirrors?

Mirror Vastu: Negative effects of wrong mirror placement

Placing a mirror in this direction increases the chances of quarrels and tiffs. Placing mirrors opposite to each other encourages restlessness. Mirrors should not face north or east, as this reflects away the positive energy entering from these areas.

What is fear of mirrors called?

Eisoptrophobia is a rare phobia, that causes sufferers to be irrationally fearful of mirrors or seeing themselves in a mirror. Those with this phobia present some of the following symptoms or reactions: Anxiety. Panic.

Eisoptrophobia is an unhealthy fear of mirrors. Some people fear mirrors due to self-image issues. People may also avoid mirrors because they distort the way an object looks. This phobia leads to lifestyle changes that enable people to avoid mirrors.

Do mirrors help dark rooms?

Making a dark room lighter is all about controlling the way light interacts with space. The key is to increase the amount of light reflecting through a room. For example, lighter paint colours reflect more light, which is why they help a space to feel brighter. The ultimate way to increase light is through mirrors.

Which wall should not have mirrors?

Mirrors should always be placed on the eastern and northern walls of the house and never on southern or western walls

A mirror facing the bedroom door, or any door, risks deflecting the positive flow of chi right back out of the room. The only remedy for this situation is to relocate the mirror so that it's no longer directly across from the door.

Feng shui meaning encompasses the idea that human life is connected to the environment. It comes from the Taoist belief in chi, which is the life force present in everything. In feng shui arranging objects and choosing decor has the aim of balancing opposing but complementary yin and yang elements to improve the flow of positive chi, and ward off negative chi.

Consider Feng shui mirror rules – for wealth, prosperity and well-being

for the bedroom, the living room, for the kitchen, for the home office , for the bathroom, for the entryway, for the dining room and ...

پژوهشگران آمریکایی به این نتیجه رسیده اند که نگاه کردن بیش از سه دقیقه به آینه به از دست رفتن انرژی و در نتیجه خستگی و در برخی موارد نیز به از دست دادن حافظه و پیری زودرس منجر می‌شود.

دانشمندان معتقدند با خیره شدن زیاد به آینه میدان انرژی پیرامون انسان شروع به ضعیف شدن می کند به گونه ای که بدن مقاومت خود را در برابر تاثیرات محطیی پیرامون خود از دست می دهد و آینه به جذب کننده انرژی تبدیل می شود.این پژوهشگران بر این باورند که شعور باطنی، آینه را مانند لوح های فشرده ای می داند که اطلاعاتی که فرد در برابر آینه بازگو می کند را حفظ و بیان کرده و بدین ترتیب مزاج افراد را نیز حفظ می کند و همین نکته آن را به منبع انرژی فراوانی تبدیل کرده است. آنان در عین حال خاطرنشان می کنند که آینه ممکن است دارای تاثیرات مثبتی نیز برانسان باشد زیرا زمانی که انسان با لبخند در آینه به خود نگاه می کند به انرژی مثبتی دست می یابد و این انرژی از آینه به صاحب تصویر انعکاس می یابد و ذهن وی برای موفقیت و خوش شانسی برنامه ریزی می کند.

در حديثى معتبر آمده كه امام صادق عليه السلام از رسول خدا صلی الله عليه و آله نقل كرده است : «خداوند عالميان بهشت را واجب مى‌كند بر جوانى كه بسى در آيينه نگاه كند و حمد (و شكر) خدا بسيار گويد در برخى روايات آمده است كه حضرت رسول صلی الله عليه و آله خود را در آيينه نگاه مى‌كرد و بر موى سر وصورتش شانه مى‌زد. و خويش را براى هنگام روبه‌رو شدن با اصحاب يا همسرانش مى‌آراست و مى‌فرمود: «خداوند دوست مى‌دارد بنده‌اش هنگام ملاقات با برادران مؤمن، خود را بيارايد».

در كتاب فقه الرّضا آمده است كه: «هرگاه بخواهى در آيينه نگاه كنى، آيينه را به دست چپ بگير و بسم الله بگو و هنگامى كه در آن نگاه كردى دست راست را بر پيش سر بگذار و بر صورت بكش و محاسن خود را به دست راست بگير و در آيينه نگاه كن

See also:

• Mirror Myths & Superstitions
• Why are mirrors used in horror?
• Where shouldn't you place mirrors?
• Which direction is wrong for mirrors?
• Feng Shui Mirror Placement Tips for the Home
• Why You Should not Stand Naked in front of The Mirror

Holy water is important to the Ethiopian Orthodox Tewahedo Church and regarded as healing from demonic possession and for treating sick people, particularly in cases of mental illness. It can be consumed or poured over someone supposed to be afflicted by harmful things.

Holy water is used in Roman Catholicism, Eastern Orthodoxy, certain Lutheran synods, Anglicanism, and various other churches. In the early Christian community the “living” water of rivers and streams was preferred for baptism and apparently received no special blessing.

First of all, holy water has the power to forgive venial sins. When we turn to God and remember our baptism, in which we vowed to reject sin and satan, our sins are forgiven! Second, holy water prepares us to receive the sacraments.

We must remember that—through a priest—holy water is blessed by God in virtue of Christ's baptism. The Catholic Church possesses enormous power in being able to impart sacramental grace—and holy water as a sacramental receives its power through the prayer and authority of the Church.

In many religious traditions (including Catholicism and some Pagan traditions), yes, holy water is created by combining water with salt. Typically, the salt and water must both be ritually consecrated (either together or separately) in order for the water to be considered holy.

holy water, in Christianity, water that has been blessed by a member of the clergy and is used in baptism and to bless individuals, churches, homes, and articles of devotion.A natural symbol of purification, water has been used by religious peoples as a means of removing uncleanness, either ritual or moral.

While lay persons can and should make use of holy water, only a cleric (deacon, priest, bishop) is able to bless holy water. A common practice amongst Catholics is to mix holy water with regular water with the purpose of making all the water holy.

Zamzam water is a holy water that Muslims use for religious and medicinal purposes. Millions of pilgrims drink it and bring it as a gift for their relatives and friends when they return home.

Studies conducted on the chemical composition of Zamzam water are conflicting especially for arsenic. Therefore, the aim of our study is to study the composition of tap and bottled Zamzam water and to compare its quality according to international guidelines of drinking water. Six Zamzam tap water samples as well as one bottled sample were analyzed according to standard methods (APHA) for their chemical constituents (pH, TDS, Na, K, Mg, Ca, Fe, Cu, Zn, Cd, Pb, Mn, Al, As, Cl−, SO4−2, HCO3- and PO4−3)

The Muslim variety of holy water is the Zamzam water that comes from a spring near the Kaaba in Mecca.

Brief anecdotes that mention Zamzam are described in the holy books of various religions, including the Torah (Old Testament/Torah), the Bible, and the Quran. As narrated in these holy books, Zamzam is the holy water and is termed as a great gift from God (referred to as Allah in the Quran).

The Messenger (PBUH) of Allah SWT said, “Water of Zamzam is good for whatever (purpose) it has been drank.” Prophet (PBUH) also said: “Water of Zamzam is a healer of every disease.

In nature, water is halal and can be used as purifying substance.

The Holy Prophet (PBUH) once narrated: “The best form of charity is to give someone water.”

Without water, all chemical reactions in our body would not take place, including carryingaway the substances that we do not need any more. Water regulates our body temperature and without water, we would be unable to live for a few days.

Q. A girl who claims to be salafi told me that to recite quranic verses and blow on the water to give to the sick is not proved by sunnah. Also to write quranic verses on a paper and then dissolve it in water to drink is also not proved by the sunnah. Please give me reference as to if doing this is correct or not.

A. It is permissible to recite Quranic verses and blow on water for the sick to drink and it is also permissible to write Quranic verses on a paper and then dissolve it in water to drink. These actions do not contain any form of shirk and are accepted in Islam. The act of reciting Quranic verses or Allah’s beautiful names and then blow one’s breadth over a sick person as a treatment is referred to as ‘Ruqyah’ which is normally translated as ‘incantation’. This can be done by reciting Quranic verses or duas (supplications) upon a person and can also be done by reciting on water (which a person will drink) and may be recited upon earth (soil) which is then placed on the body of a person. Many incidents of ‘Ruqyah’, done by the Prophet (SAS) and the sahabahs have been narrated in authentic traditions and upon these proofs, the scholars have stated that ‘Ruqyah’ is permissible as long as it is free from shirk (associating partners to Allah). In this regard, Sahih Muslim has the tradition of Awf Ibn Malik in which he (Awf Ibn Malik) said, ‘We practiced Ruqyah (incantation) in the Pre Islamic days and we said, ‘O Allah’s Messenger! What is your opinion about it? He (the Prophet (SAS) ) said, ‘let me know your incantation and said, ‘There is no harm in the incantation which does not have shirk’. (Sahih Al Muslim)

In another tradition, Jabir Ibn Abdullah (RA) narrated, ‘Allah’s Messenger (SAS) prohibited incantation. Then, the people of Amr Ibn Hazm came to Allah’s Messenger and said, ‘We know an incantation, which we use for curing the sting of the scorpion but you have prohibited it. They recited the words of the incantation before him, whereupon he (the Prophet) said, ‘I do not see any harm in it, so he who amongst you is competent to do good to his brother should do that’. (Sahih Muslim)

It is also narrated that Aisha (RA) said that when any person fell ill with a disease or he had any ailment or he had any injury, the Messenger of Allah (SAS) would place his index finger on the ground (after placing his saliva on it) and would lift it by reciting the name of Allah (and place it on the body of the ailing/sick person). While doing so, he would say, ‘the dust of our ground, with the saliva of one of us, in order that an ill person amongst us would be cured, with the permission of our lord’. (Bukhari, Muslim)

Here, it is clearly evident that the Prophet (SAS) did Ruqyah. He recited words (of the supplication) upon the saliva and dust/clay that he had on his finger and then placed it on the patient.

Abu Dawood reported in his Sunan that the Prophet (SAS) came to Thabit Ibn Qais who was sick and recited the dua upon him, ’O Lord of Mankind, take away the harm from Thabit Ibn Qais’. Then he (the Prophet) took some earth from Buthaan (a place in Medina) and then put it in a container and put water in it. After, doing this, he then splashed the water on Thabit’. (Abu Dawood)

In another tradition, it is narrated from Abdullah bin Abbas (RA) that he said, ‘If a woman who is about to give birth, cannot bear the pain (of the process of giving birth) she should write verse 46 of chapter 79 and verse 35 of chapter 46 of the Holy Quran along with the following dua on a sheet of paper and then she should wash and drink it. The dua is, ‘ Bismillah, La ilaaha Illallaah Al Haleem, Al Kareem, Subhaanallah Rabbus Samaawaati As Sab’i wa Rabbul Arshil Azeem’. (Musannaf Ibn Abi Shaiba)

So the above, as well as other narrations show that it is permissible to use water, saliva and earth while performing Ruqyah, if the recitation is acceptable and provided the purpose of using the water, earth and saliva is to transmit the effect of the Ruqyah on the body of the patient. It is for this reason that many early and contemporary scholars are of the view that it is permissible to recite the Quran on water and then blow on it, after which the person will drink. Wahb bin Munabbih, Imam Ahmad, Hafiz ibn Taymiyyah, Hafiz Ibn Al Qayyim, Shaikh Ibn Baaz, Ibn Uthaymeen, and Sahikh Ibn Ibraaheem Aal Ash Shaikh have all said that it is permissible to perform Ruqyah in this way. (Musannaf Abdur Razzak vol.10 pg.80; Fathul Majeed Sharh Kitabut Tauheed pg.113; Fatawa Islamiyya vol.1 pg.50).

And Allah knows best.

What is the ruling on reciting verses of the Holy Quran on water, then drinking it?

It is permissible to recite Quran on water, then drink it as a kind of treatment since the Quran heals. Allah, The Almighty, says:” We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.”{Al-Isra`/82}.

What is the sunnah for drinking water?

How many sunnah are there in drinking water?

What should read when I drink water?

Water should be taken in any small pot i.e. glass or bowl. And it should be taken sitting and in three breaths and from right hands with reciting Bismillah. After drinking it one should say al-hamdulillah.

islamqa.org/hanafi/darululoomtt/150318/reciting-quranic-verses-on-water-for-the-sick

sciencedirect.com/science/article/pii/S2405844021001432

Magic, witchcraft and demonic possession
from an Islamic perspective By G. Hussein Rassool

Belief in witchcraft, sorcery, magic, ghosts and demons is widespread and pervasive among the global Muslim communities. This is manifested in the theological concept of magic, witchcraft and Jinn from the Qur’an and the Sunnah and from the therapeutic incantations.

A substantial number of Muslims continue to believe in the existence of witchcraft and very few Muslims believe the use of sorcery is an acceptable practice under Islam. The use of magic and witchcraft are forbidden in Islam whether contemporary magic (just deception or illusion), black magic (dark), sorcery and witchcraft spell (false miracles).Various forms of witchcraft and divination are mentioned in the Hebrew Bible (Tanakh or Old Testament), which are expressly forbidden.

Sihr (Magic) has wider meanings which include magic or black magic (in the use of Jinn), dowsing, exorcism, sorcery and witchcraft. Witchcraft refers to toxic actions that are carried out by persons presumed to have access to the supernatural world. It is the power of the Jinn that the sorcerer or magician uses to commit devilish acts. Many Muslims developed all sorts of physical or psychological disorders or both as a result of magic and witchcraft. Jinn are responsible for the cause of Sihr and you cannot have Sihr without Jinn. Throughout the Muslim world, there are sorcerers, fortune tellers and traditional healers; many are in violation of interpretations of the Shari’ah (Islamic law). This leads the magicians or healers that use magic or witchcraft into the realm of major Shirk which refers to the association of a partner with Allah, the summoning other than God and relying on others beside Allah. The texts of the Qur’an and Sunnah indicate that the ascribing of rivals to Allah sometimes puts a person beyond the pale of Islam or nullifies Islam. This chapter examines witchcraft and magic (Sihr) from the Qur’an, Sunnah and from classical and contemporary scholars.

Sorcery or witchcraft is performed with the aid of the Jinn to cast spells and incantations intended to bring harm to others. The purposes in the use of magic and witchcraft are related to love, marriage, sexual dysfunction, fertility, excess bleeding, separation, health and sickness, lethargy.

Hysteria and epilepsy are the disorders that are most frequently associated with witchcraft or demonic possession, especially if the presenting symptoms include shaking, tremors, convulsions or of loss of consciousness. In cases of witchcraft and magic, the individual may present with a number of disorders including psoriasis, eczema, stomach ulcers, high blood pressure and heart disease, stress, anxiety and depression.

Somatoform disorders are a group of psychological disorders where the individuals express subjective feelings of the conditions. The somatoform disorders represent the severe end of a continuum of somatic symptoms and many physical symptoms appear in different parts of the body. The symptoms include unexplained extreme headaches, weight loss or gain, tiredness, nightmares, changes in voices, abdominal pain, seizures, episodes of miscarriage, amenorrhoea, infertility, impotence, persecutory feelings and hallucinations.

Physical symptoms or painful complaints of unknown aetiology are fairly common in those presenting with witchcraft and possession, and this is referred to as functional neurological disorder. In clinical practice, very few individuals are actually possessed by Jinn or have been bewitched even though they may show or express symptoms of witchcraft or Jinn possession. There are differential diagnosis issues as the conditions of witchcraft or magic may present diagnosable symptoms but the aetiology is of unknown origin or the trigger is abnormal.

In Islam, there is no separation between psychological and spiritual health as they are both intertwined in the worldview of Muslims toward health and illness behaviours. Healthcare practitioners should be aware not to develop stereotypical assumptions about beliefs and practices, but be cognisant of individual health beliefs and behaviours. Some of the significant religio-cultural issues faced by mental health practitioners and counsellors include respect of the individual’s dignity and privacy, community roles and importance, genuineness of provider, gender preference of the healthcare provider, modesty issues for men and women, language barriers, therapeutic touch and the use of prayer and visitation of the sick for healing purposes.

The existence of Jinn is proven from The Noble Qur`ân. They are another creation of Allah Ta’ala, to say that only wolves can kill Jinn is incorrect.

In Islam, Muslims believe in the existence of all of the creatures that Allah SWT has created, which other than mankind includes Jinn and Angels. Both Jinn and Angels exist parallel to humans, and there are interactions between them and mankind, however we cannot see them, thus the term of the "unseen." Here is some general knowledge we have about angels and jinn, which we know from Islam's two main sources of evidence, the Qur'an and Hadith (recorded deeds of Prophet Muhammad SAW).

witchcraft, traditionally, the exercise or invocation of alleged supernatural powers to control people or events, practices typically involving sorcery or magic. Although defined differently in disparate historical and cultural contexts, witchcraft has often been seen, especially in the West, as the work of crones who meet secretly at night,

indulge in cannibalism and orgiastic rites with the Devil, or Satan, and perform black magic. Witchcraft thus defined exists more in the imagination of contemporaries than in any objective reality. Yet this stereotype has a long history and has constituted for many cultures a viable explanation of evil in the world. The intensity of these beliefs is best represented by the European witch hunts of the 14th to 18th century, but witchcraft and its associated ideas are never far from the surface of popular consciousness and—sustained by folk tales—find explicit focus from time to time in popular television and films and in fiction.

For some Muslim patients, the primary presenting mental health problem issue may be psycho-spiritual in nature so that a full spiritual assessment is warranted. Expressions of symptoms may differ among the diverse communities of Muslims. In any case of alleged Jinn possession or witchcraft, underlying organic disorders should be excluded by physical examination and investigations. Barriers in the assessment process may include: the patient’s belief about psychological problems; language barriers; the patient’s attitudes toward accepting the Western method of treatment interventions; or the healthcare services offered may be culturally inappropriate. Any underlying mental health problems should be treated by the usual psychiatric methods, but the clinician should respect the religious and cultural issues and avoid directly contradicting statements from the patient or relatives about the reality of possession or victims of evil eye, Jinn possession or witchcraft. The aims of the chapter are to provide a framework for assessment and screening of Muslim patient clients in the therapeutic process and to examine the diagnosis of evil eye and Jinn possession.

G. Hussein Rassool, PhD, is a Professor of Islāmic Psychology and an Islamic psychotherapist. He is involved in the development of Islāmic psychology and psychotherapy as a discipline and is a pioneer in the theoretical and conceptual development of Islāmic psychology education.

Reference:

• taylorfrancis.com
• britannica.com/topic/witchcraft
• newmuslimessentials.com/angels--jinn.html