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The Importance Of Ruqya Diagnosis

Version: 2nd December 2020.

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Bismillahi Walhamdulilah wa salatu wa salam ala Rasulilah:


There are some who believe that ruqya diagnosis is not important and that ruqya treatment is what should be offered immediately to patients. They don’t or can’t see any benefit in the diagnosis of the spiritual diseases and they may even believe that ruqya diagnosis is a bidah and that there is no evidence for it. I have even read someone saying that you can’t really know what spiritual ailment you are suffering from because that is part of the ‘unseen’.

Sadly, many Muslims cannot grasp the fact that the concept of attempting to diagnose spiritual ailments is completely permissible and not haram. Just because they are unseen, it does not mean that we cannot try to work out how to diagnose them.

To those who say that it is not important to know if you have a spiritual disease and that ruqya treatment should just be done then we would reply by saying that knowing exactly what you have means that you can treat yourself more comprehensively! Yes, the ruqya treatment would be basically the same for spiritual and physical diseases but other treatments would not be the same. For example, once I know that I have the sihr of divorce then I would search for the taweez and igonre the waswas to divorce my spouse. Once I know I don’t have sihr or jinn possession then my mental or psychological problems can be treated by a psychiatrist.

If it was not important to know if you have sihr or any other spiritual disease then please explain why did the Nabi (salalahu alayhi wasalam) make a dua to Allah so he could know what was exactly wrong with him and why did the angels tell him that he had sihr and why did they tell him where the taweez was and who did the sihr on him. If all of this was not important then why did they give him all this information. They could have just said to him that it is not important to know what he is suffering from and that the Nabi (salalahu alayhi wasalam) should just do ruqya treatment on himself but they didn’t do that (Bukhari 3268 & Muslim 2189). What we can take from this hadith is that it is not a pointless pursuit to find out what you are suffering from and that is because our Nabi (salalahu alayhi wasalam) did exactly that and he NEVER did pointless and useless things! Indeed, we can also say that the concept or idea of using ruqya to diagnose ourselves is not alien or farfetched and is in fact, permissible because if it is permissible to make a normal dua to find out what is wrong with us, as the Nabi (salalahu alayhi wasalam) did, then therefore, it is also permissible to do ruqya with the intention of asking Allah to diagnose us. This is because ruqya and normal dua share similarities. Whoever says that this only applies to normal dua and not ruqya then we would say that you must bring evidence for that because the scholars did not say that ruqya is only for treatment as we will see later in this article. It is better to say that those who are interested in knowing what they are suffering from (which is basically diagnosis) are more in line with the Sunnah than those who do not want to find out.

It seems that some Muslims’ failure in diagnosing spiritual ailments, has led them to believe that it is impossible to do or if anyone attempts to do it then they are doing a bidah. Their failures in being unable to diagnose spiritual diseases, has caused them to believe that such an endeavour or pursuit is a complete waste of time and that nobody should try to do it ie if they couldn’t do it then no one can. They support their claims with the fact that since they are unseen then no one can diagnose them and if someone does say he can diagnose them then he must be a sahir or fortune teller or bogus raqi or a man of bidah who works with jinn. ALL OF THIS BELIEF STEMMING FROM THEIR OWN INADEQUACIES AND FAILURES IN DIAGNOSING THE SPIRITUAL AILMENTS.

The very fact that it is permissible to diagnose physical diseases is enough proof that it is also permissible to diagnose spiritual diseases. This is because the Shariah doesn’t make any special distinction or differentiation between the two types of diseases. In general, what is permissible for one of them is also permissible for the other. The Shariah doesn’t forbid us or condemn us for trying or attempting to diagnose ANY disease, be it physical or spiritual. The Shariah doesn’t treat spiritual diseases differently from physical diseases ie giving them special rules and regulations just because they are UNSEEN. Hence, if we are allowed to diagnose physical diseases then by default, we are also allowed to diagnose spiritual diseases. The fact that some people don’t know how to diagnose spiritual diseases or the fact that the method of diagnosis for spiritual diseases is different, is completely irrelevant to the argument and doesn’t change the reality that it is permissible to try to diagnose spiritual ailments just because it is permissible to diagnose physical aliments.

The evidence for ruqya diagnosis is the hadith of ‘actions are only by intentions’ (Bukhaari) and the known fact that ruqya is basically a dua of seeking the help of Allaah against diseases ie an incantation, which is recited with the intention of causing a positive effect on a disease and it is not restricted to just treatment. Also, if is permissible to make a normal dua to Allah to diagnose us, as the Nabi salalahu alayhi wasalam did (Bukhari: 3268), then it is completely permissible to make ruqya with the intention of diagnosis because normal dua and ruqya share similarities.

Every ruqya must follow the rules of ruqya, ie “no shirk” (Muslim: 2200) and it has to be beneficial to the patient (Al-Albani: Saheeh Jam’i 6019). This above definition and understanding of what ruqya actually is, means that ruqya can include diagnosis and it has NOT been restricted to just “treatment”. There is absolutely no evidence from the Quran and Sunnah that says that ruqya is only for treatment and that it cannot be used for diagnosis. Therefore, it is possible for us to read ruqya for the purpose of diagnosis of spiritual ailments, if it is needed, as this does not go outside of the definition and understanding of what ruqya is in the Shariah.

This understanding of ruqya not being restricted to just “treatment” is reflected in what the scholars actually agreed upon about the permissible ruqya.

Al-Hafiz Ibn Hajar (may Allah have mercy on him) said in Fathul Bari Vol 1: Page 195: The scholars are unanimously agreed that ruqya is permissible, if three conditions are met:

1. It should be done by reciting the words of Allah, may He be exalted, or His names and attributes.

2. And in Arabic or in a language the meaning of which is understood.

3. And with the belief that ruqyah has no effect in and of itself; rather it is only effective by the will of Allah, may He be exalted.

As you can see, the scholars did NOT agree that ruqya is ONLY for treatment ie they did not restrict ruqya to just treatment. So if someone decides to do ruqya diagnosis, then they cannot be stopped from doing it.

What we can say here, is that ruqya diagnosis follows what the scholars agreed upon and no one can say that it doesn’t! 

As a result of this, we can say that reading ruqya with the intention of asking Allah to ‘show us if the patient has sihr’ is ruqya diagnosis and that reading ruqya with the intention of asking Allah to ‘cure the patient from sihr’, is ruqya treatment.

Ruqya Diagnosis is based on three principles: (1) the understanding and application of the hadith of intentions, (2) the knowledge that ruqya is basically a dua of seeking the help of Allah against diseases, that must NOT contain shirk (Muslim: 5732) and must be beneficial to the patient (Al-Albani: Saheeh Jam’i 6019), and lastly, (3) that Allah creates ruqya reactions in a patient, who has a spiritual disease (hence, we ask Allah to “show us” if a spiritual disease is present via ruqya reactions). So knowing these principles, is there really a problem if someone asks Allah and reads ruqya with the intention: ‘O Allah show me if I have sihr through my recitation of ruqya upon myself’. If they say that they have never seen this before and therefore, this intention must be a bidah, then we would say to them where exactly is the bidah and can you explain to us how it is a bidah? They wouldn’t be able answer this question and so we would ask them: “Is there any shirk in the intention”? They would have to say ‘no’. We would then say to them, is it WRONG to make that dua to Allah? They may say ‘yes it is because there is no evidence for it’, then, we would say that just because a dua and an intention are NEW and not found in the sunnah, they do not become a bidah just because of this. Do they expect every possible dua and intention to be stated in the Shariah! This is impossible! Next, we would say to them what about the dua ‘O Allah please give me a car and mobile phone’, is this dua acceptable? Obviously, they would have to accept this dua and if they do then we would say why didn’t you accept ‘O Allah show me if I have sihr’. If they say that they don’t accept it because it is in reality an intention and not a dua and that there is no evidence for this intention. Then, we would say what about the intention that someone is ‘fixing his car to help muslims’. Is this intention acceptable? They would have to accept this intention, even though, it is not mentioned in the sunnah. Then, we would say how come you accept this intention which also does not have a clear hadith evidence but you didn’t accept ‘O Allah show me if I have sihr’ which also does not have clear hadith evidence. In reality, the evidence for all islamic intentions is the hadith of ‘actions are only by intentions’ and those who claim the intention ‘O Allah show me if I have sihr’ is incorrect or is a bidah have not really understood how this hadith can be applied to different situations or contexts or actions. THE SHARIAH HAS NOT WRITTEN DOWN ALL THE POSSIBLE DUAS OR INTENTIONS THAT WE CAN MAKE but it has laid down some rules and regulations that we need to follow when making our duas and intentions, such as avoiding shirk and showing off. So a NEW dua or NEW intention for ruqya that a Muslim introduces can never be a bidah, just because the dua or intention are NEW! It needs more than that to become a true bidah. In the end, those people who reject ruqya diagnosis, have to accept that there is no real reason to stop someone having an intention to diagnose themselves for spiritual diseases because this intention itself and the subsequent action of ruqya diagnosis have NOT gone against any of the rules of ruqya that have been stated in the Shariah.

Sadly, I have even come across someone who said that actual intentions for ruqya treatment are bidah in of themselves. I would say to this person the ONLY real difference between reading Quran for reward and reading Quran for ruqya treatment is the intention and that I hope Allah guides your heart to understand this.

The ruqya diagnosis intention “O Allah, show me if I have sihr” which becomes a dua of ruqya when it is read with the Quran, is included in the general saying of the Nabi salulahu alayhi wasalam: “Whoever among you is able to benefit his brother then let him benefit him” (Al-Albani: Saheeh Jam’i 6019). This is because in this general ruqya hadith, ruqya is NOT restricted or fixed to certain duas or intentions so therefore we can invent our own duas and intentions for ruqya provided that they don’t contain shirk and that they benefit the patient as the hadith mentions. No one can deny that it is extremely beneficial to know if you have sihr and that is because once you know, then you can start treating yourself. Knowing this diagnosis about sihr is especially important, if you are a married person.

This above understanding is discussed in the fatwa below. In it, you will see that the scholars who wrote the fatwa said that some other scholars were of the view that any ruqya that benefits is permissible to use. No doubt they took this condition of “benefit” from the above hadith itself and indeed, the ruqya has to be beneficial. However, there is also the condition that it must be free of shirk (Muslim: 5732), which these other scholars failed to include as a condition. Anyway, the main point here, from the fatwa, is that if the ruqya is beneficial and it doesn’t contain any shirk or lead to shirk then it can be used on a patient, hence, we can do ruqya diagnosis and it is not a bidah because it is according to the rules of ruqya that are stated in the Sunnah.

We need to point out that in this above hadith (Al-Albani: Saheeh Jam’i 6019), it is recommended to help your Muslim brother or sister with beneficial ruqya that helps them fight their disease. After ruqya treatment, I cannot think of a more beneficial ruqya than ruqya diagnosis, especially certain ruqya diagnoses that actually help the Muslims in their deen, such as the ruqya diagnosis for the sihr of divorce. We can also argue that the hadith can be used as evidence for us to use our experience and to be creative and to invent ruqyas that are going to be beneficial and helpful to the Muslims because the Nabi salalahu alayhi wasalam asked the Sahaba to present their ruqyas so that he could see if they were Islamic and beneficial, ie their experience in making ruqyas was not being criticised and they were, in fact, being encouraged to carry on being creative in ruqya as long as it helped their Muslim brother and it wasn’t against Islam. Ruqya diagnosis can definitely be seen as one of these creative and beneficial ruqyas that helps Muslims as it uses the experience that the spiritual diseases react to ruqya and the fact that ruqya is not just for treatment. We have to remember that the Nabi salalahu alayhi wasalam did not restrict ruqya to just treatment in this hadith (or in any other hadith) but he allowed ANY RUQYA that didn’t contain shirk and which benefitted the Muslim patient. We have to also remember that ruqya was practiced before Islam and that the Shariah did not come to prohibit it but it came to regulate it and remove from it those things that were against Islam. Hence, to practise ruqya diagnosis is more in line with the said hadith and the encouragement of the Nabi (salalahu alayhi wasalam), as it provides MORE beneficial ruqya to the Muslim patients than just ruqya treatment.

The reason these two above hadiths (Muslim: 5732 & Jam’i: 6019) are very broad and general in meaning is so that ruqya can effectively deal with the many different kinds of diseases and even any new disease that might appear. They also allow us to adapt the application of ruqya to changing contexts or situations. For instance, this broadness allows us to invent or develop different methods to get the ruqya to the disease directly. So someone with bowel problems might read ruqya on his food instead of water so that the ruqya can get to the colon and stay there for longer. Likewise, someone with a blood disease, after consulting doctors, might read ruqya over the liquid contents in an intravenous medication or drip to get the ruqya directly into the blood. Another example would be a raqi doing ruqya over the phone or using videophone. If the application of ruqya was not as broad, then we would not be allowed to do such things, but by the mercy of Allah it is, so we can do such actions and not worry about falling into sin because of a bidah in ruqya.

Those who say that doing ruqya diagnosis is not allowed have not understood that ruqya is quite broad in scope and it is not restricted as they see it. It seems that they see it, like the way they see salah and therefore they request that you prove every single action you do in ruqya with a hadith. However, if they understood the broadness of the two aforementioned hadiths, they would not constantly ask to prove every issue in ruqya. They have to make a distinction between ruqya and the other fixed acts of worship like salah. Yes, ruqya is a fixed act of worship but it is not as fixed as salah and that is because it is a type of medicine that needs flexibility so that it can deal with any disease and any situation. Hence, the accusations of bidah in ruqya are not as easy to establish as they are with salah. Yes, we can fall into bidah with ruqya but it is easier to do bidah in salah. Therefore, we must see ruqya like the way we see the reading of the Quran, the listening to the Quran and making dua. All three are fixed acts of worship but they have some flexibility so they can deal with different situations and contexts. This is how we need to see ruqya.

This is the understanding of Sheikh Bin Baz (rahimullah) and other scholars and that is why they believe you can read ruqya over a mixture of sidr leaves and water to treat sihr and they do not see this as a bidah (See below for the fatwa). There are no hadiths about reading ruqya over sidr leaves but that does not matter as the aforementioned 2 ruqya hadiths cover this situation. If we take on this understanding of ruqya that Sheikh Bin Baz (rahimullah) has, then a lot of arguing between the Muslims would stop and they would stop accusing each other of bidah and then patients would receive better care.

For my dear brothers and sisters who still feel that we can never really know if a person is possessed or not because this is to do with the ‘unseen’ then I sincerely say to them to carefully ponder on the definition of ruqya and its Shariah conditions, and then to look carefully at the hadith of intentions and then you will hopefully see that the combination of these will allow us to diagnose jinn possession in a patient. And this is all because spiritual ailments, like jinn possession, ONLY react to ruqya while physical ailments don’t react to ruqya at all (ie for physical ailments like cancer or diabetes, the patients can’t feel or detect any reaction during ruqya), and so by the mercy of Allah, the unseen spiritual ailments can be detected via ruqya. It is Allah who causes the ruqya to affect spiritual ailments ie making them produce physical symptoms and obviously we must be thankful and make use of Allah’s mercy here. If it weren’t for Allah, we would never know if someone had a spiritual disease or not.

We must ask those people, who are totally against using ruqya as a diagnostic tool, to explain to us why they think Allah responds to the ruqya for the spiritual diseases and creates reactions inside the patient but he does not do this for the physical diseases? Is this action of Allah FRIVOLOUS! (not having any serious purpose). Is this action not done by the MOST WISE (Al-Hakeem) who is in control of everything and everyone. Definitely, Allah knows what he is doing and he doesn’t do anything without a good reason. Are they aware of this phenomenon or are they totally ignorant of this fact and reality! Do they think that Allah has the ability to make the physical diseases react to ruqya? Obviously, he can do this, but Allah chooses not to do this because he has already given us the ability to diagnose the physical aliments without the help of ruqya. Indeed, Allah knows that we cannot detect the spiritual diseases with our 5 senses SO THEREFORE, HE HELPS US DETECT THEM VIA RUQYA. The smart Muslim raqi is he who has insight into this matter and knows that the actions of Allah are NEVER FRIVOLOUS. He has wisdom and recognises this gift and mercy from Allah and then uses it to help his Muslim brother. It is NOT rocket science! If you cannot understand the reason why Allah makes the spiritual ailments react to ruqya and how to use this gift from Allah to help Muslims, then frankly speaking, you should not be in the field of ruqya because you will cause more harm than good! That is because when you are asked certain important questions by Muslim patients, such as “Do I have sihr or ayn?” or “Am I possessed”? or “I don’t know why I feel like divorcing my brilliant and lovely spouse – so do I have the sihr of divorce?” or “I feel like leaving my job – is this waswas from the possessing jinn?” or “Am I cured from sihr, yet?” Etc. You will say: “I don’t know” or “I am not sure” and such a response may cause Muslims to do something that they eventually regret.

There is NO evidence from the Shariah that forbids us from trying to diagnose if someone has sihr or not because this issue of ruqya diagnosis is NOT like the work of fortune tellers since we are NOT using the help of jinn and we are NOT trying to work out what is part of the absolute unseen (al-ghayb al-mutlaq) such as the future, which is ONLY known by Allah, and we are NOT claiming to know it. We must realise that Allah allows some of the unseen knowledge, THAT ISN’T PART OF THE ABSOLUTE UNSEEN, to be known by some people via certain means such as when a doctor can tell the gender of a baby during pregnancy. Similarly, when scientists can work out if there will be a solar eclipse or what the weather will be like tomorrow or when police and forensic scientists investigate crimes that were committed in the past and then accuse someone of murder because of the evidence they have gathered. NO SCHOLARS CONDEMN THESE DOCTORS, SCIENTISTS OR POLICE FOR LOOKING INTO THE UNSEEN. On the contrary, they will be praised and commended for their actions. This is because these issues are based on physical evidence and experience and on the study of the natural laws of Allah. Likewise, those who have extensive experience of the natural laws of Allah regarding the spiritual ailments and that is that they react to ruqya, which is a physical and apparent evidence, are those people who are able to diagnose patients using ruqya diagnosis. We just don’t guess if someone has sihr but we use our skills, experience and ruqya to come to a conclusion. Those people who don’t have extensive experience in this field and don’t know much about the natural law of Allah regarding spiritual ailments, are those who are unable to understand or do ruqya diagnosis. Just because they do not know, it doesn’t mean that others are ignorant. Having said this, we must point out that ruqya diagnosis is a practical science and so some people may get the diagnosis wrong because of their inexperience. This wrong diagnosis could be due to several issues such as not establishing a proper reference point or interference issues or definition issues or incorrect intentions. The main point here is that a wrong diagnosis is possible, just like how it is possible to make errors in other fields of science. Nonetheless, this doesn’t negate or put doubts into the correct ruqya diagnosis that is conducted by a competent and experienced raqi or that correct self ruqya diagnosis that was done by a patient who had spent some time studying ruqya diagnosis before they actually did it. This is because ruqya diagnosis is an exact science that follows the natural laws of Allah and if it is done correctly and properly then a person can be 100% certain of their ruqya diagnosis results, just like they can sometimes be 100% certain with medical diagnosis or with the results in other sciences. This certainty in ruqya diagnosis is all because of the help of Allah so if we know that a person has the unseen disease of sihr because of ruqya diagnosis then that is from Allah because it was Allah who gave us this knowledge of this unseen disease by creating reactions in the person’s body and we couldn’t do it without Allah.

With regards to using ruqya to diagnose the present condition of a patient or their past situation that is related to their present condition, then it is permissible to do these two types of ruqya diagnosis, as mentioned in some of my articles, because the Shariah does NOT forbid us from investigating, by any halal means, the past or 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 past or 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 past or medical history of patients or 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. So therefore, if we can investigate a cancer patient’s present/past condition or any causes of his present/past cancer or any present/past medical problems that are or were caused by cancer, then we can do the same investigations and diagnoses with a sihr patient.

To help you understand that this concept of ruqya diagnosis isn’t a bidah, let us imagine a person, who is 100% convinced that he has ayn, decides to visit a raqi for “ruqya treatment” for ayn. The raqi himself isn’t convinced the person has ayn and he actually believes the person has sihr based on their discussions and the person’s history. However, the raqi performs ‘ruqya treatment’ for ONLY ayn on this person even though he doesn’t really believe the person has ayn. He reads ruqya treatment on the patient using the Arabic dua “Asalullaah An yashfiyaka min ayn’ (I ask Allah to CURE you from evil eye). To the raqi’s surprise, while doing the “ruqya treatment” for ONLY ayn, the raqi actually notices that the person is really reacting to the ayn “ruqya treatment” and therefore the raqi himself is now convinced that the person definitely has ayn because of the physical reactions that he has observed. Another person visits the same raqi and this second person is also 100% convinced that he has ayn but the raqi himself isn’t convinced again but the raqi still does exactly the same “ruqya treatment”, for ayn ONLY, using the same Arabic dua on the second person as he did on the first person. So in both cases the raqi actually starts reading the ruqya “treatment” while disbelieving or having a doubt in his heart that the patients are really afflicted. For the second “ruqya treatment” session for ONLY ayn, there were absolutely NO physical reactions felt by the second person so therefore, after the raqi finished the ruqya, he tells the second person that, in his opinion, the second person doesn’t have any ayn BECAUSE HE DIDN’T REACT TO THE “RUQYA TREATMENT” for ONLY ayn. Now, the raqi and both patients may say that they just did “ruqya treatment” or “ruqya” BUT IN REALITY THESE ARE A RUQYA DIAGNOSIS SESSIONS and can never really be called ruqya treatment because NO real treatment was done. There may have been some REAL ruqya treatment at the end or the last few minutes of the first ruqya session, once the raqi was 100% convinced about the presence of ayn in the first person. However, the majority of the time, in both cases, was taken up by ruqya diagnosis and NOT ruqya treatment, whether that is acknowledged or not by the raqi himself and the two people. WE CAN SAY THIS BECAUSE OF THE DOUBT IN RAQI’S HEART (he didn’t really believe they had ayn) AT THE BEGINNING OF BOTH RUQYA SESSIONS AND HE WAS WAITING TO SEE IF THERE WAS A REACTION BEFORE ANY REAL TREATMENT WAS ADMINISTERED. If you accept what the raqi did in both sessions was Islamically valid then you have basically accepted ruqya diagnosis. We need to be honest with ourselves and base things on the reality of things and actions. Just because the name “ruqya diagnosis” doesn’t appear in the sunnah, it doesn’t mean that the reality of the action itself is a bidah because what we call ruqya diagnosis is basically the two ruqya scenarios we just described. If you accept them as being valid then in reality you also accept ruqya diagnosis because it is exactly the same action. We need to step away from terms and names and just look at the reality of certain actions before we can actually say they are haram or bidah.

Now, lets look at another example. Imagine a person thinks that he has sihr because of the issues he is having in his life but he is not 100% sure that he has sihr but he, nevertheless, still starts reading ruqya “treatment” with the Arabic dua: ‘Asalullaah An yashfiyanee min sihr’ (meaning: I ask Allah that he cure me from sihr), to see if he himself reacts to this dua. Because he wants to see if he reacts, we can  therefore say that his intention in his heart is not in line with the dua and his actual intention is: ‘O Allah Show me if I have sihr’……even though the Arabic wording of his dua is ‘I ask Allah that he cure me from sihr’ that is not the reality of whats is actually going on. REMEMBER THIS RULE: ACTIONS ARE BASED ON INTENTIONS. So even though, outwardly, it seems that he is doing treatment ruqya for the sihr with the literal wording of the dua, in reality, he is doing diagnosis ruqya for the sihr because the real intention in his heart of wanting to see if he reacts, overides his actual verbal action of reading ruqya ie the words of the dua that come out of his mouth. SO THE MERE DOUBT IN THE HEART AND ALSO HIS INTENTION TO SEE IF HE REACTS TO THE RUQYA, HAS CHANGED THE ACTION OF TREATMENT RUQYA TO THE ACTION OF DIAGNOSIS RUQYA. How can this be pure treatment of sihr (ie asking Allah for cure without any doubt that you have sihr) when he himself is not sure that he has sihr and so that doubt in the heart and his desire to see if he reacts, renders the ruqya treatment into a diagnosis ruqya rather than a pure 100% treatment ruqya. Therefore, his real intention and BY DEFAULT, HIS REAL ACTION OF RUQYA, BECAUSE HE WANTS TO SEE HOW HE REACTS is ‘O Allah show me if I have sihr’ while using the Arabic dua:  Asalullaah An yashfiyanee min sihr (I ask Allah that he cure me from sihr’). If he gets a reaction to this ruqya then we conclude that he has sihr.

What we have mentioned above is similar to when a medical doctor is presented with a undiagnosed patient who is complaining about chest problems. After examining the patient, the doctor is not 100% sure that it is a bacterial infection of the lungs but nonetheless he takes a guess and prescribes the patient antibiotics and keeps him in hospital overnight. In the morning, to the doctor’s surprise, the patient is feeling much better and it seems that he has responded very well to the antibiotics. The doctor is now 100% convinced that it was some kind of bacterial infection because of the patient’s response to the antibiotics.

Likewise, if a raqi follows the above doctor’s method and takes a guess and then treats a patient for ayn, using Surah Fatiha, and then the patient physically reacts and responds very well to the ayn ruqya treatment then we can say that the patient is suffering from ayn, and therefore, in reality, this “treatment” that the raqi has performed can be seen as a type of diagnosis.

If we are not going to shout “bidah” or condemn or criticise the medical doctor for guessing and then treating and then only becoming convinced of his patient’s diagnosis, then we can’t really say anything against the raqi who just did something similar to the doctor.

The reason we can’t condemn the doctor or raqi for guessing is because the Shariah does NOT differentiate between physical or spiritual ailments in terms of treatment and it does not stop us from “having a guess” or “trying out treatments”, even if we are not 100% convinced that a physical or spiritual disease is present. It also doesn’t expect us to get the diagnosis 100% right before any treatment can be administered. We are just supposed to try our best and fear Allah as much as we can. That is all the Shariah wants from us in terms of the diagnosis of physical and spiritual diseases. Hence, nothing haram or any bidah has been committed by the above doctor or the raqi.

This understanding of guessing the spiritual disease and then applying an appropriate treament and then finally basing the diagnosis on the patient’s response to the treatment, is taken from the well known hadith (Al Mishkat: 4562. Graded Sahih by Al Albani), where the Nabi (salulahu alayhi wasalam) teaches the Sahaba (radiullahu anhum) and us about how to treat ayn (evil eye) using the ayn perpetrator’s ghusl water. From this very hadith, we learn that it is NOT a problem to “guess” who the ayn perpetrator is and once you do this, you are also, by default, guessing the type of disease that the patient is suffering from, in this case ayn. Once you have made a good guess, you can administer the treatment for ayn by getting the patient to wash with the ayn perpetrator’s ghusl water. If the patient responds well to the treatment then this becomes a type of diagnosis as well, showing us who the ayn perpetrator is and that the patient has ayn. If the patient is not immediately cured with the first ghusl then we can request the SAME ayn perpetrator to prepare more ghusl water for the patient, basing this request on what our treatment/diagnosis result showed us.

AFTER READING THE ABOVE, HOW CAN ANYONE CLAIM THAT RUQYA DIAGNOSIS IS A BIDAH! In reality, it is basically a type of ruqya that was based on a good guess but with a doubt in the heart as to whether or not the patient truly has a spiritual illness ie we are waiting to see if the patient reacts to the ruqya. Whereas true ruqya treatment is NOT based on a good guess and there is NO doubt in the heart of the patient or raqi that there is definitely a spiritual or physical illness that is present and which needs to be treated with ruqya.

Conducting ruqya diagnosis doesn’t go against any of the Islamic principles of ruqya in Islam and is not a bidah. If you don’t want to do it then that is fine but please don’t accuse those who do it of performing a bidah since your idea of going ‘straight to ruqya treatment’ is in reality a form of diagnosis but you have not used the term ‘diagnosis’. When you basically practise ‘straight to ruqya treatment’ on a NEW PATIENT, you are not 100% convinced that you are actually treating anything in particular in the new patient because you are unsure yourself, in your heart, if this new patient has an affliction so you look for signs of a spiritual ailment and then you inform the new patient of what you have noticed after the ruqya ‘treatment’ session. This in short is a form of diagnosis whether you say it or not because that is what diagnosis is all about in reality! In Islam, we look at the reality of things not just names.

A new patient may ask that they feel they might have sihr so a straight-to-treatment raqi may even say to this patient ‘lets treat you with ruqya and then see what happens to you’. This proposal is basically a form of diagnosis even if it is called treatment 100 times!

So those who claim to just do ruqya treatment then we say to them that your ‘treatment’ on new patients is in reality, a combination of diagnosis and treatment and it is not just treatment that you are offering new patients because you are carefully observing the reactions of your new patients during your ‘straight to ruqya treatment’ since you are not sure if they really have a spiritual ailment, so how can that be purely treatment then! If you are really offering treatment ONLY then why do you need to carefully observe the patient and ask them how they feel?

The only way to really know if a patient has been cured by Allah is to read on them and see if they still react to ruqya or not and this is what all straight-to-ruqya-treatment raqis have to do IN THE END when one of their patients visits them or ask them the question ‘Am I cured’? If you ponder on and carefully reflect on the reality of this ruqya that the raqi will perform to see if the patient is cured or not, you will only come to the conclusion that this ruqya is diagnosis FULL STOP! All raqis and patients will have go through this process and there is no quicker way to find out if you are cured or not. Any raqi who has done several straight-to-ruqya-treatment sessions on a patient, over several months, may be told by the same patient that they feel like they have finally been cured by Allah. The raqi might not believe them and would then obviously suggest that they do some ruqya ‘treatment’ to see how they feel. Without a doubt and no matter how many times the raqi says “this is treatment ruqya only”, the reality is that this is DEFINITELY A DIAGNOSTIC RUQYA because the raqi is reading to see if the patient will react to the ruqya so it cannot really be treatment and the REAL intention is: ‘O Allah show us if this patient has has sihr’. As you can see, this is exactly what must have happened with the initial ruqya ‘treatment’ session the raqi had performed on this patient and on the rest his patients.

I personally used to do straight-to-ruqya treatment as I was not too bothered about what I was suffering from initially. In fact, I remember I even did straight-to-ruqya-treatment as my first self ruqya session on myself. I prepared the water for ‘treatment’ and I was anxiously waiting for results and when I carefully think of what I did during that so called ‘treatment’, I can clearly see now that it was NOT ruqya treatment at all but a ruqya diagnosis since I was anticipating the results and reactions ie I was waiting to see how the ruqya water would affect me. So those who call for straight-to-ruqya-treatment have to stop denying the reality of what they are actually doing and be honest with themselves and just admit that their first straight-to-ruqya-treatment session on new patients is in reality a form of diagnosis whether they say it or not!

The funny thing in all these discussions on whether or not I am doing a bidah, is that those accusers actually do the same thing as me but they don’t call it a bidah. They read their initial ruqya treatment on a patient with a doubt in their hearts, which I do as well. However, when they see the patient’s body react to their initial ruqya treatment, they refuse to draw any conclusions from the situation or observation, whereas I would make conclusions and even offer alternative treatments depending upon what I observed or what the patient said they felt during my first or initial ruqya treatment. These accusers need to understand that the drawing of conclusions from your first or initial ruqya treatment is not and can NEVER EVER be a bidah. So if I read my first ruqya treatment for sihr on a patient and they react then I CAN CONCLUDE THAT THEY HAVE SIHR and no one can say that I did a bidah by saying the patient has sihr. That is because the mental or psychological process of drawing up a conclusion from an observation of a patient is NOT a fixed act of worship, in of itself. Indeed, it is something all good professional doctors, scholars and scientists regularly do!

After the above discussion and explanations, we may now define ruqya diagnosis and ruqya treatment according to what is in heart of the raqi at the time of actually conducting or administering the ruqya:

RUQYA DIAGNOSIS: Is a type of RUQYA that is initially done (or subsequently done after a course of treatment) and is based on a good guess but with a doubt in the heart as to whether or not a spiritual ailment is truly present in the patient so consequently the raqi asks Allah to SHOW physical signs that the patient has a spiritual illness.

RUQYA TREATMENT: Is a type of RUQYA that is NOT based on a good guess and there is NO doubt in the heart that the patient definitely has a physical or spiritual ailment so consequently the raqi asks Allah to CURE the patient’s illness.

I hope I have removed the doubt from those who reject ruqya diagnosis and I pray for our and their guidance.


We can summarise the arguments for ruqya diagnosis in 11 points:
1. Ruqya diagnosis is in accordance to the meaning and definition of what ruqya actually is in Islam, ie Islamic ruqya is not restricted to just treatment, it can include diagnosis.
2. If it is permissible in normal dua to ask Allah to show us and to diagnose us, as the Nabi salalahu alayhi wasalam did (Bukhari 3268 & Muslim 2189), then it is also permissible to ask Allah to diagnose us during ruqya and that is because of the shared similarities between ruqya and normal dua. There is no text restricting this diagnosis to just normal dua ie what is permissible for normal dua is usually also permissible for ruqya unless it is proven by a text.
3. Ruqya diagnosis is in accordance with the three conditions the scholars agreed upon about the permissible ruqya. These three agreed upon conditions, don’t restrict ruqya to just treatment.
4. Ruqya diagnosis is in accordance to the hadith on ruqya: “Whoever is able to benefit his brother then let him benefit him” (Al-Albani: Saheeh Jam’i 6019). This is because ruqya diagnosis is beneficial to the patient.
5. Ruqya diagnosis is in accordance to the hadith of ruqya: “There is nothing wrong with ruqya as long as there is no shirk involved” (Muslim: 2200). This is because ruqya diagnosis does not involve any shirk.
6. The duas and even intentions for ruqya have not been restricted to exclude ruqya diagnosis, ie just because the intention for ruqya diagnosis is “new”, it does not mean that it is not allowed or a bidah.
7. There is absolutely NO evidence to say that ruqya is only for treatment.
8. Ruqya diagnosis is NOT like the work of fortune tellers and the people who work with jinn. This is because ruqya diagnosis does not use the help of jinn.
9. Ruqya diagnosis is NOT trying to investigate the forbidden unseen, like the future, but it seeks to know the unseen that is permissible to investigate. This is similar to when a doctor investigates or tries to discover the gender of an unborn baby. No scholars condemn these doctors for investigating this unseen issue.
10. There is NO evidence to say that the action of ruqya diagnosis is actually haram to do.
11. There is NO evidence to say that it is impossible for anyone to actually know if they have jinn possession or the evil eye or any other spiritual disease.
In conclusion, we can say that ruqya diagnosis is NOT a bidah and that it completely acceptable in our deen. Having said that, if someone does not want to do it, then that is fine, since we are not forcing anyone to do it.
I advise my dear beloved brothers and sisters who I LOVE FOR THE SAKE OF ALLAH, to stop accusing me of bidah and being ignorant of ruqya. Just because your Islamic teacher or sheikh does not do ruqya diagnosis, it does not mean that ruqya diagnosis is haram. Just because your sheikh does not know how to diagnose jinn possession or the evil eye, it does not mean that others can’t do it.
I ask my dear beloved brothers and sisters to carefully ponder on the above mentioned 11 points and ask Allah to guide you and then you will hopefully see that there is absolutely nothing wrong with ruqya diagnosis. Allah is our guide and so if there is something dodgy or doubtful about ruqya diagnosis then you should be able to refute the 11 points that I have mentioned. If you can’t refute them, then know that ruqya diagnosis is not haram to do. What we mean here, is that if ruqya diagnosis is so blatantly haram to do, then it would be easily refuted, since Allah does not allow his deen to be corrupted, nor does he allow his sincere servants to be misguided.


Ruqya diagnosis is ONLY for spiritual ailments and it is NOT for diagnosing physical ailments. Having said that, we can TREAT physical illnesses with ruqya. If you want to diagnose a physical ailment like cancer or diabetes then you should ask a doctor. This is based on the experience of practising ruqya. We found that physical ailments do not give a patient, any reactions during ruqya treatment like the spiritual ailments do, so therefore we can’t use ruqya to diagnose physical diseases. The ruqya treatment is definitely doing something positive to the physical disease but the patient can’t really notice it and this is not a real problem as Allah has given us another way to diagnose physical ailments. Allah has created our bodies so that we can notice when we have a physical illness; either we can see it or feel it because it is not something that is hidden and therefore we do not really need ruqya diagnosis to help us diagnose physical ailments since the disease is apparent. All we need to do is treat it so once a doctor has diagnosed you or you yourself feel ill then you can start ruqya treatment of your physical illness.


When I am trying to convince those who do not agree with ruqya diagnosis, I sometimes tell them to use ruqya treatment as a form of diagnosis. This argument they readily accept because for them, ruqya treatment is the only form of ruqya. Having said that, there is a problem with this method of ruqya treatment as diagnosis, which I want to explain here and which people have experienced.

Even though I personally do not like using ruqya treatment as a form of diagnosis, it does help deal with certain Muslims who believe that ruqya diagnosis is a bidah. The reason I do not like to do it, is because of the fact that ruqya treatment does not produce as much physical reactions as ruqya diagnosis does. The cause of this problem, is due to the intention. In ruqya treatment you are asking Allah for the cure, whereas in ruqya diagnosis, you asking Allah to show you physical signs that the patient is suffering from a spiritual disease. So since the intention in ruqya treatment is not asking Allah to show clear signs of a spiritual disease, we find that the reactions during ruqya treatment are not really convincing for some patients and so they believe that they don’t really have a spiritual disease, when the opposite could be true. The problem is worse for those patients who only have slight ayn (evil eye) or just waswas conditioning with no jinn possession at all. In such cases, their reactions will be very difficult to notice even with ruqya diagnosis so what about if we only use ruqya treatment to diagnose them! Obviously, it will be much worse than that.
In general, you will find some patients being convinced via ruqya treatment as a diagnostic tool but that is only usually after reading regular ruqya treatment for several days, which eventually caused significant reactions. Many people will not have the patients to read regularly for several days to diagnose themselves so for some  patients this form of diagnosis is not really feasible.
Because of these above issues, it is better to avoid using ruqya treatment as a diagnostic tool.
NB: What we have mentioned here regarding ruqya treatment as a diagnostic tool, does NOT apply to the initial ruqya “treatment” conducted by certain raqis since they are not, in reality, doing any “treatment” at all, in the beginning of their so-called “ruqya treatment” and they are really waiting to see reactions from the patient as we have explained earlier in this article with the example of the raqi reading ruqya “treatment” on the two ayn patients.


Sadly, It seems that some straight-to-ruqya-treatment raqis put a lot of trust in the background history of the patient. No, doubt this is very important but it should never be used to make the final judgement or diagnosis of a patient……THIS SHOULD BE LEFT TO RUQYA DIAGNOSIS. This is because the spiritual ailments on their own, outside of ruqya (ie when ruqya is not administered on them) can exhibit similar symptoms to each other and this can cause confusion and a wrong diagnosis, when you just use the history of the patient and what the patient is complaining about. For example, a woman might complain that her hair is falling out after she went to a wedding, where women were complementing her on how beautiful her hair was. Without using ruqya diagnosis and just basing the diagnosis on what the woman said and other background information, a raqi who does not believe in ruqya diagnosis would come to the conclusion that it must hasad that the woman is suffering from. However, when ruqya diagnosis is administered, we find out that the woman actually has sihr for hair loss and she does not have hasad at all. This clearly illustrates the problem those raqis who don’t do ruqya diagnosis face and fall into. Some might complain and say that I have oversimplified their diagnosis procedure in this example but the reality is that, no matter how much information they gather from the patient, their diagnosis is NEVER going to be accurate as ruqya diagnosis.

It seems, and Allah knows best, the reason why these straight-to-ruqya-treatment raqis are against any form of ruqya diagnosis, ESPECIALLY SPECIFIC RUQYA DIAGNOSIS is because they are treating the spiritual ailments (sihr, jinn, ayn, etc) exactly like physical ailments (cancer or diabetes) AND THIS IS A BIG MISTAKE. Doctors use a lot of background information and history to help diagnose physical ailments as there is no quick alternative like ruqya diagnosis because these physical illnesses don’t give us any reactions during ruqya so we can’t do ruqya diagnosis for cancer and other physical illnesses (but we can treat cancer with ruqya after a medical doctor has diagnosed and confirmed cancer in a patient). This is not the case of spiritual ailments as we can do ruqya diagnosis for ALL spiritual ailments because they clearly react during ruqya diagnosis and treatment so there is no need to be heavily dependent on the background history of the patient. Indeed, sometimes the background history may lead you to the conclusion that the patient has sihr but when you do the ruqya diagnosis, you realise the patient only had hasad.

So we advise our dear brothers who practice straight-to-ruqya-treatment that they should NOT see the diagnosis of a spiritual ailment in the same way they see the diagnosis of a physical ailment. The diagnosis of spiritual ailments and physical ailments is completely different and they should never be treated in the same manner. That is because a particular physical disease usually has fixed or semi fixed physical symptoms which differentiate it from other physical diseases. On the other hand, outside of ruqya, the physical symptoms related to a particular spiritual disease are not as fixed as the symptoms for physical diseases and therefore we cannot diagnose spiritual ailments like the way we diagnose physical ailments. For example, if a man complains about being lethargic and loss of libido then this could be caused by a physical disease or it could be caused by a lack of vitamins and minerals or it could be caused by a spiritual disease. The only way to find out if it is a spiritual disease is by doing ruqya diagnosis as those two symptoms he is suffering from (lethargy and loss of libido) could be caused by a physical disease or a lack of nutrients. If the ruqya diagnosis turns out to be negative then the man can approach a doctor for advice. (Hence, it is always better to do ruqya diagnosis before actually going to the doctor. Even if your medical problem is caused by a spiritual disease, you should still visit the doctor for help as they maybe able to give you something that may reduce your medical problem). In another example, if a man complains about a sudden hatred of his wife, headaches, lethargy, loss of appetite and nightmares, and that all of his in-laws practice sihr. Then these symptoms could be the result of sihr of divorce or ayn with jinn possession that is causing divorce or even just jinn possession that is causing divorce. It could also be caused by a possessing jinnee that loves the man and wants to cause divorce. There are also other possibilities of what the man could be suffering from. As you can see it is impossible to know exactly what the man is suffering from, by just looking at his symptoms. The fact that his in-laws practice sihr does not necessarily mean that they did sihr on him. In such a situation, a raqi who does not believe in ruqya diagnosis would be confused and may change his opinion several times regarding the diagnosis of this man or the raqi may feel that since the in-laws are all sahirs then it must be the sihr of divorce. This is why you cannot treat the diagnosis of spiritual ailments like the diagnosis of physical ailments. The only way to resolve this confusion would be to do ruqya diagnosis.

When I consider my own case and how I did not know what I was suffering from until I did ruqya diagnosis, I can say that after what I went through that it is essential that we take ruqya diagnosis seriously and that we get Muslims to learn how to do it properly. I believe this because of how I was deceived by the possessing jinnee and the fact that I had no clear signs that I had any spiritual disease. I would have just carried on living the way I was because I had nothing that indicated that I had a spiritual disease and this is what “No ruqya diagnosis” causes.
I remember organising ruqya sessions for other people and even sitting in ruqya sessions of others and NOT feeling anything strange or peculiar. I really did not have any real issues or major problems that even a professional raqi would notice. I just believed that the hatred and anger I had towards my wife was just normal and that married couples had to just deal and live with that because that is how it was explained to me, ie it is usual to have marriage problems because the shaytan wants to split Muslim families, especially pious couples, ie couples who follow Islam and don’t committ major sins. So I was expected to ignore any negative feelings and to not think about divorce.

I know of another case where the sihr patient did not exhibit any of the typical physical signs of sihr or jinn possession. This patient did not even have waswas or nightmares. The patient only had a serious bowel illness but this was thought to be caused by something other than spiritual diseases. Now, this patient would not have known if they had sihr if they did not do the ruqya diagnosis. Ruqya diagnosis was the key in identifying that the patient had sihr and that the bowel illness was actually being caused by sihr. How are those raqis (who don’t do ruqya diagnosis) going deal with such patients? Their experience of other cases won’t help them here and they would find it very difficult to give the patient any advice. Usually, in such cases, the raqi who does not do ruqya diagnosis would suggest that the patient visit a medical doctor as the raqi could not see or identify any sihr or jinn possession symptoms and how sad that is!

When I look at this last case and my own case, I just wonder how many other people are in the same predicament. How many people are walking around with jinn inside them but they are totally oblivious to that reality.
I strongly recommend every Muslim to diagnose themselves for spiritual diseases especially ayn and jinn possession. I do not care what people think of me by giving this piece of advice as it is NOT haram or bidah to give people advice. In fact, it is from our religion to give sincere advice. If you would accept a doctor’s advice about doing a particular diagnosis for a wide spread disease then you should do ruqya diagnosis as well because there is NO difference between the two pieces of advice ie the doctor’s advice should be treated in the same manner as my advice.
My advice would NOT have been applicable in the time of the Salaf but now in our time there is MORE evil so consequently we have more jinn possession than ever before. If a raqi wants to dispute this then we would say that I am entitled to my own opinion in this case and I don’t have to listen to his opinion, just like he does not have to listen to me. However, if he is a raqi or an Islamic studies teacher and he does not know how to actually diagnose the spiritual diseases then in that case he should remain silent and not speak about something he does not have experience in. How can we accept the opinion that there is not much jinn possession in people from a person who does not even know how to diagnose jinn possession! We have far too many people talking about issues that they are not qualified to talk about and here we don’t mean qualifications in terms of certificates but we mean qualified in knowing how to diagnose jinn possession and then having experience in dealing with patients who are possessed.
Sadly, these people, who believe that there is not much jinn possession out there, are probably basing there opinion on the fact that the majority of patients do not having speaking jinn. For them, if you have speaking jinn then you are definitely possessed but if you don’t have speaking jinn then you are not possessed. This is an incorrect opinion as I have explained in my ruqya diagnosis lectures and notes. A person can be possessed by jinn but their jinn do not speak because of the iman of the patient ie not falling into major sins or it could be due to the fact that the patient is a child below puberty and hence sinless so no jinn will speak through them.


Having said the above, there are still people who do not think that ruqya diagnosis is necessary. They may not believe that it is a bidah but they still can’t see how important it is. So in this section, I am going to explain why it is important from several perspectives.

I usually get patients telling me that it is not important to know if they have sihr or ayn because the treatment is the same in the end. This statement of theirs is true to a degree but these patients fail to understand that their statement is just applicable to ruqya treatment and not to other forms of treatment such as destroying the taweez, when you find it. (You are not really going to search for the taweez unless you know, via ruqya diagnosis, that you have sihr). From my experience, those patients who usually tell me that it is not important to do ruqya diagnosis, are those who are suffering from sihr with jinn possession ie the jinn came via sihr. These jinn through sihr, do not like their victims to know that they are inside them so they discourage them, via waswas, to not do ruqya diagnosis. Remember, jinn through sihr would like victims to believe that everything is fine and that any waswas that they give to victims to divorce a spouse, etc, is only natural and not from jinn. When ruqya diagnosis reveals that victims have the sihr of divorce then obviously such victims will be very cautious and careful about any negative feelings they feel towards their spouse.

Ruqya diagnosis is important because of the following reasons:


By doing ruqya diagnosis you close the door to being amazed at jinn and speaking to them to find out what the patient is suffering from and therefore you avoid falling into shirk with jinn. How many unfortunate people have ended up speaking to jinn and asking them about things and then believing them and then finally asking for assistance from jinn, which is major shirk!

Those raqis, who insist on not doing or teaching ruqya diagnosis, need to understand that many patients who are very desperate for answers, will turn to those who use jinn, such as jinn catchers or peers or fortune tellers or bogus raqis, to get their questions answered. Therefore, I strongly recommend that they reconsider their opposition to ruqya diagnosis because conducting ruqya diagnosis will stop people falling into shirk.


Most Muslims are aware of the seriousness of the evil eye and that it will cause a lot of death in the ummah because of the hadith of the Nabi salulahu alayhi wasalam:

“Most of those who die among my ummah die because of the will and decree of allah, and then because of the evil eye.” (Hasan: Al-Albani, Silsila 384/2)

Therefore, it is important to identify those of us who are suffering from the evil eye so that we can treat them and the quickest way to identify them would be to do ruqya diagnosis, hence the importance of ruqya diagnosis in our lives.


Ruqya Diagnosis allows the patient to get answers to the medical or psychological problems they are facing in their life. They may have visited their doctor several times and the doctor cannot find anything wrong with them but once they do ruqya diagnosis they realise that their problem was jinn related or sihr.

Some patients that truly have a spiritual ailment that is causing physical problems  might actually believe that they are really suffering from an unknown physical ailment and they might be taking unnecessary medicines (that have strong side effects) to relieve pain or discomfort or to reduce a physical problem. Some of these medicines do give some relief but they don’t get to the bottom of the problem, while others are totally useless and should not be taken by patients. Ruqya diagnosis stops such oral administration of medicines and clarifies to patients that their pain or discomfort or physical problem is not stemming from a physical illness but a spiritual one. After ruqya diagnosis the patient would know that they have a spiritual disease and then they would do ruqya treatment to cure the illness instead of taking medicines.

It should be noted that if the ruqya patient does get some relief from taking some medicine, like antihistamine, then they can continue even if it is not a cure to their problem. (There is NO problem in combining ruqya treatment with modern medicine).

Ruqya diagnosis can stop patients having unnecessary surgical procedures. I had one patient who had an operation to remove a nerve from his arm and hand. The operation did not relieve his pain or problem but it was the only thing the doctors could do. We found out later that the issue was jinn related and therefore the brother had an unnecessary medical procedure which resulted in him losing a healthy nerve. From what I remember, he has now lost some ability in his arm.

Some muscle twitches or limbs shaking are jinn related so removing healthy nerves is not going to solve the problem. In fact, it may make it worse. Only ruqya diagnosis can clarify what we are really dealing with.

Sadly, there may be cases of real spiritual disease, where whole organs are removed or reduced in size via operations but after such procedures NO improvements in the patient can be detected or noticed ie the patient is still complaining about their original physical problem. In such situations, ruqya diagnosis would stop the removal of healthy organs.

Recently, a patient of mine did specific ruqya diagnosis and realised that the cancer that they are suffering from is being caused by ALL 4 SPIRITUAL AILMENTS, including waswas conditioning, which surprised me! They are now emphasising and focusing on treating the spiritual ailments and giving more time to them because they are the real cause for the cancer. If it weren’t for ruqya diagnosis then this information would not have been known and the patient would not take the treatment of spiritual ailments so seriously.

Ruqya diagnosis also helps out in our interactions with others. A muslim couple who are experiencing marriage problems and they cannot understand why they are not happy in their marriage may consider getting a divorce. However, once they do the ruqya diagnosis they realise they have the sihr of divorce.
(THE GENERAL RULE FOR ALL COUPLES THINKING ABOUT DIVORCE IS: DO SIHR DIAGNOSIS BEFORE SEEING A MARRIAGE COUNSELLOR. How strange it is that when a couple is deciding, whether or not, to get a divorce, hardly anyone suggests to them that they should do sihr diagnosis. Even worse than this are those who are involved in marriage counselling and they do not have a clue about sihr and its effects on a marriage. The Quran is clear on the fact that sihr is used to cause divorce so how come we are oblivious to this fact or don’t think that sihr could be causing divorce).

Diagnosis allows us to know whether or not the bad behaviour of a child or adult is due to jinn or not. Some children have anger management problems caused by jinn issues and therefore they can’t get along with other children or with their parents. In this case, it very important for the parents to diagnose their children before the possessing jinn get too comfortable and used to ‘living’ in their child. Such jinn, who have spent years with a person from childhood, can be very difficult to remove because they see the person and the person’s family as their own family.
It should be mentioned that it is very important to diagnose children for jinn possession before they hit puberty. Once puberty is reached then the jinn can influence them to have haram relationships and do other haram activity.

The reason we need to diagnose our children before puberty is because it is much more difficult to get rid of jinn possession in adults because their sins have an effect on the possessing jinn and make them stronger ie if a person is very sinful then it is much more difficult to remove the possessing jinn and the jinn may even completely manifest and start speaking through the patient and then cause havoc and chaos.


One of the main benefits of diagnosis is that it HELPS treatment and you will be able to remove the spiritual ailment much quicker because we will be able to offer the best method of treatment available. It also allows us to use more ruqya treatment intentions because we know what spiritual ailments you are exactly suffering from. WE HAVE FOUND FROM EXPERIENCE THAT THE MORE INTENTIONS YOU USE, THE STRONGER THE RUQYA TREATMENT BECOMES. This is because you are more focused and precise at what you are asking Allah to cure you from. Without diagnosis, you cannot add more treatment intentions and your focus and precision, in asking Allah for the cure, is not really there.

A. Once we diagnose a patient is suffering from sihr then we would try and search for the taweez. Finding the taweez is one of the quickest ways to get the cure. If it weren’t for this sihr ruqya diagnosis then we would not search for the taweez in first place. (We can use advanced specific ruqya diagnosis to find out where exactly the taweez is and then destroy it. If it weren’t for ruqya diagnosis then we would not be able to do this. For information on this, please watch this video: Advanced Ruqya Diagnosis Workshop)
B. If we diagnose a person with ayn then we would try and obtain the ayn perpetrator’s ghusl water. Getting this ghusl water is one of the quickest ways to get the cure. If it weren’t for this ayn ruqya diagnosis then we would not ask for the ghusl water in the first place. (We can use advanced specific ruqya diagnosis to find out who exactly is the ayn or hasad perpetrator and then get their ghusl water and then wash with it. If it weren’t for ruqya diagnosis then we would not be able to do this. For information on this, please watch this video: Advanced Ruqya Diagnosis Workshop).
C. Once we diagnose the person with jinn possession then we would try to extract and kill the jinn with the JET Technique.
D. Once we diagnose the person with static sihr, ayn, jinn possession or waswaas conditioning then we would try to remove that with hijama.
E. Once we diagnose the person with sihr and ayn then we would tell him to treat the ayn at the same time as sihr because ayn can block sihr treatment.
F. Once we have diagnosed the patient with sihr then we would tell them to treat the sihr network as that can block sihr treatment.
G. Once we diagnose the person with hasad then we would advise that they treat the hasad network as that can block ayn treatment.


Once we know that patient has sihr of divorce with jinn possession then we will would tell them to ignore any thoughts of divorce and try to treat their spouse islamically and give them their rights as best as they can.
If we diagnose a patient with ayn because of their hair then we would advise them to be careful where they expose themselves and remind them to keep up with their protection adhkar.
Once we diagnose the person with jinn possession then we would advise them about sins because sins cause jinn manifestation.


One of the wonderful benefits of diagnosis is that you will make a much more sincere dua to Allah when you realise what you exactly have. For example, if you did a ruqya diagnosis for sihr which was positive then you will call out to Allah, sincerely asking him to cure you from sihr because you have witnessed the effects of the ruqya diagnosis and you definitely now know that someone has specifically targeted you with sihr. If you did not do sihr diagnosis but did ‘straight-to-ruqya-treatment’, you will obviously get some reactions but because you did not use the intention of diagnosing sihr, you can’t be sure of what you have and therefore you are not going to cry out to Allah to cure you from sihr like a person who definitely knows they have sihr.


I have seen people who are DEFINITELY possessed by jinn but they are in doubt about it and therefore this doubt causes them to stop or reduce their ruqya treatment. However, once they do a proper ruqya diagnosis, they become convinced and restart their ruqya treatment. So if it weren’t for ruqya diagnosis this person would not ever do or continue their ruqya treatment.
I would recommend anyone who gets doubts about having jinn possession to do a proper mass diagnosis on a regularly basis until they convince themselves via the ruqya diagnosis that they are definitely possessed by jinn. This will make them steadfast in their ruqya treatment.


If it weren’t for ruqya diagnosis then I would not have been able to discover waswas conditioning. It was through ruqya diagnosis that this spiritual ailment, that I and others suffered from, was identified and recognised.

I thought I would never be able to clear the psychological problems I had. I didn’t believe there was a cure because there was no disease in the first place that had been diagnosed. I felt that what I was going through was normal and I had to think of coping strateges to get by in life. However, by the mercy of Allah, we were able to discover and diagnose waswaas conditioning and then treat it, walhamdulilah.

If we don’t understand the importance and significance of ruqya diagnosis then we may not be able to help Muslims who are suffering from unknown spiritual illnesses.


In order to know if a NEW type of treatment benefits sufferers of a particular spiritual ailment, we need to first do ruqya diagnosis on patients to actually see if they really have this particular spiritual ailment or not. If they don’t then there is NO point in trying out this NEW treatment on them because it would be a total waste of time. For example, if we want to see if a new treatment called X helps treat sihr patients then we must first diagnose patients with sihr. If we don’t use ruqya diagnosis then how can we identify patients with sihr and how can we ever know if X treatment is beneficial or not. If we just use X treatment on a group people who we think may have sihr then this would be a waste of time since the results cannot be relied upon because the patients might not have had any sihr in the first place. To avoid such a scenario, it is better to do ruqya diagnosis to identify sihr patients and then treat these patients with the new X treatment and then do ruqya diagnosis to see if this new X treatment had reduced the sihr or not.


Once we know via ruqya diagnosis that a particular patient does NOT have a specific spiritual illness then we will not use any treatments that are used to treat that specific spiritual illness. For example, we know that truffles and mushrooms treat Ayn, as I mention in the self treatment notes, but if we know via ruqya diagnosis that a patient does not have Ayn then we would not waste time and money on treating this patient with truffles or mushrooms because he or she does not have any Ayn in the first place!


Ruqya diagnosis makes you appreciate what Allah has done for you which will then cause you to love Allah even further than you already do! Take for instance the patient who finds out that he has sihr of divorce, sihr to cause financial issues and sihr of infertility but then the patient remains married, has a successful business and has children. This patient will be very thankful to Allah because even though he has a jinnee through sihr that was commanded to cause divorce, cause financial problems and to stop the patient from having children, Allah didn’t allow the sihr and its jinnee to be successful. Obviously, any patient like this example, who realises what Allah has done for him will love Allah more!

I remember my own case and how I am still very thankful to Allah. I had diagnosed myself with the sihr to kill my own wife ie the jinnee from sihr had been sent with a command to make me kill my wife but by the mercy of Allah I didn’t do that. Sometimes, when I just think about it and my whole sihr situation in general, it brings tears to my eyes and appreciation for Allah, especially when I remember how Allah saved me from the evils plans of the sahir.

Recently, we had a patient who did ruqya diagnosis and got positive results for different types of sihr that they had and then they reflected on their past life with these types of sihr and were emotionally overwhelmed and very thankful to Allah when they realised how Allah had saved them from the plans of the sahir……such an experience can only make a patient love Allah more! After reading this……HOW CAN ANYONE REFUSE TO DO RUQYA DIAGNOSIS!!!


Ruqya diagnosis allows us to monitor the development of a spiritual disease and therefore it assists us in determining if a patient’s spiritual illness is getting better or not. Through it, we may discover that a patient’s physical reactions or symptoms during ruqya diagnosis have become less which generally means that the patient is getting better and therefore we can conclude that the patient’s current treatment plan is working successfully and there is no need to change or modify it and if they continue using it they should get cured inshallah. We may find via ruqya diagnosis that a patient has new sihr or new jinn and therefore we would have to analyse and try to identify what has caused these new issues and then rectify any problems that we discover. None of these actions of continuing or improving a treatment plan can be done properly without having the information that ruqya diagnosis provides to us.


The main way to know if you are cured from your spiritual ailment is for you to do ruqya diagnosis. Once you keep getting negative results from your ruqya diagnosis then you can be certain that you have been cured by Allah.


Ruqya diagnosis is an established Islamic way to find out if you have a spiritual ailment or not and it is knowingly or unknowingly practised by every single raqi in the world even if they initially call their first ruqya session on new patients ‘treatment’ because it is in reality a diagnosis by default, whether they accept it or not and the mere changing of the name to ‘treatment’ doesn’t change the actual reality of what they are really doing. There is no way around it, YOUR FIRST RUQYA SESSION FOR SPIRITUAL AILMENTS WILL ALWAYS BE A RUQYA DIAGNOSIS SESSION!

The main difference between ruqya diagnosis and ruqya treatment is in the intention so please remember that!

Any ruqya diagnosis is approved or allowed by the Sunnah, if it is used in way that will benefit the patient (Saheeh Jam’i: 6019) and if it does not contain any shirk (Muslim: 5732). Ruqya diagnosis is not investigating or looking into the forbidden unseen and it does NOT use the help of jinn. Hence, it is not a bidah to do ruqya diagnosis for the spiritual ailments, according to the rules in the Sunnah. So therefore, those Muslims, who do not do ruqya diagnosis, should stop saying that people who do ruqya diagnosis are doing a bidah. 

All medical professionals do some sort of diagnosis before actually treating patients and none of them would ever ‘go-straight-to-treatment’ (unless they are actually using the initial ‘treatment’ as part of their final diagnosis as mentioned in our above example) because even the patients would not let them do that.

I don’t know where this idea came from that our initial ruqya treatment for spiritual ailments can never be seen as a type of diagnosis. Some people don’t want anyone to benefit from their first ruqya treatment and if we try to diagnose the patient via our initial ruqya ‘treatment’ then they say it is a bidah! It is like those who claim this, close their eyes or turn away from the patient when they read their initial ‘ruqya treatment’. It is like they believe that there is absolutely no benefit in observing or noting down how the patient reacts to the their initial ‘ruqya treatment’. It is as if they see the ruqya reactions in the patient as something insignificant and not important or a total waste of time. This maybe due to the fact that they don’t understand or comprehend that it is ONLY the spiritual ailments that react to ruqya, while physical diseases don’t react at all. IF THEY KNEW THIS PRINCIPLE THEN THEY WOULD NOT BE CONFUSED ABOUT RUQYA DIAGNOSIS. 

We know that this knowledge of the spiritual ailments reacting to ruqya comes from experience and not from the sunnah but that itself does not make it a bidah. So if we get a reaction from a patient during our initial ruqya treatment then they definitely have a spiritual disease.

The reason there is so much confusion out there regarding ruqya diagnosis is because certain Sheikhs and scholars actually create this confusion. For example, recently, while I was on holiday, I listened to a Sheikh who was asked about how to diagnose ayn. Sadly, he didn’t know how to do it. He has a lot of ilm in other areas and I have definitely benefitted from him and still do, but here, he just doesn’t know or have a clue. You must understand that some sheikhs don’t know this topic of ruqya when it comes down to the experience side of it. They can tell you if you are doing shirk or bidah in ruqya or going against the Shariah but they can’t tell you things such as “what happens when ayn ruqya is read on a patient” or “how do we know when we are cured from ayn” or “how can I remove jinn from my body using hijama”. But this should not really be a surprise because just like we don’t expect a sheikh to know how to diagnose and treat cancer, etc, we shouldn’t expect them to know everything about the evil eye, especially if they are not known for teaching or writing about ruqya comprehensively ie from A to Z. So it is important to refer your questions on ruqya diagnosis and treatment of spiritual diseases to those specialists who have experience in the field, especially, if they themselves were afflicted with a spiritual illness and then they became cured from it.

I am not exactly sure why some Muslims are so against ruqya diagnosis for the spiritual ailments, when these same muslims readily accept medical diagnosis for physical diseases that medical professionals do and have been doing for centuries. If you accept one type of disease being diagnosed then you have to accept the concept or idea that the other type of disease can also be diagnosed, even if means are different, because the Shariah doesn’t say it can’t be done. Just because you don’t know how to diagnose spiritual diseases doesn’t mean it can’t be done.

Why do they accept medical diagnosis based on a treatment for a physical disease but won’t accept ruqya diagnosis based on ruqya treatment for a spiritual disease? Where did this separation come from? It is not from the Shariah! They do NOT shout ‘BIDAH’ when a medical doctor tries to diagnose a physical disease using a “treatment” so then why do they shout bidah when a raqi tries to diagnose a spiritual disease using ‘ruqya treatment’. 

There is no evidence that says that we can ONLY medically diagnose physical illnesses and we can’t diagnose spiritual ailments via ruqya treatment. The Shariah does not make a distinction nor a difference in the way we treat and deal with physical and spiritual ailments so then why are we making a difference! If we are able to diagnose one of them then surely we can diagnose the other even if the means or method of diagnosis is different.

I believe the reason why you may find some people that are strongly against ruqya diagnosis is because they have never been afflicted with a spiritual disease and so they have never really been in a predicament where they needed to get answers to the problems they were facing. If you are in a situation, where you have to make an important decision regarding divorcing your spouse and you really want to know if you are afflicted with the sihr of divorce, you will be more open to listen to different opinions and your heart will be more inclined to listen to those raqis who say that we can diagnose this type of sihr via ruqya because you can see how this truly benefits your immediate situation.

You can never beat personal experience in this field. This is why you usually find that the most knowledgeable raqis are those who have had a spiritual illness and then got cured through their own ruqya treatment. I personally believe that their opinions carry more weight than those raqis who have never been afflicted with any spiritual illness. This is similar to dream interpretation. The best Islamic dream interpreters are those who have actually experienced different types of truthful dreams themselves. This does not mean that a person cannot be an expert in ruqya unless they have experience. It just means that experience adds another dimension to understanding the topic. For example, when someone says to me that Surah Baqrah is the best for self ruqya, then my reply would be that it is not and that surahs falaq and nass are better than it. This opinion is from the Sunnah evidence, (ie surah baqrah was never used as self ruqya but falaq and nass were used as self ruqya by the Nabi Salalahu alayhi wasalam), and also from my own personal experience of using surah baqrah and surahs falaq and nass. I found the two surahs much stronger than baqrah. Experience also allows you to empathise with what patients are going through and this on its own, means a lot to them. The raqi with no experience can only really offer sympathy with no real empathy because he never suffered a spiritual illness.

When you carefully look at and study the benefits of ruqya diagnosis that I have mentioned above, you will have to agree that there are enough reasons to do ruqya diagnosis and you would not be able to argue against any of those benefits and you would have a tough time trying to justify not doing ruqya diagnosis.

Unfortunately, many people still don’t know how to do ruqya diagnosis on themselves or their families. For those of you who don’t know then I would recommend that you watch my YouTube videos: ‘Practical Self Ruqya Part 7.1- 6’ or ‘Practical Self Ruqya PART 1 & 3’.

If you are not sinning and you sincerely ask Allah to show you during ruqya diagnosis if you have a spiritual ailment or not, then Allah will show you inshallah and no jinnee can interfere or hide itself from the sincere islamic ruqya, just like no jinnee can negatively affect or interfere with normal dua to Allah; it is all about thinking well of Allah and not doubting his power!

For information and advice on ruqya: