After Saudi Arabia did .. Is it possible to merge the legal ruqyah with the treatment of th

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05:28 PM

Wednesday 15 January 2020

I wrote – Amal Sami:

Recently, the Kingdom of Saudi Arabia announced the amendment of the mental health care system in the Kingdom through the use of legal scholars in treating psychiatric cases with the permission of psychiatrists based on medical conditions. Masrawy discusses in the following report the opinion of psychiatry and the legal opinion on the matter and can it be applied in Egypt so that it overlaps Psychotherapy with legal paperwork to bring the mentally ill to peace.

Initially, Jamal Farwiz, a consultant psychiatrist, assured Masrawy that the use of a religious therapist is something that exists in all countries of the world and there is no problem with psychiatry with him, as it is a culture that we must not abandon. When a patient comes to him and tells him that he has gone to a sheikh who does not object to this as long as he will take his treatment, Froese added, “This is a society culture and we must not object to it, we add to it or amend it, but we do not leave it completely.”

But does the religious healer really affect the development or treatment of diseases? Froese answers us by saying that the religious healer actually helps in curing some diseases, such as hysterical disorders, where the person is exposed to these diseases at the beginning of intense pressure, so symptoms of these disorders appear, whether physical symptoms such as severe headache, paralysis, dumbness, hysterical blindness, or psychological, and he says Froise that the owners of these cases naturally frequent mosques and churches, and some of them take advantage of this disease to put pressure on his family, so he does not respond to psychiatric treatment and rejects it, so he is very happy when someone tells him that he is “an inferior and upper jinn and the speech is da”, and when he focuses on him from these he comes to the doctor Psychological. Farewise stressed that this matter is different from those who provide him with spiritual support, whether in the mosque or the church, and advises him to continue psychotherapy.

It seems that the experience is not alien to Egypt, and he says that in one of the hospitals where he worked, there was a religious lesson every Tuesday and that this is not a bad thing but rather a requirement. And Farewise stressed that this does not work in all types of mental illness, for example a schizophrenic patient does not fit this matter.

For his part, Dr. Adel Al-Maraghi commented the imam with standing up and preacher of the Al-Nour Mosque in Abbasiya saying that mental illness with the legal ruqyah is a very intertwined thing, affirming that God Almighty commanded us to take both matters, the legal ruqyah and medical treatment. In confirmation of the Almighty’s saying: Except in the remembrance of God, hearts are reassured, and Al Maraghi said that all kinds of anxiety, pathological fear, and depression are mentioned in the Holy Qur’an at the end of Surah Al-Hijr: “And we may know that your narratives are narrowed by what they say, let your love be, yen”.

“If a Muslim were close to God, he would not need a psychiatric clinic,” Maraghi said, noting that the lowest group that goes to psychiatric clinics are the “many male” and those who pray Fajr. Then Al Maraghi talked about the way a person suffers from mental illness, saying that the disease occurs through the acquisition of obsessive demons on a person, so when he turns away from God, he is afflicted with mental illnesses, yet Adel stressed that his words are not negating the feasibility of psychotherapy, so psychotherapy must be interfered, but he Emphasizes that psychology has a basis in Islam.

And when a person commits suicide and has obsessions, he must be treated on both the psychological and the religious sides, Al Maraghi says, noting that many psychotherapists do not pay attention to the religious dimension, “What Saudi Arabia did from the involvement of some religious healers with psychiatrists to treat patients is correct.” Al-Maraghi said that in the Abbasid Al-Nour Mosque, many cases of psychiatric patients were received even though they were taking psychological treatment, because they needed “containment and reassurance” as he put it, and Maraghe supports this by mentioning the Almighty saying: “Not by remembrance of God, reassuring hearts As solid evidence of that.

“Unfortunately in Egypt, most of the people who deal with the Holy Qur’an are merchants and swindlers and they enter the topic of magic in the legal ruqyah, they are mercenaries.” On the spiritual aspect of psychotherapy is very important, but we in Egypt need to establish for the legal Sharia, “Now, everyone who gives and sells will be treated in the Qur’an.” Al-Maraghi said that only scientists are qualified to do the legal ruqyah, and this is among the tasks of the scholars.
Al-Maraghi indicated that those who claim to treat the Holy Qur’an have discredited the legal Sharia, especially if the high-class promotes a woman in solitude.

What is meant by legal paper and what are its controls?

Al-Raqia al-Sharia means reading Qur’anic verses or Islamic supplications with a blow-down on the place from which the body or the patient is to be agonized, and it is Sunnah on the authority of the Prophet, peace and blessings be upon him. The Egyptian Dar Al Iftaa clarified the controls of legal ruqyah in three matters:
– To be in the words of God Almighty, or his names and attributes.
– To be in the Arabic tongue, or what is known to its meaning from others.
– To believe that ruqyah does not affect itself, but with the permission and power of God Almighty. When Muslim narrated on the authority of Auf bin Malik – may God be pleased with him – he said: We were promoting in pre-Islamic times, so we said: O Messenger of God, how do you see this? He said – may God’s prayers and peace be upon him and his family -: “Show me thy servants, there is no regret in the ruqyah when there is no shirk.”

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