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Self Ruqya Diagnostic Notes

Version: 9th April 2021

DISCLAIMER: This is from the writer’s own experience. The writer will not be held responsible for any repercussions that may occur if his advice is practiced. Please read the terms of use at the bottom of the page.

Self Ruqya Diagnostic Notes

I have put these notes together to help Muslims do ruqya diagnosis on themselves. These notes should be used along with Practical Self Ruqya PART 7.1 to PART 7.6 (a series of 6 very short videos) or my longer video Practical Self Ruqya PART 1, although these notes can be used independently and without any reference to the videos. Having said that, the videos do demonstrate diagnosis and discuss the possible physical symptoms that you may experience during the diagnosis. Therefore, if you really want to understand the topic of ruqya diagnosis properly then you should watch the videos, especially Practical Self Ruqya PART 7.1 to 7.5, where I succinctly demonstrate how to do ruqya diagnosis. Each video only lasts about 3 to 6 minutes. If you want to understand the topic even further then please watch Practical Self Ruqya PART 1. 

If you do test positive for sihr or ayn or even both, then I strongly recommend that you watch my latest video on Advanced Ruqya Diagnosis so that you can diagnose who the sahir is, who the ayn perpetrator is and where the taweez is. You should also read the section “NB: 30” on “Advanced Specific Ruqya Diagnosis” in my article 7 rules for specific ruqya. This will give you extra information to help you with the advanced diagnosis and there are other sections in the article that you may find useful.

Considering the amount of spiritual ailments that I have seen, especially the evil eye, and the fact that many Muslims do not do their morning and evening protection, I believe that it is very important for every Muslim to do ruqya diagnosis for the spiritual ailments.THIS ISN’T SCAREMONGERING! This is because 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 salalahu 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.

If a medical doctor said that from his experience of treating people that he would recommend that people check themselves for Vitamin D deficiency, no one would claim the doctor is scaremongering. This is also the case if the same doctor discovered a certain disease or mineral deficiency in a group of people and then the doctor publicised this information and his recommendations to deal with the problem. Again, in general, no one would accuse the doctor of scaremongering, as he is just doing his job. Sadly, however, the case is not the same for a raqi who recommends that Muslims should check themselves for ayn and jinn possession, as there is high incidence of such cases in the Muslim community. WHY IS THERE A DIFFERENCE IN ATTITUDES TOWARDS THE TWO? WHY DO WE TAKE THE MEDICAL DOCTOR SERIOUSLY BUT NOT THE RAQI? The truth of the matter is that there is no difference between the two recommendations. This is because the Shariah does NOT make any diffrentiation between the two types of diseases. Therefore, we should listen to those people who deal with spiritual diseases just like how we listen to those people who deal with physical diseases. We should not make this difference between the two because there is absolutely no evidence for doing that!

There are a lot of people who have a spiritual disease but they just don’t know about it! You cannot presume or guess that you are NOT afflicted. You must do ruqya diagnosis to confirm that you are not suffering. This is because the spiritual ailments are unseen and are ONLY detected by ruqya diagnosis.

I was one of those people who had spiritual diseases but I just did not know about it and that is because I did not have any of the common symptoms of spiritual diseases that some raqis talk about. This is why I do not like people making a diagnosis for a spiritual ailment by just looking at symptoms. The symptoms the person has, could be caused by something other than a spiritual disease so you must use ruqya to do the diagnosis to confirm if there is a spiritual disease. WE WILL TALK ABOUT THIS POINT IN THE NEXT SECTION OF THIS ARTICLE IE the fact that the diagnosis of spiritual diseases is completely different to physical diseases!

The reason I didn’t think I had any spiritual diseases is because I had no strange symptoms and the fact that I was regularly doing my protection adhkar and I was not doing any major sins by the mercy of Allah. So if someone has strong iman then they will probably not feel anything even if they are possessed by 1 million jinn and that is because the jinn are very weak when it comes to the pious Muslims.

Having said all of that, a person is free to decide if he wants to take our recommendation of checking himself for ayn and jinn possession, just like he is free to decide if he wants to check himself for Vitamin D deficiency and there is definitely no sin on him if decides to ignore our advice.

If you are worried about the jinn completely manifesting and speaking in you or causing chaos or breaking things or attacking you and other people during ruqya diagnosis or treatment……then you need to understand that jinn ONLY speak in sinning patients. Please read this article below.

Why Jinn Speak in Patients

If you know that you are sinning then I strongly recommend that you don’t do ruqya diagnosis or treatment because of the possibility of the jinn inside you, manifesting and attacking you or other people. But if you are sure that you are a good and pious Muslim (ie prays 5 times a day and keeps away from major sins) then you can do the ruqya. What I have said here doesn’t apply to children below puberty because they are sinless.

During actual ruqya diagnosis, we are really asking Allah, through our intention and reading, to show us a significant sign via physical symptoms that the patient has a spiritual ailment, like sihr. WE ARE DIRECTLY COMMUNICATING WITH ALLAH! We want Allah to show us physical signs so that we become convinced that we have a spiritual ailment. If a person is truly beseeching Allah in their heart and they are not major sinners, then Allah will answer them and show them something significant and apparent, and they will have no doubt that they have a spiritual illness. From our experience, there is no need to memorize a long list of physical symptoms. If you got a spiritual illness then you will definitely feel unusual physical symptoms that immediately stop or severly reduce as soon as the ruqya diagnosis ends.
You just need to ask Allah to show you a significant sign so that you can be clear and convinced in your heart that you either have sihr or not. If you don’t have sihr then your body won’t react to sihr ruqya diagnosis ie Allah won’t make your body react to the ruqya because you are sihr free.


I recently watched a Sheikh explaining how to diagnose sihr by just looking at symptoms. He went through quite a long list of symptoms but sadly he did not mention ruqya diagnosis even once! The problem here is that the symptoms he mentions could also apply to jinn possession or physical diseases or even hasad or ayn with jinn possession. I personally do not like such videos as they do not help clarify the use of ruqya diagnosis and they treat the diagnosis of spiritual diseases just like the diagnosis of physical diseases. What if someone does not have any of the symptoms that were on this Sheikh’s list: Does that mean they are free of any sihr? You would be surprised to see how many people do have sihr but they don’t exhibit any of the symptoms mentioned by the Sheikh…..AND HOW SAD THAT IS, INDEED! IE people with sihr, walking around the world believing that they do not have sihr because they do not have any of the symptoms the Sheikh mentioned. 

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 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.


One of my patients recently reminded me of something that helps intensify ruqya and I was extremely delighted that this patient reminded me about this and I pray and hope that Allah rewards the patient and cures them.
I believe that it is very important to advise other patients about this. It is something that I used to do during my own self ruqya, especially during treatment, but I had completely forgotten to tell my patients about it. I am quite sure that many are already following this or similar advice but a reminder always helps.
We should not read our ruqya with no contemplation, like a parrot or a machine. We should not be reading ruqya while thinking about other things. You need to turn it into an effective act of worship that cures you and brings you closer to Allah and you can’t do that if you are thinking about other things.

We have found from experience that if you implement the advice below, then you will feel that your ruqya is more effective (and that is because you will feel stronger reactions) and you will feel an increase in your iman.

You can intensify your ruqya diagnosis by following the advice below:
1. Before you actually start your ruqya, we should mentally prepare for it, just like the way we prepare for salah ie get your mind and heart ready to call on Allah and ignore and get rid of any wordly matters from your mind.
2. Before and even during the ruqya, THINK carefully and ponder on the greatest of Allah and his power. Think about the Quran and its greatest and that if it were revealed to a mountain, it would break it into pieces. Think about Allah’s names and attributes such as Al-Azeez (the Mighty) and the fact that Allah is the ONLY one who can diagnose you and help you and that HE is the one who makes the reactions happen during ruqya diagnosis.
3. Before and even during the ruqya diagnosis, REMEMBER that Allah is watching you and listening to you directly. He can see and hear you do ruqya. The feeling you should be aiming for is similar to when you can feel someone watching you and listening to you, but obviously the feeling will be more intense because it is Allah, who is watching and listening to you. If it is difficult for you to understand this, then remember your experience with secruity cameras, which are everywhere. You know that your behaviour changes when you realise CCTV cameras and microphones are monitoring you and you actually feel embarrassed or shy. Allah has more right over you than these man-made pieces of technology! Try to get this feeling of Allah watching you and listening to you while you do your ruqya.

Sihr Diagnosis:

This ruqya diagnosis procedure below uses ruqya diagnostic water to help intensify the effects of the ruqya diagnosis. However, you don’t have to use ruqya water and can just read ruqya diagnosis on yourself for 20 to 30 minutes (please try and do 30mins). If you just want to read ruqya diagnosis without ruqya water then please follow steps: 1, 3, 4, 5 & 13 below.

The reason we advise using the ruqya diagnostic water, especially for the first time, is because you will get stronger reactions in the patient when it is combined with the actual reading of ruqya diagnosis ie there will be two sources of ruqya diagnosis: the actual reading of the ruqya diagnosis by the patient on himself and the effects the ruqya diagnostic water has in the patient’s body.

1) Make sincere tawbah to Allah and make sure that you are following Islam correctly and doing everything that Allah wants you to do and you are obviously not doing any major sins. Remember, ruqya is not like taking antibiotics. Antibiotics work for everyone but ruqya only works for the pious Muslims who aren’t doing major sins.
Secondly, you should sincerely beseech Allah to show you if you have sihr and you must not ask Allah half heartedly. If you don’t sincerely beseech and truly ask Allah then he won’t manifest the signs of sihr affliction. You shouldn’t be doing diagnosis ruqya just to please someone else or to keep a nagging spouse happy. Your intention to do ruqya diagnosis is to find out if you have sihr and if you have got it then to seek the cure from Allah so that you can return to worshipping Allah properly again without sihr. If you find out that you don’t have sihr then you obviously thank Allah.

2) Label 4 bottles of water or 4 glasses of water (at room temperature) with ‘sihr, ayn, mass & waswaas’

3) Sit down comfortably in a chair or lie down completely flat on a bed using no pillows or blankets. Relax your body and establish your reference point. Relax and close your eyes and feel your body completely. You are not doing any ruqya on yourself at the moment so make a note of any feelings or problems e.g twitching of eye, stomach pain or headache….etc. If you have a list of problems prior to diagnosis ruqya then note down these issues. You must ignore these problems, issues or symptoms you have noted down because these things are naturally there and are not a result of any ruqya you did. This state of your body which you have just identified is your normal state or reference point, which is going to be used as a standard or control to compare yourself with. We only really know if you have sihr by making a comparison between your normal standard state and your state during the ruqya itself. WE NEVER BASE DIAGNOSIS ON JUST THE SYMPTOMS OUTSIDE OF RUQYA.

(We must point out here that ONLY the spiritual ailments produce physical reactions in the patient’s body during ruqya, hence the importance of establishing your standard reference point or state for comparison purposes. The physical ailments like cancer and diabetes do not cause any physical reactions or symptoms during ruqya)

4) Make dua to Allaah (subhanahu wa ta ala) to show you if you have sihr affliction. Connect with your Lord. Make some serious and sincere dua.

5) Take the bottle or glass you labelled ‘sihr’, (unless you are doing the diagnosis without ruqya water ie then you don’t need to take or label a bottle or glass of water). Make the intention to check or diagnose yourself for sihr ie: “O Allah show me if I have sihr”. The intention occurs in the heart and is not said out loud or in your mind. It is just like when you make the intention to pray salah. The intention is VERY important. ‘Actions are by intentions’ as the Nabi (salalahu alayhi wasallam) said. So you are looking to diagnose any sihr that you have i.e you ask Allah to show you and attack with ruqya any sihr in your body. Basically, you are asking Allah to show you significant physical reactions during the reading of ruqya diagnosis so that you can become convinced that you have sihr. If you don’t have sihr then obviously you will not physical react to the sihr diagnostic ruqya.

6) Read Surah Falaq with the above intention into the water in bottle or glass. When you get to ayah 4 – (Wa min sharrin-naffaa-thaati fil ‘uqad) read an odd number of times 5, 7 or 11, etc. It is better to read more than 10 but you don’t have to. This particular ayah is to do with sihr.

7) After reading an odd number of times end the Surah by reading the last ayah. All this reading was done with the intention of asking Allah to show you if you have sihr.

8) After reading the ruqya, blow into the bottle 3 times. (There are 3 types of blowing pertaining to ruqya: just blow air, blow air & spittle and just spittle without blowing air. Please do all three types into the bottle or glass of water).
If you don’t want to spit in the bottle then at least do a partial blow & spittle three times.

9) Close the lid shake and then drink three gulps of this sihr diagnosis water (you may get a reaction whilst preparing the water or reading on the water so please take a note of how you feel)

10) Take some of this sihr diagnosis water into the palm of your hand and then put and rub some of this water on your arms, hands and face.

11) Then let the water evaporate and allow your body to dry. If after 2 minutes you are still wet, then dry yourself with tissues as we don’t want any wetness to cause interference while doing the actual ruqya diagnosis.

12) Now, note down another reference point. How are you feeling now? Any changes? Headache, laughing, crying, stomach pain, twitching, muscle spasms etc….Basically, are you feeling any SIGNIFICANT reaction after the reference point? This could be any reaction as the list of reactions is exhaustive. SO MAKE A COMPARISON BETWEEN HOW YOU FEEL NOW AFTER USING THE WATER AND BEFORE YOU ACTUALLY STARTED THE PROCEDURE. It is extremely rare to feel a major reaction or major physical symptoms with just the ruqya water alone but If you do feel something very significant then we can say that you have sihr. However, most people will not feel anything at all! And even if you do feel something, I would still strongly recommend that you continue with the next stage so that you experience major physical symptoms. We want you to be completely convinced that you have sihr.

Now, when we say major significant reactions during ruqya diagnosis for sihr or any spiritual illness, we mean a reaction that stands out and which you clearly notice. It does not have to be major in the sense of pain or severity, it just has to be something that you can clearly notice and which was not present before you started the ruqya, such as a mild pain anywhere in your body or a slight headache or a particularly strange itching feeling over a certain part of your body or a mild heat sensation emanating from your hand or foot or seeing static or moving images or bright lights or colourful blobs while your eyes are closed during the ruqya.

13) Now sit down comfortably or lie down completely flat on a bed using no pillows or blankets, and START to read the sihr diagnosis ruqya again using Surah Falaq, ayah 4 and with the same intention in point 5 above, just as you did when you prepared the sihr diagnosis water. CONTINUE Reading the diagnosis ruqya with Surah Falaq, ayah 4  (Wa min sharrin-naffaa-thaati fil ‘uqad) for about 10-15 mins….the more the better (if you are doing the ruqya diagnosis without ruqya water then please read the ruqya diagnosis for 20 to 30mins). You should carry on reading the ruqya diagnosis until you become completely convinced and satisfied with the physical reactions during the ruqya diagnosis itself. If you get a clear reaction in the first few minutes of reading (that is any significant reaction when compared to your original reference point) then we can say that you have got sihr. If you don’t feel anything then I recommend that you do the diagnosis twice a day for 5 to 7 days. If you still don’t get any reactions after 5 or 7 days then we can say that you are clear from sihr. PLEASE NOTE THAT THERE ARE 2 REASONS THAT STOP DIAGNOSIS WORKING: SINS AND INSINCERITY IN BESEECHING ALLAH. So please make sure you are not doing sins and that you sincerely beseech and ask Allah from the bottom of your heart to help you diagnose yourself.

The reason you need to do the diagnosis for 5 or 7 days is because many muslims haven’t ever done self ruqya diagnosis on themselves and since it is a novel experience, they might not be aware of what to expect or they may overlook something significant. But after 5 or 7 days they would have had enough experience of self ruqya diagnosis and its effects on their body and they will be able to say that they did or didn’t feel anything during the sihr diagnosis. It is all to do with experience!

14) You may report back to me your results if you are still confused or if you need more advice: [email protected]

15) Do the same diagnosis steps for:

* Ayn (Evil Eye caused by envy or amazement)

* Mass (Jinn possession)

* Waswaas conditioning. (“Waswas Conditioning” may be defined as a type of Psychological Conditioning that reacts to or can be detected by ruqya diagnosis and because of this reaction to ruqya, it is a spiritual illness. It can cause anxiety, panic attacks, phobias, OCD, other mental health problems and even physical diseases such as cancer and heart problems. We believe that Not every psychological conditioning, as defined by psychologists and psychiatrists, will react to ruqya diagnosis, hence, not every psychological conditioning is waswas conditioning.
It seems that the normal waswas gets transformed into waswas conditioning by the psychological conditioning of the qareen and possessing jinn and Allah knows best. So those instances of psychological conditioning that react to ruqya diagnosis are ONLY those instances that were caused by the qareen and possessing jinn in the first place. 
For more information, descriptions and examples of waswas conditioning, please see my article: “The Waswas from the Posssessing Jinn”).

To check for ayn, Jinn possession (mass) and waswaas, do and use the exact above steps as the sihr diagnosis but now use the following ayahs instead of ayah 4 of Surah Falaq:

A. For ayn use ayah 5 of Surah Falaq.

B. For mass (jinn possession) use ayah 6 of Surah Nass.

C. For waswaas type 2 conditioning use ayahs 4 and 5 of Surah Nass. Read each ayah an equal amount of time.

Obviously, remember that the intention will not be for sihr as you would have completed the sihr diagnosis. So change the sihr intention from “O Allah show me if I have sihr” to the next appropriate one eg: “O Allah show me if I have ayn”, etc.


The following is brief and general guide to what patients may feel or experience during the actual reading of the ruqya diagnosis itself, for each of the four spiritual illnesses:

NB: Please ignore any YAWNING that you notice in yourself during the ruqya diagnosis. You should wait until you stop yawning and then conduct ruqya diagnosis. For more information about why we ignore yawning then please read point “81” in my article “101 Important Ruqya Principles”.

In general, during ruqya diagnosis, patients usually see something while their eyes are closed or they physically feel symptoms. It is also possible for patients to smell, hear or taste something such as smelling rotten meat, hearing barking dogs or having a metallic taste in their mouth. Occasionally, they may get some feelings or emotions like anxiety or panic attacks, especially for jinn possession and waswas conditioning, but usually these feelings or emotions are accompanied by physical symptoms.

A physical symptom like a headache that exists at the reference point, before the ruqya diagnosis is actually done, may, in fact, get worse during the reading of the ruqya diagnosis itself. So a patient may have a slight headache at the reference point which then becomes a more severe headache while the ruqya diagnosis is read. This change from a headache to a more severe headache, even if it is a slight change, is considered a reaction due to the ruqya diagnosis. The level of the severity of the headache is not an issue. It is difference between them that counts so if a patient can notice a difference then that is classed as a ruqya diagnostic reaction.

It is also possible for the ruqya diagnosis to have a “reverse” or “opposite” effect on a pre-existing symptom that was already there at the reference point before the actual diagnostic ruqya was administered ie a pre-existing headache or itching or anxiety or limb shaking or feeling cold at the reference point may get reduced or completely disappear because of the effects of the ruqya diagnosis but then the headache or itching or etc start to return after several minutes of ruqya diagnosis and when the ruqya diagnosis is stopped, they eventually come back completely. However, it seems that usually, the original symptom turns into something else or other symptoms may manifests themselves, making it clear to the patient that they have a spiritual illness, eg a jinnee in the head that is causing a headache at the reference point moves to the chest area during ruqya diagnosis thereby causing breathing problems so the initial headache has disappeared but breathing problems have now appeared.

From experience, it is also possible for a patient to get some minor reactions during their initial ruqya diagnosis and then they stop and then re-do the same ruqya diagnosis but a more intensified form of it, by placing their feet in ruqya diagnosis water. When they do this, their initial ruqya diagnosis reactions disappear and it would seem that they don’t have any spiritual disease at all, especially if the intensified ruqya is ONLY done for short amount of  time, eg 5 minutes. However, if they were to continue the intensified ruqya, then they would notice completely different reactions from their initial ruqya diagnosis. So it is important to read intensified ruqya diagnosis for 15 to 20 minutes or more. This will give enough time for the intensified ruqya to cancel out or cause the disappearance of the initial ruqya diagnosis reactions and then after this disappearance is complete, the intensified ruqya diagnosis would create NEW reactions in the patient. (This intensified ruqya diagnosis can also be achieved when a raqi does ruqya diagnosis on a patient while the same patient holds or keeps some ruqya diagnosis water in their mouth).

Anyway, the main point here is for a patient and raqi to be aware of such “reverse” reactions to ruqya diagnosis and to realise and to appreciate that they are indeed reactions to the ruqya diagnosis and NOT to dismiss them or belittle them!


1. headaches or pain in the body.
2. hot or cold feeling in certain areas of the body or over whole of body.
3. limb movements or severe muscle spasms which means you have sihr with jinn possession.
4. Seeing moving images or bright lights while your eyes are closed during the ruqya diagnosis.
5. Feeling nauseous.
6. Vomiting.
7. Stomach pains.
8. Limb or Joint pains.
9. Tightness of chest.
10. Difficulty in breathing.
11. Feeling sleepy or very tired.

12. While the eyes are closed, your eyelids may flicker, move or blink rapidly. At the very least, there may be a slight feeling of wanting to open your eyelids.

13. Goose bumps or itching skin

14. If you have got sihr with jinn possession ie the jinn came via sihr then you may experience emotions or feelings like a panic attack, anger, anxiety, nervous feeling (butterflies in the stomach), embarrassment, feeling unusually relaxed like you have had a hot bath or used a Jacuzzi or have taken some sort of anti-anxiety medicine, etc. These feelings or emotions are basically a manifestation of the Waswas Conditioning that the patient is suffering from and which is mainly caused by the possessing jinn, although the qareen could also cause it. NB: These feelings or emotions are almost always accompanied by a physical symptom or reaction.


1. While the eyes are closed, your eyelids may flicker, move or blink rapidly. At the very least, there may be a slight feeling of wanting to open your eyelids.
2. headaches or pain in the body.
3. A hot or cold feeling in certain areas of the body or over whole of body.
4. limb movements or severe muscle spasms which means you have ayn with jinn possession.
5. Seeing moving images or static images of eyes while your eyes are closed during the ruqya diagnosis. You may also see colourful or purple or bluish blobs while eyes are closed.
6. Feeling nauseous.
7. Vomiting.
8. Stomach pains.
9. Limb or Joint pains.
10. Tightness of chest.
11. Difficulty in breathing.
12. Feeling sleepy or very tired.

13. Goose bumps or itching skin

14. Feels like Fainting and then patient collapses. His circular head and neck movements, just before collapsing, suggest that he may have jinn but he doesn’t.

15. Jaw movements that can be clearly seen which can be side to side movements.

16. Nose twitching

17. If you have ayn with jinn possession ie the jinn came via ayn then you may experience emotions or feelings like a panic attack, anger, anxiety, nervous feeling (butterflies in the stomach), embarrassment, feeling unusually relaxed like you have had a hot bath or used a Jacuzzi or have taken some sort of anti-anxiety medicine, etc. These feelings or emotions are basically a manifestation of the Waswas Conditioning that the patient is suffering from and which has mainly been caused by the possessing jinn, although the qareen could also cause it. NB: These feelings or emotions are almost always accompanied by a physical symptom or reaction.


1. headaches or pain in the body.
2. hot or cold feeling in certain areas of the body or over whole of body.
3. limb movements or severe muscle spasms.
4. Seeing moving images while your eyes are closed during the ruqya diagnosis.
5. Feeling nauseous.
6. Vomiting.
7. Stomach pains.
8. Limb or Joint pains.
9. Tightness of chest.
10. Difficulty in breathing.
11. Feeling sleepy or very tired.

12. While the eyes are closed, your eyelids may flicker, move or blink rapidly. At the very least, there may be a slight feeling of wanting to open your eyelids.

13. Goose bumps or itching skin.

14. Experiencing emotions or feelings like a panic attack, anger, anxiety, nervous feeling (butterflies in the stomach), embarrassment, feeling unusually relaxed like you have had a hot bath or used a Jacuzzi or have taken some sort of anti-anxiety medicine, etc. These feelings or emotions are basically a manifestation of the Waswas Conditioning that the patient is suffering from and which has mainly been caused by the possessing jinn, although the qareen could also cause it. NB: These feelings or emotions are almost always accompanied by a physical symptom or reaction.


1. While the eyes are closed, your eyelids may flicker, move or blink rapidly. At the very least, there may be a slight feeling of wanting to open your eyelids.
2. headaches or pain in the body.
3. A hot or cold feeling in certain areas of the body or over whole of body.
4. limb movements or severe muscle spasms which means you have waswaas with jinn possession.
5. Feeling nauseous.
6. Vomiting.
7. Stomach pains.
8. Limb or Joint pains.
9. Tightness of chest.
10. Difficulty in breathing.
11. Panic attack.
12. Feeling sleepy or very tired.

13. Goose bumps or itching skin.

14. Experiencing emotions or feelings like a panic attack, anger, anxiety, nervous feeling (butterflies in the stomach) or embarrassment or feeling unusually relaxed like you have had a hot bath or used a Jacuzzi or have taken some sort of anti-anxiety medicine, etc. NB: These feelings or emotions are almost always accompanied by a physical symptom or reaction.

Please note that you may not experience any of the above symptoms during your ruqya diagnosis and that is quite normal. The rule here is that if you feel or experience something unusual and which is completely different from your reference point (ie how you felt before starting the ruqya diagnosis or your standard bodily state) then we can say that you have the spiritual illness that you were looking for or trying to diagnose.
You may only experience a slight or mind headache for all 4 spiritual ailments during the ruqya diagnosis. If there was definitely no headache beforehand at your reference point and then you ONLY felt the headache during the ruqya diagnosis itself then we can conclude that you have all 4 spiritual ailments because you read the ruqya diagnosis with 4 different intentions and it does not matter if you got exactly the same reaction for each spiritual ailment. The fact that your intention was different each time is the main thing here, not the type or similarities in reaction.

Ruqya diagnosis is all about thinking well of Allah and asking and beseeching Allah to show us some significant physical reactions during the reading of ruqya diagnosis and if you are truly sincere then Allah will show you and then you will become convinced about your ruqya diagnosis. WE ALL AGREE THAT NO JINN CAN INTERFERE OR NEGATIVELY AFFECT OUR NORMAL DUA TO ALLAH, LIKEWISE NO JINN CAN HIDE OR INTERFERE WITH THE RUQYA RESULTS OF A TRUE NON-SINNING MUSLIM WHO DOES SINCERE RUQYA DIAGNOSIS. This is to do with understanding that Allah is in full control and not jinn. If this wasn’t the case then we can never know if we are cured or clear of jinn possession because the possessing jinn could be hiding from the ruqya effects, which is UTTER NONSENSE AND RUBBISH! HOW CAN JINN HIDE FROM ALLAH! Having said this, we must understand that if a person is a major sinner or doubts Allah will show him anything or he doesn’t really ask or beseech Allah properly from his heart then obviously such a person will not get the results they were hoping for.
We must remember that if a person fufills all the ruqya conditions and gets a negative ruqya result then that is also Allah answering the ruqya dua because we ask Allah to show us if we have a spiritual illness or not.


During ruqya diagnosis, if the patient notices that he laughed or cried and is definitely sure that it was NOT him, who cried or laughed, then we can take it to be the possessing jinn that cried and laughed. The same is true for when the patient doesn’t notice the laughing or crying but we do. We would also say that this crying or laughing during the ruqya diagnosis is the possessing jinn. This being similar to when a limb shakes but the patient didn’t notice it but we do. In such a situation, we would say that the limb movement was caused by the possessing jinn reacting to the ruqya diagnosis.

If the patient does not know why he cried or laughed but he knows it actually happened during the ruqya diagnosis ie he can’t explain the laughter or crying, then we can also accept it as the possessing jinn that cried or laughed. Since, this crying or laughing are not consciously and knowingly produced by the patient, they can be described as involuntary crying or laughing ie out of control of the patient and are similar to a reflex action.
In ALL cases of possessing jinn crying or laughing, the patients must be told about sins because such crying or laughing (and even speaking) of the possessing jinn can only happen due to sins as I have explained in my article: “How sins affect possessed Muslims and why jinn speak in them”. 
It is also possible for the patient to cry himself when he hears the Quran during ruqya diagnosis. This would not be the possessing jinn crying but the patient because the words of Allah have affected him. In such cases, the patient would be able to explain exactly why he cried eg he cried because he remembered the Hell-fire. In such cases, there is no doubt in the patient’s heart that it was him who cried and so we will accept that from him. The same applies to laughing. It is possible for the patient to laugh at something in the room during the ruqya diagnosis. The patient will be able to explain why he exactly laughed and therefore we can dismiss it as a ruqya reaction ie it is not the possessing jinn that is laughing.
What I have said about crying and laughing is similar to involuntary limb movements during ruqya diagnosis. If the patient is sure that it was him who moved his leg then we will accept it from him and say that the leg movement is not caused by the possessing jinn. However, if the patient didn’t see the leg move or didn’t even notice the leg move, then we take it as the possessing jinn causing the movement, especially when the patient can’t give any explanation of why his leg moved. The same applies to a patient who is directly looking at his limb and then he sees his limb move and then he explains it was not him who moved his limb. In such cases, we would also say it is the possessing jinn that moved the limb.
In some situations during ruqya diagnosis, the patient will get a muscle cramp or pain in his leg and then the patient would move his leg to get some relief from the muscle cramp or pain. In this situation, we would say the muscle cramp or pain was a direct ruqya reaction but the leg movement was not and so we would ignore the leg movement and not say it was the possessing jinn. This is similar to the ruqya causing severe pain or sadness and then patient himself cries. We would say the pain or sadness is a direct ruqya reaction but not the crying itself because it is the patient that cried and not the possessing jinn (NB: this sadness is caused by the waswas conditioning reacting to the ruqya diagnosis). Likewise, the ruqya diagnosis may cause the patient to feel ticklish under his armpit and because of this, the patient may laugh slightly or smile. In this situation, we would say that the ticklish feeling under the armpit is a direct ruqya reaction but not the laughter because it is the patient that laughed and not the possessing jinn.
I have to be honest here! From what I remember of my experience, I have NEVER had any problems with diagnosing patients who exhibit crying, laughing or limb movements. This is because patients almost always have other ruqya reactions, like a headache or pain in their bodies, to base our diagnosis on. So I would not worry too much about what I have said here because there are other ruqya reactions that will almost always accompany crying, laughing or limb movements and this is what the diagnosis is usually based on. Having said that it is still important to know this information so that you don’t get confused when dealing with patients.
We must remember that the diagnostic intention in your heart is what really counts. It is Allah who makes things clear so that you are not confused. Because you asked Allah with the specific intention ie “O Allah show us” then he will show you something that will convince you. You just have to put your trust in Allah! This is the main reason I have NEVER had any real problems with ruqya diagnosis.
In summary: crying, laughing or limb movements can be caused by the ruqya diagnosis having an effect on the possessing jinn. Sometimes, they can be caused by the patient himself. The only way to know is to ask the patient himself. If he explains himself satisfactorily then accept it from him but if he can’t then take it as the possessing jinn causing those reactions. If you are still in doubt after speaking to the patient then do the ruqya diagnosis again and don’t worry as there are other involuntary reactions that we can rely on for diagnosis. Just make sure you sincerely ask Allah to help you and to “show you or the patient reactions” that are clear and indisputable during the ruqya diagnosis.
All diagnostic ruqya reactions must be either involuntary or a reflex action ie the patient has absolutely NO control over them and doesn’t decide to react. This means the patient doesn’t make any conscious decision to react. Because of this, we can say that any crying or laughing that the patient initiates by himself is not considered a direct diagnostic ruqya reaction. So if the patient knows what he is doing and he himself decides to cry or laugh then we will ignore it and not record it as a ruqya diagnostic reaction.


I have seen and heard of several raqis falling into doubtful matters and indirectly using the help of the jinn but they are not aware of using the jinn. This is because the possessing jinn have confused them and they can’t see it. These raqis are not directly calling on jinn or seeking their help because they know that is major shirk. These raqis think that the jinn are not deceiving them but in reality the jinn are. We need to understand once the jinn know that you are not going to seek their help directly, they will devise a special plan so that you fall into shirk indirectly or subtlety.
These raqis have got confused and have misunderstood the issue of static and moving  images during ruqya and outside of ruqya. We shouldn’t rely on these images and be very cautious of them.
The general rule is to ignore static and moving images and don’t take any lessons from them as you could fall into shirk of seeking the help of jinn. We will just take it as a sign of the spiritual disease during diagnosis and that it is. So if we are reading ruqya diagnosis for ayn or jinn possession or sihr and the patient sees static or moving images then we take that as a positive result from Allah and there is no need to worry about what the images exactly mean. This is because we don’t need them as we have specific ruqya diagnosis to help us find out more information about the spiritual disease. This is a similar stance to jinn talking or screaming. We don’t need to speak to the possessing jinn as we have specific ruqya diagnosis to get more information about the disease.
Definitely, if you see static or moving images outside of ruqya then you must totally ignore them and pay no attention to them. Some patients might close their eyes outside of ruqya diagnosis and see a moving image of animals or animal eyes or some creatures eyes looking back at them or moving humans figures. These are obviously the possessing jinn or the jinn looking back at the patients. This phenomenon can also happen during ruqya diagnosis and even treatment. We just take it as a sign of jinn possession and nothing else.
Even if you see moving images of where the taweez is in the kitchen during ruqya diagnosis, then ignore it and treat it the same way as jinn manifesting and speaking and saying the taweez is in the kitchen. We don’t deny it but we don’t rely on it and in fact we ignore it and do specific ruqya diagnosis to find out exactly where the taweez is.
Now, I will mention some ruqya scenarios and then I will comment on them:
1. A raqi or patient asks the jinn to show images of where the taweez is. If this is done then this would be considered major shirk as it is asking the jinn for help.
2. Jinn show the patient moving images (like an elaborate “film”) of who did the sihr and how and where the taweez is, etc. We don’t need this information as we have specific ruqya diagnosis to get this detailed information.
3. I know a raqi who would tell a patient (while the patient’s eyes are closed) to imagine they have a sword and the patient should strike and kill the jinn they see in their imagination with this imaginary sword. I believe that this is a deception from the possessing jinn, who are the ones who create this moving image in the mind of the patient. This practice should be stopped and not taught.
4. A raqi telling a patient to close their eyes and imagine where the taweez is and then travel to this place in their mind and open doors and boxes, etc, to finally get the taweez in their imagination and then finally destroy it. Again like the previous example, this should not be done and is a deception from the possessing jinn. YOU CANNOT DESTROY THE REAL TAWEEZ IN YOUR DREAMS SO HOW CAN YOU DESTROY THE REAL TAWEEZ IN YOUR IMAGINATION! You must destroy the taweez in reality and not in your imagination.
5. I read ayn ruqya diagnosis on a child below puberty while the child’s eyes were closed and they saw a distant moving image of a bird flying and then the bird came extremely close to the child, especially the bird’s eye. This is basically a positive diagnosis for ayn and the moving image of the bird was the jinnee that was possessing the child. That is all we take from this diagnosis.
6. I read ayn ruqya diagnosis on an adult. The patient saw crowds of moving people looking at them as if the patient was moving through a crowded market. These people are probably all the jinn that are in the patient. The main point is that we got a positive result for ayn with jinn possession.
7. I read ayn ruqya diagnosis on a child and the child, while his eyes were closed, saw a moving image of an old man looking at him and moving around in the child’s mind. I took this as sign of ayn with jinn possession.
8. I read a general ruqya diagnosis on an adult and they saw a static image of the garments of the one they suspect gave them ayn. I took this as a positive result for ayn but not possession. I would have to do another diagnosis to confirm jinn possession.
9. I remember reading hasad ruqya diagnosis on myself and then I saw a static image from the past. It was like a film negative. It was basically the man who gave me hasad and he was directly looking at me from a bus stop. I clearly remembered the incident because I was surprised, at the time, at the way he looked at me in a very evil manner and I had done nothing to him.
10. A patient emailed me and told me that he did ayn ruqya diagnosis on himself to check if he had given himself ayn. While he was doing this ruqya diagnosis, he saw a static image of himself as if he was looking at himself through a mirror ie basically a selfie. This is essentially a positive result for giving himself ayn. You can see, as with the previous examples, that it seems the ayn leaves a static image like a photo on the patient’s eyes or mind, which stays there like a negative. This “ayn photo” is the end result of the ayn beam leaving the ayn perpetrator and hitting the victim and then the victim’s eyes recording or storing the past event ie capturing the instant the ayn beam hit the victim.
11. Many patients who do ayn ruqya diagnosis on themselves describe seeing static images of eyes during the ruqya, while their eyes are closed. This is basically a postive result for ayn and the eyes they saw are probably the eyes of the ayn perpetrators.
12. If a patient closes their eyes and then sees “eyes” that are blinking and moving and even the pupil moving and looking back at them during ruqya or even outside of ruqya, then this is basically the possessing jinn in the patient. If this happens during ruqya diagnosis, then we would just take it as a positive result for jinn possession and that is it.


In order to work out how severe the spiritual disease is or in other words how serious it is, then all that needs to be done is to read ruqya diagnosis and to note down all the reactions the patient experiences. If a person experiences severe vomiting, severe pain or strong and powerful limb movements then we can say the spiritual disease is a severe one. It would be even more serious, if all or some of these reactions occur in the same ruqya diagnosis session. On the other hand, if the patient only experiences a mild headache or mild nausea or some weak limb movements, then we can say the spiritual disease is not a serious one.

Obviously, the initial ruqya diagnosis will have the strongest reactions and this is where the first judgement is made on how severe the spiritual disease is.
Having said that, it does not mean that if someone has a severe spiritual disease then they will also have a severe physical disease caused by the severe spiritual disease. So you might have a patient with severe ayn but then this patient does not develop any serious physical ailments from the severe ayn. In contrast, we might find a patient with mild ayn but this mild ayn causes severe physical diseases, such as diabetes or heart disease.
WHAT WE HAVE MENTIONED ABOVE ONLY APPLIES TO PIOUS MUSLIM PATIENTS & CHILDREN BELOW THE AGE OF PUBERTY, and NOT to sinning muslim patients. So we cannot work out the severity of a sinning Muslim patient’s spiritual disease because of their sins. We can work out that they have a spiritual disease but we can’t really work out how severe it is.


For specific ruqya diagnosis, you just need to change the intention so if you want to see if you have the sihr of divorce then you just follow the above steps and change the intention from general sihr to sihr of divorce: ‘O Allah show me if I have sihr of divorce’ (ie you are asking Allah to attack with ruqya any sihr of divorce), obviously using the same ayah number 4 of surah falaq.
You don’t have to use ruqya water to do this diagnosis. In fact, you don’t have to use ruqya water for general diagnosis as well but if you don’t then you need to read the ruqya for longer, say around 30 minutes or until you get a good reaction.

What we have mentioned above regarding specific ruqya diagnosis for sihr is also applicable to the other spiritual ailments.

Briefly, here is a general guide on the type of specific ruqya diagnosis that you can do for each of the spiritual ailments:

SPECIFIC RUQYA DIAGNOSIS FOR SIHR: sihr of divorce, sihr to prevent marriage, sihr of wealth, sihr of suicide, sihr to do zina, sihr to murder spouse, sihr to cause family division & sihr to cause illnesses. Our actual list, here, is not exhaustive and we cannot name all types of sihr because the jinn from sihr can be commanded to make the victim do anything. We would advise every sihr patient to look at their life and try to work out what possible sihr they may have and then do a specific ruqya diagnosis for that personal issue which they have identified.

You may just have the sihr of divorce and no sihr of illnesses but the sihr can have an unintended consequence of causing an illness like diabetes. We can check to see if the sihr of divorce is actually causing your diabetes.

We can also check to see if you are connected to any sihr networks.

SPECIFIC RUQYA DIAGNOSIS FOR AYN: Evil eye of amazement for a positive attribute, evil eye of amazement for a negative (ie you can get the evil eye of amazement for being ‘handsome’ or you can get the evil eye of amazement for being ‘ugly’), evil eye of envy (hasd), evil eye of amazement for your skin, hair, wealth or spouse, etc. Evil eye of envy for your looks, wealth or spouse, etc. Again this list is not exhaustive and so patients must examine their life as explained above with the example of specific ruqya diagnosis for sihr.

You may just have the ayn because of your wealth but the ayn can have an unintended consequence of causing an illness like diabetes. We can check to see if the ayn of wealth is actually causing your diabetes.

We can also check to see if you are connected to any hasd networks.

SPECIFIC RUQYA DIAGNOSIS FOR JINN POSSESSION: jinn through sihr, jinn through ayn (amazement or envy), live jinn, revenge jinn, Christian jinn.

The jinn could cause a divorce and out of its own free will do things similar to sihr jinn. So you have to look at your life and try to work out what exactly the jinn could be doing to you such as trying to kill you or making you not have children or causing to have problems at work etc.

The possessing jinn could have the unintended consequence of causing an illness like diabetes so we can check to see if an illness is being caused by jinn.

SPECIFIC RUQYA DIAGNOSIS FOR WASWAS CONDITIONING: to see if the waswaas conditioning is causing OCD, phobias, panic attacks, anxiety and other psychological and mental problems and illnesses. We can also check to see if the waswaas conditioning is causing any physical diseases. To date, we have only identified heart problems and cancer but I am sure it can cause other illnesses. We have just not come across anything else.


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

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

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

It can be quite difficult for some patients to get clear and unambiguous results from their specific ruqya diagnosis, especially when they are doing several of them in a short space of time eg 1 hour. One of the problems they face is RE-ESTABLISHING the reference point after completing one specific ruqya diagnosis. Another problem is not being clear in their ruqya intentions or they combine intentions. It is always better, before starting any specific ruqya diagnosis, to make sure that the intention is very clear ie you know exactly what you are asking Allah to show you and that you are not combining a specific ruqya diagnosis at the same time as a general ruqya diagnosis eg “O Allah show me if I have jinn from sihr and any other jinn” which is basically a general ruqya diagnosis for jinn as it does not differentiate between jinn from sihr and other jinn. We might as well ask Allah: “O Allah show me if I have any jinn”.

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

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

2) Wash your face and hands.

3) Walk around your house for 1 minute.

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

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

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

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

For more information about specific ruqya diagnosis and how to do it then please watch practical self ruqya part 2 on youtube.

You should also read this:

Specific Ruqya Diagnosis Is Not A Bidah


7 Rules For Specific Ruqya



Please note that the ayn is like arrows and has to hit something solid such as yourself or your belongings. It can’t hit something abstract like ‘dawah’ (Calling to Islam). Ayn is in two forms: evil eye of amazement and evil eye of envy. The former can be divided into two: evil eye of amazement for positive attributes (O that’s so beautiful!!!) and evil eye of amazement for negative attributes (O that’s really ugly!!!). While the later, the evil eye of envy or jealousy, is just one form (O why has he got that!!!)

All forms of ayn are like arrows or lasers beams that emanate from the ayn perpetrator’s eyes. That means that these arrows or lasers beams have to directly hit something such as a human, animal or other solid things. They can’t hit something abstract or intangible that doesn’t have mass. For example, someone once said to me that their dawah (or Islamic talks) was affected by ayn because not many people were coming to their talks anymore. I said “No, that it can’t be true”. I said to them that “If you mean that the people were amazed at you, while you were giving dawah and they gave you ayn directly and then this ayn directly affected your brain/mind and your speaking skills and then after all that, you were unable to give dawah properly again and then all of that resulted in people leaving or not attending your talks or dawah classes because you were NO longer an eloquent speaker since you have ayn ….. then I would accept that from you! However, I cannot accept ayn hitting an abstract thing like “dawah”. If we cannot actually physically “point” at dawah then dawah can’t be hit by ayn. To put it another way and which clearly shows that dawah is an abstract thing, “How do we do ruqya on “dawah” or How do we make “dawah” wash with ghusl water of the ayn perpetrator”. Obviously, we can’t do any of these actions which cure ayn so therefore “dawah” is an abstract thing or concept”

Ayn can affect a person’s love for their spouse, particular things, objects and even salah. This does not mean that their Iman would be affected by ayn or that the actual love in their heart has actually gone or disappeared. What has really happened is that they can’t feel the emotion of love, partly or completely, because the ayn has affected their heart and body ie affected those organs or body parts that are responsible for generating the feeling of love so a person may divorce their spouse because they no longer feel love for them.
Once these patients treat themselves for ayn then they will start to feel the emotion of love again for their spouse because it was always there and had NEVER really left in the first place. It was just that they could not feel it.
Ayn can affect people’s ability to do certain acts of worship. So someone might give hasd to another because they are jealous at their ability to pray and fast voluntarily eg tahajjud or sunnah fasts. Again, the person won’t lose Iman but they will find it difficult to do these extra acts of worship because the hasd has affected or damaged those organs and body parts that give the person the strength and ability to do extra worship. Likewise, a man may lose all or some of his libido because someone was amazed or jealous at the fact that the man had four wives ie they were amazed or jealous that the man must have a high libido to be married to four women.
In these examples, even though we can’t see “love” or “libido”, the ayn and hasd can still have an effect on these two by damaging those organs and body parts that are responsible for producing these feelings.
It is possible, when ayn afffects the love between spouses ie they can’t feel it partly or completely, it is not replaced with the emotion of hatred, unless the couple became possessed by jinn (via the ayn), which would then generate the waswas of hatred in the couple’s hearts and which may eventually cause divorce. This is one of the ways that ayn can cause divorce, which some people might not believe.

Having said all that, I must mention that sihr can have the effects the that above person was talking about, with regards to dawah, because it is basically a contract with jinn. So jinn can be told to scare people, make people uncomfortable or make them see strange things so that people turn away from shops, businesses and even dawah events. This can only obviously happen with the permission of Allah. From our experience, these jinn through sihr wouldn’t have to possess the customers or conference attendees to stop them going to businesses or conference halls. (although they could, if they were told to do so. This depends on the type of sihr contract that was agreed upon between the sahir and jinn). The jinn through sihr would give the waswas from the outside and they could make the people feel uncomfortable or frightened, especially non-Muslims and weak Muslims who don’t do their protection adhkar. The jinn may also make these people see strange things with their eyes like blood on the floor or large spiders and insects so people become alarmed and then leave the shop or hall. They can even make the people smell strange things like rotten meat or faeces and non of this is unusual. We have to remember that things like this are possible as we know from the story of the Nabi Musa alayhi salam when he saw those ropes as snakes because his and others eyes were temporarily bewitched. The people did not have sihr but they saw snakes that weren’t really there.

What we have mentioned above about the sihr, could also happen without the human sahir ie no sihr involved but just jinn and that is when the jinn themselves want to cause mischief or because of revenge. However, this doesn’t usually happen to pious Muslims because the evil jinn are in general, afraid of them and keep away from them and their houses and businesses and events. If we do find jinn activity in a pious Muslim’s house or business then that is usually because of sihr ie the jinn were forced to do it and the jinn didn’t decide to cause mischief out of their own accord.

To solve this problem of jinn activity in a house or premises whether via sihr or mischievous jinn, the victim should remove anything haram in house like stolen goods or wine and stop doing anything haram in the house like gambling or listening to music. They should put away photos of humans and animate objects ie shouldn’t be displayed and also remove dogs so that the angels can return, make the adhan in the house, read all of surah baqrah in the place or read the last two ayahs of baqrah for 3 nights consecutively. They should fill a spray bottle with ruqya water and spray around their home and business especially the corners of the walls and ceilings. The water should have surahs falaq and nass read over it, an odd number of times, preferably 7, and with the intention to destroy sihr and jinn. You can put this ruqya water into an aroma therapy diffuser or a similar device and let this ruqya steam spread around the building (this ruqya steam would be better than bukhoor or incense as it seems that jinn consume smoke). They should also search for any taweez in the house or premises and destroy it correctly, if they find one (You can refer to my article and video on this topic). Men should also pray their sunnah prays in their homes and businesses.


One of the recent misconceptions or misunderstanding of ayn is that you get it from simply uploading and sharing photos on Facebook. THIS IS NOT POSSIBLE. As we have said in the previous section above on here that the ayn has to directly hit an object and it cannot be afflicted over a distance. There has to be some close proximity between the ayn perpetrator and the victim.

We know this fact of not getting ayn via Facebook, from experience. We have not been inundated with ‘new’ and unexplained cases of ayn since the introduction or invention of social media apps. So since there has not been a major spike in ayn cases then we can conclude that social media hasn’t really made much difference. Yes, there is more ayn than maybe a 20 years ago but it is not something that is so serious that it requires us to come up with a logical explanation that justifies or explains the small increase.

Having said that if you are someone who regularly posts your photos and other personal affairs and stories online then there is the potential that one of those secret admirers or envious people, whose amazement or envy of you, has been increasing over your posts, will eventually give you ayn when they actually see you in real life or reality. Therefore, it would make sense to limit what you post on social media or just allow certain people such as close family and friends to have access.

I think that it is important to mention here that sihr can be given at a distance and this is where the sahir just sends jinn to the victim and so the only sihr in the victim is the jinn from sihr itself ie no other sihr in the body, stomach, etc. In fact, the sahir can do this type sihr, ie just sending jinn, without having to put in the taweez any personal belongings or discarded bodily items such as nails, hair, skin or blood.

The sahir can also give you sihr via opening a social media post or message or email or over the telephone ie hearing something or just by seeing and looking at his eyes while he passes by you. You can also get sihr via touching or eating and drinking (as many already know), and even smelling something like a perfume. In short, sihr can be given via the 5 senses, hence the importance of NOT being complacent and to regularly do your morning and evening adhkar and to pray the 2 rakahs for protection just before leaving your home and when you have entered it.

There is one way a victim of hasd, which is a type of ayn, can actually get more hasd from the ayn perpetrator without them actually seeing each other again in real life and that is via the hasd network.

We have mentioned in our videos and other articles on my website about the external hasd network and that it is an actual spiritual illness and how it can cause a delay in your cure from hasd, if it is not recognised and treated.

From our experience, it seems that once you got hasd directly from the perpetrator and you become attached to them via a hasd network, then they can give you more hasd even when they are not directly in front of you. So if you know that you are directly connected to a hasd network and you feel that your symptoms get worse, every time you post something on social media, then that is probably a sign that the envious person or people who you are connected to or attached to via a hasd network, are actually sending or shooting at you new and more “invisible beams of hasd” that travel along the hasd network and eventually hit you. If there was no hasd network then these “new hasd beams” wouldn’t hit you and it would be just like when an amazed person sees something you post, the “ayn of amazement beam” that he or she inadvertently produces would just hit the phone screen and nothing else and that is because there is no connection or attachment to you.
(Unfortunately, there are those people who deliberately ‘fire or shoot’ ayn at people so much so that some scholars view is that such people should be imprisoned).

This phenomenon of sending out of new hasd beams to the victim via a the hasd network should not really be a surprise (to those who know something about the sihr network) because the sahir does exactly the same thing when he sends “new jinn” or “new sihr” to the victim via the sihr network.

For information on how to treat a hasd or sihr network by spraying ruqya water around yourself then please see one of my recent posts on here. To learn how to read ruqya treatment onto a sihr or hasd network then please refer to my article “Self Treatment Notes” on my website.


Once you have diagnosed yourself, you then need to treat yourself so please read these self treatment notes using the link below:

Ruqya Self Treatment Notes

If you need more clarification then contact me via email: [email protected]

And with Allaah alone is the success and cure.