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The gap in our own argument

Everything on this site rests on one rule: medical care first, and ruqyah alongside it. We have argued it from the sources: the Prophet ﷺ told his Companions to seek treatment, he consulted physicians, the jurists listed organic and satanic causes side by side in a single definition. All of that is real, and we have never once shown what happens on the other side of the room.

There is a body of research about just that. Psychiatrists in Britain, the Netherlands and across the Muslim world have examined how often patients understand their symptoms through the jinn, what that does to their care, and how clinicians ought to respond. It appears in mainstream journals (The Psychiatrist, Transcultural Psychiatry) and in teaching material from the Royal College of Psychiatrists.

The numbers

• 0%of the eligible Muslim patients attributed their mental health condition to jinn
• 0%of those who agreed to be interviewed said the jinn could be a cause of it

Lim, Hoek and colleagues, 2018 — a transcultural psychiatric outpatient clinic in the Netherlands.

In a 2018 study by Lim, Hoek and colleagues at a transcultural psychiatric outpatient clinic in the Netherlands, 17.7 per cent of the eligible Muslim patients attributed their mental health condition to jinn, and of those who agreed to be interviewed, 44.7 per cent said the jinn could be a cause of it.

The second figure is the one to hold. Close to half of the Muslim patients interviewed in a mental-health setting regarded the jinn as a possible cause of what they were experiencing, so for a very large number of people this is not an alternative to seeing a doctor: it is the framework they carry into the doctor’s room.

What the researchers are worried about

The worry is not belief, a point often misreported. The literature does not conclude that Muslims should stop believing in the jinn, and the better papers are careful about it.

What they document is delay: the interval between a person becoming unwell and receiving treatment for something treatable, spent instead with traditional healers. They note that epilepsy, schizophrenia and other neurological illnesses can resemble what possession is described as, and that misreading one for the other postpones care. And they note, uncomfortably, that a large number of popular books by Muslim authors name jinn possession as a major cause of epilepsy, which is the loop this site exists to interrupt.

Why we are publishing it

For three reasons. First, our rule deserves evidence: we repeat medical-first more than any other sentence on this site, and it should not rest only on our say-so. Second, the research is not hostile: read properly, it describes a real problem that harms Muslims, and much of it is written by Muslim clinicians trying to serve their own communities better. Third, it changes how a person reads their own situation: if you are among the 44.7 per cent, you are not unusual, not credulous, and not doing anything wrong by holding that framework. You need the tests done at the same time.

What the literature does not say is that the jinn are not real. That is not a question a clinic can settle, and the honest papers do not attempt it. What it says is that a great many people who could have been treated were not, or not soon enough, a finding a Muslim should care about more than anybody, rather than less.