‘Mental health stigma in Muslim communities may be partly due to a commonly held belief among some Muslims about the supernatural causes of mental illness (i.e. jinn-possession brought on by one’s sinful life). A thematic analysis was carried out on four English translations and the Arabic text of the Qur’an to explore whether the connection between jinn-possession and insanity exists within the Muslim holy book. No connection between spirit-possession and madness or mental illness was found. Pagans taunted and labelled people as jinn-possessed only to ostracize and scapegoat. Linking the labelling of people as jinn-possession to a pagan practice may be used to educate Muslims, so they can reassess their community’s stigma towards the mentally ill’.
‘Patients with an Islamic background who suffer from hallucinations or other psychotic symptoms may attribute these experiences tojinn (i.e., invisible spirits). In this paper, wereview the medical literature on jinn as an explanatory model in the context of psychotic disorders’.
Dissertation of the nature of jinn and satan by an Islamic scholar
‘Nowadays, as fundamentalism with the new doctrine of Islamic terrorism becomes more widespread within the Muslim civilization in the early twenty-first century, Weber’s perspective –Islam as a religion of warriors – is more relevant than it was hundred years ago. Taking a glimpse on the face of world politics, one might see the Weber’s prophecy; how he put the concept ofjihad at the center of Islam in his short historical analysis of the fate of this religion with the Prophet and after him. However, the aim of this paper is not Weber’s sociology of religion on the light of today issues, as the contemporary issues necessarily lie outside of the terrain of Max Weber’s sociology. This paper is attempting to discuss and contrast Weber’s argument and its application to Islam with its counterarguments, if any. It is useful in seeking to distinguish between Weber’s treatment of Islam as a failed case of inner-worldly asceticism and critics of this idea through critics, answers, and discussions of scholars whose works are from the point of view of sociology of religion as well’
Weber’s views on religious interaction in the world (Mysticism and Asceticism)