Therapy Inspired By Islam For Everyone
Pisangtherapy
At PISANG, our Pisangtherapy goes beyond ruqyah (Quranic incantations). Ruqyah is a common form of treatment for jinn possession but there are several factors that also need to be taken into account. While ruqyah can weaken or expel jinn, it does not address the psychological issues faced by the person during treatment. Pisangtherapy aims not just to expel jinn but also to increase the self-esteem of the person.
Pisangtherapy Retreat
Pisangtherapy retreat is a residential intensive Pisangtherapy aimed at a small group of participants who wish to focus on therapy. The retreat, which normally spans 3 days, is only available on specified dates.
Note: We have suspended Pisangtherapy Retreats until further notice.
1-day Intensive
1-day intensive comprise of 3 sessions of Quranic Therapy (ruqyah). Each session is about 40 minutes. It will take 2-3 hours depending on the length of breaks between sessions. The 1-day intensive will benefit those who are unable to attend the Pisangtherapy Retreat.
It is advisable to pre-book multiple 1-day intensives if you are unable to attend retreats.
Counselling / Pyschotherapy Services
Our counselling services is provided by qualified counsellors and psychotherapist and we provide these services from the Islamic perspective. Counselling and psychotherapy sessions can be done in person or online via Zoom.
Marital counselling services
Couples with marital issues can benefit from our counselling service. Both husband and wife are required to attend the session in person or online via Zoom.
Cupping (Hijamah) & Therapeutic Massage
Cupping therapy (hijama) and therapeutic massage therapy (holistic and aromatherapy massage) by qualified professionals are available through our partners, Mystique Waves and theCuppingTherapy.
Coming for appointments
- An appointment session is for 1 person only.
- Please be punctual . Your appointment may be cancelled or shortened if you arrive late
- Cancellation must be done at least 48 hours in advance
- Nearest train station is Bicester Village station
- Please bring 5 liters or more of mineral water
Important Announcement
- When parking, please do not block neighbours
- Non-perishable items left must be claimed within 1 month
- Perishable items left will be used or disposed
Ruling on Treatment by Members of the Opposite Sex Who are not Close Relations
Umm ‘Attiyya said, We travelled with the Prophet, may Allah bless him and grant him peace, on seven raids. I travelled at the rear with the baggage. I prepared their food, and I treated the sick and the wounded.” This hadith has been transmitted by Muslim.
Anas said, “The Prophet, may Allah bless him and grant him peace, once went on a raid, and he took Umm Saylam with him, and with her came some of the womenfolk of the Ansar. They used to take the drinking water around, and they used to treat the wounded.” This hadith has been transmitted by Muslim.
Ahmad says that it is halal for a physician to examine a woman, even though they are not related, whenever it is necessary to do so, and including even the private parts. This was also the view of al-Maruzi in his Book of Ahadith, and of al-Athram, and of Isma’il. Similarly, it is halal for a woman to look at the private parts of a man in a case of necessity. This is what Harab stated in his collection of ahadith.
Al-Maruzi said, “Abu Abdullah’s head was full of nits, so he asked a woman and she deloused him.
So it is clearly halal for a man to treat a woman to whom he is not related, and to see her private parts in cases of illness. And similarly it is halal for a woman to treat a man, and to see his private parts in a case of illness, and if there is no man or woman from his family at hand. Al-Maruzi said this in his Book of Ahadith.
In the same way, a witness is permitted to look at the face of a woman, and also whoever intends to conduct the marriage ceremony.
Again, if a man dies among women, or a woman dies among men, the women are permitted to wash the dead body of the man, and the men that of the woman. Thus there are two traditions, and in fact one complements the other.
Source: As-Suyuti’s Medicine of the Prophet by Jalalu’d-Din Abd’ur-Rahman As-Suyuti , Ta-Ha Publishers Ltd, 1994, pp. 135-136.
