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Reading Ruqya On The Sihr And Hasid Networks Is NOT Bidah

Version: 5th August 2020.

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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 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.

https://islamqa.info/en/answers/91627/treatment-for-one-who-is-unable-to-have-intercourse-with-his-wife


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 prayonce he knows and wants to praythen 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.


THE UNDERSTANDING THE CONCEPT OF READING RUQYA ON THE SIHR NETWORK: YOU ARE NOT READING RUQYA ON THE SAHIR OR ANY OTHER PHYSICAL THING.
The concept of reading on the sihr network can be confusing. I think it is important to try to explain this concept even futher in this section of the article. That is because if it is not understood correctly then it may make a patient fall into bidah of thinking that they are actually reading ruqya treatment on the sahir, himself, which is not true.
I hope what I say now clarifies exactly what I mean by: “reading ruqya on the sihr network BUT NOT THE SAHIR HIMSELF”.

When you do your self ruqya treatment on the sihr network, you are NOT reading ruqya on the sahir himself to get to the jinn in him. If you did think this then THIS WOULD BE AN INCORRECT UNDERSTANDING. Your ruqya actually gets to the jinn in the sahir through the sihr network only. IT DOES NOT GO THROUGH THE SAHIR TO THE JINN. It goes a completely different way. It goes along the sihr network and then it hits the jinn in the sahir so basically the sahir is by-passed. Yes, the sahir will probably start jumping around and react to the jinn in him being affected by your ruqya on the sihr network (as we have heard from anecdotal evidence) but that still does not mean you are really reading ruqya on the sahir.

To help you understand this concept, let us consider the sihr network pathway that comes out of your body. Now, the pathway goes through air, walls in your home, and probably some of your furniture and then leaves your house and travels through buildings and other man-made structures, maybe even forests and other natural things and then through the soil, to finally connect to the taweez in the earth, somewhere in the world (the taweez could also be put in a well, pond or hung on a tree and other places). This is just a summary but it is very long and elaborate journey that the the sihr network pathway goes through to connect to the taweez. NOW, when you read ruqya treatment to destroy this pathway, are you making any intention to destroy your walls or furniture which the pathway travels through? Obviously, you are not because these things are not part of your sihr illness. Yes, the sihr network pathway directly travels or goes through these things BUT that does not make these things part of the sihr network pathway or even part of your sihr illness. Likewise, the sahir is NOT part of your sihr illness so you don’t make any intention to destroy him. Just like you accept that you are not reading ruqya on your walls or maybe some tree or soil that the pathway travels through, then similarly, you are NOT reading ruqya on the sahir because you have NOT made that intention to read on him, just like you did not make any intention to destroy your walls with ruqya. Hence, if you are not making any intention to destroy your walls during self ruqya treatment then by default you are definitely not reading ruqya on your walls. The hadith is clear: “Actions are by intentions”, and so if you did not make the intention to destroy your walls during self ruqya, then by default, that action does not exist in reality. The same applies to the sahir. If you did not make any intention to destroy the sahir then by default you are not reading ruqya on him.
Did you know that people and even friends and family will walk across your sihr network pathway or they may actually stand in it, temporarily, while they are in your house or next to you? If you read self ruqya treatment on the sihr network, while they do this: Are you reading ruqya on them? OBVIOUSLY NOT! That is because you are not making any intention for that, just like your walls and furniture, because you yourself know that your friends and family are NOT part of your sihr illness. Think of the intention! This is the key to understanding this issue.
Let us give you another example to help you understand this concept. Imagine you are in one country and the sahir is in another. Your friend, who is in the same country as the sahir, and who knows who the sahir is, sees the sahir going into an underground train station and he actually sees him going onto a train from the platform and then he sees the train leave the station and enter an underground tunnel with the sahir on it. While all of that was happening, you were busy doing your self ruqya treatment with the 7 intentions and obviously you were reading on the sihr network. Your friend suddenly calls you from the station and tells you to STOP your self ruqya treatment on the sihr network because the sahir has just boarded a train and the train has entered a tunnel and he tells you that if you carry on with your ruqya then you are doing a bidah because you are now reading ruqya on the train itself, the tunnel structure and other man-made structures and some passengers, who are sitting next to the sahir because your sihr network pathway passes through some of these things and people. WOULD YOU STOP YOUR SELF RUQYA ON THE SIHR NETWORK? Do you agree that you are actually reading ruqya treatment on the train and tunnel or even the passengers? Obviously, you are definitely not because you did not make the intention to read on those things! If that is the case, then why do you allow the shaytan to confuse you and make you think that you are actually reading ruqya on the sahir himself, when he is no where near you and he is actually in another country and you did not even make the intention to read on him. As you can see, it all comes down to intentions. Your intention is NOT to read on the sahir and that is the main point! Therefore, even if the enemy sahir is in the same room as you or near you and you read ruqya on yourself to destroy the sihr network then this would be completely permissible to do because you have not made the intention to read ruqya on him because he is not your patient and he is not part of your sihr illness even though the jinn in him are affecting you but we still don’t consider the sahir himself to be personally affecting you. Hence, we do not see him as a spiritual disease. So the issue here is really to do with understanding the intention of the ruqya treatment and what it is exactly targeting and also the definition of what a spiritual disease is.
Let us give you one last example which I believe will finally close any doubts on this topic and make you understand this concept that I am trying to teach.
Imagine, your sihr network pathway ends in a house and the jinnee at the end of the network is NOT in a human sahir but it is in an abandoned house. This can happen when the jinnee itself choses to do the sihr on a victim and therefore they do not need a human for that. In fact, jinn do not need any human to do sihr on a human. They can do that themselves. Humans need the help of jinn to do sihr because humans cannot do it by themselves.
Now in this particular case, when you make the intention to ask Allah to destroy the sihr network, including the jinnee in the house, are you making any intention to destroy the house? Obviously, you are not because a house cannot be part of your sihr illness. How can a house be an illness that you suffer from? Obviously, it can never be an illness! Just because the jinnee is in the house, this does not turn the actual house into a spiritual disease. Yes, the sihr network pathway goes through the walls of the house to connect to the jinnee in the house BUT that does not make the walls and the actual house a part of the sihr network pathway or even your own sihr illness. Similarly, the fact that there are jinn in the sahir which you are connected to, it does not mean that the sahir has become a spiritual disease. How can a human (sahir) be an illness that you actually suffer from? Obviously, the sahir can be never an illness! So basically, the jinn in the sahir are just like the jinnee in the house. Or to put it another way, the body of the sahir is just like the abandoned house. You will not accept me telling you that you are reading ruqya on the house, then likewise you shouldn’t accept anyone telling you that you are reading ruqya on the sahir when you are not and that is because you did not make any intention for that.
Once the sihr network is down then you will no longer affect the jinn in the sahir because you are not connected to them. This clearly shows that your affect on the jinn in the sahir is really only through the sihr network and once it is down, your ruqya no longer has an effect on the jinn in the sahir. If the sihr network was not the only means for taking the ruqya to the jinn in the sahir, then it should be possible to get to the jinn in the sahir even when the sihr network is down. However, we know that is impossible and not even permissible to do. That is because once the sihr network is down then the jinn in the sahir are not connected to you anymore and so they are no longer part of your sihr illness and therefore, you cannot read ruqya on them because they are not affecting you ie you are not suffering from them anymore. Here, you can see how important it is to define a spiritual disease and to know when it can no longer be defined as a spiritual disease and also when ruqya can no longer be read on something. Knowing this information is very important because: RUQYA IS ONLY FOR DISEASES. Therefore, in general, you cannot read ruqya on something that is not part of your spiritual disease.
What we have mentioned here, is also applicable to the taweez. The physical taweez material itself is NOT part of your sihr illness but it is the sihr force that covers the taweez which is part of the sihr network and therefore it is part of your sihr illness. Hence, you can make the intention to destroy the sihr force that covers the taweez BUT you can’t ask Allah during your self ruqya to destroy the taweez itself.
Obviously, outside of ruqya, you can make a separate dua asking Allah to destroy the taweez and even the sahir as this is not considered ruqya but just a normal dua we generally make to Allah.

UNDERSTANDING THE CONCEPT OF THE SIHR & HASAD NETWORKS: YOUR BODY IS NOT LITERALLY CONNECTED TO THE BODY OF THE SAHIR OR THE TAWEEZ

I have inadvertently caused some confusion for some patients when I try to describe the concept of reading ruqya on the sihr network. I sometimes use the word “connected” when I try to describe the relationship between the different components that make up the sihr network or even the hasad network. Now, since this term “connected” is ambiguous and not properly defined by myself, some patients have followed their own understanding of this term and it has led them to actually think that they are reading ruqya treatment on the sahir and taweez. This understanding of theirs is totally wrong and needs to be clarified by myself.
In my videos, I have used the term and I felt that using the simple term “connected” would make things easier for people but in fact it has probably made it worse for some people.
Let us go and explain this idea or concept of not being connected to the sahir or taweez in a literal sense.
There is NO personal connection between you, the patient, and the sahir. You are NOT physically connected to each other because there is NOTHING physical between you both.
You are NOT spiritually connected to each other as well. Your souls are NOT connected to each other and they are not even touching each other. There is no part of your own soul that comes out of your body and connects with the soul of the sahir.
To summarise, what we have just said: You are NOT physically or spiritually connected to the sahir.
What we mean here by “connected” is being a part of something else. We don’t just mean connected in the “touching” sense. So the sahir and you are NOT part of each other and thus you are not literally connected to each other. Therefore, we should not say that we are connected to the sahir because this implies that there is some sort of physical or spiritual relationship between the two, when in reality there isn’t one. We can say this because the sahir is not literally affecting you or harming you and we know this because the sahir himself is not defined as a disease that you can suffer from. Hence, you don’t need to read ruqya on him.
Now, the sihr in your body is affecting your body, physically and spiritually BUT it is not part of your body or soul. We know this because we can remove it from your body. If it had become part of your body then we would not be able to remove it. Yes, it can be difficult to remove but the fact that it can be removed, in the end, means that it has not become part of the human body.
Sihr can NEVER become literally part of your body and that is because it is something foreign. Our food and drink can become part of our bodies when they have been digested but sihr, jinn and other spiritual diseases can’t be digested and therefore they will never assimilate into our bodies. Even the sihr that has been put on food will not assimilate. The food that has had the sihr on it, may assimilate partially into our bodies but the sihr on the food, itself, won’t and that is because the sihr is an unseen energy or force that is foreign to the body and the body has absolutely no use for it. It is not nutritious to the body, nor is it beneficial to our souls. Hence, the body naturally and automatically tries to eject it via vomiting or bowel movements whenever it gets the opportunity, especially when ruqya is administered.
The best way to describe this sihr in your body, is to see the sihr as an undigested piece of plastic. Now, this undigested piece of plastic in your stomach affects you physically but it is NOT part of your stomach or body. Likewise, the sihr, in you, is affecting you but it is not part of your body or organs. We can also say that it is not connected to your body or organs. It is touching your stomach walls but it is not connected to your stomach walls.
To make it clearer to you, here is a very good example of what I mean so that you understand the concept of NOT being connected to the sahir. Let us imagine that there is a very long plastic rope. One end of the plastic rope is inside your mouth and the other end of the plastic rope is inside the sahir’s mouth. The two ends of the plastic rope are part of the same substance (plastic) and therefore, they are connected to each other ie they are part of each other. Now, the plastic rope, in your mouth, is affecting you, eg, gum disease and ulcers. It is not part of your mouth literally and therefore you are not connected to it but it is still causing you harm. Just because the other end of the rope is in the sahir’s mouth, can we say that your mouth and the sahir’s mouth have become one and are now connected to each other and are now a part of each other? No, we can’t say that and that is because neither of your mouths are literally connected to plastic rope itself at your respective ends, so if you are not connected at your end of the rope then how can you be connected to what is at the other end of the rope! The rope does not biologically make your mouths into one big mouth. You still have separate mouths even though you share the same plastic rope. The only time we can say that your mouths are connected, would be if your mouths and jaws became elongated and fused together, then we can say that you are connected but obviously this is impossible. So don’t think that your mouth has become part of the sahir’s mouth, just because you share a plastic rope.
If you think of this above example and apply it to the sihr network pathway then we can say that in you there is sihr and also there is sihr in the sahir. These two pieces of sihr have between them an invisible sihr network pathway that connects the two pieces of sihr. These two pieces of sihr and the invisible sihr pathway are part of the same unseen energy or force (sihr) and they are therefore connected to each other ie they are part of each other. Now, the sihr in your body, is affecting you, eg, skin diseases and ulcers. It is not part of your body and therefore you are not connected to it, but it is still causing you harm. Just because the other end of the sihr network pathway is in the sahir’s body, can we now say that your body and the sahir’s body have become one and are now connected to each other and are now a part of each other? No, we can’t say that and that is because neither of your bodies are literally connected to the sihr itself at your respective ends, so if your body is not connected to your own sihr at your end of the sihr network pathway, then how can you be connected to the sahir’s body at the other end of the sihr network pathway, when the sahir himself is not connected to his own sihr! The sihr does not biologically make your bodies into one big body. You still have separate bodies even though you share the same sihr. The only time we can say that your bodies are connected, would be if your bodies and organs became elongated and fused together, then we can say that you are connected but obviously this is impossible. So don’t think that your body has become part of the sahir’s body, just because you share the same sihr. 
Let us look at another example. Imagine, you are on the same road as the sahir. You can see him and he can see you. You are both sharing the same air which is between you both and which touches you both. The same air circulates around you both and depending on the wind, you may breath in and exhale each others air or at least some air molecules. Because of this interaction with the air and standing in the same air and even maybe breathing in the same air, does this mean that you are connected to the sahir ie your bodies are one? Obviously, not. Likewise, just because there is some interaction and activity between the sihr in you and the sihr in the sahir, it does not mean you are literally connected to the sahir and that he is a part you.
Finally, let us look at this last example. Imagine, you are standing, bare footed, on one end of a plank of wood and the sahir is standing, bare footed, on the other end of the plank of wood. In this situation, have your bodies become connected or a part of each other? Obviously, not. It is exactly the same for the sihr network.
In summary, we should not say that “I am connected to the sahir” or “My body is connected to the sahir’s body” but we should say that “My sihr in me is connected to the sihr in the sahir” and “My sihr in me is connected to the sihr on the taweez”. This would make things clearer and stop us from thinking that we are actually reading ruqya on the sahir and the taweez from a distance.
Just because something is inside you and affecting you ie harming you, it does not necessarily mean that it is literally connected to you and has become a part of your body. Likewise, if something is touching you or touching the inside of your body, it does not mean that it has become connected to you and has become a part of your body.
The point of all of this discussion is to prove to patients that their bodies are NOT physically or spiritually connected to the sahir’s body. It is the sihr in the patient that is connected to the sihr in the sahir and the sihr on the taweez.
What we have mentioned here is also applicable to the hasad network.

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 jinn of sihr in the sahir.

3. The sihr force or energy that is on or covers the taweez but NOT the physical taweez itself.

4. The jinn of sihr 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 HASAD NETWORK: DEFINING THE HASAD NETWORK

When you read ruqya treatment on the hasad network to destroy it, then you need to include the following in your definition of the hasad network:

1. The invisible hasad pathway that is just outside of your body and connects your hasad in your body to the hasad in the human hasid.

2. The invisible hasad pathway that connects the hasad illness in your body to the hasad on a hasad object(s) (your spouse or personal belongings)

3. The hasad force or energy that is on or covers the hasad object but NOT the object itself.

4. The main hasad that is in 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 hasad network and you can also be a hasad object in another different hasad network as well. So please bear this in mind.

6. Any other hasad that affects you and is outside of your body and is directly or indirectly connected to your hasad on your body.

As you can see from the above definition, the hasad network is: WHATEVER of your hasd illness that is outside of your body.

You should have the above definition of the hasad network in your understanding, when you read ruqya treatment on the hasad network. You will direct your ruqya treatment onto the invisible hasad pathway(s) that is in front of you and then the ruqya treatment will travel from there and affect the rest of the hasad network(s). You just need to make the intention to destroy the hasad network and leave the rest to Allah. There is no need to know exactly where the invisible hasad 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  

One patient of mine said that she used to regularly do ruqya treatment in her room and during this treatment she would be reading on the sihr network as she learnt from my 7 intentions for self ruqya treatment. Everytime she would do this ruqya treatment, her father would come outside her door and cry loudly and complain about feeling bad and start shaking. In the past he would not ask her about her sihr disease (ie not showing any care or concern for his daughter) and if she did self ruqya he would throw her out of the house. If she talked about magic he would get very angry with her. She could NEVER understand his strange behaviour until she did specific ruqya diagnosis to find out who the sahir was and only then did she realise that his strange behaviour was a result of him being the actual sahir who did the sihr on her.
What was basically happening was that the jinn in the sahir or probably other jinn that work for him or even both were attacking the sahir. Obviously, the sister was NOT asking for any help from the jinn as this is shirk. She was ONLY asking Allah to destroy the sihr network. She was not even asking Allah to destroy her father or any sahir during the ruqya treatment as I have explained above ie see above where I explain that you can’t have the intention to destroy the sahir during ruqya treatment but you can make a general dua which is not ruqya, ie asking Allah to destroy the sahir outside of ruqya treatment.
Anyway, the main point here is the benefit that is gained from reading ruqya treatment on the sihr network and we have heard of other similar stories, including my own one.

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 or covering the taweez and jinn of sihr 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 my sihr illness, inside me, was directly connected to. To do this, I just added to my treatment intentions, the simple intention: “O Allah destroy this sihr network that my sihr illness is 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.


CONCLUSION

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 hasad networks, and waswaas conditioning.

The arguments we have mentioned regarding the sihr network are also applicable to the hasad 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 hasad networks and so next time someone says to you, as a patient, that the sihr and hasad 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 also contains NO shirk (Muslim: 2200) so you should accept it and not listen to those who say that it is a bidah.

……….and with Allah is the cure and the success!