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7 Rules For Specific Ruqya

Version: 4th September 2020.

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Bismillahi walhamdulilah wa salatu wa salam ala rasulilah.

INTRODUCTION

I was very pleased to hear that some people have been doing specific self ruqya diagnosis using my second YouTube video ‘Practical Self Ruqya Part 2’. Having said that, I believe it is a duty upon me to share some rules for specific ruqya intentions that I put together so you do not go astray and fall into bidah or shirk with it as I have seen it happen to a few patients. These rules are based on my experience of practicing and teaching specific ruqya.

General ruqya diagnosis may be defined as that ruqya diagnosis which informs us that the patient has one of the 4 general spiritual diseases (eg: general sihr, ayn, jinn possession or waswas conditioning)  without giving us any particular details of that spiritual disease. Whereas, specific ruqya diagnosis gives us more details about a particular spiritual disease (eg: sihr of divorce).

It has to be mentioned here that these 7 Rules for Specific Ruqya should not be seen as the only rules of Ruqya, but merely pieces of advice based on our observations and experience which you should try to follow when you are doing Self Ruqya or ruqya on your family. It is a must for me to mention them in order to help and advise my Muslim brothers and sisters so that they understand how they should do their Ruqya correctly and so that they don´t fall into Shirk, Bidah or other mistakes. We don´t force anybody to accept or follow them or say that if they don´t follow them then they are out of Ahlus-Sunnah wal Jamaah or that they do not do proper Ruqya, rather, these rules are a collection of tiny pearls that we, by the Rahma of Allah, gathered with the help of The Gatherer (Al Jami3), the Beneficent Bestower of bounties (al Mannaan), the All Aware (Al Khabeer): Allah subhanahu wa ta3ala.

These rules pertain to the construction of INTENTIONS and DUAS during specific ruqya diagnosis and have nothing to do with ruqya treatment except “RULE 4”, ie “Rule 4” applies to both diagnosis and treatment. 

These rules were primarily written for self ruqya BUT THEY ALSO APPLY TO THE RAQI READING SPECIFIC RUQYA ON PATIENTS. (The Raqi must be careful and not fall into shaytan’s deception by believing that the possessing Jinn in particular patients are useful to him and can help him in diagnosing indirectly other patients conditions. For example, a Raqi has one patient called Abdullah who is possessed and the Raqi reads specific ruqya on Abdullah hoping to gain from this specific ruqya on Abdullah, new indirect information regarding his new patient’s condition. This new patient may or may not be present with the Raqi and Abdullah in the same room. This is trivial and useless ruqya. If we want to know if a new patient is possessed, we just read ruqya on them. We don’t read ruqya on Abdullah with the intention ‘have any of Abdullah’s possessing Jinn seen other Jinn in the new patient’. Again a totally useless trivial ruqya that is major shirk because it is seeking the help of the jinn’s vision while doing ruqya. This is similar to what jinn catching raqis fall into, when they ask the jinn to watch and then inform them if the blood, sacrifices or other things get destroyed ie they seek the help of the jinn’s vision to know if the sihr or blood sacrifices have been destroyed. It is also indirect ruqya, which is a bidah ie no direct beneficial ruqya is done on the real patient who needs it, which is also something that is done in jinn catching, which itself is a bidah as well. SO BEWARE OF THIS! (For more examples then please see below: “NB: 14 & 15”)

I am sorry for the many examples of incorrect intentions that I mention below with each rule, but I want to make things clear for people and examples definitely do that. I hope you appreciate the reason I did that.

From my personal experience and teaching of specific ruqya diagnosis, there seems to be 7 rules for specific ruqya diagnosis:


RULE 1. Specific ruqya diagnosis is done for a useful purpose or outcome in mind ie it has to be beneficial to the patient’s spiritual disease itself. This benefit might be to do with the treatment of a spiritual disease eg use specific ruqya diagnosis to find out who gave you the evil eye so that you can ask for their ghusl water OR find out where static disabled jinn are in your body so that we can remove them via hijama, as I did on myself, walhamdulilah. This benefit might also be sincere and important advice regarding the spiritual disease of the patient, which they should follow, eg advising a married couple not to divorce because they reacted to the specific ruqya diagnosis for the sihr of divorce.

This particular specific ruqya diagnosis (sihr of divorce) is probably one of the most important ruqya diagnoses a patient or a raqi will ever do since it is blocking a means for the shaytan to destroy the foundation of the Islamic Ummah; the family! We all know the importance that Islam gives to the institution of marriage and its preservation. We also know from ayah 102 of Surah Baqarah and the well known hadith of Iblis (may Allah’s curse be upon him) being happy with divorce that the devils are constantly working to destroy marriage. Hence, the significance and importance of teaching this specific ruqya diagnosis for the sihr of divorce and teaching specific ruqya diagnosis in general. We are basically and literally saving marriages!

This rule or condition that the ruqya has to be beneficial for the patient’s disease is taken from the well known hadith on ruqya: “Whoever among you is able to benefit his brother then let him benefit him” (Al-Albani: Saheeh Jam’i 6019).

The Sahaba (radiyullah anhum) presented ruqyas to the Nabi (salallahu alayhi wasalam) in this well known above hadith on ruqya (Al-Albani: Saheeh Jam’i 6019) and he (salallahu alayhi wasalam) said that if anyone can benefit his brother then let him benefit him. The main point of the hadith is that we should benefit our brother with ruqya that is helping against his disease ie beneficial ruqya is administered on the brother’s disease. This benefit in the hadith is referring to the benefit that is gained when we read ruqya on the brother’s disease. As it can be clearly seen, the actual benefit is linked to disease itself. So if someone wants to gain the benefit, a disease has to present and that means you cannot have one without the other being there ie the disease has to be present in order to comply with the benefit that is mentioned in the said hadith.

What we have just mentioned above, with regards to the ruqya actually benefiting the patient’s spiritual disease, itself, comes into play when someone who is possessed reads ruqya diagnosis on themselves asking Allah to show if there are jinn in their house ie “O Allah show me if I have jinn in my house” so they are hoping to get a reaction from the jinn inside them which will supposedly indicate that they have jinn in their house. This ruqya diagnosis would be classified as trivial ruqya diagnosis (See RULE 4 below) since it doesn’t actually benefit the patient’s spiritual disease, itself. Yes it is beneficial to know if you have jinn in your house but this information has ABSOLUTELY NOTHING to do with the jinn possession in the patient’s body. As we said earlier, we must make sure that the spiritual disease itself that gets “hit” by the ruqya or the ruqya that is administered is beneficial to the patient’s spiritual disease, itself, in terms of treatment or advice. Now, since the information extracted from this trivial ruqya diagnosis does NOT help us with the jinn possession that the patient is suffering from, then this ruqya diagnosis and ones which are similar to it, need to be abandoned. If we cannot see how our ruqya diagnosis would benefit our disease in terms of treatment or advice then we should not do the ruqya diagnosis in the first place.

From our experience of teaching and practising specific ruqya diagnosis, the ONLY specific ruqya diagnoses that have ever been beneficial to patients’ spiritual diseases have been these above TWO ie the treatment of a spiritual disease or advising patients about their spiritual disease. We have NOT seen any others that have been beneficial SO PLEASE KEEP AWAY FROM ANY OTHER REASONS TO DO SPECIFIC RUQYA DIAGNOSIS.

If you are having difficulty in deciding whether or not a particular specific ruqya is beneficial in terms of advising the patient, then I would recommend that the 5 goals of the Shariah be looked at. You may find a justification for doing that ruqya in one of these goals.

You may find the following link useful in this regard:

https://abdulqadeerbaksh.wordpress.com/2013/07/12/the-five-higher-goals-of-shariah-law/

To those brothers, who are STILL totally against specific ruqya diagnosis or even any ruqya diagnosis then I suggest that they read again what I just said about the sihr of divorce a few paragraphs back and how I explained that specific ruqya diagnosis was literally saving marriages! If they were to ponder on the 5 goals of the Shariah and their importance and the way the Shariah seeks to preserve them, then you can ONLY come to the conclusion that this specific ruqya diagnosis, eg sihr of divorce, is essential in maintaining the Islamic Ummah and preventing the destruction of the Islamic way of life and also blocking the means to zina (fornication and adultery). This is all because the alternative that they promote ie “No ruqya diagnosis” would force patients to take the easy route and to just follow the waswas of the sihr of divorce and thus divorce their spouse which may result in falling into zina. Their alternative has not helped at all and has only made the situation worse than it was. Only Allah knows how many divorces this alternative has resulted in! It is amazing how people just accept this understanding of ruqya and that there is no way to get the answers to their pertinent questions. For me, it just doesn’t make sense that Allah tells us about marriage and its importance and the sihr of divorce and its evils and also zina and its evils BUT then at the same time, He does not tell us how to actually diagnose the sihr of divorce! THIS ISN’T THE LORD WHO I KNOW and hence, it is one of the reasons I would not listen to those brothers and raqis who did not agree with ruqya diagnosis. How can it be that Allah tells us about the sihr divorce in the Quran and then does not explain how to diagnose it. I JUST COULDN’T ACCEPT THIS and eventually I got my answer that ruqya diagnosis and even specific ruqya diagnosis are permissible to do. Whoever understands Shariah and what it came to do (ie the 5 above goals) would come to the same conclusion as I did.

If after reading the above, ie 5 goals of the Shariah, and you are still in doubt then may be it is better not to do that specific ruqya diagnosis. Please refer to my second video (Practical Self Ruqya Part 2 on YouTube) or read the last part of my article ‘Self Diagnosis Notes’, to see what kind specific ruqya diagnosis you can perform. You can also refer to the notes at the end of this article, which are mentioned after the 7 rules.

If after all that you are still unsure about doing a specific ruqya diagnosis then I would advise you to contact me via email (so I can see what you want to do) or even better than that, would be to not do the specific ruqya diagnosis.


RULE 2. Specific ruqya diagnosis is done to find out information about your past condition that is related to your present condition eg “after a Jinnee from sihr has left your body, you want to see if any NEW Jinn from sihr have entered your body since yesterday, when the old Jinnee left or did you get afflicted with ayn yesterday or is your current sihr from something you ate in the past or did the possessing jinnee in you give you waswaas a few hours ago or yesterday to divorce your spouse (this being a very important diagnosis if you do not have sihr of divorce but are possessed by jinn and want to really divorce your spouse. It is also important, if you have already divorced your spouse and want to check if the jinn in you caused you to divorce your spouse ie it gave you waswas to divorce your spouse which you acted upon) or did your possessing jinnee, which is in you now, give you a severe headache or illness a few hours ago or yesterday. Did the ayn that you are still suffering from, cause a sharp pain in your liver yesterday or a few hours ago or was the sihr in your body, previously connected to the taweez that is in front of you (if it was connected to you ie positive result, then you should destroy it as it may reconnect in the future)”.

It is permissible to do this ruqya diagnosis because the Shariah does NOT forbid us from investigating, by any halal means, the past condition of the patient since this has NOTHING to do with the future or the absolute unseen knowledge (al-ghayb al-mutlaq) of Allah. In fact, this is similar to what medical doctors do when they investigate the past condition of their patients. No scholars condemn or accuse doctors of investigating the unseen, when the doctors try to work out, via various halal means, the past or medical history of patients. This is all because, in general, the Shariah does NOT differentiate between the way we deal with physical or spiritual diseases. Hence, if we are permitted to treat or do something with one of them, then we are also permitted to do the same with the other, even if the means or ways are different, e.g. using ruqya diagnosis. So therefore, if we can investigate a cancer patient’s past condition or any causes of his past cancer or any past medical problems that were caused by cancer, then we can do the same investigations and diagnosis with a sihr patient using ruqya diagnosis and that is because the intention and dua of ruqya have NOT been fixed by the Shariah.


RULE 3. Specific ruqya diagnosis is done to find out information about your present condition eg “is there any love Jinnee in you now or is there any Jinn from sihr in your body now or is the possessing jinnee in you giving you waswaas now to divorce your spouse (this being a very important diagnosis if you do not have sihr of divorce but are possessed by jinn and want to really divorce your spouse) or is your possessing jinnee currently giving you a severe headache or illness or is the sihr in your body now, connected to the taweez that is in front of you (if it is connected to you ie positive result, then it must be destroyed)”.

It is permissible to do this ruqya diagnosis because the Shariah does NOT forbid us from investigating, by any halal means, the present condition of the patient since this has NOTHING to do with the future or the absolute unseen knowledge (al-ghayb al-mutlaq) of Allah. In fact, this is similar to what medical doctors do when they investigate the present condition of their patients. No scholars condemn or accuse doctors of investigating the unseen, when the doctors try to work out, via various halal means, the present situation of patients. This is all because, in general, the Shariah does NOT differentiate between the way we deal with physical or spiritual diseases. Hence, if we are permitted to treat or do something with one of them, then we are also permitted to do the same with the other, even if the means or ways are different, e.g. using ruqya diagnosis. So therefore, if we can investigate a cancer patient’s present condition or any causes of his present cancer or any present medical problems that are caused by cancer, then we can do the same investigations and diagnosis with a sihr patient using ruqya diagnosis and that is because the intention and dua of ruqya have NOT been fixed by the Shariah.

 


RULE 4. Don’t do specific ruqya diagnosis for trivial matters that don’t help against or benefit the patient’s disease eg “Does the Jinnee in you like soda or fizzy drinks, am I possessed by angels or Am I possessed by a kitchen sink (When you already definitely know that angels don’t possess and that you can’t have a kitchen sink inside you – THEN WHY ARE DOING SUCH RUQYA! Ruqya isnt a game or an experiment but an act of worship and therefore a very serious matter!) or does the jinnee in me have 6 legs and look like a dragon. Did the Jinn in you see Iblis on his throne, or did the Jinn in you meet the Sahaba (radiyullah anhum). Have the Jinn in you seen Jibril (alayhi salam) on the 27th of Ramadan?”, and if you get a reaction (not a real ruqya reaction from Allah but a deception from the jinn because they pretend to react to the ruqya. SEE BELOW FOR AN EXPLANATION. These ruqya intentions that use what the jinn have seen or heard are actually major shirk because they are seeking help from the jinn’s vision or hearing which is basically seeking help from the jinn. This is similar to what jinn catching raqis do when they use the jinn’s vision to find out information such as when blood and sacrifices have been destroyed), you then erroneously believe that laytul Qadr must be the 27th because Jibril (alayhi salam) decends on laytul Qadr – BASING ALL OF THIS ON THE INCORRECT RUQYA INTENTION AND FALSE RUQYA REACTION). “Is the Jinn in you sleeping upside down now, or are the Jinn in you looking at Angels now, or is the Jinnee in you talking to Jinn outside your body now, or is the Jinnee in you talking to your qareen now or does the possessing jinnee in you hate your qareen or does it love your qareen or does it work with your qareen, or are the possessing jinn in you looking at or have they looked at possessing Jinn in other people, am I suffering from diabetes or do I have cancer (physical diseases don’t react to ruqya so you can’t do these last two anyway. These last two intentions are unhelpful and don’t benefit the patient’s disease ie they don’t benefit diabetes or cancer because diabetes and cancer don’t react to ruqya ie these last two intentions are trivial ruqya. For more information on these last two, please see NB: 18, below), etc?”

As you can clearly see, these ruqya diagnoses are all trivial and don’t help the patient’s spiritual disease in terms of treatment or advice (ie RULE 1) and therefore they shouldn’t be done BECAUSE THEY DON’T BENEFIT PATIENT’S DISEASE ie they are NOT included in the hadith “Whoever among you is able to benefit his brother then let him benefit him” (Al-Albani: Saheeh Jam’i 6019).

They can be classified as a BIDAH because they bring NO benefit to the patient’s spiritual disease. In the sunnah, ruqya always brought benefit to the patient’s spiritual disease directly and immediately and the ruqya was NEVER done for trivial matters or issues. So if we want to follow the sunnah then we must make sure that the patient’s spiritual disease readily benefits from the ruqya as the above hadith mentions.

After looking at these examples and the said hadith, we can define “trivial ruqya” as: “Any ruqya diagnosis (or even ruqya treatment) that does NOT benefit the patient’s disease”.


NB: What actually helps in deciding if a specific ruqya diagnosis is beneficial, is asking yourself: “What will I do if the result is positive?” ie you get reactions. If you see that nothing can be done, in terms of treatment and advice (Rule 1), then you should abandoned the specific ruqya diagnosis as it is not beneficial.


Including in this trivial ruqya diagnosis, is the legitimate diagnosis that is usually done for a good number of reasons but it is then done by someone who didn’t know why they were really doing it or they just wanted to do it for fun or to get the information but not to do anything with it, in terms of treatment or advice. For example, sometimes it is important to know the number of possessing jinn in a patient as I mention in point 13 below, in the “Additional Information” section of this article. However, if someone does exactly the same ruqya diagnosis but doesn’t really know why they are doing it or they are doing it just to know the number of jinn without using the information or they say to us that they are interested in the topic and are truly intrigued and so they just want to know the number, ie “Ahhh I just want to know…..ahhh I just to know” then we can say that this is also trivial ruqya diagnosis because NOTHING is going to be done with the information. You have to be clear at the beginning why you exactly want to do the ruqya diagnosis and you must justify it before actually reciting it on yourself or others. If you don’t do this then you are not following the said hadith and your ruqya is NOT beneficial. If you don’t follow this advice, you may end up with strange ruqya results that you did not get before. These strange results may then make the possessing jinn give you waswas and confuse you so that you reject all your previous beneficial ruqya diagnoses’ results. THIS IS WHY WE NEED TO PUT A STOP TO ALL TRIVIAL RUQYA AND WHATEVER LEADS TO IT.

Another form of trivial ruqya diagnosis is when it does not increase you in any knowledge so after the ruqya diagnosis you are still at exactly the same level of knowledge as before the ruqya. Take for instance if someone wants to do the following specific ruqya diagnosis: “O Allah show me if my sihr is from a sahir who you created”. With this specific ruqya diagnosis, you have not added to your knowledge as every living being or thing is from the creation of Allah and therefore you can’t benefit from it as it is already known information so it is classified as trivial ruqya diagnosis. Another example of this would be to diagnose if the ayn illness is actually from the eyes, eg: “O Allah show me if my ayn illness is from someone’s eyes”. This is something that is already known and that is why the disease is called “ayn”, literally means “eye”.

Before constructing our ruqya intentions or duas for diagnosis or treatment, we must stop and think, and ask ourselves, “if we really need the help of ruqya in a particular situation and is there an easier and quicker alternative than ruqya in a particular situation”. This is all because ruqya should only be used when we really need the special help of Allah and when we cannot do something against a disease or when we find it difficult to do something against a disease. This is when the ruqya is beneficial and according to the Sunnah ie the ruqya has helped and benefitted us against a disease. This does not mean we can’t do ruqya treatment at the same time as taking a medical cure, which is a good thing to do, but it does mean that we should NOT refuse a medical cure and only rely on ruqya treatment. So if a clear cut cure is available then we should use it and we should not say we only use ruqya and we never use medical cures. This is a very dangerous understanding that a few Muslims have. These Muslims need to understand that the medical cure is from Allah, just like ruqya is from Allah and we can use both of them at the same time if we want to.

To illustrate what I have just mentioned, consider the diagnosis of ayn. This cannot be done definitively without ruqya diagnosis so the ruqya here, is beneficial in this context. Likewise, another beneficial ruqya is when we ask Allah during the JET treatment to “bring the spiritual disease to the hijama cup and to push it out of the hijama cup”, which can only be achieved via ruqya and hence, the ruqya is beneficial and not trivial. However, when there is a quicker and easier alternative to ruqya then we should use that instead of ruqya. For example, if it is said that people can read ruqya with the dua or intention: “O Allah make the possessing jinn speak and communicate with us”, and they say that they do this because they want to tell the jinn to leave the patient and they also want to call them to Islam. I would say that it is already possible to give dawah and ask the possessing jinn to leave without having to listen to the jinn’s speech and without the use of ruqya to facilitate this. Therefore, I can tell the possessing jinn to leave and to embrace Islam without using ruqya to help me do this. Nothing is stopping me from giving dawah or advice to the jinn so there is NO point in using ruqya in this situation. This is because the ruqya is not providing us with anything special to complete the job against the spiritual disease or to help us against the spiritual disease, ie the ruqya is not solving any difficult problem for us. We can already do the job of dawah and advise the jinn without using ruqya. It is much quicker and easier to speak directly to the possessing jinn and tell them to leave and embrace Islam rather than reading ruqya and then waiting for them to start speaking and then finally giving them dawah and advising them. Because of this, if this ruqya is actually done then it can be classified as “trivial ruqya” that is not beneficial. Another good example where the alternative thing to do is much quicker and easier than the actual ruqya, is when we have the ayn perpetrator’s ghusl water and we use it to treat the ayn patient. If a raqi insists on reading ruqya treatment on an ayn patient and completely refuses to use the ayn perpetrator’s ghusl water as treatment, which he already has, then we can say that his ruqya treatment for ayn in this particular context is trivial ruqya and NOT beneficial to the ayn patient. This is because according to the Sunnah, when that ghusl water is available then we should immediately use it to treat the patient. If the raqi uses the ghusl water at the same time as ruqya treatment then there is no problem here, walhamdulilah and his ruqya treatment in this particular situation would be beneficial because he is also using the ghusl water. Another example would be when a patient has a very bad bacterial infection and the raqi refuses to give antibiotics to the patient and says that “We will ONLY use ruqya because ruqya is from Allah”! I would say that his ruqya treatment here for the bacterial infection would be wrong and NOT beneficial as it is putting the life of the patient at risk. The raqi needs to know that “antibiotics” are also from Allah just like ruqya is from Allah. Having said this, if the raqi uses the antibiotics and also reads ruqya at the same time then his ruqya treatment in this situation will be beneficial and according to the Sunnah since there is nothing in the Sunnah that prevents us from doing ruqya treatment at the same time as taking medicine.

We can also add to this type of trivial ruqya, when someone knows exactly where the taweez is but they want to do ruqya diagnosis to find it. There is no need to do ruqya diagnosis here, as it does not add to our knowledge and it is waste of time because the place of the taweez is known. It is quicker and easier to go and take the taweez from its hiding place.

In addition to what we have already mentioned, some of these trivial intentions may not contain shirk but we don’t use them because they are not actually making any reference to a particular spiritual disease. So if the spiritual disease is absent in the intention then no islamic ruqya is being conducted. That is because ruqya was legislated to deal with diseases. It was not legislated to find out information about trivial issues that have nothing to do with the patient’s spiritual disease. To illustrate this point, take for example, if someone comes along and says that he wants to do specific ruqya diagnosis to see if he should buy a car, using the intention: “O Allah show me via a ruqya reaction that I should buy this car”, and he also says to us that such a ruqya is beneficial to the patient because the patient would know what Allah’s recommendation is. We would say that this is trivial ruqya because:

1: Ruqya was legislated to ONLY deal with diseases (ie to only help against diseases) and the process of “buying a car” is not a disease so how can we read ruqya on it. Since the disease is missing in the first place, then this cannot fulfill the Shariah conditions of Islamic ruqya because you are not really reading ruqya on any disease. We cannot separate ruqya from the disease nor the disease from ruqya. The two are intrinsically connected and are inseparable according to our Shariah. If this “buying a car” ruqya is actually done then it would be classified as a bidah because it is not being done on a disease.

2: The Sahaba (radiyullah anhum) presented ruqyas to the Nabi (salulahu alayhi wasalam) in the well known hadith on ruqya (Al-Albani: Saheeh Jam’i 6019) and he said that if anyone can benefit his brother then let him benefit him. The main point of the hadith is that we should benefit our brother with ruqya that is helping against his disease ie beneficial ruqya is administered on the brother’s disease. This benefit in the hadith is referring to the benefit that is gained when we read ruqya on the brother’s disease. As it can be clearly seen, the actual benefit is linked to disease itself. So if someone wants to gain the benefit, a disease has to present and that means you cannot have one without the other being there ie the disease has to be present in order to comply with the benefit that is mentioned in the said hadith. Now, since the process of buying a car is not a real disease that needs ruqya then by default there is no benefit in this so called ruqya, hence it is not Islamic ruqya. If this “buying a car” ruqya was actually done then it would be classified as a bidah.

3: There is already a dua and salah to deal with such situations of buying a car, namely: Istikharah! So we don’t need to invent new methods to gain Allah’s recommendation and approval.

On top of all of that, some duas are not allowed to be made FULL STOP, such as asking Allah to make us live forever in this dunya or asking Allah to send a new prophet or asking Allah to send you back in time. We can include in here our above example of buying a car ie the use of specific ruqya diagnosis to see if you should buy a particular car. We can also include in this section, the use of specific ruqya diagnosis to see if Allah has forgiven your sins. All of this comes under the heading of asking Allah for inappropriate or unnecessary things (https://islamqa.info/en/5113), which causes the ruqya dua to be rejected by Allah (ie ruqya doesn’t affect the jinn) and then causes the possessing jinn to deceive the patient by pretending to react to trivial ruqya diagnosis so please don’t presume a reaction to a trivial ruqya diagnosis is actually Allah answering the ruqya dua….. IT ISN’T. IT IS A DECEPTION FROM THE JINN!

We shouldn’t be surprised that Allah rejects a person’s Quran reading as ruqya because Allah can reject our Quran reading if we are showing off or if we do major shirk with it like what the jinn catching raqis do. Please see ‘NB 23’ below for more information and discussion on why we should NOT treat ruqya diagnosis like a game or an experiment. 


RULE 5. Keep away from the ‘CAN’ of ability in your specific ruqya diagnosis intentions eg “Can the Jinn in you see Angels, or can the Jinnee in you see your qarin, or can the Jinnee in you see your guard Jinn, or can the Jinnee in you drink tea with one hand. Can it fly, or can the Jinn in you go through walls or can it cause divorce or can it cause marriage problems or infertility problems or can it cause death or illness. Can the jinn get damaged or killed by X treatment which I plan to do. Can the Jinn/sihr in you cause (FUTURE) cancer”. (NB: If you DID actually get cancer, then the correct intention for this last example would be ‘Is the Jinn/sihr in me causing the cancer that I have NOW (see rule 3 above) or has this Jinn/sihr in me caused my previous cancer in the PAST’ (see rule 2 above)).

Some of the intentions above are also trivial ruqya (Rule 4) because there is NO benefit to the patient in terms of treatment or advice. eg “Can the jinn in me see angels”. Ruqya has to always be beneficial (Rule 1).

We keep away from this ‘CAN’ during specific ruqya because it is as if you are predicting the future outcome or consequence of your affliction before the actual outcome has been done or the event has actually happened and ONLY Allah really knows that ie you are predicting and investigating possible future events or things BEFORE they actually happen in real life, which is shirk (Muslim: 5732). Once you DEFINITELY get an illness or have a problem, then we can check to see if this illness or problem is from sihr, ayn or Jinn but NOT before the illness or problem has happened. Likewise, once you have done a particular treatment, then we can check to see if the treatment was effective at damaging possessing jinn or reducing a spiritual disease.

It doesn’t matter if you are only asking or calling on Allah in these duas because this is totally irrelevant. The main problem is that you are asking for future information that Allah doesn’t give to people in first place so from the outset or at the beginning these intentions are completely wrong. You know you should not be asking for such future information in the first place because we don’t have a right to ask Allah to show us the future except in our dreams. This is similar to asking Allah to send a new prophet or make you live forever and other inappropriate duas as mentioned in RULE 4 ie you automatically and immediately know that these duas are intrinsically or naturally wrong in the first place and I don’t have to explain to you why such duas are haram. IT IS BASIC ISLAMIC COMMON SENSE! So therefore, don’t get deceived and think that because there is no clear shirk of calling on others in the dua that it is permissible to do it. There is definitely shirk in the dua because you should not be asking for such things in the first place. Actually, it is quite disgraceful! In fact, it is extremely abhorrent to ask Allah such things! The person who does this is basically asking Allah to help him know the future in a haram way, and which can ONLY mean that the person is happy with getting information about the future in this shirk way and whoever is pleased with shirk has in fact committed shirk themselves. In other words, the person is asking Allah to help him become a fortune teller. How can we ask Allah to help us commit shirk and to help us become a fortune teller!

To those patients, who still argue that they can construct useful ruqya diagnostic intentions with the word “CAN” that just refer to the present ability of a spiritual disease and not the future ability, then we say that such constructions that we have seen from our experience, always have an unwritten and hidden future reference that is NOT apparent. For example, if someone says that I want to use the ruqya diagnostic intention: “O Allah show me if the ayn that I have NOW, CAN cause cancer” – meaning, the patient does not yet have cancer from ayn but wants to know if the ayn has the ability to potentially cause cancer. We say that this is still referring to the future ability because the cancer is not present now. Even though, no future words such as “tomorrow” or “next week” are not in the intention, we know that it is making reference to some future cancer which does not exist right now. Therefore, such an intention should be avoided.

From my experience, I have ONLY seen negative outcomes, when patients use the word “CAN” in their ruqya diagnostic intentions. Either you find that they fall into shirk or they go off on a tangent and get involved in trivial ruqya diagnosis. They usually end up confused and lost and then give up on specific ruqya diagnosis altogether. Because of all this, I strongly recommend that patients avoid it and never contemplate on using it. We must remember that Allah has already given us other ways to get the important information we need as mentioned in RULES 1, 2 & 3 so just stick to them and put your trust in Allah and you will not get misguided.

Outside of ruqya ie not using ruqya diagnosis, we can GENERALLY talk about the spiritual ailments from the experience of other patients. So we can say that ayn can cause cancer and that waswas conditioning can cause heart problems, basing this on the experience of what has actually happened to some patients. However, it must be noted that these issues may not actually happen at all to some patients.


RULE 6. Keep away from using ‘WILL’ FUTURE OR ANY OTHER FUTURE WORDS OR REFERENCES in your specific ruqya diagnosis intentions because it is shirk, (Muslim: 5732) eg “will the Jinnee in me die tomorrow, or will the Jinnee in me leave tomorrow, or will I get cured from sihr and ayn next week”. Again this is prohibited because it is predicting the future. This is particularly dangerous intention and MUST BE AVOIDED at all costs.

In some cases, there may not be an explicit future wording (ie “will” or “is going to”) in the intention itself but the intention is describing a future event or scenario and therefore such a ruqya would be haram to do. For example, if a patient is intending to do a particular NEW treatment for his jinn possession in the future and he hasn’t actually done it yet and then he reads ruqya diagnosis with the intention: “O Allah show me if X treatment is good for my jinn possession (ie if X treatment damages jinn)”, this would be haram to do because of trying to look into the future via ruqya. In reality, it is as if he is really reading ruqya with the intention: “O Allah show me if X treatment WILL be good for my jinn possession or if it will damage my jinn”, when the treatment has not been administered yet. (NB: Once he has actually done the X treatment then he can see if it was beneficial to his jinn possession or not ie “O Allah show me if my present possessing jinn in me have been damaged by X treatment” ie asking Allah to attack with ruqya any possessing jinn that have been damaged by X treatment. This specific ruqya diagnosis is following the above Rule 3, ie the present condition of your possessing jinn).

This type ruqya diagnosis that looks into the future is very dangerous since the shaytan will beautify it and confuse people to believe that it is permissible to do this because we are not really asking Jinn or humans the questions about the future but we are indirectly asking Allah just like we ask Allah to show us if the victim has sihr Jinn, we are now only asking Allah to show us if the victim has Jinn that will die tomorrow. This is totally forbidden ruqya. WE CAN ONLY KNOW THE FUTURE THROUGH TRUE DREAMS as mentioned in hadiths (Sharh Bukhaari: 12/422 Al Fath. Also Al Musnad Ahmad 6/129 from hadith of Aisha which Al Albani said in Al-Irwa (8/129) was Jayyid and according to conditions of Muslim). These true dreams must be interpreted by the scholars of dream interpretation.

It doesn’t matter if you are only asking or calling on Allah in these duas because this is totally irrelevant. The main problem is that you are asking for future information that Allah doesn’t give to people in first place so from the outset or at the beginning these intentions are completely wrong. You know you should not be asking for such future information in the first place because we don’t have a right to ask Allah to show us the future except in our dreams. This is similar to asking Allah to send a new prophet or make you live forever and other inappropriate duas as mentioned in RULE 4 ie you automatically and immediately know that these duas are intrinsically or naturally wrong in the first place and I don’t have to explain to you why such duas are haram. IT IS BASIC ISLAMIC COMMON SENSE! So therefore, don’t get deceived and think that because there is no clear shirk of calling on others in the dua that it is permissible to do it. There is definitely shirk in the dua because you should not be asking for such things in the first place. Actually, it is quite disgraceful! In fact, it is extremely abhorrent to ask Allah such things! The person who does this is basically asking Allah to help him know the future in a haram way, and which can ONLY mean that the person is happy with getting information about the future in this shirk way and whoever is pleased with shirk has in fact committed shirk themselves. In other words, the person is asking Allah to help him become a fortune teller. How can we ask Allah to help us commit shirk and to help us become a fortune teller!


RULE 7. Avoid becoming too amazed at specific ruqya diagnosis so much so that you busier yourself with it to the detriment of your own ruqya treatment ie some information gained via specific ruqya is very useful but information overload can also be a problem as you will be ignoring your ruqya treatment to get this information.

One of the issues that someone can fall into when they do too much specific ruqya diagnoses is that they forget to justify each diagnosis and so they end up falling into trivial ruqya. As we said earlier in “Rule 4”, sometimes a legitimate diagnosis that is usually done for a good number of reasons, is done by someone who didn’t really know why they were exactly doing it, thus they end up falling into trivial ruqya. This is something that needs to be avoided.

We must remember that the possessing jinn are always trying to deceive patients and they do not want patients to gain important information via ruqya diagnosis so they make patients do trivial ruqya so that the patients get confused and doubtful about their results and then the possessing jinn will make them reject ALL the beneficial ruqya that they had previously done. The best way for the possessing jinn to do this, is to make you do legitimate ruqya diagnosis but make you forget to justify it, thereby causing you to fall into trivial ruqya, which then causes confusion and doubt, resulting in you rejecting or not trusting your previous beneficial ruqya diagnoses.


SPECIFIC RUQYA DIAGNOSIS: BENEFICIAL, NO SHIRK, BIDAH OR ANYTHING HARAM!

As you can see from the above examples and discussion in Rules 1, 2 & 3, specific ruqya diagnosis allows us to extract important information about the patient and his spiritual affliction from the ruqya itself that will help the patient.
No bidah has been committed, all the duas that I have mentioned contain no shirk (Muslim 5732), all the intentions are Islamic and ALL the ruqyas were beneficial to the patient’s spiritual disease (Al-Albani: Saheeh Jam’i 6019) . Nothing haram or inappropriate was asked for and NON OF THE SPECIFIC RUQYA IS AGAINST SHARIAH and therefore Allah answers the dua with a positive or negative result.

We need to point out that in this above hadith (Al-Albani: Saheeh Jam’i 6019), it is recommended to help your Muslim brother or sister with beneficial ruqya that helps them fight their disease. After ruqya treatment, I cannot think of a more beneficial ruqya than specific ruqya diagnosis, especially certain specific ruqya diagnoses that actually help the Muslims in their deen, such as the specific ruqya diagnosis for the sihr of divorce. We can also argue that the hadith can be used as evidence for us to use our experience and to be creative and to invent ruqyas that are going to be beneficial and helpful to the Muslims because the Nabi salalahu alayhi wasalam asked the Sahaba to present their ruqyas so that he could see if they were Islamic and beneficial, ie their experience in making ruqyas was not being criticised and they were in fact being encouraged to carry on being creative in ruqya as long as it did not go against Islam. Specific ruqya diagnosis can definitely be seen as one of these creative and beneficial ruqyas that helps Muslims as it uses the experience that the spiritual diseases react to ruqya and the fact that ruqya is not just for treatment. We have to remember that the Nabi salalahu alayhi wasalam did not restrict ruqya to just treatment in this hadith (or in any other hadith) but he allowed ANY RUQYA that didn’t contain shirk and which benefitted the Muslim patient. Hence, whoever Allah has guided to practice specific ruqya diagnosis, then this practice is more in line with the said hadith and the encouragement of the Nabi salalahu alayhi wasalam, as it provides much more beneficial ruqya to the Muslim patients than just ruqya treatment. How can we deny this fact and reality when we know the above hadith and we also know the hadith of the Nabi salalahu alayhi wasalam: “The most beloved people to Allah, are those who are the most beneficial to the people” (Al-Albani: Sahih. Silsilah 906). Therefore, practicing specific ruqya diagnosis in all its different types and variations to help the Muslims is a mercy and a precious gift from Allah subhanahu wa taala, the One who is the Giver of Light and Guidance (An-Nur), and NOTHING AND NOBODY would EVER be in light and guidance without Him.

You should not worry about those people who might criticise this practice. We have already seen from the above mentioned proofs that practicing specific ruqya diagnosis can be a means to gain Allahs pleasure, love and a great amount of reward, because it combines the Prophet’s (salalahu alaihi wa salam) encouragement to be creative in Ruqya and it is also beneficial to your Muslim brothers and sisters, and there is a great reward in that.
There is no doubt in my mind that if someone really understands this issue of ruqya diagnosis and the importance of it and he wants to be amongst the most beloved people to Allah, then he would do his best to understand ruqya diagnosis and specific ruqya diagnosis in detail.
If it is said that we must take every specific ruqya diagnosis dua or intention back to scholars before using it and that we should never allow lay Muslims, such as myself, to invent NEW specific ruqya diagnoses for themselves and even others. I say that such a statement is only correct for those people who do not have much knowledge or experience regarding specific ruqya diagnosis. However, if the person understands the principles of specific ruqya diagnoses and he has experience of using it correctly then such a person does not need to refer to scholars because this issue of making a NEW specific ruqya diagnosis is not an issue of ijjtihad or fatwa that needs a scholar. It is like the issue of making a NEW normal dua that no one has ever heard before: eg “O Allah let my car get to the front of this service queue so that I can get to the masjid early”. A person making such a dua will not phone a scholar and ask if he can make this dua or not and this is because he has enough knowledge that his new dua that he just invented is permissible. Likewise, the same applies to specific ruqya diagnosis. If the person has enough knowledge then there is no need to call a scholar about it.

Sadly, many seem to not realise that ruqya is a dua so there has to either be a positive result or a negative result from the ruqya itself because that’s what ruqya dua is all about. WE ASK ALLAH TO GIVE US A POSITIVE RESULT OR NEGATIVE RESULT and through this ruqya dua we get the information we need. A negative result is NOT the ruqya dua being rejected but it is a sign that the dua was accepted and answered because we either ask Allah to show us if the patient has sihr of divorce (positive result) and at the same time we ask Allah to show if the patient is free of sihr of divorce (negative result).


HELPING TO RE-ESTABLISH YOUR REFERENCE POINT BEFORE YOUR NEXT SPECIFIC RUQYA DIAGNOSIS 

One of the main reasons why patients have problems with specific ruqya diagnosis is because they do not have much experience of doing it. It can take some time to get used to how your body reacts to ruqya and to learn how your body reacts to different types of diagnoses eg the difference between sihr diagnosis and ayn diagnosis. Having said this, if you put your trust in Allah then he will teach you all you need to know regarding specific ruqya diagnosis.

In general, you should do general ruqya diagnosis and then move onto specific ruqya diagnosis. This will enable you to learn how your body reacts to ruqya.

Patient’s physical reactions during specific ruqya diagnosis are usually less than during general ruqya diagnosis. This is because a patient is only reading on part of a spiritual disease ie not all of it. For example, a person may have many jinn in them so when they do general ruqya diagnosis, all of these jinn react to the ruqya diagnosis. However, when the same person checks for jinn from sihr, then they only get minimal reactions and that is because they only have one jinnee from sihr. Therefore, it is important for patients to be aware of this phenomenon and they must not dismiss the lesser reactions in specific ruqya diagnosis as a negative result.

It can be quite difficult for some patients to get clear and unambiguous results from their specific ruqya diagnosis, especially when they are doing several of them in a short space of time eg 1 hour. One of the problems they face is RE-ESTABLISHING the reference point after completing one specific ruqya diagnosis.

In order to cancel out any interference from the previous specific ruqya diagnosis and BEFORE doing the next specific ruqya diagnosis, I suggest that patients should:

1) Drink some water (non-ruqya water).

2) Wash your face and hands.

3) Walk around your house for 1 minute.

4) Take your mind off ruqya by reading some News.

5) After doing the above, you should re-establish your reference point as described in my “Self Diagnosis Notes”. Take 5 to 10 minutes to re-establish your reference point and then do your NEXT specific ruqya diagnosis. It might be better to re-establish your reference point while you are lying down flat on your bed. Additionally, it would be a good idea to “mimic” the ruqya while you are lying down on the bed by repeatedly counting from “1 to 5” over and over again, as if you are reading ruqya on yourself. This reference point with mimicked ruqya is better for comparing purposes than the previous silent reference point.

Having said all of that, if you are sincerely calling on Allah and you are NOT committing major sins then Allah will answer your specific ruqya and you will get the results you need. In my experience, I have never had any difficulty in getting my results by the mercy of Allah and I did not need to use the above techniques.

Obviously, the more pious someone is, the more accurate their specific ruqya diagnosis will be! So we should not be surprised if someone always gets excellent results while another doesn’t, even though they outwardly they look like they are Islamically the same, in terms of their practise of Islam. This difference between them is due to the first person’s level of Iman which is hidden from us. Nevertheless, as I said earlier, if you are sincere and are not committing major sins then Allah will answer your specific ruqya diagnosis. You may not get the same reactions or excellent results like some pious Muslims but this should not be stop you from doing specific ruqya diagnosis and benefiting from it.


THE IMPORTANCE OF BEING VERY CLEAR IN YOUR SPECIFIC RUQYA DIAGNOSIS INTENTIONS 
We have already mentioned the importance of sincerity, piety and understanding the reference point whenever you do any specific ruqya diagnosis. It is also very important to be very clear in your intention of what you are actually looking for. If you are not exactly clear in your Ruqya intention, then this could lead you to become doubtful and unsure about your results and it may cause you to stop doing the specific ruqya diagnosis or to dismiss it. Even worse than that, it could make you fall into the Jinn’s waswas and make you believe that Allah hates you and that is why Allah doesn’t give you clear results, when in reality, the only fault or problem was that you weren´t very clear and specific in your Ruqya intentions at the very beginning of the the diagnosis.
It is always better, before starting any specific ruqya diagnosis, to make sure that the intention is very clear ie you know exactly what you are asking Allah to show you and that you are not combining a specific ruqya diagnosis at the same time as a general ruqya diagnosis eg “O Allah show me if I have jinn from sihr and any other jinn” which is basically a general ruqya diagnosis for jinn as it does not differentiate between jinn from sihr and other jinn. Instead, we might as well ask Allah: “O Allah show me if I have any jinn”
In the below examples, I and one of my students try to further illustrate what we are talking about inshaAllah.
Example 1:
Lets imagine that you want to check the number of Jinn you have in your body. So you see if you have “10 or more Jinn in your body”. If you get a reaction, then we can say that you have 10 or more Jinn in your body.
If you do another diagnosis to see if you have 1-9 Jinn in your body and you get a reaction to this as well then what does it all mean? How many Jinn do you have inside you? 10 or more, or 1-9?
The problem here is, that if you really have 10 or more Jinn inside you, then by default, you will also automatically react to 1-9 Jinn as well, because everybody who has 10 or more Jinn inside them, will also have 1-9 Jinn inside their body as well. There is NO contradiction here. You were not precise and specific in the construction of your intentions so you will react to both intentions. You need to modify your second intention by restricting it, using the word and understanding “only” so that it doesn’t cause any problems with the first intention. The second intention should be a negative result because you already reacted to “10 or more jinn”, meaning you can’t ONLY have “9 to 1 jinn”.
To put it another way, you have to ask Allah to show you if you have 10 or more Jinn (ie no number lower than 10). In the other diagnosis you must add the word and understanding “only” so that you get clear results that don’t confuse you ie “do I have 1-9 Jinn ONLY. If you do it this way, then you will become sure and have clear results because you clearly restricted your Ruqya intention to what you are actually looking for.
Please note that what we have presented above is just for teaching purposes. Ideally, once you know that you have found out that you have “10 or more jinn ONLY” then there is no need to do the diagnosis for “1 – 9 jinn Only” because you already know that you have 10 or more jinn.
I would personally start with 1 to 9 jinn only and then go onto higher numbers.
Example 2:
You did the Hijama treatment for waswas-conditioning around your heart area, and want to check how much of the conditioning is left behind in your body after the treatment.
So let´s say you start the diagnosis and ask Allah to show you if you have 50% or less in your body left. If you get a reaction, then we can say you would have 50 % or less in your body.
However, because the reaction was somehow a little bit weak, you then checked if you have maybe 50 % or MORE in your body left, and surprisingly, you got a reaction to this as well. So what is going on now? Do you have “50% or more” waswas-conditioning left in your body or “50% or less”?
The answer to this would be, that you have EXACTLY 50% left in your body, because you reacted to BOTH and that is because “50%” is mentioned in both intentions. And maybe the reason why your reactions were a little bit weak in the first diagnosis, could have been because you, in your mind, were somehow expecting that you would have around 20% left, but in reality you had 50% left. So here you could become doubtful about the whole specific ruqya diagnosis, which would be a very sad thing, because specific ruqya diagnosis is, by the Rahma of Allah, an amazing tool that allows you to get the information you need to treat yourself and to get rid of the spiritual disease that prevents you from worshipping your Lord who had created you.
Example 3:
Another example is when you want to search for the Taweez, and you ask Allah to show you if the Taweez is in City X. You have to make sure your Ruqya intention is very clear: What do you mean by City X? Do you mean the unofficial definition of the city on its own or do you intend to search in the official government area of City X which might include all the rural areas of City X as well. You must decide which definition of City X you are going to follow and stick to it throughout your specific ruqya diagnosis.
Example 4:
Yet another example would be if you ask Allah to show you if the Sahir is from family XY. You have to make it clear to yourself what you exactly mean by family XY?
If you believe that the family XY is made up of a father, mother, children AND their cat, then you would end up doing trivial ruqya because of your inclusion of the cat in your intention ie we already know that a cat cannot possibly do sihr on you. If you this ruqya diagnosis and the possessing jinn play around with you and give you a wrong (positive) reaction, you would then accuse someone from family XY of doing sihr on you even though they are completely innocent.

NB: ADDITIONAL INFORMATION 

(1) YOU CAN CHECK FOR DEAD OR DAMAGED JINN OR DEAD JINN PARTS

We can check for dead or damaged jinn or dead jinn parts as these three states do give us a reaction during ruqya and these three are spiritual states that have HAPPENED and have OCCURRED in the PAST and they are affecting the patient in the PRESENT (See rule 2 & 3).

One of the reasons why we do this specific ruqya is so that we can advise a patient about their treatment plan (Rule 1). If we don’t find any dead or damaged jinn or dead jinn parts then we need to advise the patient to look at the treatment that they are doing and see if they can see any mistakes or problems. If we do find dead or damaged jinn or dead jinn parts then the patient can be advised to continue their current treatment plan because it has resulted in damaged or dead jinn or dead jinn parts. So this specific ruqya diagnosis is basically telling us how successful the treatment is going. We cannot know if the patient’s jinn possession is getting better or not, until we do this. This specific ruqya diagnosis lets us know if we should continue treating the patient or if we should stop treating them. There is no other definitive way to get this answer.

Another reason to do this specific ruqya diagnosis is to know if we can use the JET Version 3 to remove the dead or damaged jinn or dead jinn parts. You cannot know if the jinn are ready to be extracted until you do this specific ruqya diagnosis.

Even though the Jinnee is dead, its dead body still reacts to the ruqya as we have seen from experience. It is similar to when a dead human body is shot at with a gun or has electricity applied to it, the dead human body reacts by moving or twitching. Likewise, ruqya is like fire or electricity for Jinn and so the dead Jinnee’s body will naturally react to ruqya.
After a few days, the dead Jinn leaves the patient’s body and the patient becomes Jinn free.
You can check to see if you have damaged Jinn or dead Jinn in your body because of the JET hijama treatment or because of your ruqya treatment (See rule 2 and 3). You can also check for dead jinn parts after the JET hijama treatment, which lets you know how successful the JET treatment was (Rule 1). If you don’t do that then you can NEVER know if the JET treatment was a success. This information allows you to know if you should continue treating the patient or if you should stop.

If you know that you are possessed and you follow my self treatment plan but you find that you don’t have any damaged or dead jinn caused by your JET treatment or ruqya then it might mean that you have new jinn. So then check for new jinn and if you get a positive result then try to work out how the new jinn entered: Did you forget your evening adhkar? You also may not have any dead or damaged jinn because of your sins or because you did not make the correct ruqya treatment intentions (eg: just focusing on extracting the jinn and not burning or destroying them) or because you were focusing on treating your ayn and didn’t make any treatment intentions for jinn.

(2) YOU CAN CHECK TO SEE IF AN ALLERGIC REACTION OR DISEASE IS CAUSED BY A SPIRITUAL AILMENT.

We can check to see if the spiritual ailment is currently causing a disease or allergic reaction or if it did in the past and that is line with Rules 1, 2 & 3. “O Allah show us if the current sihr is causing X disease or X allergic reaction” or “O Allah show us if current jinn inside us now, caused last year’s X disease or X allergic reaction”.

There is no need to check to see if a current possessing jinnee is deliberately causing a disease or it is inadvertently causing a disease because for our treatment purposes these two are the same ie differentiating between these two doesn’t add anything to our knowledge or help us with treatment. All we need to know is that the jinnee is causing the disease or not, full stop! We don’t need any other details which may lead us to trivial ruqya.

While you are ill with a spiritual disease and you take some black seeds and then you get an allergic reaction, you can’t read ruqya on the black seeds that are in your stomach or digestive system to see if they are causing the allergy. This is because black seeds are NOT a spiritual illness so they don’t react to ruqya diagnosis.

What could have happened is that spiritual disease got changed or modified and this new modified spiritual disease is causing the allergic reaction in the patient. To see if this is the case, a patient can first read ruqya diagnosis with the intention of asking Allah to show us if the sihr has been modified by the black seed. If this is positive then the patient should read ruqya diagnosis to see if the ‘modified sihr’ is causing the present allergy. If he gets a positive result then I would advise to reduce the amount or frequency of taking black seeds or do both but NOT to stop taking black seeds unless a doctor advised that.

(3) YOU CAN CHECK TO SEE WHAT TYPE OF SIHR YOU HAVE

You can check to see what type of sihr (contract) you are suffering from ie what problems did the sahir and jinn agree to cause you. So you can check for the sihr of divorce, sihr to kill yourself, sihr to kill your spouse or children, sihr for physical diseases, sihr for financial problems etc.

This is so that you can advise yourself to avoid certain situations or avoid doing certain things (RULE: 1).

(4) YOU CAN CHECK TO SEE WHY YOU ORIGINALLY GOT THE AYN

You can see if you got your ayn (incl: hasd) because of your hair, skin, body part, etc. You can also check to see if you got ayn (incl: hasad) because of your belongings or spouse or children. This is so that you can advise yourself to avoid certain situations or avoid exposing certain parts of your body (RULE: 1).

(5) YOU CAN CHECK TO SEE WHY THE JINN ENTERED YOU

Some jinn enter you because of revenge, love or because of what you are wearing or other reasons.
We can check to see what the reason is so that we can advised ourselves so that we don’t fall victim to jinn possession again (RULE: 1).
I remember doing specific ruqya diagnosis on a child once. This child was brought to me by the father who said that while they were praying magrib in the masjid the child collapsed in salah or something similar to that. I noticed the child had a bright red t-shirt on and I suspected jinn possession because of the pure red t-shirt and the fact it was magrib. I first did general jinn possession diagnosis which was positive and then I did specific ruqya diagnosis to see if the jinn possessed the child because of the red t-shirt (O Allah show me if the jinn possessed the child because of the red T-shirt). The result was positive and the funny thing was that as I did the specific ruqya diagnosis the child said that his eyes felt like they were attracted to all things red in the room as if he enjoyed looking at them. He said he noticed and was attracted to the red lid on the washing up liquid bottle and also the red LED light on the television. After ruqya diagnosis, I immediately did a JET treatment and then repeated it the next day, which killed the jinn, walhamdulilah. Because of this case, I strongly recommend for parents not dress their children in pure bright red garments (ie the garment does not have any other colours mixed with it) and to keep them at home at magrib time.

(6) YOU CAN CHECK TO SEE IF YOUR POSSESSING JINN IS GIVING YOU WASWAS TO DO CERTAIN THINGS 

We can check to see if the possessing jinn are giving you waswas to divorce your spouse currently or in the past as mentioned in the above RULES 2 & 3.
We can see if the possessing jinn are giving you waswas currently or have given you waswas in the past to do certain actions or things so as to avoid falling for the jinn’s traps and games ie giving yourself advice to avoid their waswas (RULE 1).
We can also check to see if the possessing jinn made or caused you to divorce your spouse (ie you acted upon the jinn’s waswas and divorced your spouse) or if they caused or made you do other things or actions.
If you find that you are not getting any waswas results then the jinn may have stopped giving you waswas so you should check to see if the jinn have stopped giving you waswas. In some cases of sihr to cause illnesses, the possessing jinn are ordered not to give waswas so the patient does not become suspicious of sihr and therefore the illness looks natural ie no unusual waswas so the illness cannnot be caused by jinn through sihr.

(7) YOU CAN CHECK TO SEE HOW EFFECTIVE YOUR TREATMENT IS

You can check to see how effective a particular treatment has been. If you get a negative result ie NO reaction then you may wish to use a different treatment or change the way you administer the treatment.

Please note that we can only do this type of ruqya diagnosis once you have actually conducted the actual treatment and not before that. This is because ruqya diagnosis cannot give us any information about how successful a future treatment will be or can be. Please read above Rules 5 & 6 for more information. 

A few examples of the possible intentions that could be used:

“O Allah show me if my present possessing jinn in me have been damaged by X treatment” ie asking Allah to attack with ruqya any possessing jinn that have been damaged by X treatment.

“O Allah show us if the sihr or number of jinn has been reduced from its initial peak by treatment X”

“O Allah show us if the sihr or the number of jinn has been reduced from its initial peak by X treatment”

“O Allah show us if the sihr has been reduced to X%”

O Allah show us if the sihr (or the one jinnee) has been reduced to X% by treatment Y”. 

This last one, I personally used when I was extracting the jinnee from my body using JET Version 3. I got down to about 5% of the jinnee remaining and then I just continued a few more times without checking again. When I finally did check, I got NO reactions for any percentages so then I realised that I must be completely cured. I did ruqya diagnosis several times to check for any bits of the one jinnee I had. All the results were negative, walhamdulilah.

(8) DON’T CHECK TO SEE IF A SUNNAH TREATMENT IS BENEFICIAL FOR YOUR SPIRITUAL AILMENTS 

Don’t check to see if a Sunnah treatment, that you have eaten or used, is beneficial. This is because we already know from hadiths that they are beneficial and also the fact that these Sunnah treatments themselves do NOT react to ruqya so how can we possibly check them. This is trivial ruqya (Rule 4) ie no need to do this because we already know the answer and we can’t even do this diagnosis anyway because the Sunnah treatments are not spiritual ailments that react to ruqya. So keep away from doing specific ruqya diagnosis such as: “O Allah show me if black seeds that I have eaten are beneficial”, ie asking Allah to attack with ruqya any beneficial black seeds that are still in your body’s digestive system. This ruqya diagnosis should NOT be done since the black seeds don’t react to ruqya, hence, this is trivial ruqya diagnosis (Rule 4). What we have said here also applies to non-Sunnah treatments ie they won’t react to ruqya diagnosis. To know how to  find out if a treatment helped against your spiritual disease then please read point (5) above.

(9) DON’T CHECK FOR DYING JINN.

We don’t check for dying Jinn because of 2 reasons:

A) The Jinn are dying anyway and it is the qadr of Allah that all Jinn are going to die in the end. No Jinnee can continue to live so you will get a reaction from that specific ruqya anyway and therefore it is useless ruqya (Please see Rule 4). You are basically attaining information we already know.

B) Don’t do specfic ruqya to see if the Jinn in you are dying or will die because of your own ruqya or because of the hijama treatment you did or because of any other reason since this is predicting the FUTURE! If you have mistakenly done this and got a reaction and then believed that the Jinn is dying and that it will eventually and definitely die because of the hijama treatment you did, then you would have committed shirk!
We can’t really or definitively KNOW from specific ruqya that the Jinn are really going to die because of your ruqya treatment or hijama treatment, the Jinn might die from another cause that Allah decrees for them so don’t do this specific ruqya as it is predicting the future outcome or consequence and ONLY Allah really knows that. (Please see rules 5 and 6).

(10) DON’T CHECK FOR A PERMANENT SPIRITUAL AILMENT OR IF ITS EFFECTS ARE PERMANENT.

We do not do specific ruqya to check to see if the spiritual ailment you are suffering from is permanent or if the illness the spiritual ailment is actually causing is going to stay with you for the rest of your life or if this illness caused by the spiritual ailment will leave you permanently damaged or disabled because ALL of that is predicting the future and ONLY Allah knows how long any illness will last (See Rule 6). So avoid the intentions such as: ‘is this sihr permanent’ or ‘is this illness caused by the sihr permanent’ or ‘has/is this illness caused by the sihr permanently damaged me’ or ‘is/has this sihr damaged me permanently’.
You may check to see if the sihr has caused damage to your body because that’s in the past (See Rule 2) but you can’t check to see if this damage to your body is itself permanent since that’s looking into the future.

(11) DON’T CHECK FOR A TEMPORARY SPIRITUAL AILMENT OR IF ITS EFFECTS ARE TEMPORARY.

We cannot know via specific ruqya if the spiritual ailment you have got is a temporary one because ONLY Allah knows how long an illness or a spiritual ailment will last. We also cannot know if it will temporarily cause an illness or if it will temporary cause damage or a disability because that is all to do with predicting the future (See Rule 6). So avoid intentions like: ‘is this ayn temporary’ or ‘is this illness caused by the ayn temporary’ or ‘has/is this ayn temporary damaged me’ or ‘is/has this illness caused by the ayn temporary damaged me’.
You may check to see if the ayn has damaged your body since that’s in the past (See Rule 2) but you can’t check to see if this damage to your body is a temporary one because that is predicting the future.

(12) YOU MAY CHECK TO SEE IF A SPIRITUAL AILMENT IS COMPLETELY OR PARTIALLY CAUSING YOUR ILLNESS.

Once you diagnose that a spiritual ailment is ACTUALLY causing an illness, you can then check to see if this spiritual ailment is completely (100%) causing the illness or if it is ONLY partially causing the illness by just changing the intention during the ruqya diagnosis. You can do this because this is diagnosing your present condition (See Rule 3) and has nothing to do with predicting or looking into the future. For example: ‘is the ayn 100% causing the cancer now’ or ‘is the ayn partially causing the cancer now’. It is possible to have an illness that is partially caused by sihr, ayn and jinn possession at the same time.

(13) THE NUMBER OF POSSESSING JINN

We can work out the number of possessing jinn within a patient because this is to do with the present condition of the patient (See Rule 3).
I ONLY RECOMMEND THOSE WHO ARE PERFORMING THE JET TREATMENT TO DO THIS RUQYA. DO NOT DO IT FOR FUN OR IF THERE IS NO NEED! At the end of the day, you should not become disheartened if you have multiple jinn because Allah would not test you with something that is beyond your ability. Knowing this information is important and it helped me treat myself and I want to share this with all those muslims who are treating themselves as this allows you to pinpoint where jinn are and know exactly how many jinn are in a particular area so when you extract jinn via hijama and depending upon the number of jinn that remain in your body, you will know how successful your JET treatment was.

If some weak Muslims who are NOT in control of their jinn because of their sins (ie their jinn completely manifest and speak), attempt to do this specific ruqya for no real apparent reason then obviously, the jinn will confuse them and they may diagnose themselves with 1 million jinn. Having said this, it does not mean that because of these weak Muslims that we don’t teach this specific ruqya. On the contrary, WE TEACH IT BECAUSE THERE IS A LOT OF BENEFIT IN IT AS I MYSELF EXPERIENCED and we just tell these weak muslims that they should stop sinning and do general ruqya treatment rather than ANY specific ruqya as there is not a real need for them to do it and they will obviously get wrong results because of their sins.
As you can see, this specific ruqya allows us to know if the patient is getting  better or worse and is one of the reasons why we do this ruqya (See Rule 1). If the number of jinn increase then that is definitely detrimental to treatment and we would have to try and work out why that occurred so that it can be prevented. It may mean that our initial diagnosis of just ayn jinn was wrong and the patient actually has sihr jinn as well and that the sahir had sent more jinn, hence the increase in jinn. We also do this ruqya to find out how many jinn we are dealing with so that we don’t get confused when we locate and extract a jinnee. If we know that the patient has 5 jinn then we know that we have to extract 5 jinn which will probably be in separate places in the body and knowing that fact, definitely helps treatment (Rule 1).
Just like with general diagnosis, where the ruqya intention is VERY GENERAL, just to see if the patient has ANY sihr, ayn, mass or waswaas conditioning (‘O Allah show us if the patient has any of the 4 spiritual ailments’) and if we get a reaction with this general intention then the patient definitely has one of the 4 ailments so lets call this spiritual ailment X ie the patient has ONE of the 4 but we don’t know which one exactly since we were not specific enough in our ruqya intention and it was TOO general. In order to work out what ‘X’ ailment is, we just change the intention and make it specific: ‘O Allah show me if the patient just has ayn and non of the other ailments’ and if we get a reaction then we know that the patient JUST has ayn and nothing else because they reacted to this VERY SPECIFIC RUQYA INTENTION. Likewise, when you do general jinn possession diagnosis and we get a reaction then that means the patient has X number of jinn (ie all the jinn in patient reacted to the ruqya and the patient is definitely possessed by a number of jinn but we don’t know that number because we were not specific enough with our ruqya intention). Wherever, someone does general ruqya diagnosis for jinn, they will inadvertently be doing specific ruqya for X number of jinn by default and they can’t getaway from that fact ie X number of jinn will always react to the ruqya……either you know X or you don’t know X.

In order to work out what X is you just substitute X with a number, say 5 (O Allah show me if this patient has 5 jinn ie you only want the ruqya to hit and have an effect if there are just 5 jinn) and if you get a reaction then the patient has 5 jinn. Having said this, you should first work out the number range of possessing jinn rather than going straight to specific numbers because this will save you a lot of time. So you should do ‘O Allah show me if I (or the patient) have 10 or more jinn’ and if you don’t get a reaction then you know that you have 9 or less jinn. So you repeat the process with ‘9 to 5′ and then finally chose some specific numbers. This is exactly how I did it on myself walhamdulilah and I realised I only had one jinnee in me! THERE WAS NO NEED FOR ME TO SPEAK TO JINN AND CONVERSE WITH THEM! I got all the information I needed to help my treatment via specific ruqya……..CAN YOU SEE HOW IMPORTANT SPECIFIC RUQYA IS AND HOW IT CLOSES THE DOOR TO SHIRK AND BEING AMAZED AT JINN? I PRAY TO ALLAH THAT HE OPENS MUSLIMS’ HEARTS AND THEY SEE THAT SPECIFIC RUQYA IS THE WAY TO GO AS IT REMOVES THE IDEA AND CONCEPT OF NEEDING JINN AND TALKING TO THEM FOR DIAGNOSIS AND TREATMENT OF MUSLIMS…….and it will definitely keep them far away from jinn catching and things similar to it.
This specific ruqya is particular useful when I am doing the JET treatment on patients as it allows me to know how well the treatment went since I know the number of dead jinn or live jinn that are still present in the patient’s body, although most of the time I just work out if there are dead jinn or live jinn and I don’t work out the exact number because of time constraints.
When conducting this specific ruqya, I would suggest that you use water to intensify the ruqya’s effect. Obviously, this will take a longer time to complete satisfactorily but using water is the best way to avoid misdiagnosis.

If you are unable to work out the number of possessing jinn then there is no need to worry and you should just carry on with your ruqya treatment as this specific ruqya, and in fact all specific ruqya, can be difficult to perform sometimes, especially when you have never done it or seen it done before. FROM MY EXPERIENCE, I WOULD SAY THAT THIS ILM OF RUQYA IS 50% PRACTICAL AND 50% THEORY. You need to see it being done in order to really appreciate it.

(14) DON’T DO RUQYA DIAGNOSIS THAT USES THE VISION OR SIGHT OF THE POSSESSING JINN

We should not do ruqya diagnosis where the patient’s jinn affliction is used to try and diagnose another person by using the vision or sight of the possessing jinn as this is trivial ruqya and is actually a major shirk (See Rule 4). Ruqya should always directly benefit the patient and the patient should never be used as a vessel to find out information about others by using the jinn’s vision. So avoid intentions like ‘Has my possessing jinnee seen sihr and jinn possession in my wife or mother’ or ‘Have jinn in patient X seen sihr and jinn possession in me or my family’, ‘Does my jinnee see sihr in my brother or friend’, ‘Is the possessing jinnee in me looking at jinn inside the sheikh or speaker’. NONE OF THESE INTENTIONS DIRECTLY BENEFIT THE TREATMENT OF THE PATIENT OR ADVISING THE PATIENT. THEY ARE TRIVIAL, USELESS RUQYA (See Rule 4) AND THEY ARE ALSO INDIRECT RUQYA, WHICH IS A BIDAH (See NB: 13, below). All of these intentions and ones similar to them are major shirk because they use the vision of the jinn, where the patient ends up being happy with the fact that they are possessed and happy to use the jinn because they think they can use the possessing jinn to get information about others indirectly. If it is not stopped then possessed patients will walk around the world with their jinn and try to work out what is going on in the unseen world of jinn that is around them or a raqi may do the same with his patients, gathering information that doesn’t benefit the patient. This is all trivial and useless ruqya and it is major shirk because it is seeking to benefit from the possessing jinn which is basically seeking help from the jinn. The same applies to using the hearing or knowledge of the jinn, etc. If you can’t see any benefit in the specific ruqya diagnosis in terms of treatment or advising the patient (See Rule 1) then don’t do the ruqya diagnosis.

I remember one case where a patient of mine diagnosed his children by using the vision of his possessing jinn. From what I remember he said they had jinn but this cannot be accepted as it is seeking the help of the jinn’s vision. He was unable to read on them directly because there was a problem. I think I told him that would he also treat the children’s jinn by reading on his own jinn! I can’t remember his reply. Anyway, the main point here is that if you can’t do the ruqya treatment that way then you can’t do ruqya diagnosis in the same way as well or vice versa. I hope this is clear.

If it is argued that we are only asking Allah to give us this information from the jinn and that we are not directly calling the jinn, which means we are basically asking Allah to get this information on our behalf. Then we would say that this argument is false and does not help your situation. This is because you are actually asking Allah to help you to do the shirk of seeking the help of the jinn on your behalf eg “O Allah, help me get help from the jinn” ie you want Allah to give you information from the jinn and which can ONLY mean that you are happy with getting the jinn’s help and whoever is pleased with shirk (ie getting the jinn’s help) has in fact committed shirk themselves. It is like asking Allah to help you worship jinn and being pleased with that, which is obviously ridiculous! How can we ask Allah to help us do the worst type of sin! In fact, this is worst than asking the jinn directly as it is completely disrespectful, shameful and extremely abhorrent to ask Allah to help you do shirk. Doing shirk is a terrible sin but actually asking Allah to help you do shirk is even worse!

(15) DON’T DO INDIRECT RUQYA DIAGNOSIS OR TREATMENT ON PATIENTS OR OBJECTS  

Don’t do indirect ruqya where you read ruqya on yourself or a person to treat or diagnose another person. Ruqya has to be beneficial and direct on the patient who needs it ie directly applied on them and not via a third party. So we don’t read ruqya on yourself to treat or diagnose someone else. Likewise, we don’t read ruqya on brother X to treat or diagnose sister Y. Indirect ruqya is a bidah because you will NEVER find it in the Sunnah.

Indirect ruqya is a form of trivial ruqya diagnosis (Rule: 4) because it does not directly benefit the patient himself.

All the ruqya that is described in the sunnah is beneficial and direct on the patient and it is not on a third party. Some of the examples of direct ruqya from the sunnah are when the sahabi read fatiha directly on the mushrik, when Jibril alayhi salam read direct ruqya on the Nabi salulahu alayhi wasalam and when A’ishah read ruqya directly on the Nabi salulahu alayhi wasalam. You will not find a third person ruqya set up in the sunnah.

Including in all this indirect ruqya is trying diagnose objects using yours or someone else’s spiritual disease eg “O Allah show me via a reaction in my own sihr that my bike or car have sihr” or “O Allah show me via a reaction in X patient that X patient’s house has jinn residing in there or that X patient’s watch has ayn’. This is all trivial and also indirect ruqya because the spiritual diseases in the humans are independent and have absolutely NOTHING to do with the objects directly. It is like trying to diagnose if an object has E-coli bacteria by looking at a patient who really has E-coli. The two are completely separate. If you want to know if the object has E-coli then directly examine the object and forget the patient!

Even if we were to read ruqya diagnosis directly on the objects, it would still be trivial ruqya because these objects don’t react to ruqya diagnosis, full stop.

For arguments sake, let us suppose that the objects do react to ruqya, they would not be able to articulate how the ruqya made them feel because they are not human so in the end, we would not get any useful information from the objects ie if they had been damaged by ayn or have sihr or jinn.

The best thing to do in these cases is to wash the objects in ruqya water and read surah baqrah or the last two ayahs of baqrah to drive away any jinn from a house or if you see or hear jinn activity then make the adhan to chase jinn away.

Having said all of that, it must be noted that we can diagnose if our sihr has come from a particular object or from something we have eaten or drunk. This is NOT indirect ruqya diagnosis because it is directly reading ruqya diagnosis on our sihr that we are suffering from and you are not reading on any objects ie we are diagnosing our own sihr and not the objects. Hence, we can read: “O Allah show me if this sihr in me is from X object” ie you got afflicted with sihr, after touching this object or “O Allah show me if this sihr in me is from X food (or drink)”. The reason (Rule: 1) for doing such a diagnosis is for us to advise ourselves so that we do not to touch or eat such things in the future or for us to start searching for such objects so that we can destroy them as these objects may give you sihr again.

We can add to these diagnoses, after finding a taweez: “O Allah show me if the sihr in me is ( or if I am) currently connected to the taweez that is in front of me”. We can also do: “O Allah show me if the sihr in me (or if I) was previously connected to the taweez in front of me”. If any of these diagnoses are positive, then you must destroy the taweez because destroying it, will give you the cure if you currently connected to it and if you were previously connected to it, then destroying it will stop it being reconnected to you.

There is another diagnosis that can seem confusing because it looks like indirect ruqya diagnosis of someone else but in reality there is NOTHING wrong with it. It is the diagnosis to see if someone is connected to their spouse via a hasad network eg: “O Allah show me if I am connected to my spouse via hasad network”. This is discussed in the “Advanced Specific Ruqya Diagnosis” section below. The reason it looks like indirect ruqya diagnosis of someone else, is because the spouse is mentioned. However, it is not and it is perfectly legitimate to do this ruqya diagnosis because a positive result will allow you to ask for the ghusl water of your spouse. Just because another person is mentioned, it doesn’t automatically mean that you are doing indirect ruqya diagnosis of someone else! For example, when we do ruqya diagnosis to see who has given us ayn or even sihr, we specifically mentioned the person but we do not consider it to be indirect ruqya diagnosis of someone else eg: “O Allah show me if I have ayn from Abdullah”. In such diagnoses, the focus is on the patient and not the ayn perpetrator. Likewise, when you diagnose to see if you are connected to your spouse via a hasad network, then you are primarily diagnosing yourself and you are directly reading ruqya on yourself and you are also directly benefiting from the ruqya. If it is argued that we also got some information about the spouse ie that the spouse is connected to a hasad network, then we would say that this does not change anything because the patient is the primary beneficiary of the ruqya diagnosis and any extra information about the spouse doesn’t stop the patient being the main beneficiary of the ruqya diagnosis. This is similar to having some information about the ayn perpetrator ie that they gave you ayn in the past. This information, that the ayn perpetrator gave you ayn in the past, which was taken from the ruqya diagnosis doesn’t make the diagnosis of finding out who the ayn perpetrator is, indirect ruqya diagnosis.

(16) DETERMINING THE RELIGION OF THE POSSESSING NON-MUSLIM JINN & DON’T CHECK FOR MUSLIM POSSESSING JINN.

We can work out what religion the non-Muslim possessing jinn are following by doing specific ruqya diagnosis as this is to do the present condition of the patient (See Rule 3). However, this should not be done to check for Muslim jinn as it would be classified as trivial ruqya (see below for more information).

IT IS DONE SO THAT THE PATIENT CAN BE WARNED TO IGNORE ANY THOUGHTS OR DOUBTS THEY MAY GET ABOUT ISLAM OR IDEAS ABOUT CONVERTING TO RELIGION OF THE JINN (See Rule 1). For example, a Christian possessing jinnee may try to convert back to Christianity a revert patient by reminding him or her of their past religious beliefs or acts worships. So if a patient knows that they have a Christian jinnee then they will be very careful to not follow certain waswaas that may lead to kufr. This is just like when we find out that a patient has sihr of divorce with jinn possession so we advise them to be very careful about negative thoughts about their spouse or pursuing a divorce.

You can read the ruqya with the intention ‘O Allah show us if the possessing jinn are Christians’ and if you get a reaction then you must warn the patient, especially a revert, about waswaas to convert to Christianity. There have been cases of this type of waswas, which have been very difficult for patients.

I would ONLY recommend this specific ruqya for reverts and patients who have had strong waswas to leave Islam in the past or who have had doubts about Islam in the past so that they can prepare and be ready for any potential waswas about leaving Islam. This is all about protecting the religion of a Muslim, which is one of the goals of the Shariah.

With regards to why you should not check for Muslim jinn. Firstly, they are not going to give you waswas to leave Islam. Secondly, sometimes the kuffar possessing jinn will pretend to be Muslim and give you waswas via thoughts that you should not kill them because they are your brothers. This can sometimes stop or slow down the treatment of a patient. It is also possible that you can have genuine Muslim jinn that are possessing you. Either way, the solution is the same. Tell the jinn (Muslim or Non-Muslim) to fear Allah and leave. This is the quickest option and then you can carry on with your treatment and not worry about Muslim jinn because you have given the warning and Allah will not blame you for doing ruqya treatment. (We have to remember here that it is Allah who kills the jinn during ruqya and NOT you!)

There is no need to check for Muslim jinn via specific ruqya diagnosis as the solution is the same ie “fear Allah and get out”. This specific ruqya diagnosis would be classified as trivial ruqya if it was done (ie checking for Muslim jinn) as it does not change anything in terms of the advice of “fear Allah and get out” ie the same thing will be done with a positive or even negative result. This understanding is explained above in “Rule 4”, where I say:

“Before constructing our ruqya intentions or duas for diagnosis or treatment, we must stop and think, and ask ourselves, “if we really need the help of ruqya in a particular situation and is there an easier and quicker alternative than ruqya in a particular situation”. This is all because ruqya should only be used when we really need the special help of Allah and when we cannot do something against a disease or when we find it difficult to do something against a disease. This is when the ruqya is beneficial and according to the Sunnah ie the ruqya has helped and benefitted us against a disease”. 

So since it is just quicker to order the jinn to leave and the fact that the ruqya diagnosis does not change the said advice for Muslim or Non-Muslim jinn, then we should forget doing any ruqya diagnosis to check for Muslim jinn.
Thirdly, if you do the specific ruqya diagnosis to check for Muslim jinn and you get a positive result then you may be inclined to seek the help of the Muslim jinn which is major shirk. The Muslim jinn out of their ignorance may suggest to you via waswas that they can help you with your treatment and that they can help you treat others and even kill Non-Muslim jinn on your behalf or on the behalf of others. Once you open this door then you could end up becoming a sahir or some sort of fortune teller. Therefore, don’t do this specific ruqya diagnosis and just tell ALL jinn to fear Allah and leave your body or others bodies.

(17) DON’T DO RUQYA FROM A DISTANCE

This only really applies to the raqi who wants to read on someone and obviously does not apply to self ruqya.
Someone told me that they would like to do this ruqya and I said they should not do it as it would be a BIDAH. They wanted to read ruqya on their relative that was in another country while they themselves were in a different country and their relative would not hear the ruqya and would not even know that ruqya was being performed on them. This distance ruqya should be totally avoided!
Dua for our brothers and sisters can be done in secret and in absence of them as we all know with our duas for the muslims of Syria but ruqya cannot be performed like this.
Reading live ruqya over Skype or videophone or phone with the patient listening to ruqya from the raqi is acceptable to many raqis, just like recorded audio ruqya on youtube or a phone or otherwise is acceptable. Others would say that this live ruqya over Skype or over a videophone or phone or even through a loudspeaker is not acceptable and is a bidah: https://islamqa.info/en/11115.
The argument of those who say that ruqya over a loudspeaker is acceptable give the example of the adhan over a loudspeaker. If we can use technology to improve the adhan then why can’t we use technology to improve ruqya. The raqis who use loudspeakers install loudspeakers in their offices and rooms and they use them in live ruqya sessions on patients. There are two benefits here: ruqya coming out of the raqi’s mouth and ruqya that is also coming out of the loudspeaker. So the patient benefits from both methods of administration of the ruqya.

What we have to understand is that ruqya is a fixed act of worship but it is not like salah so you do not have prove everything with a hadith. The two aforementioned ruqya hadiths that I quote in Rules 1 and 6, cover most situations when it comes to ruqya. Yes, we can fall into bidah with ruqya but it is easier to do bidah in salah.

If we can listen to Quran through SKYPE, YOUTUBE, videophones, phones, audio recordings and loudspeakers…..WHY CAN’T WE DO RUQYA WITH THESE TECHNOLOGIES? We need to understand that Allah has made the reading and listening to the Quran, which are acts of worship, very flexible. Likewise, he has made ruqya very flexible and that is because it is a type of medicine that needs flexibility so it can deal with various situations and diseases.

In short, I believe that LIVE ruqya over Skype or a phone or videophone is permissible and that a raqi can use a loudspeaker in his room to administer the ruqya.

(18) RUQYA DIAGNOSIS IS ONLY FOR SPIRITUAL AILMENTS AND NOT FOR PHYSICAL AILMENTS

We can diagnose sihr via ruqya but we cannot diagnose cancer via ruqya. We can treat cancer with ruqya and that is after a medical doctor has diagnosed cancer in a patient. This rule is important to mention because a patient might think that they can do ruqya diagnosis for a physical disease like diabetes or they might think that they can get some useful information about their physical illness via specific ruqya diagnosis. For example a patient might read ruqya diagnosis with the intention: ‘O Allah show me if I have diabetes’. However, this ruqya diagnosis would not work because diabetes does not react to ruqya like spiritual ailments do, since diabetes is not a spiritual illness like sihr or ayn. We can treat diabetes with ruqya but we cannot diagnose it with ruqya. Obviously, a patient who does this kind of ruqya will definitely get no reaction which then may be interpreted as a negative result ie the patient is free from diabetes. As you can see, this can be quite dangerous if the patient really does have diabetes.

Another example would be, a patient who wants to find out where to put hijama cups for treating his diabetes, which is a physical illness. This diabetic cannot use his spiritual ailment to help him locate where to put hijama cups on his body even if his spiritual ailment was responsible for the diabetes in the first place. Hence, he cannot use the intention “O Allah show me if all of the diabetes is in my right knee” and that is because physical ailments do not react to ruqya diagnosis and if the patient does get a reaction, it definitely would not be the diabetes that is reacting to the ruqya diagnosis but it would be the jinn playing around or the patient would get no reaction at all.

In short, these two above ruqya intentions for diabetes produce trivial ruqya. They don’t give us ruqya reactions so they are NOT beneficial to patient’s disease ie they are not beneficial to the patient’s diabetes (please see above Rule 4) because we already know that physical diseases, like diabetes, don’t react to ruqya diagnosis SO THEN WHY ARE YOU DOING THIS RUQYA DIAGNOSIS! If it is done out of ignorance then that is fine but if is done while knowing this fact then that can be exploited by the jinn who can misguide the patient.

These two ruqyas are unnecessary and not needed since a doctor can answers these questions about physical ailments like diabetes and they can also do the diagnosis for such diseases so please keep away from these intentions.

Having said this, that second ruqya diagnosis above, can actually be done for spiritual ailments ie to find out where they are exactly on the body, as I did on myself and explained in this article: How Allah Cured Me

(19) SELF RUQYA DIAGNOSIS IS NOT TO FIND OUT IF ALLAH LOVES YOU OR IF HAS HE FORGIVEN YOU OR IF OTHERS ARE CURED OR ANY OTHER SIMILAR INFORMATION.

Ruqya diagnosis cannot be used to find out if Allah loves you or if he has forgiven you. RUQYA IS ONLY FOR THE DIAGNOSIS OF SPIRITUAL AILMENTS AND THE TREATMENT OF SPIRITUAL & PHYSICAL AILMENTS. So don’t read ruqya with the intention: “O Allah show me via a reaction from the ruqya that you love me and have forgiven me”, that is because “you love me and have forgiven” is NOT a disease that you can suffer from. Please keep well away from these sorts of ruqya as it is trivial ruqya (see Rule 4) since no disease is being diagnosed or treated here ie NO DISEASE IS PRESENT then such ruqya can never be an Islamic ruqya. In order for Islamic ruqya to be administered, we need a disease to be present that needs ruqya. If there is NO DISEASE THEN THERE CAN’T BE ANY ISLAMIC RUQYA BEING DONE! The same applies with the intentions: “O Allah show me via a reaction to ruqya that I have strong Iman”, “O Allah show me via a reaction to ruqya that I have weak Iman”, “O Allah show me via a reaction from the ruqya that I should buy that car or marry that person or divorce that person” or “O Allah show me via a reaction to the ruqya that so-and-so Sheikh and I are on the Haq”. None of these ruqya intentions refer or reference a disease and therefore they are not considered ruqya by Shariah.

This issue of trivial ruqya also applies to reading ruqya on yourself to diagnose another person or a thing. This type of ruqya would be classed as indirect ruqya, which is a bidah (please see NB: 15, above). Please keep away from indirect ruqya intentions such as: “O Allah show me via a reaction in my own possessing jinn that my spouse is possessed or my spouse is cured or that my wife is pregnant or my chidren are cured”, “O Allah show me via a reaction in my own possessing jinn, if the man who is following me is a jinnee” (instead of this ruqya, do the adhan to chase away jinn), “O Allah show me via a reaction in the sihr in my body, if the food or drink on the table has sihr or if the clothes or shoes have sihr” (instead of this ruqya, don’t consume the food or drink or touch the shoes or clothes and put ruqya water over them and dispose of them ).

We can also add to these, the ruqya to diagnose how the jinn inside you affects others eg “Is the jinnee in me giving waswas to my spouse or children or friends”, “Does the jinnee in me love my spouse or friends”. These last 2 can seem that they are beneficial to the patient but in reality, when you carefully look into them, they are not. They don’t personally help the patient himself with his treatment or in advising him ie (Rule 1) and they are also indirect ruqya as well, which is a bidah in of itself (please see NB: 15, above). (However, with a slight change these last 2 can be acceptable: “Is the jinnee in me giving me waswas to divorce my wife” or “Does the jinnee in me love me ie love jinnee or Ashiq possession”)

These intentions and their subsequent ruqyas are ALL BIDAH! That’s because they have absolutely nothing to do with your OWN spiritual ailments themselves that are inside your body and which are affecting you (See Rule 1) or they are indirect ryqya. We must remember that ruqya for spiritual diseases is ONLY for diagnosis and treatment and that it has to directly benefit the patient himself. It is not for finding out information about other people’s spiritual ailments or information about issues or things that are not considered a disease eg: “if Allah loves you”.

The best thing to do if you are confused about a particular specific ruqya, is to ask yourself this question: “DO I, MYSELF, PERSONALLY BENEFIT FROM THE SPECIFIC RUQYA IN TERMS OF TREATMENT OR ADVICE REGARDING MY SPIRITUAL DISEASE?” If the answer is “NO” then don’t do the specific ruqya diagnosis.

(20)  RUQYA ISN’T FOR FINDING OUT IF YOUR DUA OR RUQYA OR ANY ACT OF WORSHIP HAS BEEN ACCEPTED BY ALLAH.

You can’t read ruqya on yourself to find out if your own ruqya has been accepted by Allah because this issue of the acceptance of ruqya is not a disease that needs ruqya. It is like what we previously mentioned above in (19) ie seeing if Allah has forgiven you or loves you is not a disease in of itself that requires ruqya. Ruqya is only for diagnosis and treatment and it is not for finding out if Allah loves you or if he has forgiven you or if your dua has been accepted or if your ruqya has been accepted or if any act of worship has been accepted by Allah. None of these issues are classified as diseases so if the disease is absent then NO Islamic ruqya can be present! 
Ruqya is an act of worship so it has to be according to the sunnah. If it is upon the sunnah then it is accepted. Therefore, if you want to know if your ruqya is accepted then first check to see, if it is according to sunnah and that it doesn’t have any shirk or bidah or anything haram is used in your ruqya methods. Then check to see that you aren’t sinning and then check if you are beseeching Allah properly from your heart. If you have done all that then your ruqya is accepted by Allah.

(21) RUQYA CANNOT BE USED AS A PREVENTATIVE MEASURE TO STOP FUTURE ILLNESSES 

We cannot use ruqya as a preventative measure on a person because that would be a bidah as well. So you can’t read ruqya with the intention: ‘O Allah cure me from any illness that I might get in the future’ or “O Allah cure me from jinn possession that I might get tomorrow”.
The problem here is that the ruqya is being used as a preventative measure and there is no text in the Shariah for that.

If you want protection and prevention from spiritual or physical ailments then you should do the morning and evening adhkar and also read the Quls after salah and do the adhkar before sleep.

(22) GENERAL & SPECIFIC RUQYA DIAGNOSIS ALWAYS WORKS, IF YOU ARE SINCERE TO ALLAH AND TRULY BESEECH HIM

Ruqya diagnosis, whether general or specific ALWAYS works, if the person is REALLY SINCERE to Allah AND TRULY BESEECHES HIM FROM THE BOTTOM OF HIS HEART. Jinn cannot hide or escape from the sincere ruqya dua to Allah. (If this principle is not true, then we can never BE SURE if we are possessed by jinn or cured from jinn possession because jinn could be hiding, which is obviously nonsense!)

Ruqya in many ways is just like normal dua because ruqya is basically a dua to Allah for help. So if we all accept that jinn cannot interfere with normal dua that is according to the sunnah then obviously we must also accept that the jinn cannot interfere with Ruqya that is according to the sunnah.

It is Allah who is in full control and provides us with the results. The jinn cannot pretend or manipulate your results because Allah is in control of the whole ruqya process. YOU MUST BE SINCERE TO ALLAH AND BELIEVE THAT HE IS IN FULL CONTROL. If you are someone that doubts that Allah will show you if you are possessed by jinn then Allah will be like that with you since you doubted the power of Allah ie Allah won’t help you with your ruqya diagnosis because you believed that Allah won’t show you if you are possessed with jinn.

(23) BE VERY SINCERE AND DON’T TREAT RUQYA LIKE A GAME OR EXPERIMENT
You have to be very serious and sincere when doing ruqya diagnosis and must not treat it like a game or an experiment, ESPECIALLY SPECIFIC DIAGNOSIS. Don’t do trivial ruqya diagnosis such as looking to see if you are possessed by angels or if you are possessed by a kitchen sink (ie have inside you a kitchen sink!) It is already known that angels don’t possess and we already know that a kitchen sink can’t possibly be inside your body SO THEN WHY ARE YOU DOING THIS TYPE OF RUQYA DIAGNOSIS! It is as if you are trying things out and experimenting with ruqya and seeing what answers you can get from the ruqya. This is all playing around with ruqya and having ‘fun’ with it since you already know the logical answer to your silly questions. This type of ruqya diagnosis is a blatant and deliberate misuse of ruqya diagnosis that can or may be disbelief in certain circumstances (ie not kufr in all circumstances) as it is mocking an act of worship. You are basically having ‘fun’ or mocking ruqya dua and have not been sincere or serious about it “Come on…..lets see if we got a kitchen sink inside us”.  JUST BECAUSE YOU GOT A “REACTION” TO THIS SELF RUQYA, IT DOESN’T MEAN THAT YOU HAVE A KITCHEN SINK INSIDE YOU (we will explain later that this is not a real ruqya reaction) . You were asking Allah something that you already knew the answer to ie YOU ARE DEFINITELY NOT POSSESSED BY A KITCHEN SINK! Since you asked such a ridiculous question via your ruqya intention then obviously the jinn won’t get affected by this ruqya dua and they will play around with you and pretend to give you some sort of reaction because Allah is far away from playing games and answering such duas and he doesn’t help people who make fun of his religion and who are NOT serious and truly sincere to him. In fact, this so called reaction to this false ruqya is not a true reaction at all but a deception from the jinn. Allah doesn’t answer silly ruqya duas such as this because IT IS NOT SINCERE OR SERIOUSLY BESEECHING HIM and beseeching Allah with an attentive heart is one of the conditions for dua to be accepted (https://islamqa.info/en/5113). Therefore, the reactions cannot definitely be Allah answering this ruqya dua because it is NOT a sincere or serious dua from the heart. The perceived or apparent reactions to this ruqya is NOT Allah answering the ruqya dua but it is the jinn jumping around the body and pretending to react to it, just like they sometimes react to a raqi’s voice when he gives them advice to leave or calls the jinn to Islam.
(Probably the worst case of this is when you get an extremely sinful possessed patient who has never reacted to ruqya diagnosis because of his sins, doing this particular ruqya and then he gets a reaction and then he believes that he has a kitchen sink inside himself!)
Remember, some duas are not permissible to make even if they don’t contain shirk such as: ‘O Allah make me a prophet’ or ‘O Allah let me live forever in this dunya’ and that’s because we already know that the Nabi salulahu alayhi wasalam is the final prophet and that you can’t live forever in this world. Likewise, you already know you can’t be possessed by a kitchen sink so then you can’t make the ruqya diagnosis dua (intention) ‘O Allah show me if I have a kitchen sink inside me’.
We can add to this section, those patients who do advanced specific ruqya diagnosis and get clear positive results that a particular person had done sihr on them or had given them ayn BUT then they dismiss the clear positive results because they got confused after doing trivial ruqya diagnosis. For example, a patient may work out via specific ruqya diagnosis that their aunt had done sihr on them, ie the aunt is the sahira. However, after this diagnosis, they decide to see if the moon or their own baby had done sihr on them ie to see if the moon is the sahir or if the baby is the is the sahir. When they get some sort of reaction (ie false postive) from the jinn, they get confused and dismiss their previous positive result that had identified the aunt as the sahira. As we have said earlier, the jinn are playing around with the person and making them believe that they had an actual genuine reaction to the moon or their baby, which is obviously ridiculous and nonsense: “How can the moon or your baby do sihr on you”. We have already explained that this is insincere ruqya and NOT treating ruqya as a serious act of worship. A person cannot play around with any dua, including ruqya, and just make a dua in order to just to see how Allah responds to the dua ie the person does NOT really want any help from Allah but they just want to see what Allah would do. As we said earlier, this is a type of mocking of dua and that Allah does not respond to such duas. In this situation, the person has succumbed to the waswas from the possessing jinn or qareen and completely forgotten how serious the issue of ruqya is and how it is a direct dua to Allah for help. Patients need to understand that the possessing jinn and even qareen do not want you to have this information and so they encourage the patient, via waswas, to do strange things in ruqya, thereby hoping that the patient will eventually dismiss the correct results that they have gotten through ruqya diagnosis.

The reason this ruqya diagnosis “has the moon or my baby done sihr on me” does not work, is because the patient already knows the correct answer (ie, the answer is “No”!), and so the patient is totally insincere when they ask Allah, ie they are not in need of Allah’s help and so they are NOT really beseeching Allah properly with an attentive and sincere heart because they already know the answer to their question.

Now, it is definitely possible for several people in your own family to do sihr on you, especially if you come from a family of sahirs. In this case, you must be very serious whenever you do the specific ruqya diagnosis to see if a particular relative has done sihr on you. BE SINCERE AND YOU WILL GET THE RESULTS YOU NEED!

There is NO harm if the patient repeats a specific ruqya diagnosis because they are shocked at the result. Therefore, if someone gets a postive result that their father did sihr on them and they want to repeat the diagnosis just to be sure that they got it right, then in this situation, they can repeat it as long as they are truly sincere every time they do it. There is no real limit in doing this repeated ruqya diagnosis just like other duas and even ruqya treatment ie the Shariah allows us to repeat duas in general, if there is a need so you may find someone making the same dua over a number of years, eg: “O Allah cure me from sihr”. THE MAIN THING THAT REALLY MATTTERS IN REPEATING A RUQYA DIAGNOSIS, IS THAT THE PERSON IS TRULY SINCERE, ie they are in a bit of a doubt about the result and they TRULY and SINCERELY want Allah’s help in clarifying the diagnosis result and they are NOT playing a game with the ruqya diagnosis. In general, usually patients get totally convinced after their second or third sincere diagnosis and they don’t usually need to do more than 5, which may be done over a few days. ONCE THE PATIENT IS CONVINCED THEN THEY SHOULD STOP THE DIAGNOSIS.
(24) DON’T USE YOUR CURRENT SPIRITUAL AILMENT TO SPECIFICALLY DIAGNOSE YOUR PREVIOUS SPIRITUAL AILMENT THAT YOU ARE NOW CURED FROM.
Let us imagine that you get cured from sihr and you were sihr free for a few weeks ie no trace of sihr in your body but then suddenly you get new sihr done on you. We cannot do specific ruqya diagnosis on your new sihr to determine if your previous and cured sihr was sihr of divorce. That is because your old sihr is cured and no traces of it remain in your body and your new sihr has absolutely nothing to do with your old sihr. You can’t read on your current sihr with the intention: “O Allah show me if my previous sihr was sihr of divorce”. This is basically a form of trivial ruqya diagnosis (See Rule 4 above). If you do this ruqya diagnosis then the current sihr would be reacting to the ruqya and NOT the previous one which means we can ONLY extract information about the current sihr.
What we have described here is similar to someone who gets cured from sihr completely ie no more ruqya reactions, and then he tries to do ruqya diagnosis to see if his previous sihr, that no longer exists in his body, was the sihr of divorce. HOW CAN HE DO THAT, WHEN HE NO LONGER HAS ANY SIHR!
What we have said here is also applicable to the other spiritual ailments so if you had jinn possession which you got totally cured from and then got repossessed by new jinn, we cannot use the new jinn to find out information about the old jinn.
(25) ONCE YOU ARE CURED FROM YOUR SPIRITUAL AILMENTS, YOU CAN NO LONGER DO SPECIFIC RUQYA DIAGNOSIS ON THE SPIRITUAL AILMENTS
It must be noted that the patient, who is cured from all spiritual ailments, can no longer do specific ruqya diagnosis to see if the ayn he used to have is STILL CAUSING his current physical disease! WHY?…….because he is cured from all ayn and he can’t react to ayn ruqya diagnosis! He used to react and he got a positive result in the past that the ayn did cause his physical disease, like eczema, but now he can no longer do that because he has no ayn! This may sound obvious to some but I have had a few patients ask me this question so I thought I better mention it here. So if you become cured from all your spiritual ailments then you no longer can do specific ruqya diagnosis or to put it a better way, your body won’t react to ruqya diagnosis FULL STOP!
(26) YOUR DEFINITIONS OF YOUR SPIRITUAL AILMENT AFFECT RUQYA DIAGNOSIS RESULTS
If you define and understand that ayn doesn’t include hasd then when it comes to the ruqya diagnosis for ayn, your definition of ayn, will ONLY result in a specific ruqya diagnosis for ayn muttajjib (evil eye of amazement) that excludes hasd. The patient may not have any evil eye of amazement and only have hasd but because your definition doesn’t include hasd then there will be NO reactions in the patient.
Another example is the definition of sihr. If your definition doesn’t include jinn as being part of the sihr then jinn which came through sihr will not react to your ruqya diagnosis for sihr because the jinn from sihr have not been included in your definition of what sihr is.
This same rule applies to the other spiritual ailments. This rule becomes particularly important when it comes to doing specific ruqya diagnosis and therefore it is essential that you have the correct definitions and understanding of the spiritual ailments before you actually start doing any specific ruqya diagnosis.

(27) THE MORE PIOUS YOU ARE, THE MORE ACCURATE YOUR SPECIFIC RUQYA DIAGNOSIS BECOMES

Ruqya diagnosis is probably the ONLY example where a dua is always answered by Allah within a short space of time ie NO SIGNIFICANT DELAY. In contrast, ruqya treatment generally takes longer and therefore, it is similar to other general duas that we make.

Obviously, sins play a major role in both types of ruqya, just like they do in other general duas. Hence, the more pious you are, then the more likely your dua and ruqya will accepted by Allah.

From our experience, if the raqi is competent and has had enough experience, then it is possible for him to do general ruqya diagnosis (eg general sihr diagnosis) on a moderately outwardly sinning Muslim (ie their sins can be seen on them eg: “no beard or no proper hijab or cigarette box, etc”) and still obtain accurate results. (Ideally, it would be better for the patient to have NO major sins at all before the diagnosis, but this is not always possible). For example, I have done many ruqya diagnoses for sihr, where the jinnee speaks or completely manifests and so I accurately diagnose the patient with sihr that has jinn possession but I also know that the patient is moderately outwardly sinning because I can see their sins and because their jinnee spoke. The patient’s sins are not good and are detrimental to them but they didn’t stop me from making my accurate diagnosis for general sihr with jinn possession.

This above rule is also true for general SELF ruqya diagnosis provided the moderately outwardly sinning patient knows exactly what they are doing and that they correctly follow my self ruqya diagnosis protocols that I teach.

Now, when it comes to specific ruqya diagnosis, then the issue of SINS completely change the outcome! From our experience, we have seen moderately outwardly sinning Muslims obtain accurate results for their general ruqya diagnosis. However, when these same Muslims attempt specific ruqya diagnosis, they don’t get any accurate results at all or they don’t get the same level of accuracy as their general diagnosis and so they are left confused and doubtful about their specific diagnosis results, even though, they have followed all the necessary diagnosis protocols. This happens because of their apparent sins and because of their hidden sins, if they have any.

In some situations, the patients are not outwardly sinning (ie I can’t see any sins on them) and so they are better in general than the aforementioned outwardly sinning patients and because of this fact, I successfully conduct some specific ruqya diagnoses on them. However, when I try and perform detailed specific ruqya diagnosis on them, like finding the exact spot of a static jinnee in their body then I don’t get clear results. Sometimes the results will come out all positive or sometimes the results will come out all negative. This happens because of their hidden sins. Obviously, these patients are in a better situation than the outwardly sinning patients because some specific ruqya diagnoses were accurately and successfully conducted. However, they couldn’t do a very detailed or a full spectrum of specific diagnoses because of their hidden sins. From my experience, dealing with such patients can be very confusing until I hear or see jinn completely manifest and then I realise the reason I wasn’t getting accurate results was because of hidden sins which was indicated by their jinn speaking, crying or making a noise. Dealing with such patients is especially confusing because you are not expecting that sins will be an issue or problem. This is because of the fact that it is usually presumed before the diagnosis that such patients are not major sinners ie we think well of a Muslim and don’t presume that he is a major sinner until we see something.

It is a completely different story for pious Muslims, when they do specific ruqya diagnosis. We have seen that the more pious the patient is (ie the less sins they have), the more accurate their specific ruqya diagnosis becomes. Such Muslims don’t have any doubts about their results and they can easily get the information they need to help their treatment or so they can advise themselves. We should not be surprised at this because we all know from our general understanding of Islam that Allah gives more help to those Muslims who are closer to him. Therefore, if you really and truly want to benefit from specific ruqya diagnosis then you need to make yourself WORTHY for this special help from Allah by stopping ALL major sins and not continually doing the same minor sins.

(28) YOU CAN CHECK TO SEE IF A SPIRITUAL DISEASE IS CURRENTLY CAUSING AN ILLNESS OR IF IT HAD PREVIOUSLY CAUSED AN ILLNESS BEFORE BEING DIAGNOSED BY A PHYSICIAN (MEDICAL DOCTOR)

If a patient diagnosed themselves with sihr to cause an illness eg cancer ie the jinn from sihr where contracted or commanded to cause cancer in the patient, then the patient could do a specific ruqya diagnosis, using ayah 4 of surah falaq and with the intention of asking Allah to show if the sihr is currently causing cancer somewhere in their body (Rule 3) even though they have not been diagnosed with cancer by a physician. We can do this because the sihr could have already started causing cancer in a very small part of the body, which can only be detected by sophisticated equipment or special blood tests. The reason a patient would to do this specific ruqya diagnosis is to catch the cancer at an early stage so that they could kill or remove it, by the permission of Allah (Rule 1) (I remember doing this diagnosis to see if my waswas conditioning was damaging my heart before I had gone to see a doctor).
If the patient is positive for sihr causing cancer then we can use specific ruqya diagnosis to try to locate the exact location in the body.
What we have said here, also applies to the other spiritual ailments eg so if you have ayn then you can see if the ayn is currently causing any illness or if it is causing a particular illness.
With this type of sihr contract or other spiritual disease, it is also possible to see if the sihr or spiritual disease had previously caused cancer or other illness in a particular place in the patient (Rule 2). The reason to do this would be to advise (Rule 1) the patient so that they can pay special attention to a particular area of the body to see if any cancer other illness reappears there and to also apply treatment or anything beneficial to prevent the cancer other illness from re-emerging in that particular place ie treatment is also a reason to do this last example of specific ruqya diagnosis (Rule 1).

(29) DON’T DO SPECIFIC RUQYA DIAGNOSIS TO SEE IF DREAMS OR NIGHTMARES ARE FROM POSSESSING JINN

There are 3 types dreams that are mentioned in the Sunnah: one type is from Allah, another is from your own self talk ie what you were thinking about during the day and last type are nightmares (Muslim: 2263) & (Saheeh Ibn Majar: 3155). There are NO other classifications of dreams. Therefore, there is no need to do specific ruqya diagnosis to work out if possessing jinn gave you a type of dream because they can ONLY give you nightmares. They can’t confuse you and give you a pleasant dream of you of doing acts of worship. They can’t even imitate your own self talk in dreams. So if you get a dream that is not a nightmare then 100% it is not from the possessing jinn because the possessing jinn can only give you nightmares and therefore you need to speak to a scholar of dream interpretation so that he can interpret it for you.
If someone gets a nightmare and then does specific ruqya diagnosis to see if the possessing jinn caused it then this would be classified as trivial ruqya (See Rule 4), since we already know that nightmares are from the shaytan. So then why is someone doing this specific ruqya diagnosis? Even if the nightmare is from the qareen, this still does not legitimise this diagnosis as the qareen does not even react to ruqya. Anyway, we can NEVER really know if the possessing jinn gave a nightmare or if it was from the qareen and this does not really matter since knowing this information does not really benefit us.
Likewise, if someone gets a good dream and then does specific ruqya diagnosis to see if the possessing jinn gave them this dream in order to confuse them then again this would also be classed as trivial ruqya because we already know that ALL good dreams are from Allah. The same is applicable to self talk dreams ie they are definitely not from the jinn so there is no need for specific ruqya diagnosis.
It is possible to see jinn or shaytans in good dreams. For example, it is possible to see yourself killing jinn or shaytans in your dream and this will have a specific interpretation and it is also possible to see yourself reading Quran over jinn.
If you are confused about your dreams then speak to a scholar of dream interpretation. PLEASE DON’T SPEAK TO A NON-SPECIALIST IN DREAMS!
Anyway, the main point here is not to do any specific ruqya diagnosis regarding your dreams or nightmares.
(30) ADVANCED SPECIFIC RUQYA DIAGNOSIS 
Please watch these videos for more information and BEFORE you attempt any of the Advanced Specific Ruqya Diagnoses:

(A) YOU CAN DIAGNOSE WHO THE SAHIR IS

Using ayah 4 of surah falaq with the intention: O Allah show me if I have sihr from person X.
We can also work out who the sahir is by using the dua: “أعوذ بالله من سحر فلان” (I seek refuge in Allah from the sihr of so-&-so) and with the intention of asking Allah to show us who the sahir is. However, it is better to use the Quran for this, rather than making up your own dua.

The reason to do this diagnosis is so that you can can ask the sahir for the taweez and to advise yourself to be aware of the sahir so you don’t allow him to deceive you and do sihr on you again eg giving him your personal belongings (Rule 1).

NB: some patients get confused regarding this issue of finding out who the sahir is and think that they are actually doing takfeer on the sahir ie calling him a kafir. This is a waswas from the shaytan! You are not making any takfeer just because you did a diagnosis and got a positive result for someone. This is similar to someone having a true dream that “X person” is the sahir. Can we accuse this person, who just had a dream, of making takfeer? How can someone be blamed for making takfeer just because of having a true dream! It is not the person’s fault that they had a true dream exposing who the sahir is and besides, they did not actually say with their own tongue that “person X is a kafir” so how can we accuse them of making takfeer, when they did not even say or pronounce it. The same applies to someone who finds out via ruqya diagnosis, who the sahir is, ie if we are not going to blame the person who had a true dream of making takfeer, then we can’t accuse the one who does ruqya diagnosis of making takfeer as well. Additionally, a person can be a sahir but not necessarily a kafir since it is possible for someone to do an act of kufr by mistake or out of ignorance or because of an incorrect interpretation (tawil) and so he cannot be called a kafir because of this. Take for a example, those Muslims who use the help of the jinn (like in jinn catching), which is an act of kufr, but we do not consider them specifically to be kuffar because that is an issue for the scholars. I have seen Sheikhs and others falling into this problem of using the jinn’s help and this has led some people to get involved in magic, where they think that sihr is part of the sunnah. Nobody, makes takfeer of these scholars or people, specifically, for their mistakes. In general, we make a general takfeer on whoever uses the jinn’s help but we don’t make a specific takfeer on so-and-so and this is because this issue of takfeer, in this circumstance, is for the scholars. This also applies to sihr. So therefore, we make a general takfeer that whoever does sihr is a kafir but we never say specifically that so-and-so is a kafir for doing sihr. Yes, he did the action of sihr but that does not mean he is definitely a kafir. This is something for the scholars. These are just some of the rules of takfeer and in the end it is the scholars who judge if someone has left Islam. Anyway, the main point here is that if you have a true dream or do ruqya diagnosis and find out who the sahir is, then you are NOT making takfeer on anyone.

Don’t do stupid things with this ruqya eg “has the moon given you sihr, meaning the moon is the sahir” when you already know the answer to that question ie the moon could not have given you sihr. For more information on this point: please watch the “Advanced Ruqya Diagnosis” video and read the above “NB: 23” in this same article.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be.
Once you have identified the sahir then you can’t do anymore specific ruqya diagnosis regarding them. Please see below “NB: 31” for more information on this.

STEPS TO KNOW WHO THE SAHIR IS

A. PLEASE WATCH THE 3 VIDEOS AT THE BEGINNING OF THIS SECTION, ESPECIALLY “ADVANCED RUQYA DIAGNOSIS (WORKSHOP)”.
Before doing any of the steps below, you need understand how to do self ruqya diagnosis. Please read my self diagnosis notes and watch the short ruqya diagnostic videos. The links to the videos (7.1 to 7.5) are in the notes. You should understand general ruqya diagnosis before doing specific ruqya diagnosis.
B. After understanding general ruqya diagnosis, please read these two sections in the self diagnosis notes: “SPECIFIC RUQYA DIAGNOSIS” & “HELPING TO RE-ESTABLISH YOUR REFERENCE POINT BEFORE YOUR NEXT SPECIFIC RUQYA DIAGNOSIS”.You may not have follow the advice in this second section ie “Helping to re-establish -….”,  if you get good and clear reactions.
C. From my article: “7 Rules of Specific Ruqya Ruqya”, please read the section: “THE IMPORTANCE OF BEING VERY CLEAR IN YOUR SPECIFIC RUQYA DIAGNOSIS INTENTIONS” 
D. In the steps below, you must use ayah 4 of surah falaq and then the relevant intention that I mention in the step. You will follow a similar procedure for diagnosing general sihr as mentioned in video 7.2 on my website so that means you must understand the issue of the “reference point” before actually reading the specific ruqya diagnosis and you must also understand the issue of “reactions” during ruqya diagnosis. All of that information is mentioned in the self diagnosis notes and a summary can be watched in video 7.2. I would also recommend that you watch 7.1 as there is some important information about beseeching Allah properly and how it affects ruqya diagnosis. The link to these videos is in my self diagnosis notes. I am saying all of this now so that I don’t have to keep repeating myself at each of the steps below.
E. Before doing any of the steps below, you must have diagnosed yourself with sihr. If you are negative for sihr then you don’t have to do any of the steps.
F. They are many ways that we can start this search for who the sahir is but I am just going to give you a generic method and then I hope that you will adapt it to suit your own circumstances.
G. I am NOT going to mention the negative results in this search below. If you get a negative result ie “no ruqya reactions” then you must think of a valid alternative. So if you did not get reactions for a relative or colleague as the sahir then you must think of other likely individuals, eg a particular relative in another country or a person who hates you, etc.
Step 1: using the intention “O Allah show me if my sihr is from 2 or more sahirs”. If you get a reaction then you have sihr from X number of sahirs so please go to step 7.
If you don’t get a reaction then please go to step 2.
Step 2: using the intention “O Allah show me if ALL my sihr is ONLY from 1 sahir”. If you get a reaction then you are have sihr from just 1 sahir so please go to step 3.
Step 3: using the intention: “O Allah show me if my sihr is from a sahir who lives in my country”
If you get reaction then you have sihr from a sahir who lives in your country so to step 4.
Step 4: using the intention: “O Allah show me if my sihr is from a sahir who lives in my city”
If you get a reaction then the sahir lives in your city so go to step 5.
Step 5: using the intention: “O Allah show me if my sihr is from a sahir I know”
If you get a reaction then the sahir is someone you know so go to step 6.
If you don’t get a reaction then that means you don’t know who the sahir is so you probably have ordered sihr ie a relative or person you know went to an unknown sahir to get sihr done on you. Therefore go to the below section “B” to get more information on this. You can work out who such a person is by just using this same technique you are using now, to work out who the sahir is but you change it and replace “sahir” with “person(s) who ordered sihr”.

If you do not have ordered sihr and you have sihr from an unknown sahir, then you may not know the sahir personally but you may have actually seen him or her seveal times and maybe on a regularly basis. You can use these intentions below to help:

“O Allah show me if my sihr is from a sahir that I have seen before”
“O Allah show me if my sihr is from a sahir who I regularly see on my way to work”
“O Allah show me if my sihr is from a sahir who is a male”
“O Allah show me if my sihr is from a sahir who is a female”
You should use the above intentions or any other intentions that might help you identify the sahir eg nationality or ethnicity of sahir. You will basically modify the method I am using here to work out who the known sahir is.
Step 6: using the intentions: “O Allah show me if my sihr is from a relative”. If you don’t get a reaction then use: “O Allah show me if my sihr is from a friend”. If you don’t get a reaction then try: “O Allah show me if my sihr is from a colleague”. If you don’t get a reaction then try neighbours or shopkeepers or someone who you have some kind of contact with or some kind of relationship with eg doctor, nurse, teacher, brother’s friend, sister’s friend, spouse’s friend.
You can even do groups of people who you know. So the people who you play a sport with, eg football team or people of a whatsapp group and if you get a reaction for the whole group then go through each individual member until you get a reaction for one of them.
The main thing here is to improvise and be creative with this diagnosis so if you get problems with a specific diagnosis then go back a step to a more general diagnosis and then fine turn it again, until you get the results you are looking for.
Step 7: So you have sihr from more than one sahir. Please work out the number of sahirs by using the same technique to find out the number possessing jinn in the body. Go to “NB: 13” in this same article to find out how to do that. Once you have done that then please go to “Step 8”.
Step 8: using the intention: “O Allah show me if my sihr is from X sahirs that all live in the same city”. (Change X according to what you reacted to in Step 7)
If you get reaction then you know that they live in the same city but if you don’t get a reaction then go to step 10.
Step 9: It maybe that some sahirs are together in one city and only a few or one are in another place. So using the intention: “O Allah show me if my sihr is from X sahirs that are in the same family”.
You must change ‘X’ to the number that is appropriate for you and based on your previous diagnosis in step 7. So if you know that you have 5 sahirs then probably 2 are together and the other 3 are separate places but it might not be like this. To help, here are some useful intentions:
“O Allah show me if my sihr is from one sahir who is separate and not related to the other sahirs”
“O Allah show me if my sihr is from one sahir who lives in a different country than the others”
“O Allah show me if my sihr is from one sahir who lives in a different city than the other sahirs”
If you find that all the sahirs are in different locations then you must work out exactly where they are individually. Here are some intentions that might help:
“O Allah show me if my sihr is from X sahirs, each of whom live in a different country”
“O Allah show me if my sihr is from X sahirs, each of whom live in a different city”
“O Allah show me if my sihr is from X sahirs, each of whom live in a different part of my city”
“O Allah show me if my sihr is from X sahirs, each of whom live in a different part of my in-laws’ city (you can name a city here)”
Once you have separate locations then you can target each sahir individually until you identify him or her from the rest.
Overview: what I have presented here is just general summary of the procedure. You may have change it depending on what your the diagnoses reveal. You may find that you are searching for a sahir who is part of a university or hospital or restaurant or some other building.
You can use post codes or addresses or landmarks to help you eg “O Allah show me if my sihr is from a sahir in the E1 area of London”, etc.

(B) YOU CAN DIAGNOSE IF YOU HAVE ORDERED SIHR
Using ayah 4 of surah falaq with the intention: O Allah show me if I have ordered sihr 
You can check to see if you have ordered sihr ie the sahir only did the sihr on you because someone else ordered him to do it. This sahir maybe known or unknown to you.
The reason to do this diagnosis is so that you can ask the one who ordered the sihr to give you the taweeez and to advise yourself to be aware of this person so you don’t allow them to deceive you and do sihr on you again eg giving them your personal belongings.
Don’t do stupid things with this ruqya eg “has the moon ordered sihr on you, meaning the moon went to the sahir and ordered sihr to be done on you” when you already know the answer to that question ie the moon could not have ordered you sihr. For more information on this point: please watch the “Advanced Ruqya Diagnosis” video and read the above “NB: 23” in this same article.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be.
To work out who ordered your sihr then basically follow the same method used above in “A” to work out who the known sahir is and just use in your intentions “the person(s) who ordered your sihr” or something similar.

If you don’t get a reaction to ordered sihr and you have sihr from an unknown sahir then this unknown sahir has targeted you with sihr. Now, you may not know the sahir personally but you may have actually seen him or her seveal times and maybe on a regularly basis. You can use the intentions below to help:

“O Allah show me if my sihr is from a sahir that I have seen before”
“O Allah show me if my sihr is from a sahir who I regularly see on my way to work”
“O Allah show me if my sihr is from a sahir who is a male”
“O Allah show me if my sihr is from a sahir who is a female”
You should use the above intentions or any other intentions that might help you identify the sahir. You will basically modify the above method I used in “A” to work out who the known sahir is and make the necessary changes according to your needs.
(C) YOU CAN DIAGNOSE IF YOU HAVE “WHITE MAGIC”
Using ayah 4 of surah falaq with the intention: O Allah show me if I have white magic 
Basically, white magic is where the sahir or the one who ordered the sihr has done it with good intentions, thinking that the victim will benefit from the sihr. This is because they believe that sihr with good intentions is a part of Islam and that “good” jinn can used to help Muslims.
The reason to do this diagnosis is so that we can keep away from following “positive” waswas from the possessing jinn which will ruin your life and religion eg over loving a particular person or spending too much money or time with a particular person or making you spend too much time doing something permissible eg exercise or eating. You also do it to help you work out who the sahir is or the person who ordered it is and that is because white magic is done on you by people who love and care about you.
First you check to see if you have white magic and then you check to see if any of the “positive” waswas that you are experiencing is coming from the white magic.
Please note that the sihr of divorce can be done as white magic eg a mother truly believes that her son has married an evil woman who is stealing his wealth so she does the sihr of divorce on him.
(D) YOU CAN DIAGNOSE IF YOU HAVE BLACK MAGIC
Using ayah 4 of surah falaq with the intention: O Allah show me if I have black magic 
Basically, black magic is where the sahir or the one who ordered the sihr has done it with bad intentions so as to harm you. It is ONLY done on you by your enemies or people who don’t care about you.
Reason to do this diagnosis is so that we can keep away from following “negative” waswas from the possessing jinn which will ruin your life and religion eg divorcing your spouse or killing someone. You also do it to help you work out who the sahir is or the person who ordered it is and that is because black magic is ONLY  done on you by people who hate and don’t care about you.
First you check to see if you have black magic and then you check to see if any of the “negative” waswas that you are experiencing is coming from the black magic.
Please note that the sihr of love can be done as black magic eg a sahir does the sihr of love on his neighbour’s wife so that he can do adultery (zina) with her.
(E) YOU CAN DIAGNOSE WHO THE AYN (Muttajjib) PERPETRATOR IS
Using ayah 5 of surah falaq with the intention: O Allah show me if I have ayn from person X.
We can also know who gave the ayn by using the dua: “أعوذ بالله من عين فلان” (I seek refuge in Allah from the ayn of so-&-so) and with the intention of asking Allah to show us who the ayn perpetrator is. However, it is better to use the Quran for this, rather than making up your own dua.
The reason to do this diagnosis is so that you can ask for their ghusl water and to advise yourself to be careful about mentioning your blessings from Allah in front of this person.
Don’t do stupid things with this ruqya eg “has the moon given you ayn, meaning the moon is the ayn perpetrator” when you already know the answer to that question ie the moon could not have given you ayn. For more information on this point: please watch the “Advanced Ruqya Diagnosis” video and read the above “NB: 23” in this same article.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be.
To work out who gave you your ayn then basically follow the same method used above in “A” to work out who the known sahir is and just use in your intentions “an ayn perpetrator” or something similar.
Once you have identified the ayn perpetrator then you can’t do anymore specific ruqya diagnosis regarding them. Please see below “NB: 31” for more information on this.
(F) YOU CAN DIAGNOSE WHO THE HASAD PERPETRATOR IS
Using ayah 5 of surah falaq with the intention: O Allah show me if I have hasad from person X.
We can also know who gave the hasad by using the dua “أعوذ بالله من حسد فلان” (I seek refuge in Allah from the hasad of so-&-so) with the intention of asking Allah to show us who the hasid is. However, it is better to use the Quran for this, rather than making up your own dua.
The reason to do this diagnosis is so that you can ask for their ghusl water and to advise yourself to be careful about mentioning your blessings from Allah in front of this person.
Don’t do stupid things with this ruqya eg “has the moon given you hasad, meaning the moon is the hasid” when you already know the answer to that question ie the moon could not have given you hasad. For more information on this point: please watch the “Advanced Ruqya Diagnosis” video and read the above “NB: 23” in this same article.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be.
To work out who gave you your hasad then basically follow the same method used above in “A” to work out who the known sahir is and just use in your intentions “a hasad perpetrator” or something similar.
Once you have identified the hasad perpetrator then you can’t do anymore specific ruqya diagnosis regarding them. Please see below “NB: 31” for more information on this.
(G) YOU CAN DIAGNOSE WHERE THE TAWEEZ IS
Using ayah 4 of surah falaq with the intention: O Allah show me if my sihr is connected to sihr of a taweez in London
 
The reason to do this diagnosis is so that you can find and then destroy the taweez.
We have noticed that the closer you get to the exact place of the taweez or what exactly the taweez is, during diagnosis, the clearer and stronger your reactions will be.
Once you have found the taweez then you can’t do anymore specific ruqya diagnosis regarding it. Please see below “NB: 31” for more information on this.

STEPS TO FIND THE TAWEEZ(S)

A. PLEASE WATCH THE 3 VIDEOS AT THE BEGINNING OF THIS SECTION, ESPECIALLY “ADVANCED RUQYA DIAGNOSIS (WORKSHOP)”.
Before doing any of the steps below, you need understand how to do self ruqya diagnosis. Please read my self diagnosis notes and watch the short ruqya diagnostic videos. The links to the videos (7.1 to 7.5) are in the notes. You should understand general ruqya diagnosis before doing specific ruqya diagnosis.
B. After understanding general ruqya diagnosis, please read these two sections in the self diagnosis notes: “SPECIFIC RUQYA DIAGNOSIS” & “HELPING TO RE-ESTABLISH YOUR REFERENCE POINT BEFORE YOUR NEXT SPECIFIC RUQYA DIAGNOSIS”.You may not have follow the advice in this second section ie “Helping to re-establish -….”,  if you get good and clear reactions.
C. From my article: “7 Rules of Specific Ruqya Ruqya”, please read the section: “THE IMPORTANCE OF BEING VERY CLEAR IN YOUR SPECIFIC RUQYA DIAGNOSIS INTENTIONS” 
D. In the steps below, you must use ayah 4 of surah falaq and then the relevant intention that I mention in the step. You will follow a similar procedure for diagnosing general sihr as mentioned in video 7.2 on my website so that means you must understand the issue of the “reference point” before actually reading the specific ruqya diagnosis and you must also understand the issue of “reactions” during ruqya diagnosis. All of that information is mentioned in the self diagnosis notes and a summary can be watched in video 7.2. I would also recommend that you watch 7.1 as there is some important information about beseeching Allah properly and how it affects ruqya diagnosis. The link to these videos is in my self diagnosis notes. I am saying all of this now so that I don’t have to keep repeating myself at each of the steps below.
E. Before doing any of the steps below, you must have diagnosed yourself with sihr. If you are negative for sihr then you don’t have to do any of the steps because you don’t have sihr and will definitely not be troubled by any sihr from a taweez.
F. PLEASE NOTE: I will use the phrase “connected to a taweez” but what I actually mean is “connected to the SIHR ON a taweez” itself, because that is what your sihr in your body is literally connected to. It is not directly connected to physical taweez material. Remember, with intentions, it is meaning that is important and not literally wording of the intention. I am just saying this here as I don’t want anyone to get confused.
G. They are many ways that we can start this search for taweez but I am just going to give you a generic method and then I hope that you will adapt it to suit your own circumstances.
H. I am NOT going to mention the negative results in this search below. If you get a negative result ie “no ruqya reactions” then you must think of a valid alternative. So if you did not get reactions for the taweez in your city then you must think of other likely cities, eg the city of a particular relative or the city of a person who hates you, etc and you must do a similar thing if you get a negative result for the taweez in your house, so then check for it in your relative’s house, etc.
Step 1: using intention “O Allah show me if my sihr is connected to any taweez”. If you get a reaction then you are connected to X number of taweezes.
If you get no reactions then you are disconnected from any taweez and there is NO need to search for a taweez. Make sure you do this diagnosis a few times, just to make sure you have not made any mistakes and that you are definitely disconnected.
Step 2: using the intention “O Allah show me if my sihr is only connected to 1 taweez”. If you get a reaction then you are connected to just 1 taweez.
If you don’t get a reaction then your sihr is connected to more than 1 taweez so go to “Step 8”.
Step 3: using the intention: “O Allah show me if my sihr is connected to a taweez in my country”
If you get reaction then you are connected to taweez in your country.
Step 4: using the intention: “O Allah show me if my sihr is connected to a taweez in my city”
If you get a reaction then the taweez is in your city.
Step 5: using the intention: “O Allah show me if my sihr is connected to a taweez in my house or garden”
If you get a reaction then the taweez is in your house or garden.
If you want you can separate the house and garden with separate diagnoses so we know exactly where it is.
If you get a reaction for garden then go to step 11.
Step 6: using the intention: “O Allah show me if my sihr is connected to a taweez in my bedroom”
If you get a reaction then the taweez is in your bedroom.
If you do not get a reaction then you may find that the taweez is in the garden and not in your bedroom. So do diagnosis for the garden. If you get a reaction for garden then go to step 11.
Step 7: using the intention: “O Allah show me if my sihr is connected to a taweez in the top shelf of my cabinet”
If you get a reaction then the taweez is in the top shelf of your cabinet.
Now, you can take out each item on the top shelf of your cabinet, one by one, and see which one your sihr is connected to. You can use the intention: “O Allah show me if my sihr is connected to this item as the taweez”. You can carry on doing this until you get to the taweez. If you get a reaction for a particular item, then that is definitely the taweez because in your intention, you are asking Allah to show you if the particular item is the taweez, itself. This is exactly how I identified the “two USB memory sticks” as taweezes in my video on Advanced Ruqya Diagnosis (see above for video link).
If your shelf has too many items then divide them up into 3 piles and see what pile you react to ie “O Allah show me if my sihr is connected to a taweez in this pile”. Once you react to a pile, then put the other two piles away and then divide the pile you reacted to, into 3 further piles and see which pile you react to and then put away the other 2 piles, you didn’t react to, and so on, until you reduce the amount of items to a manageable amount. When the amount of items becomes manageable, then do a ruqya diagnosis on each item, until you identify the item as the taweez: “O Allah show me if my sihr is connected to this item as the taweez”.
Step 8: So your sihr is connected to more than one taweez. Please work out the number of taweezes by using the same technique to find out the number possessing jinn in the body. Go to “NB: 13” in this same article to find out how to do that. Once you have done that then please go to “Step 9”.
Step 9: using the intention: “O Allah show me if my sihr is connected to taweezes that are ALL together in an area of 1 metre squared”.
If you get reaction then you know that they are in the same area but if you don’t then go to step 10.
You reduce the area to pin point where they are if you find that 1 metre squared is too large for you.
Step 10: It maybe that some taweezes are together in one place and only a few or one are in another place. So using the intention: “O Allah show me if my sihr is connected to X taweezes that are in the same area”.
You must change ‘X’ to the number that is appropriate for you and based on your previous diagnosis in step 8. So if you know that you have 5 taweezes then probably 3 are together and the other 2 are separate places but it might not be like this. To help, here are some useful intentions:
“O Allah show me if my sihr is connected to one taweez which is separate from the others”
“O Allah show me if my sihr is connected to one taweez that is in a different country than the others”
“O Allah show me if my sihr is connected to one taweez that is in a different city than the others”
If you find that all the taweezes are in different locations then you must work out exactly where they are individually.
Step 11: You can divide your garden into several specific areas and do a diagnosis for area eg “O Allah show me if my sihr is connected to a taweez in the flower section of my garden”
Once you get a reaction for particular area eg “flower section” then break this flower section into even smaller areas and so on until you pin point the exact area.
When the area is very small then you may want to place a small object on the ground and use the intention “O Allah show me if my sihr is connected to a taweez that is under this object”
After following all of that, you now know exactly where the taweez is, in your garden and it is only some soil that is stopping you from literally picking it up in your hand. So to help you know how much you have to dig then you may want to use the intention: “O Allah show me if my sihr is connected to a taweez that is 1 metre deep”. Change the depth accordingly and until you get a reaction and then you will know how deep it is. You need to do this as there may be several different objects, that are not the taweez, in that particular area and knowing the depth, means that we can dismiss many of them. It also allows you to know what kind of equipment you may need to use when you start digging.
Overview: what I have presented here is just general summary of the procedure. You may have change it depending on what the diagnoses reveal. You may find that you are searching for the taweez in a university or hospital or restaurant or some other building.
You use post codes or addresses or landmarks to help you eg “O Allah show me if my sihr is connected to a taweez in E1 area of London”, etc.

(H) YOU CAN CHECK TO SEE IF YOUR SIHR (IN YOU) IS CONNECTED TO JINN IN THE SAHIR
Using ayah 4 of surah falaq with the intention: “O Allah show me if my sihr, in me, is connected to any jinn in the sahir” ie show me if these jinn in the sahir are part of my sihr network (my external sihr illness that is harming me and negatively affecting me).
This ruqya diagnosis was done for ruqya treatment purposes (RULE 1). Once I knew my sihr was connected to jinn in the sahir then I made sure that my definition of the sihr network included the jinn in the sahir that my sihr was connected to. Previously, no ruqya treatment was being done on these jinn because I did not know they existed and that my sihr was actually connected to them, ie I didn’t know they were part of the sihr network and that they were directly harming and negatively affecting me. I used to think that my sihr illness was an internal disease that only affected the inside of my body so my ruqya treatment intentions only dealt with that. However, once I realised that there were external elements to my sihr illness, I quickly changed my definition of sihr and I added this knowledge to my ruqya treatment intentions. I immediately noticed a difference in my ruqya treatment and within a few days, I had disconnected myself from the sihr network. This is similar to when someone is totally oblivious to the fact that they have jinn possession and so they don’t do any ruqya treatment to get rid of their jinn possession. However, once they find out via ruqya diagnosis that they are actually possessed, they then start their ruqya treatment to cure their jinn possession. THIS SHOWS US HOW IMPORTANT RUQYA DIAGNOSIS IS. If it weren’t for ruqya diagnosis for jinn possession, then we would probably NEVER do ruqya treatment to cure jinn possession since ruqya diagnosis is the only way to really discover this.
If this connection between the patient’s sihr illness and the jinn in the sahir is broken, then it means they are getting better.
(I) YOU CAN CHECK IF YOUR HASAD ILLNESS IS CONNECTED TO HASAD IN THE HASID VIA A HASAD NETWORK PATHWAY.
Using ayah 5 of surah falaq with the intention: O Allah show me if my hasad illness is connected to hasad in a hasid”
The hasid is the one who gave you hasad (evil of envy). This connection is via an invisible hasad pathway.
This ruqya diagnosis was done for ruqya treatment purposes (RULE 1). Once I knew my hasad illness was connected to hasad in the hasid then I put this information into my ruqya treatment intentions. Previously, no ruqya treatment was being done on this connection or hasd network pathway because I did not know it existed. If this connection is broken then it means you are getting better.
(J) YOU CAN CHECK TO SEE IF YOUR HASAD ILLNESS IS CONNECTED TO YOUR SPOUSE’S HASAD ILLNESS AS AN INDIRECT HASAD OBJECT 
Basically, what has happened here is a person is envious that your spouse married you because they really wanted to marry you. So this person gives your spouse direct hasad for marrying you and therefore this person has become a hasid (hasad perpetrator) of your spouse. Your spouse’s hasad illness from the hasid also affects you directly! A hasad network pathway comes out of your spouse’s hasad illness and then hits you and it creates an hasad illness in your own body. So even though the hasid did not give you direct hasad, you are STILL affected by them indirectly through your spouse.
Using ayah 5 of surah falaq with the intention: O Allah show me if my hasad illness is connected to my spouse’s hasad illness. (You are the indirect object)
This can also be used for other people so your hasad illness (you as an indirect hasad object) maybe connected to the hasad illness of a friend or relative, who is a direct hasad object.
This indirect hasad illness (you as an indirect object in a hasad network) can also be found with ex-spouses, who have been divorced, so it important to check for this illness and to treat it.
This ruqya diagnosis was done for ruqya treatment purposes (RULE 1). Once you know that your hasad illness is connected to your spouse’s hasad or anyone else’s then you can put this into your ruqya treatment intentions and you can also get their ghusl water to wash with. Previously, no ruqya treatment was being done on this connection or hasd network pathway because we did not know it existed. If this connection is broken then it means you are getting better.
(K) YOU CAN CHECK TO SEE IF YOU ARE CONNECTED TO YOUR BABY IN A HASAD NETWORK WHERE YOUR BABY IS AN INDIRECT HASAD OBJECT
Basically what has happened here is a person is envious that you had a baby because they really wanted to have a baby. So this person gives you direct hasad for having a baby and therefore this person has become a hasid (hasad perpetrator) of you. Your hasad illness in you, from the hasid, also affects your baby directly! A hasad network pathway comes out of your own hasad illness and then hits your baby and it creates an hasad illness in your own baby. So even though the hasid did not give your baby direct hasad, your baby is STILL affected by them indirectly through your hasad illness.
Using ayah 5 of surah falaq with the intention: O Allah show me if my hasad illness is connected to my baby (your baby is the indirect object).
A Mother, whose hasad illness is directly connected to hasad in a hasid (See ‘I’ ), does ruqya diagnosis on herself, to see if her hasad illness is connected to her own baby, ie her baby as indirect object. The purpose of this ruqya diagnosis is treatment (RULE 1). One of the beneficiaries of this ruqya diagnosis is the mother, herself, since this hasad connection stems from her own hasad illness that she has inside her body and which then comes out of her and then harms her baby, ie this indirect hasad which is affecting the baby is actually being generated inside the mother, herself. Therefore, the mother’s hasad illness is the main source of this whole problem and so she needs to treat this connection as it will reduce the hasad illness that she is suffering from and it will also help the baby’s indirect hasad illness. Once she treats this connection, her own hasad illness will improve and the severity of it will decrease and it will no longer be strong enough to affect her baby.
Obviously, the baby will also benefit from this treatment, when it is done. To treat this indirect hasad connection, the mother must wash the baby in the mother’s ghusl water. It won’t work if the mother washes with the baby’s ghusl water. This is because it is the mother who is really affecting the baby and the baby is not affecting the mother at all.
If this connection is broken then it means you are getting better.
This diagnosis also works for checking if your car (or other belongings) is a indirect hasad object ie you are the direct hasad object and your hasad illness is connected to your car. We have not seen this but we believe that this is possible. The cure would be to wash the outside of your car with your own ghusl water. (Please see “L” below).

(L) YOU CAN CHECK IF YOUR HASAD ILLNESS IS CONNECTED TO YOUR CAR OR ANY OTHER OF YOUR BELONGINGS

This is basically the same diagnosis as in the above “(K)” with the baby but now you just replace “baby” with any of your belongings.
Using ayah 5 of surah falaq with the intention: O Allah show me if my hasad illness is connected to my car (your car is the indirect object).
You know that you have been directly hit by hasad from a hasid (see “I” above) and you know the reason via specific ruqya diagnosis ie because you have a new expensive car. Now, you want to see if your hasad illness is connected to your car ie has your car been indirectly affected by your hasad illness.
This indirect hasad illness (your car as an indirect object in a hasad network) can also be found with ex-belongings, which have been sold, lost or given away.
We know that your belongings can be affected by the evil eye of amazement because of the hadith:

“Whoever among you sees something in himself or in his possessions (wealth) or in his brother that he likes, then let him pray for blessing for it, because the evil eye is real.”

Narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah, p. 168; and by al-Haakim, 4/216. Classed as saheeh by al-Albaani in al-Kalim al-Tayyib, 243.

If your belongings (wealth) can be affected by the evil eye of amazement then they can also be affected by the evil of envy (hasad) because hasad is just another form of the evil eye.
First thing you should do is to see if your hasad illness is connected to any of your belongings. If you get a positive result then go through each of your belongings until you identify the item or thing.
Once you have identified the item then you can immerse it in your ghusl water but only if it is waterproof. If it is your car then that means you just pour your ghusl water over your car. If it is not waterproof then you may wipe the item with a cloth or tissue that has been dampened with your ghusl water. However, if this is not even possible then you may read ruqya treatment over the item with the intention to destroy the hasad on the item itself and also the invisible hasad pathway between your hasad illness, in you, and the hasad on the item ie the hasad network. Remember, the hasad on the item itself, is actually part of your own hasad illness. You reading ruqya treatment on the item is similar to someone reading on their taweez.
(M) YOU CAN CHECK IF YOUR HASAD ILLNESS IS CONNECTED TO YOUR SPOUSE 
Again, this is basically the same diagnosis as in the above “(K)” with the baby but now you just replace “baby” with your spouse.
Using ayah 5 of surah falaq with the intention: O Allah show me if my hasad illness is connected to my spouse (your spouse is the indirect object).
You know that you have been directly hit by hasad from a hasid (see “I” above) and you know the reason via specific ruqya diagnosis ie it is to do with you marrying your spouse. Now, you want to see if your hasad illness is connected to your spouse ie has your spouse been indirectly affected or not by your hasad illness.
This indirect hasad illness (your spouse as an indirect object in a hasad network) can also be found with ex-spouses, who have been divorced, so it important to check for this illness and to treat it.
If you get a positive result then you must get your spouse to wash with your ghusl water. This will reduce your own hasad illness, in you, and it will also remove the indirect hasad illness and hasad network from your spouse.

If there is going to be a delay before your spouse can actually use your ghusl water then your spouse can read self ruqya treatment. Their intention would be asking Allah to cure them of the indirect hasad illness in them and to also ask Allah to destroy the hasad network pathway. Obviously, in the end you will get some benefit from this ruqya as well but they must not make any intention that they are treating you as well, as this would be classified as trivial ruqya (please see above “NB 15” for more information on indirect ruqya).

You could also read ruqya treatment on your spouse to treat your spouse’s hasad illness and hasad network. However, you must NOT make any intention that you are treating yourself as well as that would also be classified as trivial ruqya (please see above “NB 15” for more information on indirect ruqya). So the only beneficiary of your direct ruqya treatment is your spouse and not you. In reality, you will obviously benefit in the end without you even making an intention to treat yourself.
There is some sharing of the hasad illness in this situation. Your hasad illness is made up of the hasad in you, the hasad network pathway and some hasad illness in your spouse. Your spouse’s is exactly the same but the hasad in them is much less since it is indirect hasad that they have and not directly from the hasid.

31. ONCE YOU HAVE IDENTIFIED THE SAHIR OR AYN OR HASAD PERPETRATOR OR FOUND THE TAWEEZ(S), YOU CAN NO LONGER DO ANY OTHER RUQYA DIAGNOSIS REGARDING THEM.

Once you have identified the sahir or ayn or hasad perpetrator or found the taweez(s) then you can no longer do any specific ruqya diagnosis regarding them as it would be classified as trivial ruqya ie it does not benefit your disease. Take for example, if a patient knows that John is the sahir via ruqya diagnosis and then decides to do the following diagnoses to see if John had stolen patient’s car or gold bracelet:
“O Allah show me if John the sahir, stole my gold bracelet or car”
Now, this would be classified as trivial ruqya since it has got NOTHING to do with the patient’s sihr. This ruqya diagnosis is being used to gain unnecessary information that does not help the patient in terms of treatment or advice ie this ruqya does not follow “Rule 1” so it should be abandoned. The gold bracelet and car have got nothing to do with the patient’s sihr. Ask yourself the questions: “Does it help with any treatment for shir?” “No!” “Does it help in terms of advising the patient?” “No!” Then it should NOT be done!
I remember being asked if specific ruqya diagnosis can be used to gain the email password of a sahir. The sahir had already been identified via specific ruqya diagnosis and now the patient wants use specific ruqya diagnosis to find out what the sahir’s email password is (ie “O Allah show me if the sahir’s email password is XYZ123”). Again, this is trivial ruqya as knowing the email password of the sahir does not benefit the patient’s sihr illness in terms of treatment or advice. The reason this probably happened was because the patient had already gotten good results previously and had identified who the sahir was so then the shaytan (either the patient’s qareen or possessing jinn) wanted to cause confusion in the patient’s understanding so they made the patient get involved in trivial ruqya so that the patient rejects “ALL” their previous and correct specific ruqya diagnoses. The solution to this common problem, which has happened to others, is to read this same article of mine carefully ie read “7 Rules for Specific Ruqya” so that you don’t do such trivial ruqya.
PLEASE KEEP AWAY FROM SUCH RUQYA DIAGNOSES.
The same applies to doing something similar for the ayn or hasad perpetrator ie “O Allah show me if John the ayn perpetrator stole my mobile  phone”.
Once you know who the ayn or hasad perpetrator is then go and ask for their ghusl water. There is NO need to do any other specific ruqya diagnosis regarding them. Likewise, once you have found the taweez, then go and get it and destroy it. There is no need to do any other specific ruqya diagnosis regarding it.
If you need more information on this topic then, please go and read “Rule 4” to understand trivial ruqya and also read “NB: 15 & 19” above, to understand this issue of trivial ruqya even further.

(32). DON’T CHECK TO SEE IF THE SAHIR OR AYN PERPETRATOR OR HASAD PERPETRATOR IS DEAD

Don’t check to see if the sahir or ayn perpetrator or hasad perpetrator is dead. This is because there is no benefit to gain from this ruqya diagnosis if it is positive. You can’t do anything with regards to treatment like asking for the taweez or asking for the the ghusl water because the person is dead! This would be classified as trivial ruqya. This applies to both the known and unknown sahir or ayn perpetrator or hasad perpetrator.
The equivalent meaning using different words is also trivial ruqya ie “not alive” which basically means “dead” so you can’t do “O Allah show me if my sihr is from a sahir who is not alive (dead)”
For more information on this issue of the equivalent meaning, using different words, being a trivial ruqya intention by default, then please read the section below: “Constructing your specific ruqya intentions”.
What helps in deciding if a ruqya diagnosis is beneficial is asking yourself what will I do if the result is positive. If you see that nothing can be done, in terms of treatment and advice (Rule 1), with a “postive result” then you should abandoned the specific ruqya diagnosis as it is not beneficial.
(33) DON’T CHECK TO SEE IF THE SAHIR OR AYN PERPETRATOR OR HASAD PERPETRATOR IS ALIVE
Again this diagnosis is trivial ruqya as we already presume that they are alive and that is why you are doing the whole process of diagnosis in the first place. So if we already believe they are alive then why are we doing this diagnosis? It does not help us at all as we already have the information so nothing new as been learnt from this ruqya. If nothing new has been learnt then it is trivial ruqya. It is like checking to see if they have a “soul” or if they “were born”. You can’t do anything with these pieces of information and they have not increased you in anything with regards to advice or treatment. This applies to both the known and unknown sahir or ayn perpetrator or hasad perpetrator.
This is also trivial ruqya by default as it is the opposite of the word “dead”. In the previous section above (32), I explained that we should not check if the sahir is dead. Likewise, if we can’t check if the sahir is dead then we can’t check if the sahir is alive. This is because dead and alive are opposites and any ruqya related to one will also have an impact on the other and that is because a person is either dead or alive and there is no inbetween. If you use “dead” in your ruqya diagnostic question then by default you are also using “not dead” or “alive” or “not alive”. This is because your results will be either “dead” or “not dead” ie you are only going to get one of these two answers so anything that is equivalent to either of them, will also be classified as trivial ruqya. Now, since “dead” is equivalent to “not alive” then we can’t use “not alive” in our ruqya diagnosis because it is is exactly the same as “dead”. Also since “not dead” is equivalent to “alive” then we can’t use “alive” because it is exactly the same as “not dead”.
For more information on this issue of the equivalent meaning, using different words, being a trivial ruqya intention by default, then please read the section below: “Constructing your specific ruqya intentions”.
What helps in deciding if a ruqya diagnosis is beneficial is asking yourself what will I do if the result is positive. If you see that nothing can be done, in terms of treatment and advice (Rule 1), with a “postive result” then you should abandoned the specific ruqya diagnosis as it is not beneficial.
(34) DON’T CHECK TO SEE IF THE TAWEEZ IS DESTROYED 
If you get a positive result for this (“O Allah show me if my sihr is from a taweez which is destroyed”), you can’t do anything with the information so therefore it becomes a trivial ruqya intention. This specific ruqya diagnosis is similar to the one in (32) above ie “dead sahir”. 
Plus, the physical material of the taweez is not the real problem. It is the sihr of the taweez that is the problem so you can burn or destroy a taweez but it still gives problems to a patient because a patient’s sihr is still attached to the sihr of the taweez.  
Rather than checking to see if the taweez is destroyed, it is better to check to see if your sihr is still connected to the sihr of the taweez because a taweez can be destroyed (ie burnt and torn to pieces) but your sihr is still connected to the sihr of the taweez.
What helps in deciding if a ruqya diagnosis is beneficial is asking yourself what will I do if the result is positive. If you see that nothing can be done, in terms of treatment and advice (Rule 1), with a “postive result” then you should abandoned the specific ruqya diagnosis as it is not beneficial.

CONSTRUCTING YOUR SPECIFIC RUQYA DIAGNOSIS INTENTIONS AS DIAGNOSTIC QUESTIONS: HOW TO KNOW IF THE SPECIFIC RUQYA DIAGNOSIS IS BENEFICIAL AND NOT TRIVIAL RUQYA

I regularly get questions on whether or not a particular specific ruqya diagnosis intention is valid or not ie is it according to “Rule 1” of the “7 Rules for Specific Ruqya Diagnosis”.
It seems the shaytan confuses a lot of patients in this issue of trivial ruqya and this is not a surprise as it is one of the reasons for actually writing these “7 Rules for Specific Ruqya” in the first place. The general rule is to just stick what I have mentioned on my website and disregard any new specific ruqya diagnosis that you have made unless you can definitively say that it is not trivial ruqya.
In order to make things clearer and easier for patients, I am going state some advice on constructing specific ruqya diagnosis intentions and if these are followed correctly then the patient can work out if the intention they have made is valid or not.
This advice is needed because the shaytan plays around with trivial ruqya and makes patients do things that seem legitimate but then after careful consideration and examination, we find that the ruqya diagnosis is actually trivial ruqya.
Read what I have written carefully and take your time. You may have to read it several times to understand what I am teaching you. If you are having trouble understanding then ask Allah to help you.
If you are someone who does NOT really want to deeply understand trivial ruqya and you are NOT going to ever teach it then I STRONGLY RECOMMEND THAT YOU DON’T READ THIS as it may confuse you unnecessarily, especially if you have not done any specific ruqya diagnosis in the past.
1. Always make your intention as a positive diagnostic question, eg “O Allah show me if my sihr is in my right leg” or “O Allah show me if my hasad is from person X”. In these two examples the question is constructed in a positive way with no negative words. It is possible to write the question in a negative way but I have seen that this is where the problem is and it causes confusion when patients get a positive result for a negatively constructed intention so the solution is to stick to making positive diagnostic questions when you are making your intentions.
We know that if someone uses the intention “O Allah show me if I have got sihr” and gets a reaction then that means the person has got sihr. If the person didn’t get a reaction, which is a negative result, then the person doesn’t have sihr. Whenever you use this (or any) positive diagnostic question as an intention to work out if you have got sihr then, you are basically asking Allah, TWO questions at the same time“show me via reactions if I have sihr” and “show me via NO reactions if I don’t have sihr”So both the positive result and even the negative result, with no reactions, are from Allah. Therefore, if you didn’t get any reactions, Allah is telling you that you don’t have any sihr.
Now, it is possible for the same person to do the same diagnosis with a negatively constructed intention: “O Allah show me if I haven’t got sihr”. If the person gets no reactions then they don’t have sihr but if the person gets reactions with this intention then the person has got sihr. Again, here, whenever you use this (or any) negative diagnostic question as an intention to work out if you have got sihr then, you are basically asking Allah, TWO questions at the same time“show me via reactions if I have got sihr” and “show me via NO reactions if I don’t have sihr”So both the positive result and even the negative result, with no reactions, are from Allah. Therefore, if you didn’t get any reactions, Allah is telling you that you don’t have any sihr.

Even though using a beneficial negative diagnostic question is valid, I don’t recommend anyone to use it as it can confuse patients, especially those who are new to specific ruqya diagnosis. When patients get reactions for a negative diagnostic question, some of them think that it means that the answer is “yes” to their negative diagnostic question. So if they use: “O Allah show me if my sihr is not in my left leg”, and they get a positive result ie reactions, they assume there is NO sihr in their left leg, when in reality the reactions actually mean that there is sihr in their left leg.

The one which I usually hear from patients is when they want to check if they are cured from sihr (or any other spiritual disease) so they use a negative diagnostic question such as “O Allah show me if there is NO sihr in my body” OR “O Allah show me if I have not got sihr” OR “O Allah show me if I haven’t got no sihr” and then they get a reaction and then they assume that they are sihr free but in reality they are not. The very fact that they reacted to this intention shows that there is still sihr in their body. If there was no sihr, then they would get no reactions at all. This is why I don’t teach or recommend using beneficial negative diagnostic questions for your specific ruqya diagnosis because patients find it difficult to interpret the results.
What these patients should have done, is the same general diagnosis they did at the beginning of their sihr illness, when they first found out that they had sihr and as I explain in my self diagnosis notes: “O Allah show me if I have sihr” or some other positive diagnostic question.
PLEASE NOTEI have never taught the negative way of doing ruqya diagnosis with negative diagnostic questions as it is less confusing and easier to teach the positive way with postive diagnostic questions. The reason I am ONLY mentioning this here is because knowing this information will help you dismiss positive and negative trivial ruqya intentions. Once you have worked out that a positive diagnostic question is invalid and is trivial ruqya then by default its negative diagnostic question with the word “not or no” is also trivial ruqya. 
2.  Make sure your diagnostic question does not include any negative words or phrases or statements such as “Not”, “No”, “Never”, “Wasn’t”, “Weren’t”, “Can’t”, “Couldn’t”, “Won’t”, “Isn’t”, “Aren’t”, “Don’t”, “Doesn’t”, “Nothing”, “There is no”, or “It is not”, etc. (As I have said above that it is possible to make your ruqya intentions as negative diagnostic questions but this is not the best option especially for new patients. From my experience, this is what causes problems for patients as they can’t correctly interpret the diagnostic results. Therefore, this method should be abandoned).
3. Make sure the spiritual disease is actually mentioned in the intention itself, ie the spiritual disease must not be absent. For example: “O Allah show me if my sihr is in my leg”. Here the disease “my sihr” is mentioned. Another example would be: “O Allah show if I have sihr“. Again, the spiritual disease “sihr” is actually mentioned. Ruqya is only used for dealing with diseases so if the disease is absent from your intention then by default you cannot be doing any Islamic ruqya according to the Shariah.
4. Before doing any specific ruqya diagnosis with a NEW intention that you have constructed, look carefully at it and imagine that you got a positive result from the diagnosis ie you got a reaction for your new intention: WHAT ARE YOU NOW GOING TO DO WITH THE INFORMATION?Can you act upon what you have learnt from the specific ruqya diagnosis in terms of treatment or advice (ie Rule 1)? If you can’t do anything with the information then don’t do the specific ruqya diagnosis.
Also the answering following questions will help:
Are you actually going to do something with the information that you will get from the specific ruqya diagnosis or are you just going “sit” on it ie no resultant action? As we explained in Rule 4, a patient can do a legitimate ruqya diagnosis but then does not do anything with the information eg working out the number of jinn in your body, which is very beneficial but it becomes trivial ruqya diagnosis if you were not planning to do anything with the information.
Does the specific ruqya diagnosis increase you in knowledge of your spiritual disease? If you find that there is no increase in knowledge after the actually diagnosis then you should not do it. For example, you know that you gave yourself ayn and then you do the following diagnosis to see if the ayn you gave yourself came from your own eyes: “O Allah show me if my ayn illness (that I gave myself) came from my own eyes”. Well, we already know this because that is why “ayn” (which means “eye”) is actually called “ayn”. You have not increased in any knowledge after the diagnosis so it is classified as trivial ruqya.
Is there a quicker and easier alternative to the specific ruqya diagnosis? If there is then take that option rather than doing the specific ruqya diagnosis. For example you know exactly where the taweez is, so there is no need to do specific ruqya diagnosis to find it. You can go and get it from its hiding place. If you actually do this specific ruqya diagnosis to find the taweez, while you definitely know where it is, then your ruqya diagnosis would be classified as trivial ruqya diagnosis. This is also trivial ruqya diagnosis because it does not increase you in knowledge of your spiritual disease after doing the ruqya diagnosis.
Are you asking Allah for anything inappropriate or unnecessary? Such as using specific ruqya diagnosis to see if you should buy a car or if you should get married to particular a person or if Allah has forgiven your sins.
5. If you have decided that the ruqya intention that you have made is a trivial ruqya intention then by default, its negative is also a trivial ruqya intention: eg, if we constructed the following intention: “O Allah show me if my jinnee wears a cap”. This is according to the advice mentioned in 1, 2 and 3 above, ie it is written in a “positive way” and it contains “no negative words” and the “spiritual disease is actually mentioned”, ie “my jinnee”. However, it goes against the advice in “4” and therefore by default, its negative will also be considered as a trivial ruqya intention eg: “O Allah show me if my jinnee does NOT wear a cap”. So therefore both are classified as trivial ruqya.
6. We can also fall into trivial ruqya by using opposite words that are used in negative constructions to give the equivalent meanings to positive diagnostic questions that were classified as trivial ruqya. For example, if we look at this next ruqya diagnostic question which is trivial ruqya, eg: “O Allah show me if my sihr is from a sahir who is dead” then its equivalent meaning using the opposite phrase “is not alive” (ie which basically means “dead”) is also classified as trivial ruqya: “O Allah show me if my sihr is from a sahir who is not alive”. So by default the last diagnostic question is also trivial ruqya because it has an equivalent meaning to the previous original diagnostic question.
7. We can also fall into trivial ruqya by using opposite words that are used in positive constructions to give the equivalent meanings to negative diagnostic questions that were classified as trivial ruqya. For example, if we look at this next ruqya diagnostic question which is trivial ruqya, eg: “O Allah show me if my sihr is from a sahir who is not dead” then its equivalent meaning using the opposite phrase “is alive” (ie which basically means “not dead”) is also classified as trivial ruqya, eg: “O Allah show me if my sihr is from a sahir who is alive”. So by default the last diagnostic question is also trivial ruqya because it has an equivalent meaning to the previous original diagnostic question.
8. If you have already constructed a negative diagnostic question eg: “O Allah show me if my jinnee does not wear a cap” and you want to know if it is a trivial ruqya intention, then you must first re-write it as a positive diagnostic question (O Allah show me if my jinnee wears a cap) and then apply the advice in “4” above to it. If you find it to be a trivial ruqya intention then its negative construction, which you originally started with, is also a trivial ruqya intention by default.
9. In summary, the trivial ruqya intention, as a diagnostic question, may be made in four ways:
A) By a positive diagnostic question: “O Allah show me if my sihr is from a sahir who is dead”
B) By a negative diagnostic question, eg: “O Allah show me if my sihr is from a sahir who is not dead”
C) It can be done with opposites words that are used in a negative construction (eg: “O Allah show me if my sihr is from a sahir who is not alive”) so that they give the equivalent meaning to the positive diagnostic question (eg: “O Allah show me if my sihr is from a sahir who is dead”). For “dead” we can use “not alive”, which then gives an equivalent meaning in: “O Allah show me if my sihr is from a sahir who is not alive” (ie is dead). This last diagnostic question is basically equivalent to: “O Allah show me if my sihr is from a sahir who is dead”. The phrase “not alive” has the same meaning as “dead” in the negative diagnostic question.
D) It can be done with opposites words that are used in a positive construction (eg: “O Allah show me if my sihr is from a sahir who is alive) so that they give the equivalent meaning to the negative diagnostic question (eg: “O Allah show me if my sihr is from a sahir who is not dead). For “not dead” we can use “alive”, which then gives an equivalent meaning in: “O Allah show me if my sihr is from a sahir who is alive” (ie is not dead). This last diagnostic question is basically equivalent to: “O Allah show me if my sihr is from a sahir who is not dead”. The word “alive” has the same meaning as “not dead” in the negative diagnostic question.
10. In summary, the beneficial ruqya intention, as a diagnostic question, may be made in four ways:
A) By a positive diagnostic question: “O Allah show me if my jinnee is dead” (THIS IS THE OPTION I TEACH & RECOMMEND)
B) By a negative diagnostic question, eg: “O Allah show me if my jinnee is NOT dead”. (BUT I DON’T USE OR TEACH THIS OPTION. I just mention it here to make you aware of it and for teaching purposes).
C) It can be done with opposites words that are used in a negative construction (eg: “O Allah show me if my jinnee is not alive”) so that they give the equivalent meaning to the positive diagnostic question (eg: “O Allah show me if my jinnee is dead”). For “dead” we can use “not alive”, which then gives an equivalent meaning in: “O Allah show me if my jinnee is not alive” (ie is dead). This last diagnostic question is basically equivalent to: “O Allah show me if my jinnee is dead”. The phrase “not alive” has the same meaning as “dead” in the negative diagnostic question.  (BUT I DON’T USE OR TEACH THIS OPTION. I just mention it here to make you aware of it and for teaching purposes).
D) It can be done with opposites words that are used in a positive construction  (eg: “O Allah show me if my jinnee is alive“) so that they give the equivalent meaning to the negative diagnostic question (“O Allah show me if my jinnee is not dead“). For “not dead” we can use “alive”, which gives an equivalent meaning in: “O Allah show me if my jinnee is alive” (ie is not dead). I do teach this type as it is a positive diagnostic question. This last diagnostic question is basically equivalent to: “O Allah show me if my jinnee is not dead” (which I don’t use for teaching purposes). The word “alive” has the same meaning as “not dead” in the negative diagnostic question. (I DO USE & TEACH THIS HIGHLIGHTED OPTION IN RED).
11. Just remember that whenever you make a positive ruqya diagnostic question that you will always, by default, be asking Allah TWO questions at the same time! This is because of the intrinsic nature of a ruqya diagnostic question to Allah. A ruqya answer from Allah to your question is ALWAYS either “positive” or “negative”.

CONCLUSION

In conclusion, the whole point of performing specific ruqya diagnosis is so that we can HELP DEAL with our spiritual ailments.

If you can’t see ANY benefit of the specific ruqya towards the treatment or in advising the patient (ie RULE 1), then DON’T do the specific ruqya as it will be useless and trivial, and you may end up committing SHIRK or BIDAH!

The best thing to do if you are confused about a particular specific ruqya, is to ask yourself this question: “IF I GOT A POSITIVE RESULT, DO I, PERSONALLY BENEFIT FROM THE SPECIFIC RUQYA IN TERMS OF TREATMENT OR ADVICE REGARDING MY SPIRITUAL DISEASE?” If the answer is “NO” then don’t do the specific ruqya diagnosis.

We are only REALLY concerned during specific ruqya diagnosis with what ‘has happened’ and ‘is happening now’ with your affliction and we keep away from what ‘will happen’ or ‘can happen’ to your spiritual affliction.

Many have never heard of specific ruqya and probably are in doubt of the significance of it or are suspicious about it since they will not find much discussion about it in the ruqya literature, especially in the English language. Nevertheless, it was through specific ruqya that Allah cured me and I strongly recommend that the Muslims understand it so that they can apply it and then benefit their treatment. If it weren’t for specific ruqya then I would not have been able to find, and subsequently remove from my body, via hijama, the sihr, jinnee, ayn and waswaas conditioning. If it weren’t for specific ruqya diagnosis then I would have divorced my wife and left my job.

One of the most important things I learnt from specific ruqya diagnosis was the discovery of waswas conditioning. It was ONLY through specific ruqya that I was able to discover this NEW spiritual disease that I myself had been afflicted with for over 30 years. I did not know what I was actually suffering from until I learnt and practised specific ruqya diagnosis and then I was able to treat myself and eventually get cured by Allah. It is because of this very personal experience that I don’t have ANY DOUBTS ABOUT WHAT ALLAH HAS TAUGHT ME ABOUT SPECIFIC RUQYA DIAGNOSIS AND HOW IMPORTANT IT IS! 

To this day, I am still amazed at how Allah helped and cured me through specific ruqya diagnosis. I am even more amazed and a little shocked at why some people are very reluctant to do it.

If you are worried about falling into shirk or bidah then please just follow the 7 Rules and the above advice.

Just because some people fall into shirk because of misunderstanding how to use specific ruqya, it doesn’t mean that it should not be taught and learnt. In fact, teaching specific ruqya will stop people from doing shirk because it gives them the information they need and they won’t need to speak to jinn and ask them questions. Many have fallen into shirk because of talking to jinn and then believing what they say and then maybe even asking for assistance from jinn; specific ruqya puts a stop to this!

I hope and pray to Allah that you understand what I have written here. If you have any questions please let me know. You may email me at:

[email protected]