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7 Rules For Specific Ruqya

Version: 2nd Apr 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.

It has to be mentioned here that these 7 rules for specific ruqya should not be seen as basic and firm rules or laws of Ruqya or Aqeeda, but merely pieces of advice based on our observations and experience, which you should try to follow, when you are doing specific ruqya diagnosis. It is absolutely necessary for me to mention them for helping and advising my Muslim brothers and sisters to understand how they should do their Ruqya diagnosis correctly so that they do not 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, 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 Hounorable (Al-Kareem), the Giver of Gifts (Al-Wahhab): 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: 12 & 13”)

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 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 do so” (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 do so. 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/ [1]

If after reading the above 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 pepsi, 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: 16, below), etc?”

As you can clearly see, these ruqyas 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 do so” (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.

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 11 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.

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.

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 do so. 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. This all 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 21’ 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 tottally 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.

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 tottally 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.


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.
Unfortunately, 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.

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.

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 many 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.

(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: hasd) because of your belongings or spouse or children.

(5) 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.
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.

(6) 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.

(7) 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.

(8) 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).

(9) 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.

(10) 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.

(11) 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.

(12) 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.

(13) 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.

(14) 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.

(15) DETERMINING THE RELIGION OF THE POSSESSING JINN.

We can work out what religion the possessing jinn are following by doing specific ruqya diagnosis as this is to do the present condition of the patient (See Rule 3).

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 waswaas. 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.

(Having said that, it can be used for other types of non-speaking possessing jinn and then the sincere and important advice to the patient (Rule 1) would be to tell and inform the patient ‘to give a tailored warning to the jinn before starting treatment so as not to cause any oppression to those jinn that may have possessed out of ignorance’ ie so the jinn can’t complain or say that they were oppressed by the patient. This warning to leave should be tailored to the type of jinn that were discovered. For example, the patient should tell Muslim jinn to fear Allah and leave. For a love jinnee, the patient should tell it to leave and that the patient doesn’t love it and that it is incorrect for jinn and humans to have such relations, etc. This tailored warning can end up being a form of treatment, if the jinn listen to it and they actually leave the body because of it.

In general, it is Islamically acceptable to warn and give dawah to non-speaking  possessing jinn.

We shouldn’t read ruqya with the intention to make or cause the jinn to speak. Jinn speaking in patients must always be an accident that wasn’t intended or expected or wanted by the raqi). 

(16) 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 ruqya over Skype or phone with the patient hearing the raqi is acceptable to some raqis, just like audio ruqya on youtube or otherwise is acceptable. Others would say that even this ruqya over Skype and on a phone is not acceptable and is a bidah: https://islamqa.info/en/11115 [2]. It might be cautious or better to leave off the ruqya over Skype or on a phone.
The argument of those who say that ruqya over a loudspeaker is acceptable give the example of the adhan over a loudspeaker as the adhnan is dhikr and can actually be used as ruqya to punish possessing jinn in a patient. Again, I would not condemn those who do it but it might be better to avoid it.

(17) 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 [3]

(18) 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: 14, 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 sihe” (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: 14, 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.

(19)  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 (18) 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.

(20) 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.

(21) 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.

(22) 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’.
(23) 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.
(24) 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!
(25) 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.

(26) 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.

(27) ADVANCED SPECIFIC RUQYA DIAGNOSIS 
Please watch these videos for more information and BEFORE you attempt any of the Advanced Specific Ruqya Diagnoses:
Advanced Ruqya Diagnosis  [4]
Practical Self Ruqya Part 8 [5]
Practical Self Ruqya Part 9 [6]

(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  

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.

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 “NB: 22”.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be
(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 “NB: 22”.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be
(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
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 “NB: 22”.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be
(F) YOU CAN DIAGNOSE WHO THE AYN (HASAD) PERPETRATOR IS
Using ayah 5 of surah falaq with the intention: O Allah show me if I have hasad from person X
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 “NB: 22”.
We have noticed that the closer you get to the exact person during diagnosis, the clearer and stronger your reactions will be
(G) YOU CAN DIAGNOSE WHERE THE TAWEEZ IS
Using ayah 4 of surah falaq with the intention: O Allah show me if I am connected to 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.
(H) YOU CAN CHECK SEE IF YOU ARE CONNECTED TO THE SAHIR VIA A SIHR PATHWAY OR CONNECTION 
Using ayah 4 of surah falaq with the intention: O Allah show me if I have a sihr connection to the sahir.
Once I knew I was connected to sahir then I put this into my ruqya treatment intentions ie this ruqya diagnosis was done for treatment purposes (RULE 1). Previously, no ruqya treatment was being done on this connection or sihr pathway because I did not know it existed. If this connection is broken then it means you are getting better.
(I) YOU CAN CHECK IF YOU ARE CONNECTED TO JINN IN THE SAHIR
Using ayah 4 of surah falaq with the intention: O Allah show me if I am connected to any jinn in the sahir.
This ruqya diagnosis was done for ruqya treatment purposes (RULE 1). Once I knew I was connected to jinn in sahir then I made sure that my definition of the sihr network included jinn in the sahir that I was connected to. Previously, no ruqya treatment was being done on these jinn because I did not know they existed and that I was connected to them, ie I didn’t know they were part of the sihr network. If this connection is broken then it means you are getting better.
(J) YOU CAN CHECK IF YOU ARE CONNECTED TO A HASID
Using ayah 5 of surah falaq with the intention: O Allah show me if I have a hasad connection to the hasid 
This ruqya diagnosis was done for ruqya treatment purposes (RULE 1). Once I knew I was connected to hasid then I put this into my ruqya treatment intentions. Previously, no ruqya treatment was being done on this connection or hasd pathway because I 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 SPOUSE AS AN INDIRECT HASAD OBJECT 
Using ayah 5 of surah falaq with the intention: O Allah show me if I am connected to my spouse as an indirect object in a hasad network
This ruqya diagnosis was done for ruqya treatment purposes (RULE 1). Once you know you are connected to your spouse or anyone else 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 pathway because we did not know it existed. If this connection is broken then it means you are getting better.
(L) YOU CAN CHECK TO SEE IF YOU ARE CONNECTED TO YOUR BABY IN A HASAD NETWORK WHERE YOUR BABY IS AN INDIRECT HASAD OBJECT
Using ayah 5 of surah falaq with the intention: O Allah show me if I am connected to my baby who is an indirect hasad object.
A Mother, who is directly connected to a hasid (See ‘J’ ), does ruqya diagnosis on herself, to see if she is connected to her 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 harms her baby, ie this indirect hasad which is affecting the baby is actually being generated inside the mother, herself. She needs to treat this connection as it will reduce the hasad that she is suffering from. Once she treats this connection, her own hasad illness will improve.
Obviously, the baby will also benefit from this treatment, when it is done. To treat this connection the mother must wash the baby in her own ghusl water. It won’t work if she washes with the baby’s ghusl water. If this connection is broken then it means you are getting better.

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: “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.

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] [7]