Version: 25th May 2020.
READING RUQYA ON THE SIHR AND HASID (HASD) NETWORKS IS PERMISSIBLE AND NOT A BIDAH BECAUSE THEY ARE JUST ELEMENTS OF THE ILLNESSES OF SIHR AND AYN HASD AND ARE NOT ACTS OF WORSHIP IN OF THEMSELVES
I believe it is very important to explain these concepts of the sihr and hasd networks to patients because it was through understanding them and then reading ruqya on them that I became cured.
From experience, these two can actually block your sihr and hasd ruqya treatment or at least make it more difficult so If you want to see major improvements in your sihr and hasd ruqya then I strongly recommend that you include the destruction of these two networks in your intentions during ruqya treatment. If you don’t then you are doing something that is detrimental to your treatment because you are NOT doing ruqya on ALL of the sihr or ALL of the hasd and that is because sihr and hasd have two parts to them: internal (on or inside your body) and external (outside of your body).
Sihr and ayn hasid can have an external element to them as I describe in Practical Self Ruqya PART 2 on youtube. We should not just focus on the internal elements of these two but also focus on their external parts during diagnosis and treatment. There is no harm in diagnosing yourself to see if you are connected to a sihr network or hasd network because if you do have sihr then you are DEFINITELY directly connected to the sihr on a taweez that is outside of your body, and is somewhere in the world and you also have an invisible sihr connection or pathway that comes out of your body and connects you to this sihr on the taweez. Both of these, the sihr on the taweez and the invisible sihr pathway that comes out of your body, are actually part of your sihr illness that you are directly suffering from. It is not something abstract or something that is not related to your sihr illness. You are suffering the effects of sihr and a part of those effects are directly coming from the external sihr network that you are actually connected to. Therefore, when your sihr is cured then you will no longer be connected to the sihr network (or networks as many sahirs could do sihr on one person). So wouldn’t it make sense to include in your ruqya intentions, the intention ‘O Allah destroy this external sihr network(s) that I am directly connected to and is part of my sihr illness’ during your ruqya treatment.
In my sihr case, I tried to get hold of the taweez since this is one of ways to get cured but I couldn’t get it. All raqis know that there is an invisible sihr pathway or connection between the jinn or sihr in the patient and the sihr on the taweez, and so when a patient’s taweez is broken up and destroyed, you will see the jinn in the patient react to the taweez’s destruction by moving, jumping or shaking because of the invisible sihr pathway or connection between the two. Indeed, I clearly experienced this connection because if I sprayed ruqya water in front of myself during my sihr affliction, my jinnee would jump and react in my body because there was this invisible sihr pathway right in front of me and coming out of my body and this was obviously directly connected to the sihr on taweeez.
Now, since I couldn’t get hold of my taweez, I decided to read ruqya on this invisible sihr pathway that was in front of me and which my jinnee was connected to, in order to disconnect myself from the sihr of the taweez. So basically I was doing a similar thing as raqis do, when they read ruqya on taweezes but in reverse or in the opposite direction ie I was disconnecting the patient from the taweez instead of reading ruqya on the taweez to disconnect the taweez from the patient. When you do this, you will find that the jinn in the sahir are also affected by this ruqya because there is a connection between the sihr in the patient and the jinn in the sahir through the sihr on taweez and it seems that the jinn in the sahir start to react by jumping, moving and shaking to this ruqya, similar to how a patient’s jinn react to ruqya on a taweez. Because of all of the similarities between the two processes ie ‘a raqi destroying a taweez and a patient reading on the sihr network’, we can say that when a patient reads on their part of the sihr network that is in front of them and the ruqya travels, thereby affecting the distance jinn in the sahir, it is as if the patient himself behaves like a very large taweez surrounded by sihr energy and his reading on himself is like a raqi reading on a taweez.
Now, If spraying ruqya water on this invisible sihr pathway that was right in front of me and literally connected to me and harming me was permissible then actually reading ruqya DIRECTLY onto it is also permissible ie no one would stop a patient from spraying ruqya water in front of themselves, if it gave them some relief so then how can we stop a patient from directly reading ruqya onto this invisible sihr pathway that is immediately in front of them. And if the action of reading ruqya on and around the taweez itself to disconnect it from the patient is permissible then reading ruqya on and around the patient himself to disconnect the patient from the taweez is also permissible.
Since the sihr network is intrinsically part of your sihr illness then how can it be a bidah to ask Allah to destroy it via ruqya when it is actually harming you and hurting you. It is just like saying we cannot read ruqya on possessing jinn that have come through sihr because there is no hadith that shows that we can read ruqya on jinn that have come through sihr. This is a complete misunderstanding of the issue and we must understand that ruqya is an act of worship and that it has rules and regulations but the sihr network is an illness that we can suffer from and is not an act of worship itself. Just like there is no specific hadith saying that we can read ruqya on cancer but that does not mean if someone reads ruqya on cancer that they have done a bidah!
Reading ruqya on the sihr network is NOT reading ruqya over a distance because you are immediately and directly connected to a sihr network via a invisible sihr pathway which is part of the sihr itself and is directly in front of you and comes out of your body but you can’t see it.
If you read ruqya directly onto that part of the sihr network that you are directly connected to ie the invisible sihr pathway that is right in front of you and you ask Allah to destroy it and disconnect you from it and to destroy whatever is directly causing you harm that is outside of your body, then that is fine and no one can condemn you for it. If some other patients indirectly benefit from this ruqya of yours on your own sihr network then that is from Allah because we are not doing any ruqya on others that we cannot see or know about and this is similar to when a patient reads on their own taweez and then finds out later that others benefitted from the destruction of the same taweez.
The main point here is that we are just reading ruqya on OUR PART OF THE SIHR NETWORK THAT AFFECTS US DIRECTLY AND THAT IS IN FRONT US AND IS PART OF OUR OWN SIHR ILLNESS AND IS JUST OUTSIDE OF OUR BODY. If the jinn decide to attack the sahir, like we have seen in some cases, then that is totally up to them and WE DID NOT REQUEST ANY HELP FROM THE JINN and if others benefit then that is from Allah.
READING RUQYA ON THE SIHR & HASD NETWORKS: NO SHIRK, BIDAH OR ANYTHING HARAM!
If you carefully look at this issue of reading ruqya on the sihr and hasd networks and you ponder on the two main rules of ruqya that are mentioned in the Sunnah, then you would have to accept this ruqya and stop claiming that I am doing a bidah.
The first rule for any ruqya is that it should not contain any shirk (Muslim: 2200). The second rule is that it must be directly beneficial to the patient who is receiving or doing the ruqya (Al-Albani: Saheeh Jam’i 6019). Our ruqya on the sihr and hasd networks follows these two main rules and NO ONE CAN SAY THAT IT DOESN’T!
In addition to all of this, we are not asking Allah for anything inappropriate or haram and we are not going against any of the rules of the Shariah.
The reason these two hadiths 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 treatments, 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 reading on the sihr and hasad networks 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.
DON’T MAKE THE INTENTION TO DESTROY THE SAHIR BECAUSE HE ISN’T PART OF YOUR SIHR ILLNESS
When you read on the sihr network, you should not have the intention to destroy the sahir or think that you are reading ruqya on the sahir himself because the sahir is NOT part of the sihr network and he himself is not harming you directly. IT IS THE JINN INSIDE THE SAHIR THAT IS HARMING AND AFFECTING YOU……and that is what your ruqya affects or hits when it travels along the invisible sihr pathways.
The reason you can’t have the intention to read on the sahir himself is because he is not part of your sihr network illness or sihr. HOW CAN A HUMAN BE PART OF YOUR SPIRITUAL ILLNESS! Jinn can be part of your sihr illness but a human can’t be. Humans can never be part of any of our spiritual illnesses because they can be seen with the naked eye, ie they are not part of the unseen, whereas jinn are part of the unseen and therefore can be part of our spiritual illnesses.
Humans and taweez materials or anything physical can never be a part of our spiritual illnesses because the definition of a spiritual illness is that it is ‘unseen’, ‘not physical’ and that it ‘reacts to ruqya’ and obviously a human, taweez material or anything physical don’t have these three characteristics.
Ruqya is only diagnosis and treatment, and therefore you cannot make the intention ‘destroy the sahir’ and add it to your ruqya treatment intentions because this intention itself is neither diagnosis or treatment and that is because the sahir is not a disease. ‘How can a human be a disease that we are suffering from’!
Another reason you can’t have the intention to read on the sahir is because he is not physically in front of you and he is at a distance. Reading on people from a distance is a bidah and that is why we don’t have the intention to read on the sahir himself. Yes, the unseen jinnee in the sahir is at a distance but it is connected to you via the sihr on the taweez and the invisible sihr pathways, and it is in fact, actually harming and affecting you and therefore it is part of your sihr illness. Whereas, the sahir himself is not a disease and he is not connected to you and he is not harming you and therefore, he is not part of your sihr illness.
When you read ruqya on that part of the sihr network that is in front of you, it seems that the ruqya travels along the invisible sihr pathways and affects the jinn in the sahir and other things. This is similar to when a raqi reads ruqya on a taweez to destroy it and the patient is at a distance but the sihr or jinn in the patient still get affected by the ruqya and so they start jumping and moving. The patient himself, who is at a distance, can actually indirectly feel the effects of the ruqya on the taweez by the raqi because the ruqya travels along the invisible sihr pathway that is between the taweez and the patient.
Now, when the raqi reads on the taweez, he doesn’t make the intention to read on the patient because of the distance but he makes the intention to destroy all the sihr that is on or around or emulating from the taweez itself, which then results in the ruqya travelling a distance and then affecting the distant possessing jinn in the patient because the possessing jinn in the patient are also part of the sihr of the taweez itself. Usually, the raqi will actually ask the patient if they felt something while the raqi destroyed the taweez and this may be done via a phone call. This phone call cleary shows that the raqi knows that there is an invisible sihr pathway or connection between the distant jinn in the patient and the taweez itself and that the raqi’s reading ruqya on the taweez from a distance, actually affects the distant possessing jinn in the patient. Since the raqi wants and knows that his reading of ruqya on the taweez itself affects the distant jinn in the patient then by default his intention is automatically there to affect the distant jinn in the patient and if this wasn’t the case then he wouldn’t bother phoning the patient and asking how he felt while the taweez was being destroyed. This is similar to the one who knows and wants to pray – once he knows and wants to pray – then by default the intention to pray is automatically present and there is no need to say the actual intention for the prayer. SO IT IS INCORRECT TO SAY THAT THE RAQI DOESN’T MAKE THE INTENTION TO AFFECT THE DISTANT POSSESSING JINN OR SIHR IN THE PATIENT. Therefore, there is no problem with me making the intention to affect the distant sihr or jinn in the sahir via the sihr network when I read on the invisible sihr pathway that is right in front of me because that is EXACTLY what the raqi does to the distant jinn or sihr in the patient when he reads ruqya on the taweez and no one condemns him for doing that. On top that, it must be noted that when I first read ruqya onto the sihr network, I didn’t know that the ruqya had travelled and affected the jinn in sahir and the sihr on the taweez. I found out about all of that later on. So even if I didn’t make the intention for the ruqya to travel and to destroy the whole sihr network, it still would have happened because that’s what occurred initially and without me making such an intention. So there is no blame on me because it was Allah who made the ruqya travel and I only started making the intention for the complete destruction of the sihr network once I realised that Allah had caused the ruqya to affect the jinn in the sahir and everything else in the sihr network.
Looking at what I just said here, about reading on a part of sihr network and then the ruqya travelling and affecting the whole network, means that we should not see this sihr network as separate independent sections but we should see the individual parts of the sihr network as ONE interconnected system. If you read ruqya on one part of it, the rest of the sihr network gets affected, even if it wasn’t your intention to do that ie you only made the intention to destroy the sihr network that was in front of you but your ruqya reading still affected the rest of the network. THIS CLEARLY SHOWS THAT IT IS ONE COMPLETE UNIT OR SYSTEM.
When we look carefully at what the raqi does, we find that THE RAQI IS ACTUALLY READING ON THE SIHR NETWORK WHEN HE DESTROYS A TAWEEZ BUT HE HAS NOT GIVEN IT THAT NAME. In Islam, we look at the reality of things and actions even if people don’t use those terms or names to describe an action. SO THE REALITY IS THAT WHEN THE RAQI IS READING RUQYA ON THE SIHR OF A TAWEEZ, THAT HE IS ACTUALLY READING ON A PART OF THE SIHR NETWORK THAT IS RIGHT IN FRONT OF HIM, WHETHER OR NOT HE AGREES TO THE ACTUAL TERM ‘SIHR NETWORK’ AND THAT THIS READING OF HIS, AFFECTS DISTANT JINN OR SIHR IN THE PATIENT.
As you can clearly see, the raqi affects the jinn or sihr in the patient which are at a distance from the taweez BUT YOU WILL NEVER FIND ANYONE CONDEMNING THE RAQI FOR AFFECTING THE SIHR OR JINN FROM A DISTANCE. IN FACT, HE WILL BE PRAISED FOR DOING THAT. Then, no one can really condemn me from reading on the sihr network that is in front of me, thereby affecting the distant sihr or jinn in the sahir because it is similar to what the raqi does but in reverse. If you have accepted what the raqi has done then you must accept what I have done!
DON’T MAKE INTENTION TO DESTROY A DISTANT TAWEEZ
Don’t make the intention to destroy your taweez when you read ruqya treatment on the sihr network because the taweez is at a distance and it is not in front of you. RUQYA OVER DISTANCE IS A BIDAH. The Taweez material itself, just like the human sahir, is not part of your sihr network illness. A piece of physical material can never be part of our spiritual ailments because it can be seen with the naked eye and therefore, it is not part of the unseen.
Humans and taweez materials or anything physical can never be a part of our spiritual illnesses because the definition of a spiritual illness is that it is ‘unseen’, ‘not physical’ and that it ‘reacts to ruqya’ and obviously a human, taweez material or anything physical don’t have these three characteristics.
It is the UNSEEN SIHR FORCE or ENERGY that covers the taweez that is part of the sihr network and therefore is part of your sihr illness and this is what is affecting and harming you. Your ruqya treatment travels or attacks or hits this sihr force or energy that covers the taweez.
READING RUQYA TO DESTROY A TAWEEZ OR READING RUQYA ON A SIHR NETWORK ISN’T READING RUQYA OVER A LARGE DISTANCE
I have to admit that when I first read on the sihr network, I had no clue that the ruqya would travel and affect the sihr on the taweez and then the jinn inside the sahir. Obviously, when I found out, It was all a big surprise to me! All I wanted to do was something similar to what raqis did when they destroy a taweez. I never knew it would be that effective.
We must remember that it is Allah who causes the ruqya to travel along invisible sihr pathways to affect distant jinn or sihr in the patient when a raqi destroys a taweez. Likewise, when a patient reads on a sihr network, it is Allah who causes the ruqya to travel along invisible sihr pathways to affect the distant sihr on the taweez and the distant jinn inside the sahir. Therefore, a raqi or a patient cannot be condemned or blamed for making ruqya travel a large distance since it is Allah who does that and they are not responsible for that.
In these above two processes, there is a distance involved with regards to the actual ruqya travelling but because these invisible sihr pathways are immediately in front of the raqi and the patient, we cannot really say that this ruqya is a bidah because of the large distance. That is because, in reality, there is no large distance between the beginning of these invisible sihr pathways and the raqi and the patient because these invisible sihr pathways join or connect everything together in a sihr network, hence, they remove any idea or concept of distance. The raqi and the patient read ruqya on the invisible sihr pathways that are right in front of them and therefore, no significant distances are really involved. The term ‘distance’ ONLY really applies to the ruqya travelling and nothing else.
If there were no invisible sihr pathways next to the raqi and the patient then this ruqya would be a bidah and it would be like a raqi reading ruqya on a man in another city. We can make dua from a distance for our brothers and sisters but we can’t read ruqya on them from a distance even if they know about our ruqya for them ie we tell a patient that we will make ruqya for him at 1pm from London while the patient is in Birmingham.
YOUR INTENTIONS FOR RUQYA TREATMENT ON THE SIHR NETWORK: DEFINING THE SIHR NETWORK
Considering what we have mentioned above, when you read ruqya on yourself to destroy the sihr network, you should make the intention to ‘destroy sihr network’, which includes all of those parts of the sihr that are outside of your body and they are:
1. The invisible sihr pathway that is just outside of your body and connects your sihr in your body to the sihr on the taweez.
2. The invisible sihr pathway that connects the sihr on the taweez to the sihr jinn in the sahir.
3. The sihr force or energy that is on or covers the taweez.
4. The sihr jinn inside the sahir’s body but not the sahir himself.
5. Any other sihr that affects you and is outside of your body and is directly or indirectly connected to your sihr in your body.
As you can see from the above definition, the sihr network is: WHATEVER of your sihr illness that is outside of your body.
You should have the above definition of the sihr network in your understanding, when you read ruqya treatment on the sihr network. You will direct your ruqya treatment onto the invisible sihr pathway(s) that is in front of you and then the ruqya treatment will travel from there and affect the rest of the sihr network. You just need to make the intention to destroy the sihr network and leave the rest to Allah. There is no need to know exactly where the invisible sihr pathway comes out of your body.
When I did this ruqya treatment for the 3 hours, over a few days, I got disconnected from the sihr network and the sihr jinnee inside me became very weak and then I removed it with hijama……it is amazing what a simple intention can do!
YOUR INTENTIONS FOR RUQYA TREATMENT ON THE HASD NETWORK: DEFINING THE HASD NETWORK
When you read ruqya treatment on the hasd network to destroy it, then you need to include the following in your definition of the hasd network:
1. The invisible hasd pathway that is just outside of your body and connects your hasd on your body to the hasd on the human hasid.
2. The invisible hasd pathway that connects the hasd on your body to the hasd on a hasd object(s) (your spouse or personal belongings)
3. The hasd force or energy that is on or covers the hasd object.
4. The main hasd that is on the human hasid perpetrator’s body and which is the source of the problem but not the hasid himself because a human can’t be part of your spiritual ailments because a human is not part of the unseen.
5. You may be a victim of hasid in one hasd network and you can also be a hasd object in another different hasd network as well. So please bear this in mind.
6. Any other hasd that affects you and is outside of your body and is directly or indirectly connected to your hasd on your body.
As you can see from the above definition, the hasd network is: WHATEVER of your hasd illness that is outside of your body.
You should have the above definition of the hasd network in your understanding, when you read ruqya treatment on the hasd network. You will direct your ruqya treatment onto the invisible hasd pathway(s) that is in front of you and then the ruqya treatment will travel from there and affect the rest of the hasd network(s). You just need to make the intention to destroy the hasd network and leave the rest to Allah. There is no need to know exactly where the invisible hasd pathway comes out of your body.
OTHER SIHR PATIENTS BENEFITING FROM YOUR RUQYA ON YOUR OWN SIHR NETWORK
Now, if other people become cured from sihr indirectly because of our own ruqya on our own sihr network that only personally affects us, as we have seen in some cases, then that is from Allah. We made the intention for Allah to destroy the sihr network that is directly affecting us and is part of our illness of sihr, if others benefit from it then that is from Allah. We are NOT reading ruqya on the sihr network to benefit others. If we actually did this then that would be indirect ruqya, which is bidah, ie reading ruqya on yourself to treat others or reading ruqya on person X to treat person Y. According to the sunnah, ruqya is always direct and it must only benefit the patient who is really receiving the ruqya itself, not some third person who is not receiving any direct ruqya at all. Unfortunately, this is what happens in jinn catching ruqya, where the catcher gets the direct ruqya instead of the real patient. You will not find an example of indirect ruqya in the Sunnah. (For more information on indirect ruqya then please see “point NB 12” in my article “7 Rules for Specific Ruqya” and also “point 9” in my article “The Problems with Jinn Catching”)
When we read ruqya on the sihr network, we only requested Allah to destroy all the external sihr illness or network that is causing us problems and this might be quite complicated network outside of our body and may be made up of several distinct parts and there maybe some distance between them but all of them have one thing in common and that is they are essentially affecting and harming us directly because they are actually connected to us and therefore, they are part of our sihr illness and disease that we are suffering from. Whatever the sihr network looks like or whatever is in it, we just ask Allah to destroy it, which is basically asking Allah to cure us from it because it is a type of spiritual illness. All of this is permissible and I strongly recommend patients to do that.
THE SAHIR BEING ATTACKED BY JINN DURING RUQYA TREATMENT ON THE SIHR NETWORK
A DOCTOR’S DEFINITION & DESCRIPTION OF A PHYSICAL DISEASE VERSUS A RAQI’S DEFINITION & DESCRIPTION OF A SPIRITUAL DISEASE
Sadly, if a raqi defines and describes how he believes a spiritual disease works, he gets labelled a man of bidah but if a doctor defines and describes the workings of a physical disease, he gets labelled a genius and may even receive a reward. Take a look a these two examples:
Dr Brown’s Input on the Inner Cellular Organelle Network.
“I have been asked about my opinion on this new delta protein that Prof Adams discovered during his recent research on cancer cells abilities to produce new proteins. I do believe there is some sort of inner cellular organelle network that contributes to the production of this new delta protein. It seems that there is a significant gap between the place where the original amino acids inhabit and the smooth endoplasmic reticulum and the mitochondria. More observations and experiments are definitely required but there is no harm in me proposing to this conference that I believe that this network comprises of the mitochondria, smooth endoplasmic reticulum and a part of the inner cell wall. This is our current or latest definition of this network and disease”
After reading the above, did anyone shout “BIDAH”, “Shirk” or “You are misleading our youth and women”.
Here’s another description but of a spiritual ailment by a raqi.
Raqi’s Definition and Description of the Sihr Network
“All raqis know that there is an external element to sihr because when raqis destroy a taweez, they can see that the possessing jinn in the patient physically react to the actual destruction of the taweez itself. We also have discovered that when ruqya water is sprayed in the air space between the taweez and the patient, there is a reaction in the patient. On top of that, if ruqya water is sprayed on the opposite side of the taweez, in the air space between the taweez and sahir, we believe that there will also be a reaction in the patient and in the sahir himself, which suggests that the sahir is possessed as well. When ruqya treatment is applied to a sihr network or whatever sihr is harming the patient externally, we find that the jinn and other elements, such as the sihr energy on the taweez, that are all in the same sihr network, get affected by the ruqya treatment and it seems that some jinn can actually die especially the ones in the sahir because of this ruqya treatment. After treating patients and observing my own sihr affliction and seeing how the jinn in a sahir react to ruqya on the external sihr network, we believe that this sihr network is made up of the sihr or jinn inside the patient, sihr force or energy on the taweez and sihr jinn inside the sahir himself and Allah knows best.”
Now, how is it that no one shouts “BIDAH” at the doctor’s defintion and description of the inner cellular organelle network but people shout “BIDAH” at my definition and description of the sihr network. What criterion did you use to make this clear difference in treatment? The Shariah does not make a difference between a physical ailment or spiritual ailment and the way we can define or describe them so then why are some doing this and accusing me of bidah but accepting EVERYTHING the doctor says.
Allah cured me from some of my sihr by guiding me to read ruqya treatment onto a part of the external sihr network that was in front of me and which I was directly connected to. To do this, I just added to my treatment intentions, the simple intention: “O Allah destroy this sihr network that I am connected to”. When I did that for just 3 hours, I GOT DISCONNECTED FROM THE INVISIBLE SIHR PATHWAY that was in front of me and then my possessing jinnee weakened and then it became disabled and static, and then I was able to extract it with hijama…….DID I DO ANY BIDAH? OBVIOUSLY NOT! DID I DO ANY BIDAH BY DESCRIBING HOW ALLAH CURED ME OR WHAT A SIHR NETWORK IS MADE UP OF?…..NO!….If you accept what the doctor said then you have no right to claim that I did a bidah.
It is not wajib for you to accept my understanding of the sihr network and what I think it looks like and you can definitely and certainly reject it without it having any effect on your aqeedah BUT you cannot say I did a bidah and then at the same time readily accept what the doctor said about inner cellular organelle network. If one description is acceptable then the other one is acceptable as well.
Investigating and describing how any illness actually works, spiritual or physical, gives us a better understanding, knowledge and expertise of the disease and its mechanisms, which then allows us to develop and invent new forms of treatment to help patients……and that is exactly what I am trying to do with my explanations of the sihr and hasd networks, and waswaas conditioning.
The arguments we have mentioned regarding the sihr network are also applicable to the hasd network and therefore there is no need for me to write a separate article for that.
I hope that what I have said has made clear and clarified this issue of reading ruqya on the sihr and hasd networks and so next time someone says to you, as a patient, that the sihr and hasd networks are a bidah….just say to them ‘HOW CAN AN ILLNESS BE A BIDAH’! And if they say to you that actually reading ruqya on the sihr network is also a bidah then you should tell them that a raqi reading ruqya on a taweez is, in reality, also reading on the sihr network but the raqi may call it by another name. If you are NOT going to condemn or stop the raqi from reading ruqya on the part of the sihr network that is around the taweez then you can’t condemn or stop me from reading ruqya on the part of the sihr network that is around the patient.
This ruqya is directly beneficial to patients (Al-Albani: Saheeh Jam’i 6019) and it contains NO shirk (Muslim: 2200) so you should accept it and not listen to those who say that it is bidah.
……….and with Allah is the cure and the success!