Possession and Jinn

I was heartened to read both the editorial and the paper by Dr Khalifa and Dr Hardie on Possession and Jinn (August 2005 JRSM¹). The remark about the lack of comments in medical (and academic) journals is somewhat familiar as I have spent a number of years studying the Jinn and their impact on illness, and have found it difficult to find supporting literature. I agree that this not an uncommon lay differential diagnosis as I have witnessed examples of it not only in patients with mental illnesses, but also with organic causes. A head injury patient was nursed and treated with conventional medicine. Concurrently, the family enlisted the help of a Sheikh to exorcise the Jinn which caused the initial accident following a family feud. The patient recovered and the family believed their treatment was the more successful.

The treatments, although sometimes reported as haphazard and brutal, are well organized—the beatings described are more as a result of failure to exorcise the recalcitrant Jinn rather than hostility. The identification of Jinn and their purpose are well documented in Arabic literature. The inhalation of frankincense, writings of the Koran, kohl, mercury, Jinn dances, wearing of amulets, sacrifices, hadida, wassum, application of urine, spices and rose water all appear to have an affect on the Jinn. Admittedly the overlay of faith and communal support probably has a significant affect but the added attraction of Jinn being responsible for the ills rather than the person must have some healing properties.