Version: 16th January 2022.
Bismillahi Walhamdulilah wa salatu wa salam ala Rasulilah.
To really benefit from what I mention at practicalselfruqya.com
, you need to memorize (but NOT verbatim) and understand the following 101
important points or principles. Once you have these principles under your belt, you will be able to appreciate my videos and articles.
It has to be mentioned here that these 101 Important Ruqya Principles should not be seen as the only principles of Ruqya, but merely pieces of advice based on our observations and experience which you should try to follow when you are doing Self Ruqya or ruqya on your family. It is a must for me to mention them in order to help and advise my Muslim brothers and sisters so that they understand how they should do their Ruqya correctly and so that they don´t fall into Shirk, Bidah or other mistakes. We don´t force anybody to accept or follow them or say that if they don´t follow them then they are out of Ahlus-Sunnah wal Jamaah or that they do not do proper Ruqya, rather, these principles are a collection of tiny pearls that we, by the Rahma of Allah, gathered with the help of The Gatherer (Al Jami3), the Beneficent Bestower of bounties (al Mannaan), the All Aware (Al Khabeer): Allah subhanahu wa ta3ala.
Most of these 101 points are scattered throughout my articles and videos, and some patients may not be familiar with some of them so having these principles in one place will definitely help patients using my materials and ruqya program. I have also added to this list, some things that I may have NOT mentioned in my articles or videos but are nonetheless important.
These points are also important for the prospective raqi who is using my materials. They should be one of the first things they read on my website before watching any of the videos or reading my other articles apart from “The Problems with Jinn Catching” which should be the first article the prospective raqi reads from my website.
These points can be used as a revision aid or tool for the experienced raqi. I personally advise myself and my senior student to refer to these points whenever we need to remind or review the knowledge that we have gained via our experience.
(PLEASE NOTE: These 101 points are not in any particular order and some points may contain more information than others!)
1. Ruqya Diagnosis is Only for spiritual ailments like sihr and ayn. Ruqya Diagnosis is NOT for physical ailments like cancer because physical ailments don’t produce any reactions during the reading of ruqya. Therefore, medical doctors or physicians diagnose physical ailments such as cancer and diabetes, while raqis diagnose spiritual ailments, like sihr and ayn, using ruqya diagnosis. (A doctor or hijamist cannot diagnose spiritual ailments by just looking at physical symptoms or blood. Ruqya is the ONLY definitive way to diagnose spiritual ailments. The doctor or hijamist may notice something significant but they cannot say it is ‘sihr’ or ‘jinn’ until ruqya diagnosis is performed. This is all because of the fact that spiritual ailments are unseen, not physical and can ONLY be detected by ruqya).
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 salulahu alayhi wasalam:
“Most of those who die among my ummah die because of the will and decree of allah, and then because of the evil eye.” (Hasan: Al-Albani, Silsila 384/2)
Therefore, it is important to identify those of us who are suffering from the evil eye so that we can treat them and the quickest way to identify them would be to do ruqya diagnosis, hence the importance of ruqya diagnosis in our lives.
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.
Having said 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 definitely no sin on him if decides to ignore our advice.
2. Humans, taweez materials, hasd objects 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, hasd object or anything physical don’t have any of these three characteristics.
The physical symptoms and other reactions that occur during ruqya diagnosis sessions are NOT the actual spiritual disease itself but are just manifestations of it. So if a person feels a headache during sihr ruqya diagnosis, the headache is not the sihr but it is a sign that the patient has sihr. Likewise, if a person’s arm starts shaking during jinn possession diagnosis, the actual shaking of the arm is not necessarily the jinn themselves inside the arm but a sign that the person has jinn. In fact, occasionally, the jinn may not be in the actual arm that shakes during ruqya diagnosis but are, in fact, somewhere else in the body. We have to remember our definition of spiritual ailments and that is that the spiritual ailments are unseen, not physical but they react to ruqya, which means we don’t know what any spiritual disease actually look like in the human body. They are ALL unseen!
When we do ruqya diagnosis, the ruqya affects the spiritual disease in some way and then the spiritual disease affects the physical body. Therefore, there is a delay in seeing the physical effects of the ruqya since the ruqya first affects the spiritual disease and then in turn, the spiritual disease affects the human body which we then finally see as physical manifestations of the spiritual disease.
What we have said here also applies to when the jinn speak during ruqya. The voice of the jinn is not necessarily the jinn itself in the throat or mouth but a sign of the jinn.
Now, you maybe thinking what is the point of knowing all this information. Well, if you understand the issue of spiritual diseases properly and deeply from all possible angles THAT ALLAH ALLOWS, then you will do ruqya diagnosis correctly and you will treat the disease adequately and you will be able to develop new treatments because you completely understand what exactly a spiritual disease is and what isn’t a spiritual disease. If you don’t have the correct definition and even understanding of a spiritual disease then you may end up causing patients more harm than good. Take for example, if raqi doesn’t have the above understanding then they may suggest to a desperate patient, who has been suffering terribly from jinn possession for many years, that the removal of some muscle tissue or even amputation of the arm of the desperate patient is an appropriate or possible treatment since the arm shook during the general ruqya diagnosis ie the jinn is definitely in the arm, according to this raqi’s understanding. You may be very surprised that a patient would even consider amputation of his arm just to get cured from jinn possession but this is reality that I and others are dealing with, especially for those patients who have jinn from sihr. For them, nothing is off limits or at least they will consider it.
This raqi, with the incorrect understanding, may even say that only applying ruqya olive oil to the said arm is sufficient and to ignore rest of the body because the jinn are only in the arm from his understanding.
Now, we would say that if the raqi understood the issue correctly then he would not presume that the jinn are in the arm unless he did specific ruqya diagnosis to confirm that. His limited understanding may result in very desperate sisters or brothers going through limb amputations seeking a cure from jinn possession. If the raqi had the correct understanding then he would know that if the arm shakes during ruqya diagnosis, this doesn’t necessarily mean the jinn are in the arm; the jinn could be somewhere else in the body. We would say the arm shaking during ruqya diagnosis is a sign from Allah that the person has jinn possession and not that the jinn are definitely in the arm. The shaking is caused by the jinn that were affected by ruqya!
In short, if you can’t accurately define what exactly is a spiritual disease or if you can’t exactly explain what actually happens during ruqya diagnosis then you will not be able to treat a spiritual disease comprehensively and effectively, and you may even end up harming patients with your incorrect information and understanding.
Ruqya is only for the diagnosis of spiritual diseases and the treatment of all diseases, 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 you are suffering from!
Just like you don’t include the walls of your house in your sihr network ruqya even though the sihr network pathway travels through your walls (ie you don’t ask Allah to destroy your walls) then likewise the sahir. He is NOT part of your sihr illness so don’t ask Allah to destroy him during the actual ruqya itself. Outside of ruqya, you can make a general dua to Allah to destroy the sahir.
Jinn in ourselves or in the sahir and the sihr force or energy that cover a taweez material are part of the sihr network and therefore, they are part of your sihr illness which you are suffering from because they are unseen, not physical and they react to ruqya, hence, they are spiritual illnesses. The same applies to those elements that make up a hasd network. (For more information on this, please read my article: ‘Reading on the Sihr and Hasd Networks isn’t a Bidah’).
3. By default, your very first ruqya session, for spiritual ailments, will always be a ruqya diagnosis session AND NOT A RUQYA TREATMENT SESSION, whether you like it or not, and that is because of the doubt in the heart of the raqi and patient ie it is unknown if the patient really has sihr or not, until the ruqya is read so obviously, this first ruqya session can’t be a complete ruqya treatment session since it is unknown if the patient truly has sihr or not and therefore, at the beginning, the raqi can’t really and sincerely have the intention for Allah to cure, when the raqi himself doesn’t 100% know if the patient really has sihr or not. So in the first ruqya session the raqi takes a guess and just treats the patient for sihr and then waits and sees if the patient reacts during the first ruqya session. If the patient does physically react then the raqi can say the patient has sihr.
COMPARING OUR RUQYA WITH THE SAHABA’S RUQYA: WHY WE NEED RUQYA DIAGNOSIS AND THEY DIDN’T
I know people who can’t refute the evidences and proofs that I put forward for the legitimacy of ruqya diagnosis, which I present in the next section of this article, but they still won’t do it. This is because they say that the Sahaba didn’t do it so why should we do it. They are not saying that ruqya diagnosis is a bidah since they know it follows the rules of the Shariah but they feel that if they don’t do it then they are doing something better and are more in line with the Sunnah. I would have agreed with them if their ruqya treatment was as good as the Sahaba’s and they had similar results as the Sahaba. However, their ruqya treatment is far from being as good as the Sahaba’s in terms of how quick the Sahaba got the ruqya cure.
You will see later in this section that those who actually practise ruqya diagnosis, and combine it with ruqya treatment in their ruqya methodology, have more similarities to the Sahaba’s ruqya than those who ONLY practise ruqya treatment without any ruqya diagnosis.
The Sahaba’s ruqya was much stronger than ours. In some cases, their ruqya was so strong that they would only read ruqya for a few minutes and then get the cure (Bukhari: 5736). Sometimes, they knew they had a spiritual disease or a physical disease but in the end it didn’t really matter, if they had a physical disease or a spiritual disease because their ruqya treatment was the same for any disease and their ruqya treatment would quickly cure both diseases. From their experience, they knew they would get the cure in a short space of time and there was no benefit for them to know what they were exactly suffering from. So for example, if one of them had the evil eye, then there was no need to worry about who the ayn perpetrator was and getting their ghusl water because their cure for ayn from ruqya treatment would be very quick but in our time, this is not the case and we would naturally worry as the ruqya cure for ayn takes a long time for us. We would obviously want to know who gave the ayn so as to improve our overall treatment but if we don’t do ruqya diagnosis, then we can never know if we have ayn in the first place and we certainly can’t ask for the ghusl water from the ayn perpetrator. The Sahaba didn’t have to worry like us and they never found themselves in the desperate predicament that we find ourselves in today.
In the Sahaba’s time, there was no need for ruqya diagnosis to see if someone was cured from a spiritual disease because they knew from their experience that after they had finished the ruqya treatment that the patient would be cured and this conviction and belief in their ruqya comes from their experience and their thinking well of Allah. This relationship with Allah, in thinking well of him, is something that made their ruqya outstanding. It seems that the Sahaba also didn’t need ruqya diagnosis to see if one of them had a spiritual disease in the first place. It is possible that they used their firasah to do their diagnosis of spiritual diseases and even to check if someone is cured. Firasah can be explained as a special kind of Islamic intuition of a Muslim. Ibn al-Qayyim said: (Firasah): “It is a light that Allah bestows in the heart of his servant, by which he distinguishes between truth and falsehood, advantage and disadvantage, the honest and the liar.” Taken from: Madarij al Salikin 2/453. Obviously and definitely, the Sahaba must have had the best firasah. When reading Islamic history, you will come across some of the Sahaba’s firasah, like the incident of Umar, (radiyallahu anhu) on seeing a particular man for the first time, Umar said that the man used to be a soothsayer, before Islam and then it was confirmed that Umar was correct. There is another incident of Uthman (radiyallah Allah anhu) seeing the sign or the effect of fornication on someone. These incidents and others prove the amazing ability that Allah bestowed upon the Sahaba so I believe that they must have used their firasah to diagnose their spiritual diseases and to see if they were cured. It is also possible that the Sahaba used their skill in dream interpretation to diagnose their spiritual diseases and to know when they were cured. We know from the Sunnah that the more truthful you are, the more truthful your dreams will be. We know the Sahaba were the most truthful people in this ummah and there is in fact a consensus (ijama) of scholars on this particular point and that is why there are no questions asked about their truthfulness in the science of hadith. Therefore, because of this, it is not too farfetched to believe that Allah gave them truthful dreams regarding the spiritual diseases. I say all this about the Sahaba’s firasah and dreams because there are no hadiths or narrations of the Sahaba complaining to the Nabi (salalahu alayhi wasalam) that they can’t diagnose the spiritual diseases or they can’t know if the patient is cured. They must have done it somehow and the only logical conclusion is that they used their firasah and dream interpretation. We don’t have anything like this today. There may be a few people with firasah and truthful dreams today but they definitely don’t have anything like the Sahaba’s firasah or dreams. Anyway, the majority of Muslims don’t have a level of firasah or dream interpretation skills that they can use to diagnose themselves and nor do we have, in our time, the Nabi (salalahu alayhi wasalam) to diagnose us. Hence, the importance of ruqya diagnosis in the lives of the Muslims today.
It seems, that the Sahaba just did a general ruqya treatment for everything, both spiritual and physical diseases, and there was no need to differentiate between the two diseases because the cure was forthcoming from Allah. When we carefully look at their ruqya, it can only be described as a kind of karamah (an extraordinary event or gift from Allah) and it is something that we do not have or most of us don’t have. So then why is it that some of us insist on trying to do our ruqya like the Sahaba’s when we are no way near them in terms of practical ruqya results.
One of the clear problems that I find when people insist on just doing ruqya treatment is that they don’t know when the patient is actually cured. You will see patients being told that “you are cured now” when the reality is that they aren’t. They go back and forth to patients and can’t understand why the patient is not cured and they don’t understand the significance of the patient still reacting to the ruqya treatment. If the patient is really cured then why are they still reacting to ruqya treatment? For me, this is a clear sign from Allah that the patient is not cured but for some people, it seems that it is not! Based on years of experience from myself and some of my students, it has been shown that this way of ruqya practice is not really applicable in our times for the most of us and that is because we don’t have firasah, dreams or karamah of the Sahaba and nor do we have the companionship of the Nabi (salalahu alayhi wasalam). The results we saw from this kind of Ruqya treatment (ie only ruqya treatment and stopping ruqya treatment when the patients just feels better without using ruqya diagnosis to confirm their cure), seems to cause more problems than it solves. In some cases, the patients gets worse because he thought he was cured and so stopped the ruqya treatment and then the untreated spiritual disease caused other problems. From experience, the longer you leave a spiritual disease untreated, the more chance, it has to cause physical diseases. This is why we need to know if a patient is definitely cured or not. We can’t take guesses! We need to know so that we can prevent chronic diseases.
The worst case scenario is when a raqi who thinks his ruqya is like the Sahaba’s or he thinks he is following the Sahaba, and he just reads fatiha 7 times and then tells the patient: “Get up now, you are cured” without doing any ruqya diagnosis to confirm if the patient is really cured. This gift of a quick cure, in one short ruqya session, was only really for the Sahaba and it never really happens to the majority of us. Yes, there are cases of people being cured after having 7 fatihas read on them in our time but for the majority of us, this is not the case. Hence, our need for ruqya diagnosis to confirm if the patient is cured or not.
This issue of when the patient is actually cured is a serious one. Today, many people are walking around the world thinking that they are cured when in reality they aren’t. They believe that they are cured because they have been told that they did the ruqya treatment according to the way of the Sahaba so they must be cured. If this ruqya methodology of just ruqya treatment (and no ruqya diagnosis to check if the patient is cured), is truly correct then why are there so many cases of patients complaining about thinking that they were cured but then later on finding out and realising that their spiritual disease hasn’t been cured. If this method is really the best then you shouldn’t have many of these complaints. The Sahaba never had this problem of complaints! There are no hadiths of them complaining to the Nabi (salalahu alayhi wasalam) about thinking that they were cured and then finding out that they weren’t cured. So then why do these people claim that their ruqya treatment is like the Sahaba’s when the reality of the patients’ complaints clearly demonstrates that it isn’t. The only way to resolve this problem is to use ruqya diagnosis.
It seems that some have accepted that ruqya reactions are normal and if a patient reacts, then it doesn’t necessarily mean that they are not cured and they say this because they have not seen anything in the Sunnah or from the Sahaba that the spiritual diseases react to ruqya. This is correct but there is a reason for this. From what we know there are no narrrations of the Sahaba experiencing ruqya reactions during ruqya treatment for the spiritual diseases such as ayn. This makes sense as we have to read ruqya treatment usually for more than several minutes to experience any ruqya reactions for the spiritual diseases. There are hadiths about the Sahaba reading ruqya for ayn (Bukhari: 5738 & 5739) and even on their children (Ibn Majar: 3643) but none of these hadiths mention that they experienced ruqya reactions for ayn. We already know that if a patient, in our time, reads ruqya treatment for ayn, for only a few minutes then they won’t usually feel anything significant in terms of reactions and so it is understandable that the Sahaba didn’t narrate to us that they felt any ruqya reactions when they read ruqya treatment for ayn because they would have only read ruqya treatment for a short span of time and therefore they would have not felt any ruqya reactions ie because their ruqya treatment was so short for ayn, they didn’t read long enough to experience ruqya reactions as we do in our time. This is why there is no discussion in the time of the Sahaba about ruqya causing reactions for spiritual diseases or why we don’t have any hadiths on this topic. Some time after the Sahaba, the people involved in ruqya realised that the cure was not forthcoming and that they had to read ruqya longer than the Sahaba to get the cure and it was during these longer sessions of ruqya treatment that they realised that the spiritual diseases reacted to ruqya and that the physical diseases didn’t.
We believe that these Ruqya reactions, that we experience in our time, are actually a mercy from Allah, which He gave to us, because He knew that our ruqya treatment would never be as strong as the Sahaba’s so He causes these ruqya reactions in patients to make us aware that we are suffering from spiritual diseases. Our job is to be thankful to Allah and then to understand the reality of this phenomenon and then to use it to help our Muslim brothers and sisters.
The reason why these people are not too concerned about the issue of ruqya reactions or the issue if the ruqya reactions actually means the patient isn’t cured, is because it seems that they have realised that the Sahaba were never worried about these sorts of issues and hence, they would like to follow the Sahaba in this regard but I believe that this is a very big mistake to ignore these two issues because the Sahaba never had ruqya reactions and they never had to think about what the ruqya reactions actually meant! However, we need to think about these two issues, since we don’t have the same ruqya results as the Sahaba and that itself proves that our iman is not like theirs ie their ruqya results is an indication of the greatness and strength of their iman.
The Sahaba would read ruqya treatment on someone or themselves and they would get the cure from Allah quickly. (Bukhari: 5736 & 5749). In one narration, the Sahabi read Fatiha 7 times on a Mushrik disbeliver (Tirmidhi: 2204: Sahih) and he got cured immediately from that and started actually walking as if he had not been ill in the first place (Bukhari: 5749 ). So if the Sahaba’s ruqya on a kafir is so strong, how strong do you think the Sahaba’s ruqya was when they read on themselves or other Sahaba. Obviously, it must have been much stronger and this is something that we would find very difficult or impossible to see today in our ruqya. In one narration, a Sahabi read ruqya on another Sahabi in the form of single dua (Bukhari: 5742) and it seems the ill Sahabi got cured even quicker than the aforementioned mushrik disbeliever, since the reading of one single dua takes seconds while the reading of surah fatiha 7 times takes a few minutes, and there are no indications in the hadith that the Sahabi didn’t get cured. Even if the hadith doesn’t say the Sahabi got cured, we must understand the status of the Sahaba and that the default here is that we must think well of them and that what they read as ruqya worked immediately. If we know their ruqya immediately worked for the mushrik disbelieving patient then it must have immediately worked for the Sahabi patient as well. This was the experience of our beloved Sahaba. However, for us, it is a completely different story and we know this from our experience. We would read ruqya treatment for hours, days and even years and still not get the cure. If we told the Sahaba this, they would be shocked (or maybe they wouldn’t be because they knew that they were the best of generations). The point I am trying to make here is that why are some people only doing ruqya treatment, when these people are no way like the Sahaba in terms of iman and ruqya cure rates. The Sahaba didn’t need ruqya diagnosis. We are not like them so this is why we need ruqya diagnosis to make things easier for ourselves in terms of treatment and advice about our spiritual disease.
I remember one sheikh who didn’t like people taking money for ruqya treatment, saying that these raqis, who take money for ruqya, should make sure that the patient is cured before taking any money because the payment of sheep, in the well known hadith on ruqya, was only paid to the Sahaba when the patient was actually cured (Bukhari: 5736). Yes, the Sahabi asked for payment and fixed the price before the actual ruqya but they only took the money when the mushrik was cured. If we also think about the fact that the Sahaba only asked for money for ruqya because the people didn’t entertain the Sahaba and if we also add to this, the fact that the people were not Muslim as well, then it is quite difficult to make the argument to charge Muslims for ruqya, although I don’t say it is haram.
This condition of payment only after the cure is almost impossible to achieve in one ruqya session by most raqis today, if not all of them. Again, if you want to claim your ruqya is like the Sahaba’s then why doesn’t it produce the same results as the Sahaba and cure patients in one session or in a short space of time. You are definitely not providing a ruqya service like the Sahaba but you are still taking money for your ruqya treatment.
Even those who don’t take money for ruqya treatment but only want to teach or do ruqya treatment are also not providing a good service for the Muslims. Yes, it is good that they don’t demand money but how have they exactly helped the Muslims with their spiritual diseases. These people just tell patients to do ruqya treatment and not to worry about what they are exactly suffering from because this is the way of the Sahaba. Mentally, this is a very difficult piece of advice to follow, especially when the patient has very strong physical reactions during the ruqya treatment and they also have marriage problems and issues like schizophrenia, depression, severe physical diseases, all being caused by a spiritual disease. Anybody in such a situation would like to know what exactly is going on and it is very difficult to just to ignore the symptoms. Did any of the Sahaba complain about these problems or issues during their ruqya treatment as our modern day patients do? Did the Sahaba ever get confused about if they were cured or not? Did the Sahaba have speaking jinn when they did ruqya treatment? Did the Sahaba ever complain about their ruqya treatment taking too long or about ruqya reactions, like many of us do today? The answer to these questions is obviously, “No”! We know the Sahaba would ask the Nabi (salalahu alayhi wasalam) about ruqya so if they had complaints and problems they would have told him but they didn’t (Ibn Majah: 3644: Sahih, 3643: Hasan). This shows that their ruqya treatment was very successful and clearly shows that ours isn’t so then why do these people continue to pretend to follow the Sahaba in ruqya treatment, when theirs and even my reality is far away from being anything like the Sahaba. Why don’t they change their methodology and include ruqya diagnosis and admit that their ruqya methodology was well intended but it didn’t take into consideration the special status of the Sahaba. These people were very special. In fact, they were the awliyah of Allah (special friends of Allah) and we cannot compete with them when it comes to ruqya treatment or any other dua! So let us humble ourselves and include ruqya diagnosis in our practice of ruqya so that the Muslims can benefit.
If we follow this way of ruqya ie no ruqya diagnosis, a long term patient who is doing just ruqya treatment wouldn’t know if he should divorce his wife, since he can’t tell if the negative emotions he feels are coming from waswas or it is just natural. Another long term patient, who is just doing ruqya treatment, might not understand the psychiatric problems he is facing and can’t tell if these mental issues are from jinn or himself. In extreme cases, it might lead to weak Muslims committing suicide. Another, long term ruqya treatment patient might die from a disease that was caused by sihr. This is because he didn’t know he had sihr and so he wasn’t given the opportunity to search for the taweez to cure the sihr. The same is true for those who may die from ayn. If they knew they had ayn then they would try to get the ayn perpetrator’s ghusl water and not just stick to ruqya treatment (ie the ruqya diagnosis allows the patient to try different treatments along with his ruqya treatment). Obviously, ruqya diagnosis would have given these patients the answers they needed and solved their problems but these patients have been told to not do it as the Sahaba didn’t do it. Seeing these aforementioned problems and numerous other problems, these people, who just teach or do ruqya treatment, will still just say to patients: “Just do ruqya treatment and don’t worry about what you have”. Their advice would be fine, if their ruqya methodology provided a quick cure like the Sahaba did but sadly it doesn’t. The reason they just tell patients to just do ruqya treatment and not to worry is because they don’t have any answers to the many problems that arise during ruqya treatment. They can’t even tell a patient when he is actually cured and they are very confused about this issue so then why do we expect them to tell us the answers to the other problems during ruqya treatment.
I don’t know how many Muslims have divorced because of this way of doing ruqya. In my opinion, because it doesn’t help solve marriage problems ie we don’t know if the patient has the sihr of divorce or not, I personally don’t recommend to patients this methodology of ruqya. Yes, it is a wide spread methodology and promoted by many but this is not an evidence to say it is the “best way” to do ruqya.
In our time, there are new diseases, which didn’t occur in the time of the Sahaba, and there will possibly be new future diseases (Ibn Majar: 4019: Sahih), which can also include new spiritual diseases, like waswas conditioning, which I discovered a few years ago. (Please note, there is nothing in the Shariah that says we can’t get new spiritual diseases).The Sahaba didn’t have to worry about new diseases but we do. The only way to discover new spiritual diseases is by using ruqya diagnosis. If we don’t use ruqya diagnosis to discover new spiritual diseases then the new disease will continue to cause harm because it has not been identified and treated appropriately. We had a patient who suffered for years with the new spiritual disease “waswas conditioning”. He visited the doctor countless times but they couldn’t help him. He used ruqya treatment but his ruqya treatment was obviously, not as strong as the Sahaba’s so he continued to suffer until I finally used ruqya diagnosis to discover this new disease and then I treated it properly. I could not have done this without ruqya diagnosis. Hence, if you truly and sincerely want to help your fellow Muslim brothers and sisters in such situations, then you would have to seriously consider using ruqya diagnosis because your current ruqya treatment is just not good enough.
If it is said that I am stopping the Muslims from following the Sahaba’s ruqya and that I shouldn’t tell people to stop following the Sahaba as it is part of our religion to follow the Sahaba, then my reply would be that I didn’t say that and you have misunderstood me and have misconstrued my words because I also follow the Sahaba’s ruqya treatment just like you do but I combine it with ruqya diagnosis. Why would I criticise someone for something that I am also doing! I never said that you shouldn’t do ruqya treatment like the Sahaba or you shouldn’t follow the Sahaba’s ruqya treatment! All I said was that your results are not like the Sahaba’s so you should change your methodology and add ruqya diagnosis to it! There is a clear difference between the two statements! But if anyone wants to deliberately misconstrue my words and say that I am telling people not to follow the Sahaba then why don’t you also misconstrue my opponents statements and say that they are claiming that they are equivalent to the Sahaba because they do the Sahaba’s ruqya treatment and are therefore implying that they are the awliyah of Allah just like the Sahaba. You would never say this about my opponents, and neither would I, so please don’t say similar things about me by misconstruing my words! If there are people who have been blessed by Allah and who can read ruqya treatment and Allah cures quickly through them, like the Sahaba, then such people MUST continue with this way of ruqya. So I am NEVER against anyone whose ruqya treatment cures quickly just like the Sahaba’s! I am against those people who just want to do ruqya treatment and not use ruqya diagnosis to help Muslims. I must remind you again that I also practise ruqya treatment just like you and the Sahaba so whatever benefits that you gain from following this Sunnah, “ie being rewarded for no shirk or bidah”, then I also share this with you as well. Anyway, the main point here is that I want you to include ruqya diagnosis with your ruqya treatment to benefit the Muslims. That is all I am saying. So I encourage you to continue with ruqya treatment like the Sahaba but just add to this ruqya diagnosis.
On a side note, the Sahaba did not need to develop the complicated and difficult science of hadith in their time but the generations after them, had to. Likewise, the Sahaba didn’t need ruqya diagnosis but we do.
I have only seen THREE similarities between my ruqya diagnosis and the Sahaba’s ruqya treatment. The first one is that our ruqya diagnosis will ALWAYS be answered by Allah in this dunya (world) just like the Sahaba’s ruqya treatment was ALWAYS answered in this dunya. My students and I have never had any real difficulties in diagnosing patients when they follow my diagnosis protocols. This ruqya diagnosis may be conducted by myself or my students or my patients who use my materials to diagnose themselves. So just like the Sahaba’s ruqya treatment was always answered ie they got what they were asking for which was a cure, our ruqya diagnosis is also always answered by Allah ie we get what we were asking for which was a reaction as a sign that the patient has a spiritual disease. We would actually see and experience these ruqya diagnostic reactions and no one has said that it does not work. This is one of the things that I miss from being ill with a spiritual disease. It is the only time in my life that my dua (ie ruqya here) would always be answered and I would feel and see the ruqya diagnostic reactions which were the sign that Allah had answered my ruqya. The second similarity is to do with the timing of the ruqya. We would usually see our ruqya diagnosis being answered by Allah in a few minutes ie after a few minutes we would see or feel the ruqya reactions. Likewise, the Sahaba would see their ruqya treatment being answered in a few minutes ie they would get the cure in a few minutes. The last similarity is to do with not having any lingering doubts in the final ruqya result. I have no doubt that I am cured and that is because I trust the ruqya diagnosis that I did. I know it works because of my experience, my students’ experiences and even my patients’ experiences. This is why, by the mercy of Allah, I can say that I am 100% cured by Allah, with no doubt in my heart, as I didn’t react to the ruqya diagnosis. The Sahaba also didn’t have any doubts when they had completed their ruqya treatment. Therefore, even though our ruqya is no way near the Sahaba’s quality, it does have some similarities that are there to encourage us to do ruqya diagnosis. I believe that this is all to do with the mercy of Allah in order for us to never be saddened or think that Allah has not helped us. Yes, our ruqya treatment is not like the Sahaba’s but at least Allah has given us ruqya diagnosis to solve our problems with the spiritual diseases.
Looking at and examining these three similarities between our ruqya diagnosis and the Sahaba’s ruqya treatment, we can say that we have more right to claim that we are closer to following the Sahaba’s ruqya than those who ONLY practise ruqya treatment today. This is because our ruqya diagnosis shares some similarities to the Sahaba’s ruqya treatment whereas their ruqya treatment shares NOTHING with Sahaba’s ruqya treatment in terms of practical ruqya results. Yes, their ruqya treatment shares some similarities with the Sahaba’s in terms “no shirk” and other Shariah rulings but our ruqya diagnosis and even ruqya treatment also share these rulings with the Sahaba’s as well so there is no point in mentioning this here in this discussion. We are discussing ruqya outcomes and results so lets please just stick to that! If you really want to get some of the benefits that Allah bestowed upon the Sahaba, in terms of practical ruqya results, then you should add ruqya diagnosis to your ruqya methodology. At least then, you can claim some equivalence to the Sahaba’s practical ruqya results, but not until then!
In summary, our ruqya treatment is not as strong as the Sahaba’s and therefore, it will take a long time for the patient to get the cure so in the meantime, we need to use ruqya diagnosis in order to tell patients what is exactly wrong with them so that they can take appropriate actions, while they wait for the ruqya cure, such as searching for the taweez or getting the ayn perpetrator’s ghusl water or if they have the sihr of divorce then ignoring the waswas to divorce their spouse, etc. We also need ruqya diagnosis to help remove the problem of not knowing when we are actually cured from our spiritual diseases, unlike our beloved Sahaba who never had this problem. Additionally, we have to consider the possibility of having to deal with new spiritual diseases that didn’t occur in the time of the Sahaba. We can only discover and deal with these new spiritual diseases by using ruqya diagnosis.
The Sahaba were blessed with brilliant firasah, truthful dreams and amazing karamah, which helped them. They used their karamah for ruqya treatment and probably used their firasah and dreams to diagnose the spiritual diseases and to know when they were cured. They also had the option of going to the Nabi (salalahu alayhi wasalam) to diagnose them. The majority of us cannot compete with them in the first three and we all certainly can’t compete with them in their companionship of the Nabi (salalahu alayhi wasalam). Hence, that is why the majority of us need ruqya diagnosis to help us with our spiritual diseases.
Those who practise ruqya diagnosis and combine it with ruqya treatment have more right to claim that their ruqya methodology is closer to following the Sahaba’s ruqya than those who ONLY practise ruqya treatment. This is because those who only do ruqya treatment have NO similarities, in terms of results, to the Sahaba’s ruqya treatment, whereas our ruqya diagnosis has some similarities to Sahaba’s ruqya treatment as mentioned earlier.
Looking at the reality of the Sahaba’s ruqya treatment and ours, we must ask those who don’t want to do ruqya diagnosis SEVEN direct questions:
WHY DO YOU CLAIM YOUR RUQYA TREATMENT IS LIKE THE SAHABA’S, WHEN IT TAKES YOU A LONG TIME TO GET THE CURE?
HOW IS IT THAT YOUR RUQYA TREATMENT CAUSES RUQYA REACTIONS BUT THE SAHABA’S DIDN’T?
HOW COME SOME OF YOUR PATIENTS COMPLAIN ABOUT THINKING THAT THEY WERE ACTUALLY CURED BUT THEN LATER REALISING THAT THEY WEREN’T ACTUALLY CURED, WHILE THE SAHABA NEVER COMPLAINED LIKE THIS?
HOW COME YOUR PATIENTS ARE REALLY CONFUSED ABOUT HOW TO KNOW WHEN THEY ARE CURED WHEN THE SAHABA WERE NEVER CONFUSED ABOUT THIS?
HOW COME YOUR PATIENTS COMPLAIN ABOUT NUMEROUS AND DIFFERENT RUQYA REACTIONS WHILE THE SAHABA NEVER COMPLAINED ABOUT EVEN ONE?
WHAT DO THE RUQYA REACTIONS ACTUALLY MEAN IN OUR LIFE? (The Sahaba never had to think about the answer to this question). My own answer to this question is: In short, the ruqya reactions are our sign from Allah that the patient has a spiritual disease.
HOW ARE WE SUPPOSED TO USE THE RUQYA REACTIONS IN OUR LIFE? (Again, the Sahaba never had to think about the answer to this question). My own answer to this question is: In short, the ruqya reactions are supposed to be used for diagnosis ie to let us know what spiritual disease a patient has and to know when a patient is actually cured. For example, if a patient reacts to ayn ruqya then we can say that they have ayn. If a patient doesn’t react then we can say they are cured.
Obviously, you cannot answers these questions without admitting that you were wrong to claim that your ruqya is like the Sahaba’s. You will have to just accept that your ruqya treatment is not like theirs!
If you insist on just doing ruqya treatment and don’t want to consider using ruqya diagnosis to help Muslims because you believe that you are following the Sahaba then I would say to you that you are doing a disservice to your Muslim brothers and sisters and making their life more difficult, when you don’t have any legitimate excuse to not do ruqya diagnosis to help them. Your understanding of ruqya may lead to spouses divorcing because you won’t advise them to do ruqya diagnosis for the sihr of divorce and it may even lead someone to die from ayn, since they won’t search and ask for the ayn perpetrator’s ghusl water. Your claim that ruqya treatment is all the same and it doesn’t matter what you have is only really applicable to the Sahaba and not to us! We need to know what we are suffering from so that we can treat ourselves more comprehensively. If patients know that they have ayn or the sihr of divorce or other spiritual diseases, then it makes a huge difference in their lives and in their treatment!
To those who say that it is not important to know if you have a spiritual disease and that ruqya treatment should just be done then we would reply by saying that knowing exactly what you have means that you can treat yourself more comprehensively! Yes, the ruqya treatment would be basically the same for spiritual and physical diseases but other treatments would not be the same. For example, once I know that I have the sihr of divorce then I would search for the taweez and ignore the waswas to divorce my spouse. Once I know I don’t have sihr or jinn possession then my mental or psychological problems can be treated by a psychiatrist.
If it was not important to know if you have sihr or any other spiritual disease then please explain why did the Nabi (salalahu alayhi wasalam) make a dua to Allah so he could know what was exactly wrong with him and why did the angels tell him that he had sihr and why did they tell him where the taweez was and who did the sihr on him. If all of this was not important then why did they give him all this information. They could have just said to him that it is not important to know what he is suffering from and that the Nabi (salalahu alayhi wasalam) should just do ruqya treatment on himself but they didn’t do that (Bukhari 3268 & Muslim 2189). What we can take from this hadith is that it is not a pointless pursuit to find out what you are suffering from and that is because our Nabi (salalahu alayhi wasalam) did exactly that and he NEVER did pointless and useless things! Indeed, we can also say that the concept or idea of using ruqya to diagnose ourselves is not alien or farfetched and is in fact, permissible because if it is permissible to make a normal dua to find out what is wrong with us, as the Nabi (salalahu alayhi wasalam) did, then therefore, it is also permissible to do ruqya with the intention of asking Allah to diagnose us. This is because ruqya and normal dua share similarities. Whoever says that this only applies to normal dua and not ruqya then we would say that you must bring evidence for that because the scholars did not say that ruqya is only for treatment as we will see later in this article. It is better to say that those who are interested in knowing what they are suffering from (which is basically diagnosis) are more in line with the Sunnah than those who do not want to find out.
The evidence for ruqya diagnosis is: the hadith of the Nabi (salalahu alayhi wasalam) making a normal dua to Allah to show or explain to him what was wrong with him, when he was suffering from sihr, which is basically a type of diagnosis (Bukhari: 3268). If it is permissible to make a normal dua to Allah to diagnose us, as the Nabi (salalahu alayhi wasalam) did, ie to show us what is wrong with us in a dream or by other permissible means (Bukhari: 3268), then it is completely permissible to make ruqya with the intention of diagnosis and that is because normal dua and ruqya share similarities. So what is permissible in normal dua is usually also applicable and permissible in ruqya because they are essentially both dua. This is why it is allowed to make a normal dua to Allah to cure a particular disbeliever (such as a parent of a Muslim) especially, when you want them to become cured so that they can embrace Islam. This is based on the hadith of the mushrik receiving ruqya from a Muslim Sahabi (Bukhari: 5736). If we can make ruqya on a kafir, asking Allah to cure him, then obviously we can also make a normal dua to Allah to cure him, especially when he is in another country and we can’t get to him to do the ruqya treatment.
This understanding, ie making the intention to diagnose, in fact, does not go against the hadith of ‘actions are only by intentions’ (Bukhari) and that is because this hadith of intentions itself, does not prevent new intentions from being invented, as we will see later in this article. So if a new intention is in accordance with the Shariah, then it cannot be labelled a bidah, just because it is new. Additionally, this intention for diagnosis does not go against the actual definition of ruqya in the Shariah and that it is basically a dua of seeking the help of Allaah against diseases ie an incantation, which is recited with the intention of causing a positive effect on a disease and it is not restricted to just treatment. Therefore, if someone has the intention to diagnose himself, this intention does not go against the definition of what ruqya is, nor does it go against how the hadith of intentions can be used in a different and new context and on top of that, this intention, itself, has a bases in the Sunnah as the Nabi (salalahu alayhi wasalam) asked Allah to basically show and guide him so he could know what was wrong with him, which is diagnosis in a nutshell.
The understanding of ruqya not being restricted to just “treatment” is reflected in what the scholars actually agreed upon about the permissible ruqya.
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said in Fathul Bari Vol 1: Page 195: The scholars are unanimously agreed that ruqya is permissible, if three conditions are met:
1. It should be done by reciting the words of Allah, may He be exalted, or His names and attributes.
2. And in Arabic or in a language the meaning of which is understood.
3. And with the belief that ruqyah has no effect in and of itself; rather it is only effective by the will of Allah, may He be exalted.
As you can see, the scholars did NOT agree that ruqya is ONLY for treatment ie they did not restrict ruqya to just treatment. So if someone decides to do ruqya diagnosis, then they cannot be stopped from doing it. What we can say here, is that ruqya diagnosis follows what the scholars agreed upon and no one can say that it doesn’t!
The ruqya diagnosis intention “O Allah, show me if I have sihr” which becomes a dua of ruqya when it is read with the Quran, is included in the general saying of the Nabi salulahu alayhi wasalam: “Whoever among you is able to benefit his brother then let him benefit him” (Al-Albani: Saheeh Jam’i 6019). This is because in this general ruqya hadith, ruqya is NOT restricted or fixed to certain duas or intentions so therefore we can invent our own duas and intentions for ruqya provided that they don’t contain shirk and that they benefit the patient as the hadith mentions. No one can deny that it is extremely beneficial to know if you have sihr or not, especially if you are a married person.
This above understanding is discussed in the fatwa below. In it, you will see that the scholars who wrote the fatwa said that some other scholars were of the view that any ruqya that benefits is permissible to use. No doubt they took this condition of “benefit” from the above hadith itself and indeed, the ruqya has to be beneficial. However, there is also the condition that it must be free of shirk (Muslim: 5732), which these other scholars failed to include as a condition. Anyway, the main point here, from the fatwa, is that if the ruqya is beneficial and it doesn’t contain any shirk or lead to shirk then it can be used on a patient, hence, we can do ruqya diagnosis and it is not a bidah because it is according to the rules of ruqya that are stated in the Sunnah.
The reason these two above 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 things, but by the mercy of Allah it is, so we can do such actions and not worry about falling into sin because of a bidah in ruqya.
Those who say that reading ruqya diagnosis is not allowed have not understood that ruqya is quite broad in scope and it is not restricted as they see it. It seems that they see it, like the way they see salah and therefore they request that you prove every single action you do in ruqya with a hadith. However, if they understood the broadness of the two aforementioned hadiths, they would not constantly ask to prove every issue in ruqya. They have to make a distinction between ruqya and the other fixed acts of worship like salah. Yes, ruqya is a fixed act of worship but it is not as fixed as salah and that is because it is a type of medicine that needs flexibility so that it can deal with any disease and any situation. Hence, the accusations of bidah in ruqya are not as easy to establish as they are with salah. Yes, we can fall into bidah with ruqya but it is easier to do bidah in salah. Therefore, we must see ruqya like the way we see the reading of the Quran, the listening to the Quran and making dua. All three are fixed acts of worship but they have some flexibility so they can deal with different situations and contexts. This is how we need to see ruqya.
This is the understanding of Sheikh Bin Baz (rahimullah) and other scholars and that is why they believe you can read ruqya over a mixture of sidr leaves and water to treat sihr and they do not see this as a bidah (See below for the fatwa). There are no hadiths about reading ruqya over sidr leaves but that does not matter as the aforementioned 2 ruqya hadiths cover this situation. If we take on this understanding of ruqya that Sheikh Bin Baz (rahimullah) has, then a lot of arguing between the Muslims would stop and they would stop accusing each other of bidah and then patients would receive better care.
When a medical doctor is presented with a undiagnosed patient who is complaining about chest problems. After examining the patient, the doctor is not 100% sure that it is a bacterial infection of the lungs but nonetheless he takes a guess and prescribes the patient antibiotics and keeps him in hospital overnight. In the morning, to the doctor’s surprise, the patient is feeling much better and it seems that he has responded very well to the antibiotics. The doctor is now 100% convinced that it was some kind of bacterial infection because of the patient’s response to the antibiotics.
Likewise, if a raqi follows the above doctor’s method and takes a guess and then treats a patient for ayn, using Surah Fatiha, and then the patient physically reacts and responds very well to the ayn ruqya treatment then we can say that the patient is suffering from ayn, and therefore, in reality, this “treatment” that the raqi has performed can be seen as a type of diagnosis.
If we are not going to shout “bidah” or condemn or criticise the medical doctor for guessing and then treating and then only becoming convinced of his patient’s diagnosis, then we can’t really say anything against the raqi who just did something similar to the doctor.
The reason we can’t condemn the doctor or raqi for guessing is because the Shariah does NOT differentiate between physical or spiritual ailments in terms of treatment and it does not stop us from “having a guess” or “trying out treatments”, even if we are not 100% convinced that a physical or spiritual disease is present. It also doesn’t expect us to get the diagnosis 100% right before any treatment can be administered. We are just supposed to try our best and fear Allah as much as we can. That is all the Shariah wants from us in terms of the diagnosis of physical and spiritual diseases. Hence, nothing haram or any bidah has been committed by the above doctor or the raqi.
This understanding of guessing the spiritual disease and then applying an appropriate treament and then finally basing the diagnosis on the patient’s response to the treatment, is taken from the well known hadith (Al Mishkat: 4562. Graded Sahih by Al Albani), where the Nabi (salulahu alayhi wasalam) teaches the Sahaba (radiullahu anhum) and us about how to treat ayn (evil eye) using the ayn perpetrator’s ghusl water. From this very hadith, we learn that it is NOT a problem to “guess” who the ayn perpetrator is and once you do this, you are also, by default, guessing the type of disease that the patient is suffering from, in this case ayn. Once you have made a good guess, you can administer the treatment for ayn by getting the patient to wash with the ayn perpetrator’s ghusl water. If the patient responds well to the treatment then this becomes a type of diagnosis as well, showing us who the ayn perpetrator is and that the patient has ayn. If the patient is not immediately cured with the first ghusl then we can request the SAME ayn perpetrator to prepare more ghusl water for the patient, basing this request on what our treatment/diagnosis result showed us.
The funny thing in all these discussions on whether or not I am doing a bidah, is that those accusers actually do the same thing as me but they don’t call it a bidah. They read their initial ruqya treatment on a patient with a doubt in their hearts, which I do as well. However, when they see the patient’s body react to their initial ruqya treatment, they refuse to draw any conclusions from the situation or observation, whereas I would make conclusions and even offer alternative treatments depending upon what I observed or what the patient said they felt during my first or initial ruqya treatment. These accusers need to understand that the drawing of conclusions from your first or initial ruqya treatment is not and can NEVER EVER be a bidah. So if I read my first ruqya treatment for sihr on a patient and they react then I CAN CONCLUDE THAT THEY HAVE SIHR and no one can say that I did a bidah by saying the patient has sihr. That is because the mental or psychological process of drawing up a conclusion from an observation of a patient is NOT a fixed act of worship, in of itself. Indeed, it is something all good professional doctors, scholars and scientists regularly do!
After the above discussion and explanations, we may now define ruqya diagnosis and ruqya treatment according to what is in heart of the raqi at the time of actually conducting or administering the ruqya:
RUQYA DIAGNOSIS: Is a type of RUQYA that is initially done (or subsequently done after a course of treatment) and is based on a good guess but with a doubt in the heart as to whether or not a spiritual ailment is truly present in the patient so consequently the raqi asks Allah to SHOW physical signs that the patient has a spiritual illness.
RUQYA TREATMENT: Is a type of RUQYA that is NOT based on a good guess and there is NO doubt in the heart that the patient definitely has a physical or spiritual ailment so consequently the raqi asks Allah to CURE the patient’s illness.
A SUMMARY OF WHY RUQYA DIAGNOSIS IS PERMISSIBLE IN ISLAM
We can summarise the arguments for ruqya diagnosis in 11 points:
1. Ruqya diagnosis is in accordance to the meaning and definition of what ruqya actually is in Islam, ie Islamic ruqya is not restricted to just treatment, it can include diagnosis.
2. If it is permissible in normal dua to ask Allah to show us and to diagnose us, as the Nabi salalahu alayhi wasalam did (Bukhari 3268 & Muslim 2189), then it is also permissible to ask Allah to diagnose us during ruqya and that is because of the shared similarities between ruqya and normal dua. There is no text restricting this diagnosis to just normal dua ie what is permissible for normal dua is usually also permissible for ruqya unless it is proven by a text.
3. Ruqya diagnosis is in accordance with the three conditions the scholars agreed upon about the permissible ruqya. These three agreed upon conditions, don’t restrict ruqya to just treatment.
4. Ruqya diagnosis is in accordance to the hadith on ruqya: “Whoever is able to benefit his brother then let him benefit him” (Al-Albani: Saheeh Jam’i 6019). This is because ruqya diagnosis is beneficial to the patient.
5. Ruqya diagnosis is in accordance to the hadith of ruqya: “There is nothing wrong with ruqya as long as there is no shirk involved” (Muslim: 2200). This is because ruqya diagnosis does not involve any shirk.
6. The duas and even intentions for ruqya have not been restricted to exclude ruqya diagnosis, ie just because the intention for ruqya diagnosis is “new”, it does not mean that it is not allowed or a bidah.
7. There is absolutely NO evidence to say that ruqya is only for treatment.
8. Ruqya diagnosis is NOT like the work of fortune tellers and the people who work with jinn. This is because ruqya diagnosis does not use the help of jinn.
9. Ruqya diagnosis is NOT trying to investigate the forbidden unseen, like the future, but it seeks to know the unseen that is permissible to investigate. This is similar to when a doctor investigates or tries to discover the gender of an unborn baby. No scholars condemn these doctors for investigating this unseen issue.
10. There is NO evidence to say that the action of ruqya diagnosis is actually haram to do.
11. There is NO evidence to say that it is impossible for anyone to actually know if they have jinn possession or the evil eye or any other spiritual disease.
In conclusion, we can say that ruqya diagnosis is NOT a bidah and that it completely acceptable in our deen. Having said that, if someone does not want to do it, then that is fine, since we are not forcing anyone to do it.
I advise my dear beloved brothers and sisters, who I LOVE FOR THE SAKE OF ALLAH, to stop accusing me of bidah and being ignorant of ruqya. Just because your Islamic teacher or sheikh does not do ruqya diagnosis, it does not mean that ruqya diagnosis is haram. Just because your sheikh does not know how to diagnose jinn possession or the evil eye, it does not mean that others can’t do it.
We ask our dear brothers and sisters to carefully ponder on the above mentioned 11 points and ask Allah to guide you and then you will hopefully see that there is absolutely nothing wrong with ruqya diagnosis. Allah is our guide and so if there is something dodgy or doubtful about ruqya diagnosis then you should be able to refute the 11 points that I have mentioned. If you can’t refute them, then know that ruqya diagnosis is not haram to do. What we mean here, is that if ruqya diagnosis is so blatantly haram to do, then it would be easily refuted, since Allah does not allow his deen to be corrupted, nor does he allow his sincere servants to be misguided.
(For more information, such as why ruqya diagnosis is not looking into the future or absolute unseen: please see my article ‘The Importance of Ruqya Diagnosis’)
4. Ruqya treatment is for BOTH spiritual and physical ailments. So we can treat sihr and cancer with ruqya. During the reading of ruqya treatment on spiritual ailments, the patient will feel some reactions but during the reading of ruqya treatment on physical ailments, the patient will not feel anything. This doesn’t mean the ruqya treatment for physical ailments is not working. IT IS DEFINITELY WORKING BUT THE PATIENT JUST CAN’T FEEL IT.
5.You are cured from your spiritual ailments when you no longer react to ruqya diagnosis. (You should repeat the ruqya diagnosis a few times a day over several days. You are cured once you continuously keep getting negative results. NB: RUQYA DIAGNOSIS IS AFFECTED BY SINS & INSINCERITY IN BESEECHING ALLAH: SEE BELOW) Sadly, we have noticed that some patients, especially those who use raqis, presume that they are cured completely from their spiritual ailments because they ‘feel good’ and because their physical symptoms have reduced. This is an incorrect understanding! YOU CAN ONLY REALLY KNOW IF YOU ARE CURED BY DOING RUQYA DIAGNOSIS!
6. A very good reference point must be established before ruqya diagnosis. I would recommend waiting 5 to 10 minutes to establish a good reference point before starting the ruqya diagnosis.
7. For diagnosis of spiritual ailments, we primarily look and focus on the patient’s physical symptoms during the actual reading of the ruqya diagnosis itself and we ignore or pay minimal attention to the before and after effects. This is because the physical symptoms outside of ruqya diagnosis could be caused by a physical ailment such as a flu or other disease. A Patient’s history is very useful to us but WE WILL NEVER BASE OUR DIAGNOSIS OF A SPIRITUAL AILMENT SOLELY ON A PATIENT’S MEDICAL HISTORY AND THEIR PHYSICAL SYMPTOMS OUTSIDE OF RUQYA DIAGNOSIS. Sadly, some raqis treat the diagnosis of spiritual ailments just like the diagnosis of physical ailments ie their main tool for diagnosis is medical history, physical symptoms not caused by ruqya and what the patient complains 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.
The diagnosis of spiritual ailments and physical ailments is completely different and they should never be treated in the same manner. That is because a particular physical disease usually has fixed or semi fixed physical symptoms which differentiate it from other physical diseases. On the other hand, outside of ruqya, the physical symptoms related to a particular spiritual disease are not as fixed as the symptoms for physical diseases and therefore we cannot diagnose spiritual ailments like the way we diagnose physical ailments. For example, if a man complains about being lethargic and loss of libido then this could be caused by a physical disease or it could be caused by a lack of vitamins and minerals or it could be caused by a spiritual disease. The only way to find out if it is a spiritual disease is by doing ruqya diagnosis as those two symptoms he is suffering from (lethargy and loss of libido) could be caused by a physical disease or a lack of nutrients. If the ruqya diagnosis turns out to be negative then the man can approach a doctor for advice. (Hence, it is always better to do ruqya diagnosis before actually going to the doctor. Even if your medical problem is caused by a spiritual disease, you should still visit the doctor for help as they maybe able to give you something that may reduce your medical problem). In another example, if a man complains about a sudden hatred of his wife, headaches, lethargy, loss of appetite and nightmares, and that all of his in-laws practice sihr. Then these symptoms could be the result of sihr of divorce or ayn with jinn possession that is causing divorce or even just jinn possession that is causing divorce. It could also be caused by a possessing jinnee that loves the man and wants to cause divorce. There are also other possibilities of what the man could be suffering from. As you can see it is impossible to know exactly what the man is suffering from, by just looking at his symptoms. The fact that his in-laws practice sihr does not necessarily mean that they did sihr on him. In such a situation, a raqi who does not believe in ruqya diagnosis would be confused and may change his opinion several times regarding the diagnosis of this man or the raqi may feel that since the in-laws are all sahirs then it must be the sihr of divorce. This is why you cannot treat the diagnosis of spiritual ailments like the diagnosis of physical ailments. The only way to resolve this confusion would be to do ruqya diagnosis.
When I consider my own case and how I did not know what I was suffering from until I did ruqya diagnosis, I can say that after what I went through that it is essential that we take ruqya diagnosis seriously and that we get Muslims to learn how to do it properly. I believe this because of how I was deceived by the possessing jinnee and the fact that I had no clear signs that I had any spiritual disease. I would have just carried on living the way I was because I had nothing that indicated that I had a spiritual disease and this is what “No ruqya diagnosis” causes.
I remember organising ruqya sessions for other people and even sitting in ruqya sessions of others and NOT feeling anything strange or peculiar. I really did not have any real issues or major problems that even a professional raqi would notice. I just believed that the hatred and anger I had towards my wife was just normal and that married couples had to just deal and live with that because that is how it was explained to me, ie it is usual to have marriage problems because the shaytan wants to split Muslim families, especially pious couples, ie couples who follow Islam and don’t committ major sins. So I was expected to ignore any negative feelings and to not think about divorce.
I know of another case where the sihr patient did not exhibit any of the typical physical signs of sihr or jinn possession. This patient did not even have waswas or nightmares. The patient only had a serious bowel illness but this was thought to be caused by something other than spiritual diseases. Now, this patient would not have known if they had sihr if they did not do the ruqya diagnosis. Ruqya diagnosis was the key in identifying that the patient had sihr and that the bowel illness was actually being caused by sihr. How are those raqis (who don’t do ruqya diagnosis) going deal with such patients? Their experience of other cases won’t help them here and they would find it very difficult to give the patient any advice. Usually, in such cases, the raqi who does not do ruqya diagnosis would suggest that the patient visit a medical doctor as the raqi could not see or identify any sihr or jinn possession symptoms and how sad that is!
When I look at this last case and my own case, I just wonder how many other people are in the same predicament. How many people are walking around with jinn inside them but they are totally oblivious to that reality.
I strongly recommend every Muslim to diagnose themselves for spiritual diseases especially ayn and jinn possession. I do not care what people think of me by giving this piece of advice as it is NOT haram or bidah to give people advice. In fact, it is from our religion to give sincere advice. If you would accept a doctor’s advice about doing a particular diagnosis for a wide spread disease then you should do ruqya diagnosis as well because there is NO difference between the two pieces of advice ie the doctor’s advice should be treated in the same manner as my advice.
My advice would NOT have been applicable in the time of the Salaf but now in our time there is MORE evil so consequently we have more jinn possession than ever before. If a raqi wants to dispute this then we would say that I am entitled to my own opinion in this case and I don’t have to listen to his opinion, just like he does not have to listen to me. However, if he is a raqi or an Islamic studies teacher and he does not know how to actually diagnose the spiritual diseases then in that case he should remain silent and not speak about something he does not have experience in. How can we accept the opinion that there is not much jinn possession in people from a person who does not even know how to diagnose jinn possession! We have far too many people talking about issues that they are not qualified to talk about and here we don’t mean qualifications in terms of certificates but we mean qualified in knowing how to diagnose jinn possession and then having experience in dealing with patients who are possessed.
Sadly, these people, who believe that there is not much jinn possession out there, are probably basing there opinion on the fact that the majority of patients do not having speaking jinn. For them, if you have speaking jinn then you are definitely possessed but if you don’t have speaking jinn then you are not possessed. This is an incorrect opinion as I have explained in my ruqya diagnosis lectures and notes. A person can be possessed by jinn but their jinn do not speak because of the iman of the patient ie not falling into major sins or it could be due to the fact that the patient is a child below puberty and hence sinless so no jinn will speak through them.
8. 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 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 see or 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 shouldn’t react to sihr ruqya diagnosis.
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.
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.
9. In ruqya treatment, we make the intentions as broad, wide and encompassing as possible so as not to cause the ruqya to miss treating any diseases.
You must make sure that when you are doing ruqya treatment that you don’t over emphasise the cure for one affliction over another. YOU MUST TRY TO EQUALLY ASK ALLAH FOR CURE FROM ALL SPIRITUAL AILMENTS. For example, you mustn’t think that it is more important to get cured from sihr than ayn because ayn can be as dangerous as sihr. Even with jinn possession, you need to make sure your ruqya intentions are not just favouring one particular type of jinn like the jinn via sihr. So in your heart, don’t over emphasise the cure from the jinn via sihr over any other jinn, like the jinn from ayn. If you do this then any jinnee from ayn will not get the same treatment level as the jinn from sihr. All jinn possession is evil, not just one type and all of them affect your worship of Allah so we ask Allah to cure them equally. The same applies to the other afflictions so please don’t over emphasise one affliction over another. We want all afflictions to be cured and we give them equal weight and treatment when we call on Allah. This over emphasise usually occurs with sihr. Understandably, patients can get very desperate and frustrated with their sihr disease so they over focus on it and may forget about the ayn that they are suffering from. This issue becomes more pertinent when we know that ayn can block sihr treatment.
You must also make sure that you don’t restrict the ruqya treatment and presume that you are not suffering from a particular sub-affliction that is related to the general one that you diagnosed. For example, you may have evidence that you have general jinn possession via ruqya diagnosis but then you believe that none of those jinn could be through ayn. If you do this then you won’t be beseeching Allah properly to get rid of ALL THE JINN because you don’t really believe that you have jinn from ayn so if you really do have jinn via ayn, then these jinn may not get treated by your ruqya because you don’t believe you have them. You want Allah to cure you from every jinnee not just the ones you diagnosed.
Because of this issue, sometimes it is better to do a proper comprehensive ruqya diagnosis so you know what you are exactly suffering from so you don’t over emphasise one affliction over the other or you don’t restrict the treatment of any sub-afflictions.
You also must make sure you understand what exactly you are treating. If your definitions are NOT precise during treatment then when it comes to constructing your ruqya treatment intentions, you will miss asking Allah to remove a particular affliction. For example if you have the wrong definition or understanding of waswas conditioning then you won’t be able to ask Allah to properly cure you from it. NOT TO BOAST, but I and my colleague discovered this NEW disease so you won’t get others talking about it. Many patients get confused and think I am talking about normal wawas so when it comes to perfoming ruqya treatment and even diagnosis, their ruqya doesn’t hit or attack this new spiritual disease. Wawas conditioning is basically “psychological conditioning from qareen or possessing jinn or both”. It is an independent spiritual disease in of itself which I suffered from personally and which I am cured from now walhamdulilah.
10. In ruqya diagnosis, we restrict the intention so that we can find out information that will help the patient.
You must make sure your definitions and understanding of what exactly a spiritual disease is before you can actually do a proper ruqya diagnosis. So for instance, if your definition of sihr does NOT include jinn that is from sihr then when you read ruqya diagnosis with this sihr definition of yours, the jinn through sihr will not react to your ruqya diagnosis for sihr because you don’t believe that jinn can be a part of the sihr. The consequences of this can be very serious if you only really have sihr in the form of jinn. You will walk away from the sihr diagnosis, thinking that you don’t have sihr but in reality you are possessed by a jinn that came via sihr ie you have sihr.
The same above understanding applies to ayn with jinn possession. I have dealt with cases where the raqi tells the patient that they have ayn muttajjib or hasd that has transformed itself into an intelligent being or entity which can speak and communicate through the patient, just like how possessing jinn do. This is completely wrong and what is actually happening is that the patient has ayn with jinn possession ie the jinn came through ayn. Ayn cannot transform into an entity or being because there are ONLY 3 intelligent beings that Allah created, namely: humans, jinn and angels. This incorrect understanding has major implications when it comes down to making your ruqya treatment intentions. If you have this understanding then you will not ask Allah to cure you from jinn possession or ask him to destroy the jinn because you believe that you have none. So you may find that someone is reading ruqya treatment on themselves but the jinn is not really being affected by the ruqya since the patient does not believe they have jinn. In such cases, the cure could be delayed or prolonged.
It is very important to correctly understand and define your limbs and organs during ruqya diagnosis and this is basically following on from what we just previously said about defining your spiritual ailments correctly.
Lets imagine that you have definitely eaten some sihr and so you do ruqya diagnosis to see if there is still any sihr in your stomach. Surprisingly, you get a negative result for sihr in your stomach because your definition of “stomach” only includes the actual organ itself and it does not include the rest of the alimentary canal ie small & large intestines. You will walk away from this ruqya diagnosis thinking that there is no sihr in your abdomen when in reality, the sihr has actually just moved down the alimentary canal and it is now lodged in the colon or large intestines. Due to your very precise or specific definition of “stomach”, you will now think that using senna monthly or regularly drinking honey water and Zamzam water is NOT that important since there is NO sihr in the “stomach”. You could’ve benefited from the said treatments, if you had defined ‘stomach’ in laymen’s terms as the whole abdomen area.
The same rule of definition applies to when you are trying to locate the jinnee or spiritual disease in your body for hijama extraction purposes as explained in my article “How Allah Cured Me”. You don’t have to be following a text book definition of what exactly a limb or organ is but you must make sure that you have covered a whole area of your body and have made sure that it clear of a spiritual disease ie “from point X on my body to point Y on my body” OR “from point X in my body to point Y in my body”.
11. Ayn blocks or slows down sihr ruqya treatment so you must treat ayn and sihr at the same time. In fact, you must treat all spiritual ailments at the same time (We see this blocking or slowing down of sihr treatment as a mercy of Allah because through it, we realised that a sihr patient that we were just treating for sihr, actually had ayn as well, which we were totally oblivious to, until the blocking or slowing down of sihr treatment occurred).
12. Don’t use zamzam water (or any ruqya soup ingredients) for ruqya diagnosis of spiritual ailments as ALL types of possessing jinn react to zamzam naturally before any ruqya is applied to it so you won’t be able to differentiate between jinn from sihr and jinn from ayn. (Imagine, a patient wants to see if he has any sihr jinn in himself so he reads ruqya for sihr jinn over some zamzam water. Lets imagine that in reality he doesn’t have any sihr jinn in himself but only ayn jinn. Even though the zamzam water only has ruqya for sihr jinn, the ayn jinn which he has will naturally react to the zamzam water and the patient will think that this reaction is a positive diagnosis for sihr jinn, when in reality, it is only ayn jinn reacting because he doesn’t have any sihr jinn. The effects of this zamzam water can last for quite some time and so he’ll get reactions from initially drinking it and then he will also get reactions from it, during the reading of the ruqya diagnosis for sihr jinn itself). Having said that, If you want to intensify the reading of ruqya diagnosis for jinn possession and you don’t mind if any jinn react then in this particular situation, you can use Zamzam water (that has had jinn possession ruqya diagnosis read on it) for ruqya diagnosis. After drinking this Zamzam water, you should read the ruqya diagnosis as described in the self ruqya diagnosis video for jinn possession.
13. 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.
From our experience, if the raqi is competent and has had enough experience, then it is possible for him to do general ruqya diagnosis (eg general sihr diagnosis) on a moderately sinning Muslim and obtain accurate results. Ideally, it would be better for the patient to have NO major sins at all before the diagnosis, but this is not always possible (especially when we think of the fact that it is usually presumed before the diagnosis that the patient isn’t a major sinner ie we think well of a Muslim and don’t presume that he is a major sinner). For example, I have done many ruqya diagnoses for sihr, where the jinnee speaks or completely manifests and so I accurately diagnose the patient with sihr that has jinn possession but I also know that the patient is moderately sinning because the jinnee spoke. The patient’s sins are not good and are detrimental to them but they didn’t stop me from making my accurate diagnosis for general sihr with jinn possession.
This above rule is also true for general self ruqya diagnosis provided the moderately sinning patient knows exactly what they are doing and that they correctly follow my self ruqya diagnosis protocols that I teach.
Now, when it comes to specific ruqya diagnosis, then the issue of sins completely change the outcome. From our experience, we have seen moderately sinning Muslims obtain accurate results for their general ruqya diagnosis. However, when these same Muslims attempt specific ruqya diagnosis, they don’t get the same level of accuracy as their general diagnosis and so they are left confused and doubtful about their specific diagnosis results, even though, they have followed all the necessary diagnosis protocols. But this is not the case for pious Muslims, when they do specific ruqya diagnosis. We have seen that the more pious the patient is (ie the less sins they have), the more accurate their specific ruqya diagnosis becomes. Such Muslims don’t have any doubts about their results and they can easily get the information they need to help their treatment. We should not be surprised at this because we all know from our general understanding of Islam that Allah gives more help to those Muslims who are closer to him. Therefore, if you really and truly want to benefit from specific ruqya diagnosis then you need to make yourself WORTHY for this special help from Allah by stopping ALL major sins and not continually doing the same minor sins.
14. Lying down flat on a bed without a pillow or covers allows a patient to feel any subtle changes or reactions during ruqya diagnosis.
15. We can use any Islamically permissible method or anything halal to treat physical and spiritual ailments because the treatment of any illness is NOT fixed by the Shariah.
When trying to develop new treatments for spiritual diseases, we should not use sinning possessed patients as our subjects because their jinnee is not under control so it may affect the results of our experiments by pretending to react to a substance or proceedure. We should ONLY use children and pious Muslims in such experiments. I personally, don’t pay much attention to specific treatments developed from sinning patients’ experience because such treatments are unreliable since they were based on a sinning patient’s experience, which doesn’t carry much weight in my experience.
16. We can define in our own words what we think or believe a physical or spiritual ailment is. We can also describe how it affects patients. It is not a bidah to describe or define an illness.
17. We can discover new spiritual ailments just like we can discover new physical ailments ie the Shariah does not fix the number of spiritual ailments.
18. In general, the Shariah does not differentiate between physical and spiritual ailments.
19. General ruqya diagnosis should be done before specific ruqya diagnosis.
20. General ruqya diagnosis should be done in the following order: sihr, ayn (includes hasad), jinn possession & waswaas conditioning. The reason we do sihr diagnosis first is because sihr is the worst spiritual disease. This is because it is the most difficult spiritual disease to treat and because of the fact that someone has specifically targeted you with it ie someone has gone out of their way to do shirk and kufr to call jinn to attack you with sihr so a lot of effort has been made to do sihr on you and thus you need to know if you have got this disease or not. Additionally, the fact that the Nabi salalahu alayhi wasalam got sihr proves that it is the worst disease as the prophets are tested with the most difficult things. The Nabi salalahu alayhi wasalam was not afflicted with any other spiritual disease.
It is possible to deliberately give someone ayn but this is very rare. Even though there are more ayn afflictions and deaths out there than sihr, we still start with sihr diagnosis as it is more important for people to know about this, since sihr mostly always involves jinn that are extremely difficult to treat and which can have a disastrous effect on people’s lives and religion, especially married people. These filthy jinn are difficult to treat because the sihr has trapped them in the patient’s body. Their waswas is very deceptive and subtle, and they encourage the patient to sin so that they can have more control over the patient, which will then make it easier for them to carry out their sihr mission. We must not forget as well that sihr can also kill, just like ayn.
ADVICE TO RAQIS WHO ARE SHORT OF TIME: If you start with sihr diagnosis and the patient’s reactions include clear limb movements then we can conclude that the patient has sihr with jinn possession ie the jinn have been sent by a sahir. If we then do ayn diagnosis and then get a clear reaction from the patient (but not any limb movements), we can conclude that that the patient has ayn. We can now STOP the ruqya diagnosis because there is no need to do jinn possession ruqya or waswaas conditioning ruqya. That is because we already know from the sihr diagnosis that the patient is possessed and whenever a patient is possessed, they automatically have waswaas conditioning. In this way, we have saved time.
This also works if you get a clear reaction for sihr diagnosis but you don’t get clear limb movements, so therefore, we can conclude that the patient definitely has sihr but we are unsure if they have sihr with possession (we can do specific diagnosis to find out, if we want to). So then we move onto ayn ruqya diagnosis and if we get reactions that include clear limb movements, we can conclude that the patient has ayn with jinn possession. We can now STOP the ruqya diagnosis and save time because the patient has all 4 spiritual ailments, just like the previous example, when we got clear limb movements for sihr.
If the patient doesn’t get clear limb movements with sihr or ayn diagnosis then you should do jinn possession diagnosis on the patient. If the patient gets a positive result for jinn possession diagnosis then you may skip doing waswas conditioning diagnosis on the patient as every patient who has jinn possession also has waswas conditioning from our experience.
If jinn possession diagnosis was negative then you should do waswas conditioning diagnosis. Make sure understand the definition of waswas conditioning before you do the diagnosis. Please read my article: “The waswas from the possessing jinn”, so you understand what waswas conditioning is.
Patients usually exhibit much more limb movements at their first ruqya diagnosis than their second one ie it is easier to diagnose jinn possession through just their limb movements and nothing else for the first ruqya diagnosis session. Hence, we do the sihr diagnosis before the ayn diagnosis because we are more likely to see clear limb movements at the first diagnosis and thus we can identify jinn through sihr quickly and without using specific ruqya diagnosis to diagnose jinn via sihr. Diagnosing jinn through sihr is more important than diagnosing jinn through ayn since the jinn via sihr have been sent to do particular missions ie jinn via sihr are more dangerous than jinn via ayn. NB: jinn via ayn enter a human body on their own accord and without anyone forcing them to do that. Hence, they are generally easier to treat and extract than jinn via sihr.
The first ruqya diagnosis session will generally give more jinn reactions and even possible limb movements than subsequent diagnoses and this usually happens when the diagnoses are done a few minutes apart but if a long gap (say 1 hour) is given between the diagnoses then there is usually no difference in the amount of jinn reactions. Hence, it is important to do sihr diagnosis first, if you do not have much time and cannot wait long between the diagnoses, as this first diagnosis session, because it produces more jinn reactions, may reveal that the patient has sihr with jinn possession.
The reason the first diagnosis session produces more reactions from jinn is probably because the jinn in subsequent diagnoses are exhausted or unconscious from the first diagnosis and therefore they do not readily react to the ruqya. When they recover from the first diagnosis then they produce similar reactions to the first diagnosis. This is why it is sometimes important to wait 15 minutes before the next diagnosis session, especially if you want to see clear limb movements which are indicative of jinn possession.
If you are doing SELF RUQYA DIAGNOSIS, then you should do all 4 ruqya diagnoses in the above order and not skip any of them. You need to know the level of severity of your jinn possession and waswas conditioning and you cannot know that unless you do the ruqya diagnoses for them. Knowing this information allows you to track the progress of your treatment. If you find that the reactions were very strong then I would advise you to get the JET hijama treatment (Version 2) done as soon as possible (Please see my article “Jinn Extraction Technique”. Read how to do Version 2 of the JET). It would also be a good idea to do a separate JET hijama treatment that specifically targets the waswas conditioning around your heart area. (Please see my article “How Allah Cured Me” (JET Version 3) and look at the photo of a brother’s chest, in the article, to see where the hijama cups should be placed to remove the waswas conditioning).
21. We can’t use ruqya diagnosis water for treatment. This is because diagnosis is not treatment. You need to make a fresh batch of water with the ruqya intention of treatment.
22. We can use ONE glass of ruqya diagnosis water to do sihr diagnosis on 2 or more people, if the intention when reading on the ruqya diagnosis water was for 2 or more people
23. Ruqya Diagnosis & Treatment are affected by insincerity or not properly beseeching Allah (ie not calling on Allah with a full attentive heart that is present and beseeching him) because properly beseeching Allah is one of the conditions for dua acceptance.(https://islamqa.info/en/5113). This applies to individuals doing their own ruqya and to patients who are receiving ruqya from a raqi.
So ruqya dua won’t work, if someone is too nervous to find out if they have jinn possession which results in the ruqya dua being rejected because they weren’t truly and sincerely beseeching Allah from the bottom of their heart ie too scared to find out if they have jinn. Having said that, we must remember that the possessing jinn can also generate this fear. Patients should ignore this fear if it is not naturally coming from themselves.
This situation of ruqya dua being rejected also applies when a person believes that they are NOT definitely possesed by jinn. If this person does jinn possession diagnosis ruqya, they will get no reaction because they are totally convinced that they are not possessed and therefore they don’t sincerely beseech Allah during the ruqya diagnosis. However, when they are told to redo the diagnosis ruqya for jinn possession but this time sincerely beseeching Allah, they get a good reaction. This shows the importance of sincerely beseeching Allah.
This rule is also applicable to patients who receive ruqya from raqis. If such patients don’t want ruqya and hence they don’t make an intention for accepting ruqya or aren’t really paying attention or are not listening to the raqi’s ruqya and therefore not beseeching Allah in their hearts then the ruqya won’t be accepted by Allah. This is similar to when the khatib at Friday prayers does the final dua at the end of the khutba. The congregation must say ‘ameen’ with an attentive beseeching heart. If they don’t then the dua wont be accepted. Likewise, when a raqi performs ruqya on patients, they must want the ruqya and they also must be attentive and be beseeching with their hearts even though they don’t have to say ‘ameen’. If they are attentive and are sincerely beseeching Allah with their heart, then obviously, by default, their intention of wanting and accepting the ruqya from the raqi is already there and present.
24. Ruqya Diagnosis & Treatment are affected by sins because sins prevent dua from being accepted. (https://islamqa.info/en/5113)
25. Spiritual ailments can cause physical ailments but not vice versa so cancer can never cause sihr or ayn but ayn and sihr can cause cancer and other physical ailments.
26. JINN SPEAK IN SINNING ADULT MUSLIMS BECAUSE OF THEIR SINS! Sins weaken iman, thereby empowering and causing possessing jinn to speak through patients so if they want to stop their jinn from speaking or causing chaos and havoc then stop sinning. The same applies to jinn laughing, crying, screaming, shouting and making any other noises whether loudly or quietly. This phenomenon can happen with or without ruqya.
There is a misconception out there that many Muslims follow, including those who have a considerable amount of knowledge, and that is that there is a need to make the jinn speak during a ruqya session and if they do not speak then the ruqya was a waste of time and not an absolute success. Such a scenario would then make patients walk away in a sad state because their jinn did not speak. In reality, the opposite is true. If your jinn don’t speak then that is much better for you.
What we have mentioned above regarding the jinn speaking in sinning patients is also applicable to other manifestations of the jinn in sinning patients such as crying, laughing, smiling, grinning (cheeky or evil smile), screaming, wailing, groaning, gasping (as if they are shocked), growling, grunting, making animal noises, grimacing and other than them ie all of these states are due to the patient’s sins. In fact, the jinn may completely manifest but then decide to remain silent and not make any sound and just sit there looking around the room, meaning it has the ability to speak but it doesn’t want to, which obviously means that it has gained power over patient because of the patient’s sins. The presence of a non-speaking jinnee, that has the ability to speak through the patient, is enough for us to know that the patient has fallen into sins. WE DON’T NEED TO ACTUALLY HEAR THE JINN SPEAKING, TO KNOW IF THE PATIENT IS A SINNER OR NOT. The mere abilty for the jinn to speak or communicate or to produce an utterance, if they want to, is sufficient evidence that the patient has sins.
Also, a possessing jinnee may completely take over a patient but may not have the ability to speak because of a disability so it uses sign language, gestures, limb or head movements, like nodding or shaking, to communicate with the raqi, which again are all signs that the patient has sins because of the presence of the jinnee and its ability to do those things.
If we find that a jinnee in a patient is able to make the infamous ‘devil sign’ with their index and little fingers then this is to do with sins, even if the patient has the ability to prevent it. (Obviously, it is worse if the patient does not have the ability to prevent it ie the patient has more sins than the former). The mere ability for a jinnee to make this devil sign, which is a type of non-verbal communication, is sufficient proof that the patient has sins.
Included in these things is when a jinnee takes over a patient’s arm and hand and then starts writing a message with a pen or starts texting people using the patient’s phone (ie the ability to do these actions, is a sign of sins). In such situations, sometimes, the patient may just look on and observe the message writing of the jinnee but not have the actual ability to intervene and stop the jinnee from writing or texting. In other situations, the patient has the ability to stop the writing and texting but this is still not an ideal situation to be in. The very fact that the jinnee can write and text through a patient is enough proof that sins have caused this situation. This is similar to the situation below that I describe, where a patient has the ability to stop the jinn from speaking but if the patient relaxes and lets go of their body, then the jinnee would continue to speak. The ideal situation is when the jinnee cannot take over and speak, write or text even if the patient relaxes and lowers their guard.
I would also include in all of this, the ability of the jinn to take control of the limbs of the patient and to punch or kick someone or to harm the patient himself/herself or the jinn takes control of the arm and hand of the patient and then touches the patient’s private parts or genitals. All these last examples are also proof that the possessing jinn have taken control because of the patient’s sins. If the patient did not have sins then the possessing jinn would not be able to do these actions.
So looking at all of this above information, we can say that if you see a patient with jinn possession in a ruqya session or a hijama session or in fact anywhere else and their jinn are shouting or screaming or crying or laughing or fighting or being very physical or running/walking around the room and breaking things or damaging things and it is difficult to control or restrain the patient…..THEN KNOW THAT THE CAUSE OF ALL OF THIS CHAOS & HAVOC IS: “THE SINS OF THE PATIENT”!
The main thing here is NOT to restrict and to think that I am just talking about jinn that speak in patients, but rather I am talking about a series of complete manifestations and body-take-overs of the possessing jinn that use the voice, mouth, head or limbs of the patient to communicate.
Another important point that I would like to add here is that you are either possessed by jinn or you are not possessed by jinn. There is no inbetween and thus there is no such thing as semi-possession or partial possession as some people believe. We based this understanding on our experience of treating patients.
What seems to have happened is that those people who do not understand how to actually diagnose jinn possession or those people who don’t understand the issue of sins and how they cause the jinn to speak in people, concluded that a patient may become fully possessed or partially possessed depending on whether the jinn speaks or not. So they would consider a person with speaking jinn as being fully possessed and a person with non-speaking jinn as partially possessed. This is all wrong! Both are complete cases of possession. Just like we won’t accept someone saying that: “I have a partial sihr or partial ayn”, then we should not accept someone saying that: “I have partial jinn possession”. The reason these people fell into this misunderstanding is because they could not explain the phenomenon of jinn speaking in some people but not speaking in others.
From my experience, I would strongly recommend that you don’t treat or disgnose any patients who have manifesting jinn ie speaking, crying, laughing etc. This is because it can be very dangerous. You should focus on getting the patient to stop sinning and making tauba and paying sadaqa to remove sins. Once the patient has completely changed their life and the jinn no longer manifests and speaks, you can diagnose and then treat them. We must remember that the sins of the patient will make ruqya less effective, hence the importance of stopping sins.
YOU STILL HAVE SPEAKING JINN EVEN AFTER YOU THINK YOU HAVE STOPPED ALL SINS
Occasionally, some patients complain that they have stopped all sins but they still have speaking possessing jinn. In my opinion, there is still a problem with sins since the patient still has speaking possessing jinn.
My advice would be to look at the following five areas:
1. Do you have some hidden sins that are in your heart such as being upset with Allah, believing that Allah won’t/can’t help you, minor/major shirk in the heart, hatred of parents or relatives or even Muslims, some issues of aqeedah, bidah, showing off when doing good deeds (shirk arriya), etc. To work out if any of these issues of the heart are causing you to be sinful then you need to speak to someone of knowledge.
2. If the main intention for doing your islamic actions and stopping sins is to prevent your possessing jinn from speaking, then THIS INTENTION IS WRONG. You should be doing islamic actions and stopping sins to ONLY please Allah and out of fear of Allah because that is what you were created for and as a natural result of doing this, your possessing jinn will eventually stop speaking. You need to understand that your possessing jinn, and even your qareen, can read your mind and thoughts so once they know that they can’t stop you from doing a good deed, they will then try their best to corrupt your intentions.
3. If the main intention for doing your islamic actions and stopping sins is to weaken or to annoy or to fight back or to get back at your possessing jinn, then THIS INTENTION IS ALSO WRONG. You should be doing islamic actions and stopping sins to ONLY please Allah and out of fear of Allah because that is what you were created for and as a natural result of doing this, the possessing jinn will get weak and you will have power over them and then they will eventually stop speaking. You need to understand that your possessing jinn, and even your qareen, can read your mind and thoughts so once they know that they can’t stop you from doing a good deed, they will then try their best to corrupt your intentions.
4. It could be that you have not made a very sincere tauba (with ALL its conditions), where you ask Allah to forgive you for all of your known and unknown sins and even forgotten sins.
5. Could it be that you are doing sins that you actually think are permissible to do? Such as listening to music or brothers shaving their beards or sisters puting on make-up and perfume and going outside like that.
We must understand that possessing jinn need patients to do sins so that they can have control over them and make them do things, especially jinn from sihr and ashiq jinn (ie jinn that are in love with the patient). Therefore, these jinn will purposefully confuse patients to do haram actions so it is very important for patients to be honest with themselves and check what activities they are getting up to. These jinn from sihr are masters at making patients feel justified in doing haram. So you may find a sister cutting off with her parents because of their verbal abuse and then the possessing jinn will give the sister waswas of feelings and emotions and thoughts that tell the sister that she is totally justified in breaking off relations with her parents because they are verbally abusing her. The possessing jinn may even add to all of that by whispering that the parents are not good practising Muslims, anyway, so it is better to keep away from them as they will affect the sister’s iman. This is one of the most dangerous types of waswas as it gives an Islamic justification for doing sins, such as cutting of with parents, and it is very difficult to correct, especially when the sisters and brothers who do it, don’t have much Islamic knowledge. You may have to spend a long time with them and bring them proof after proof until it becomes clear that what they are doing is haram. Some of them may not understand why their heart is not readily accepting the Islamic proofs when it is presented to them. They need to be told that it is the waswas from the possessing jinn that is making it difficult for the heart to accept the truth, as it does not want the patient to stop sinning. In such situations, the patient must be told to ignore the waswas of feelings and emotions and not pay any attention to it, as it has clearly been demonstrated and explained with clear-cut proofs that it is haram to cut off from parents or any other haram that they may be involved in.
27. Jinn don’t speak in pious Muslims or children below puberty. The only time when jinn do speak in them is during sleep or during an epileptic fit or seizure. (In some situations, it may seem that jinn are speaking in a child because of the very strong reactions to ruqya and the very bad behaviour of the child that is caused by severe waswaas type 1 but after closer examination, we find that the jinn weren’t speaking at all but it was just the child. SO PLEASE BARE THIS IN MIND AND DON’T PRESUME THAT JINN ARE SPEAKING IN SUCH SITUATIONS. For information on this topic: please see my article ‘How Sins Affect Possessed Muslims’)
28. Ruqya is NOT dangerous because it is an act of worship that has been legislated by Allah. (Sins cause jinn to take over, control and speak through patients so it is sins that are the cause of these problems NOT RUQYA . If you are not sinning then you have nothing to fear.)
29. The physical reactions for ruqya diagnosis are much stronger than ruqya treatment and that is because during diagnosis you are especially requesting Allah to clearly show and manifest physical signs of a spiritual illness such as sihr. While in treatment, you are not too concerned about reactions and just want the cure from Allah so the patient does not feel much. This is why it is difficult to use ruqya treatment as a diagnostic tool.
When I am trying to convince those who do not agree with ruqya diagnosis, I sometimes tell them to use ruqya treatment as a form of diagnosis. This argument they readily accept because for them, ruqya treatment is the only form of ruqya. Having said that, there is a problem with this method of ruqya treatment as diagnosis, which I want to explain here and which people have experienced.
Even though I personally do not like using ruqya treatment as a form of diagnosis, it does help deal with certain Muslims who believe that ruqya diagnosis is a bidah. The reason I do not like to do it, is because of the fact that ruqya treatment does not produce as much physical reactions as ruqya diagnosis does. The cause of this problem, is due to the intention. In ruqya treatment you are asking Allah for the cure, whereas in ruqya diagnosis, you asking Allah to show you physical signs that the patient is suffering from a spiritual disease. So since the intention in ruqya treatment is not asking Allah to show clear signs of a spiritual disease, we find that the reactions during ruqya treatment are not really convincing for some patients and so they believe that they don’t really have a spiritual disease, when the opposite could be true. The problem is worse for those patients who only have slight ayn (evil eye) or just waswas conditioning with no jinn possession at all. In such cases, their reactions will be very difficult to notice even with ruqya diagnosis so what about if we only use ruqya treatment to diagnose them! Obviously, it will be much worse than that.
In general, you will find some patients being convinced via ruqya treatment as a diagnostic tool but that is only usually after reading regular ruqya treatment for several days, which eventually caused significant reactions. Many people will not have the patients to read regularly for several days to diagnose themselves so for some patients this form of diagnosis is not really feasible.
Because of these above issues, it is better to avoid using ruqya treatment as a diagnostic tool.
NB: What we have mentioned here regarding ruqya treatment as a diagnostic tool, does NOT apply to the initial ruqya “treatment” conducted by certain raqis since they are not, in reality, doing any “treatment” at all, in the beginning of their so-called “ruqya treatment” and they are really waiting to see reactions from the patient as I have explained with the example of the raqi reading ruqya “treatment” on the two ayn patients in my article: “The Importance of Ruqya Diagnosis”, which can be found on my website.
30. Muslims should not fear possessing jinn or external jinn. They should do their morning and evening protection adhkar and put their trust in Allah and know that he will protect them.
31. You can read ruqya diagnosis or treatment on 2 or more people that are present, and in front of you, at the same time.
32. You can read ruqya diagnosis on 2 or more bottles of water.
33. You can read ruqya treatment on 2 or more bottles of water, olive oil, zamzam water etc.
34. You can combine modern medicine with your ruqya treatment, JET, honey, black seeds, Zamzam water, etc and you can do all of them or some of them, during the same time, providing that does not cause you any problems. So I can take antibiotics, honey, black seeds and also do ruqya treatment at the same time. This is because there is nothing in the Sunnah that stops us from doing this. If we have a clear cut cure for a disease, eg antibiotics, then we should use it along with the ruqya treatment. We should not say we only use ruqya treatment and ignore all medical cures.
Before constructing our ruqya intentions or duas for diagnosis or treatment, we must stop and think, and ask ourselves, “if we really need the help of ruqya in a particular situation and is there an easier and quicker alternative than ruqya in a particular situation”. This is all because ruqya should only be used when we really need the special help of Allah and when we cannot do something against a disease or when we find it difficult to do something against a disease. This is when the ruqya is beneficial and according to the Sunnah ie the ruqya has helped and benefitted us against a disease. This does not mean we can’t do ruqya treatment at the same time as taking a medical cure, which is a good thing to do, but it does mean that we should NOT refuse a medical cure and only rely on ruqya treatment. So if a clear cut cure is available then we should use it and we should not say we only use ruqya and we never use medical cures. This is a very dangerous understanding that a few Muslims have. These Muslims need to understand that the medical cure is from Allah, just like ruqya is from Allah and we can use both of them at the same time if we want to.
To illustrate what I have just mentioned, consider the diagnosis of ayn. This cannot be done definitively without ruqya diagnosis so the ruqya here, is beneficial in this context. Likewise, another beneficial ruqya is when we ask Allah during the JET treatment to “bring the spiritual disease to the hijama cup and to push it out of the hijama cup”, which can only be achieved via ruqya and hence, the ruqya is beneficial and not trivial. However, when there is a quicker and easier alternative to ruqya then we should use that instead of ruqya. For example, if it is said that people can read ruqya with the dua or intention: “O Allah make the possessing jinn speak and communicate with us”, and they say that they do this because they want to tell the jinn to leave the patient and they also want to call them to Islam. I would say that it is already possible to give dawah and ask the possessing jinn to leave without having to listen to the jinn’s speech and without the use of ruqya to facilitate this. Therefore, I can tell the possessing jinn to leave and to embrace Islam without using ruqya to help me do this. Nothing is stopping me from giving dawah or advice to the jinn so there is NO point in using ruqya in this situation. This is because the ruqya is not providing us with anything special to complete the job against the spiritual disease or to help us against the spiritual disease, ie the ruqya is not solving any difficult problem for us. We can already do the job of dawah and advise the jinn without using ruqya. It is much quicker and easier to speak directly to the possessing jinn and tell them to leave and embrace Islam rather than reading ruqya and then waiting for them to start speaking and then finally giving them dawah and advising them. Because of this, if this ruqya is actually done then it can be classified as “trivial ruqya” that is not beneficial. Another good example where the alternative thing to do is much quicker and easier than the actual ruqya, is when we have the ayn perpetrator’s ghusl water and we use it to treat the ayn patient. If a raqi insists on reading ruqya treatment on an ayn patient and completely refuses to use the ayn perpetrator’s ghusl water as treatment, which he already has, then we can say that his ruqya treatment for ayn in this particular context is trivial ruqya and NOT beneficial to the ayn patient. This is because according to the Sunnah, when that ghusl water is available then we should immediately use it to treat the patient. If the raqi uses the ghusl water at the same time as ruqya treatment then there is no problem here, walhamdulilah and his ruqya treatment in this particular situation would be beneficial because he is also using the ghusl water. Another example would be when a patient has a very bad bacterial infection and the raqi refuses to give antibiotics to the patient and says that “We will ONLY use ruqya because ruqya is from Allah”! I would say that his ruqya treatment here for the bacterial infection would be wrong and NOT beneficial as it is putting the life of the patient at risk. The raqi needs to know that “antibiotics” are also from Allah just like ruqya is from Allah. Having said this, if the raqi uses the antibiotics and also reads ruqya at the same time then his ruqya treatment in this situation will be beneficial and according to the Sunnah since there is nothing in the Sunnah that prevents us from doing ruqya treatment at the same time as taking medicine. (For more information on “trivial ruqya”: please see “RULE 4” in my article “7 Rules of Specific Ruqya”).
35. Your spiritual ailment is either due to your sins or it is a test to raise your status SO IT IS IMPORTANT FOR PATIENTS TO LOOK AT THEIR LIVES AND SEE HOW THEIR RELATIONSHIP WITH ALLAH IS.
36. Initially and at the beginning, your ruqya treatment will cause the possessing jinn to increase waswaas and they may give you nightmares to try to stop you doing ruqya treatment. External jinn that assist or guard the possessing jinn may appear in front of you as black shadows or ‘ghosts’ to frighten you. The jinn do these actions, hoping that you ‘blame’ ruqya treatment and then stop ruqya treatment. You should ignore the jinn and carry on with ruqya treatment.
37. Initially and at the beginning, your ruqya treatment may cause many and new physical symptoms to appear. You should ignore these symptoms and carry on with ruqya treatment. You may use modern medicine to treat these physical symptoms ie you can visit your medical doctor for help. If you are NOT sinning then these physical symptoms are a sign that your ruqya treatment is working and that you still need to continue with ruqya treatment.
38. After one month of continuous ruqya treatment, your symptoms should have reduced and become manageable. If you suddenly, experience NEW symptoms or some of the old ones return in an intense manner, then you should look for SINS that could have weakened your ruqya and strengthened the jinn. If you can’t find any sins then BE PATIENT AS YOU ARE BEING TESTED BY ALLAH AND JUST CARRY ON WITH YOUR RUQYA TREATMENT.
39. Ruqya diagnosis ALWAYS works, if the person is REALLY SINCERE to Allah and BESEECHES HIM FROM THE BOTTOM OF HIS HEART. Jinn cannot hide or escape from the sincere ruqya dua to Allah. (If this principle is not true, then we can never BE SURE if we are possessed by jinn or cured from jinn possession because jinn could be hiding, which is obviously nonsense!)
Ruqya in many ways is just like normal dua because ruqya is basically a dua to Allah for help. So if we all accept that jinn cannot interfere with normal dua that is according to the sunnah then obviously we must also accept that the jinn cannot interfere with Ruqya that is according to the sunnah.
It is Allah who is in full control and provides us with the results. The jinn cannot pretend or manipulate your results because Allah is in control of the whole ruqya process. YOU MUST BE SINCERE TO ALLAH AND BELIEVE THAT HE IS IN FULL CONTROL. If you are someone that doubts that Allah will show you if you are possessed by jinn then Allah will be like that with you since you doubted the power of Allah ie Allah won’t help you with your ruqya diagnosis because you believed that Allah won’t show you if you are possessed with jinn.
40. You have to be very serious and sincere when doing ruqya diagnosis and must not treat it like a game or an experiment, ESPECIALLY SPECIFIC DIAGNOSIS. Don’t do trivial ruqya diagnosis such as looking to see if you are possessed by angels or if you are possessed or have inside you a kitchen sink! It is already known that angels don’t possess and we already know that a kitchen sink can’t possibly be inside your body SO THEN WHY ARE YOU DOING THIS TYPE OF RUQYA DIAGNOSIS! This is all playing around with ruqya and experimenting and having fun with it since you already know the logical answer to your silly questions. This type of ruqya diagnosis is a blatant and deliberate misuse of ruqya diagnosis that can or may be disbelief in certain circumstances (ie not kufr in all circumstances) as it is mocking an act of worship. You are basically having ‘fun’ or mocking ruqya dua and have not been sincere or serious about it “Come on…..lets see if we got a kitchen sink inside us”. JUST BECAUSE YOU GOT A “REACTION” TO THIS SELF RUQYA, IT DOESN’T MEAN THAT YOU HAVE A KITCHEN SINK INSIDE YOU (we will explain later that this is not a real ruqya reaction) . You were asking Allah something that you already knew the answer to ie YOU ARE DEFINITELY NOT POSSESSED BY A KITCHEN SINK! Since you asked such a ridiculous question via your ruqya intention then obviously the jinn won’t get affected by this ruqya dua and they will play around with you and pretend to give you some sort of reaction because Allah is far away from playing games and answering such duas and he doesn’t help people who make fun of his religion and who are NOT serious and truly sincere to him. In fact, this so called reaction to this false ruqya is not a true reaction at all but a deception from the jinn. Allah doesn’t answer silly ruqya duas such as this because IT IS NOT SINCERE OR SERIOUSLY BESEECHING HIM and beseeching Allah with an attentive heart is one of the conditions for dua to be accepted (https://islamqa.info/en/5113). Therefore, the reactions cannot definitely be Allah answering this ruqya dua because it is NOT a sincere or serious dua from the heart. The perceived or apparent reactions to this ruqya is NOT Allah answering the ruqya dua but it is the jinn jumping around the body and pretending to react to it, just like they sometimes react to a raqi’s voice when he gives them advice to leave or calls the jinn to Islam. (Probably the worst case of this is when you get an extremely sinful possessed patient who has never reacted to ruqya diagnosis because of his sins, doing this particular ruqya and then he gets a reaction and then he believes that he has a kitchen sink inside himself!)
Remember, some duas are not permissible to make even if they don’t contain shirk such as: ‘O Allah make me a prophet’ or ‘O Allah let me live forever in this dunya’ and that’s because we already know that the Nabi salulahu alayhi wasalam is the final prophet and that you can’t live forever in this world. Likewise, you already know you can’t be possessed by a kitchen sink so then you can’t make the ruqya diagnosis dua (intention) ‘O Allah show me if I have a kitchen sink inside me’.
We can add to this section, those patients who do advanced specific ruqya diagnosis and get clear positive results that a particular person had done sihr on them or had given them ayn BUT then they dismiss the clear positive results because they got confused after doing trivial ruqya diagnosis. For example, a patient may work out via specific ruqya diagnosis that their aunt had done sihr on them, ie the aunt is the sahira. However, after this diagnosis, they decide to see if the moon or their own baby had done sihr on them ie to see if the moon is the sahir or if the baby is the is the sahir. When they get some sort of reaction (ie false postive) from the jinn, they get confused and dismiss their previous positive result that had identified the aunt as the sahira. As we have said earlier, the jinn are playing around with the person and making them believe that they had an actual genuine reaction to the moon or their baby, which is obviously ridiculous and nonsense: “How can the moon or your baby do sihr on you”. We have already explained that this is insincere ruqya and NOT treating ruqya as a serious act of worship. A person cannot play around with any dua, including ruqya, and just make a dua in order to just to see how Allah responds to the dua ie the person does NOT really want any help from Allah but they just want to see what Allah would do. As we said earlier, this is a type of mocking of dua and that Allah does not respond to such duas. In this situation, the person has succumbed to the waswas from the possessing jinn or qareen and completely forgotten how serious the issue of ruqya is and how it is a direct dua to Allah for help. Patients need to understand that the possessing jinn and even qareen do not want you to have this information and so they encourage the patient, via waswas, to do strange things in ruqya, thereby hoping that the patient will eventually dismiss the correct results that they have gotten through ruqya diagnosis.
The reason this ruqya diagnosis “has the moon or my baby done sihr on me” does not work, is because the patient already knows the correct answer (ie, the answer is “No”!), and so the patient is totally insincere when they ask Allah, ie they are not in need of Allah’s help and so they are NOT really beseeching Allah properly with an attentive and sincere heart because they already know the answer to their question.
Now, it is definitely possible for several people in your own family to do sihr on you, especially if you come from a family of sahirs. In this case, you must be very serious whenever you do the specific ruqya diagnosis to see if a particular relative has done sihr on you. BE SINCERE AND YOU WILL GET THE RESULTS YOU NEED!
There is NO harm if the patient repeats a specific ruqya diagnosis because they are shocked at the result. Therefore, if someone gets a postive result that their father did sihr on them and they want to repeat the diagnosis just to be sure that they got it right, then in this situation, they can repeat it as long as they are truly sincere every time they do it. There is no real limit in doing this repeated ruqya diagnosis just like other duas and even ruqya treatment ie the Shariah allows us to repeat duas in general, if there is a need so you may find someone making the same dua over a number of years, eg: “O Allah cure me from sihr”. THE MAIN THING THAT REALLY MATTTERS IN REPEATING A RUQYA DIAGNOSIS, IS THAT THE PERSON IS TRULY SINCERE, ie they are in a bit of a doubt about the result and they TRULY and SINCERELY want Allah’s help in clarifying the diagnosis result and they are NOT playing a game with the ruqya diagnosis. In general, usually patients get totally convinced after their second or third sincere diagnosis and they don’t usually need to do more than 5, which may be done over a few days. ONCE THE PATIENT IS CONVINCED THEN THEY SHOULD STOP THE DIAGNOSIS.
(For more information on trivial ruqya such as this, please read my article ‘7 Rules for Specific Ruqya’)
41. All you need for self ruqya diagnosis and treatment is surahs falaq and nass. If it is suggested that you should use surah baqarah or surah fatiha instead of surahs falaq and nass, then you should point out that the Nabi Salalahu alayhi wasalam NEVER used surah baqarah or surah fatiha for self ruqya. He would ONLY use Surahs falaq and nass ie that is the Sunnah. If it said that Surah baqarah is more powerful than falaq and nass because it gives more reactions during self ruqya treatment then we could say that from our experience the reverse could be argued ie less reactions during self ruqya treatment means that surahs falaq and nass are more effective at disabling and controlling the possessing jinn ie these surahs are so powerful that they don’t allow the possessing jinn to move or react strongly. We could use this same argument when people say that ayah 102 of surah baqarah is more powerful than surah fatiha when it comes to reading on patients. I must point out that whenever we discuss which treatment is best then we must not forget the importance of looking at the Iman of the patients. If the patient is a major sinner then we cannot rely on their experience to develop treatments or to know what surahs or ayahs are best for ruqya. This is because their possessing jinn have power of them due to their sins. For more information on this, please see point 15 above.
42. Your main reason and intention for doing self ruqya is so that you can get cured and then return to worshipping Allah properly again without any illnesses ie so that you can worship Allah the best you can.
43. If a person exhibits signs of jinn possession but then strongly refuses to do ruqya diagnosis…….then their refusal itself is an actual sign of jinn possession ie the jinn is giving the person waswaas so that they don’t do ruqya diagnosis.(Obviously, we can only confirm that they are possessed after the diagnosis and not before that) If they finally agree to do ruqya diagnosis, they should do it sincerely and they should beseech Allah. If they don’t do that, then their ruqya dua will be rejected (See point 21 above for more information).
44. Ruqya treatment is NOT usually a quick fix, like antibiotics. It takes time to get the cure from Allah but if you follow the 3 treatment principles below then the cure will eventually come from Allah.
The three things that you MUST do in order to make your ruqya treatment successful are:
1) KEEPING AWAY FROM SINS (ie not doing major sins or continuously doing the same minor sins)
2) DOING YOUR SELF RUQYA & OTHER TREATMENTS (as described in my self treatment notes)
3) DOING YOUR PROTECTION ADHKAR & OTHER PROTECTIVE ACTIONS (as described in my self treatment notes)
These 3 principles may seem very obvious to some patients but unfortunately for others it is not that clear so I believe that it is important to actually state them even if they seem very obvious to some.
Rarely, do you find a case of jinn possession or other spiritual ailments being cured immediately. We must not become hasty and start complaining that Allah hasn’t answered our ruqya. This attitude of being patient and not complaining is stated in the hadith below:
Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The du’aa’ of any one of you will be answered so long as he is not impatient and says, ‘I made du’aa’ but it was not answered.’” Narrated by al-Bukhaari and Muslim
We must NOT be hasty and think that your self ruqya is a waste of time and energy. On contrary, you are actually getting closer and more beloved to Allah by doing ruqya treatment and that is because it is a Sunnah.
Some of the benefits that are gained when the ruqya treatment doesn’t cure immediately are:
1. The treatment itself becomes a sort of diagnosis for us because the patient can feel the ruqya is working. The ruqya reactions during treatment are a clear sign that patient is suffering from a spiritual disease and they cannot deny it.
2. The treatment itself becomes a manifestation of the might and power of Allah and his help, which the patient appreciates. The ruqya reactions during ruqya treatment are a sign of the power of Allah and his ability to hear his slaves calling on him and then he answers via the ruqya reactions which he causes. This help from Allah makes the patient appreciate what Allah is doing for them.
3. The treatment itself becomes a way of refuting all those who deny jinn possession, sihr and ayn. That is because of the clear physical signs that a patient feels during ruqya treatment. If a patient was cured immediately via ruqya treatment then people would not believe that the patient had a spiritual disease.
4. If we got cured straight away from our spiritual disease then we would not learn much about the disease that could help other people.
If you do these above 3 things properly and put your trust and hope in Allah then the cure from Allah will come inshallah.
45. Ruqya treatment is NOT like taking antibiotics! Antibiotics usually work for everyone by the permission of Allah but ruqya ONLY really works properly for pious Muslims. That is because ruqya is a dua and an act of worship so patients must make sure that they have the correct aqeedah and that they follow Islam correctly, if they truly want their ruqya to be effective and beneficial.
46. During ruqya diagnosis, patients must relax their bodies, concentrate and try to feel the physical effects of the ruqya. However, during ruqya treatment, patients are supposed to control the physical effects of the ruqya as best as they can, especially if they have jinn. They must control the jinn and not let it get any relief from moving or jumping around their bodies while ruqya treatment is being applied ie you try to restrict and restrain your body’s jinn movements.
47. Ruqya is ONLY for diagnosis and treatment of diseases. It is NOT for anything else like making jinn speak or speaking to jinn or a way or means to communicate with jinn. This means you can’t read ruqya with the intention to cause or make the jinn speak.
48. Don’t read ruqya over an absent patient who is not in front of you. The raqi and the patient must be in the same room. You can’t read ruqya on a patient in city X while you, the raqi, are in another city EXCEPT OVER THE PHONE OR VIDEOPHONE. We can make a general dua for patients in their absence as we normally do for our Muslim brothers and sisters around the world
49. Ruqya is ONLY for diagnosis and treatment. It is not for preventing illnesses. If you want protection then read the morning and evening adhkar.
50. Don’t do indirect ruqya where you read ruqya on yourself or a person to treat or diagnose another person. Ruqya has to be beneficial and direct on the patient who needs it ie directly applied on them and not via a third party. So we don’t read ruqya on yourself to treat or diagnose someone else. Likewise, we don’t read ruqya on brother X to treat or diagnose sister Y. Indirect ruqya is a bidah because you will NEVER find it in the Sunnah.
All the ruqya that is described in the sunnah is beneficial and direct on the patient and it is not on a third party. Some of the examples of direct ruqya from the sunnah are when the sahabi read fatiha directly on the mushrik, when Jibril alayhi salam read direct ruqya on the Nabi salulahu alayhi wasalam and when A’ishah read ruqya directly on the Nabi salulahu alayhi wasalam. You will not find a third person ruqya set up in the sunnah.
If indirect ruqya is done then this can be classified as trivial ruqya which is a bidah because it is NOT beneficial to the patient who is directly receiving the ruqya.
For more information on trivial ruqya, please see “Rule 4” in my article “7 Rules for Specific Ruqya”.
51. If you suffer from sleep paralysis then when it happens read ruqya on yourself using surahs falaq and nass to remove it ie your intention is a treatment intention asking Allah to cure you from it at the time it happens.
52. If jinn make themselves apparent to you ie appear in the form of animals or humans or black shadows or ghosts then make the adhan to drive them away.
The evidence for this is:
You should also do the adhan if you hear jinn activity in your home or outside your home like banging doors, windows or making animal noises or other strange noises. This is the Sunnah. You should not read ayatul kursi to drive the jinn away, nor should you read any ruqya with the intention to kill or destroy the external jinn that are outside of our bodies since these jinn are NOT a spiritual disease that we are suffering from. We must remember that ruqya is ONLY to be used against diseases and it is NOT for anything else like speaking to jinn, making you dream of jinn or causing jinn possession.
You should also recite surahs falaq and nass, once as a pair, for protection against jinn, as soon as you see or hear jinn activity. Please see my article: “Self Treatment Notes”, for more details on this use of surahs falaq and nass.
NB: If we notice such jinn activity in a pious Muslim’s home then that is indicative of jinn from sihr. That’s because in general, jinn keep far away from pious Muslim Homes because evil jinn are afraid of pious Muslims. In order to get jinn to cause problems in such pious homes, they must be forced to do this work or activities via sihr which was done by a sahir. Obviously, having said this we must conduct ruqya diagnosis for sihr on the occupants of the home to confirm this.
53. If you want to drive the devils from your home and stop them from entering then read the last 2 ayahs of surah baqrah for 3 nights consecutively ie after magrib. On the third night the jinn will be driven out and others will be prevented from entering your home. You may repeat this action whenever you need to.
The evidence for this is:
54. Ruqya Diagnosis MUST BE DONE BEFORE ruqya treatment so that patients know what is exactly wrong with them and then they will be more determined to complete the ruqya treatment and not be half-hearted about it.
(Anyway, there is no way around it, your first ruqya session will always be a ruqya diagnosis session and not a ruqya treatment session. Please read principle 3 above).
55. Before starting ruqya diagnosis, you need to remove all jewellery (rings, bracelets, earrings, necklaces etc) and untie any ponytails or plaits, and just let your hair naturally hang free without any clips or pins. From experience, you get better diagnosis results when you do this. (This only applies to ruqya diagnosis and not ruqya treatment).
56. From what we have have experienced from Ruqya treatment for jinn possession, or when we ask Allah to cure us from jinn possession, is that it usually happens or occurs in two ways: (although, there are obviously other ways that are unknown to us but known to Allah only)
1. killing or destroying the jinn so that they die and disintegrate or dissolve in the patient’s body.
2. khurooj (extraction) of the possessing jinn from the body.
These two forms of ruqya treatment are also applicable to the other spiritual ailments such ayn, sihr and waswaas conditioning ie they are usually either expelled from the patient’s body or they are destroyed and disintegrate in the patient’s body.
57. The Severity of the Spiritual Disease. 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.
Ruqya diagnosis, for jinn possession or any other spiritual ailment, is basically asking Allah to show us with clear physical signs or reactions, if we have a spiritual illness. Allah does this by creating physical reactions in the patient’s body. What exactly happens to the spiritual illness in the patient’s body, when ruqya diagnosis is read, is a complete mystery that only Allah knows and in reality it is not important for us to know as it does not benefit us. All we need to know is that Allah creates the reactions and through them we know what the patient is suffering from. Only the the spiritual ailments react to ruqya whereas the physical ailments like cancer or diabetes don’t react to ruqya.
Don’t take any lessons (which you can use on other patients) from a sinning patient’s experience of ruqya diagnosis because their jinnee is not under control so it may exaggerate or not react at all to your ruqya diagnosis and that’s because sins can cause the ruqya to be rejected by Allah ie no reactions. We should ONLY learn from our experience of reading ruqya diagnosis on children and pious Muslims. I personally, don’t pay much attention or I am very cautious with any ruqya information that comes from a sinning patient and that is because they may have been deceived by their possessing jinn. For example, a sinning possessed patient may have very strong jinn reactions to the word “Allah, Allah, Allah” or even worse than that their jinn reacts to the noise of clapping hands. However, when ayah kursi is read on this same sinning patient, their jinn hardly moves. Now, the sinning patient and other less experienced raqis may say that ayah kursi is not as good as the word “Allah” or clapping hands but we would say that this is a deception from the possessing jinn.
Yawning is not a reaction to ruqya diagnosis. Please see point 81 below for more information.
Feeling unusually relaxed during ruqya diagnosis ie like you have had a hot bath or Jacuzzi or have taken some sort anti anxiety medicine, etc IS A SIGN OR REACTION TO RUQYA DIAGNOSIS, just like feeling sleepy or tired are. For more information on ruqya diagnostic reactions, please see my article “Self Diagnosis Notes”.
58. One of the most important principles of ruqya is NOT to use the help or assistance of jinn during ruqya or outside of ruqya because using their help is major shirk. This means that if jinn manifest and start speaking in patients, we must not ask the jinn to diagnose or treat the patients. We should just ask the jinn to leave the patient’s body. (for more information: please read my article ‘The Problems with Jinn Catching’).
59. If during the ruqya diagnosis for sihr, ayn or waswaas conditioning the patient experiences major limb movements or has severe muscle spasms then we can conclude that the patient also has jinn possession. However, head movements, jaw movements, nose twitching, eyes blinking, facial muscle movements and neck movements during such diagnoses cannot be relied on to prove jinn possession. If you are unsure if someone is possessed then just do jinn possession diagnosis.
60. Once a patient has been diagnosed with jinn possession then from experience we know that they also have waswaas conditioning, hence there is no need to do ruqya diagnosis for waswaas conditioning.
If you still feel possessed after removing jinn or after jinn have died then this feeling is probably caused by waswas conditioning so you need to diagnose it and remove it using JET Version 3.
61. Reading ruqya diagnosis for only 5 mins is wrong. From our experience and from other raqis’s experiences, you must read ruqya diagnosis for at least 20 mins to get reactions. Ideally, it is better to read it for 30mins. If you get clear reactions before the 30 minutes are up then you can stop and there is no need to continue because this is diagnosis and not treatment.
If you use ruqya diagnostic water like I do in my first video, then you can reduce the time by half so 10 to 15mins. But again, try and do it for the longer of the two ie 15mins.
62. You may find that after the JET treatment, that you have to read ruqya diagnosis to work out the state of the jinn (dead, damaged jinn, etc) a bit longer than when you did it for normal live jinn (ie jinn that hasn’t experienced JET before). So if you usually got reactions after 5mins with normal jinn, after the JET, the same jinn may take upto 10mins or more before it reacts to the ruqya diagnosis because of the trauma it suffered. The same rule applies to sihr jinn that have been disconnected from a sihr network. We find that these disconnected sihr jinn take longer to react to ruqya diagnosis. Hence, the importance of reading ruqya diagnosis for longer, especially when you have put the possessing jinn through serious trauma.
Dead possessing jinn take longer to react to ruqya diagnosis and their reactions are less than live possessing jinn.
63. You don’t need to find the taweez if you have disconnected yourself from your sihr network ie you get a negative result when you do ruqya diagnosis to see if you are connected to a sihr network. Meaning, if you destroyed the taweez it wouldn’t make any difference because you are already disconnected from it.
Sometimes a jinnee through sihr may not be able to leave your body even when you have disconnected yourself from your sihr network and that is because the jinnee is too weak to leave ie it doesn’t have the power or energy to leave. In such cases, you must use version 1 or 3 of the JET treatment to remove the jinnee unless you are suffering from more than one spiritual ailment, in which case you should use version 2 of the JET.
This above rule doesn’t apply to the hasd network. In the above example the taweez has been rendered useless and so there is no point in searching for it because destroying it, will not cure your sihr.
Now, if you disconnect yourself from your hasd network and you are still suffering from hasd then you need to get the hasid’s ghusl water to cure the hasd on your body. The disconnection in this case, unlike the sihr network, has NOT rendered the ghusl water of the hasid useless so the patient should search for the hasid and try to get his or hers ghusl water.
64. During specific ruqya diagnosis to search for the exact location of a jinnee (or any other spiritual disease), you may find that your leg shakes during the specific ruqya diagnosis but it doesn’t necessarily mean the jinnee is in your leg.
When a patient searches for a jinnee in their body using specific ruqya diagnosis, they may find that the jinnee has collected in their right foot but during specific ruqya diagnosis the right foot doesnt actually move or react to the specific ruqya diagnosis. Instead, the patient’s left arm might move or react to the specific ruqya diagnosis. This doesn’t mean the jinnee is in the left arm but it is in the right foot because that was the intention of the specific ruqya ie ‘O Allah show me if the jinnee is in my right foot’ and if we get any clear reactions to this intention anywhere in body then the jinnee is in the right foot. This also applies to to other spiritual ailments when they have collected or gathered in a particular point or area in the body.
Another example would be, If you are searching for a jinnee in your head ie your intention is ‘O Allah show me if the jinnee is in my head’. This ruqya diagnostic intention may cause your leg to shake or some other physical reaction may occur in your body. Therefore, don’t presume the ruqya reaction has to be in the same place as the jinnee ie in your head. It may be in a completely different place. The main thing here is that you got a reaction in your leg so according to your intention the jinnee is in your head and not in your leg.
65. When you kill or remove all the jinn in your body and you also remove all the waswaas conditioning, you may notice an increase in waswaas type 1 from your qareen. DON’T BE ALARMED OR WORRIED! This is quite normal. Just ignore the waswaas and seek refuge in Allah. Please refer to my article ‘Waswaas from the possessing jinn’. In this article, I advise and discuss how we can deal with waswaas type 1 from the possessing jinn. This advice is also applicable to the qareen.
66. Ayn is in two main forms: hasd (evil eye of envy) and muttajjib (evil eye of amazement). The evil eye of amazement can be further divided into two forms: positive amazement (when a person is impressed by the beauty of a person or thing) and negative amazement (when a person is so shocked at how ugly or repulsive a thing or person is).
67. The spiritual ailments are NOT contagious ie you can’t catch them like you catch a cold or a flu. So a person cannot ‘catch’ ayn or sihr from someone else.
68. Intentions for Family Ruqya Treatment
For ruqya treatment on family members, please use the article below ‘Why Are You Doing Self Ruqya’ (for an in-depth look at family treatment intentions, please read the latter sections of my “Family Diagnosis and Treatment Notes”). The first part of the treatment intentions changes slightly from first person (me) to third person (them, him or her) but the rest stays exactly the same as self ruqya for babies and very young children (who cannot know and discern reality or things) because their spiritual illness is something that is very stressful and negatively affects parents as raqis, which may mean the parents are unable to do their usual ibadah like extra fasting or extra salah or going to the masjid because of taking care of their sick ones. So because of this impact on parents, which will obviously affect their worship, we strongly recommend that parents keep the intentions the same as self ruqya ie “……So that I (as a parent) can worship you the best I can“.
For older children you should add the phrase “So that they can worship you the best they can“
because older children who are below puberty get rewarded for doing good deeds (https://islamqa.info/en/3240
). This intention is also applicable to adults and your spouses. In fact, your relatives, spouses and older children having spiritual ailments is also very stressful and it has a negative impact on your worship of Allah so you can add both intentions together: “……..So that WE (they & I) can worship you the best we can“.
69. Don’t use your present spiritual ailment to specifically diagnose your previous and cured spiritual illness that no longer exists in your body.
Let us imagine that you get cured from sihr and you were sihr free for a few weeks ie no trace of sihr in your body but then suddenly you get new sihr done on you. We cannot do specific ruqya diagnosis on your new sihr to determine if your previous and cured sihr was sihr of divorce. That is because your old sihr is cured and no traces of it remain in your body and your new sihr has absolutely nothing to do with your old sihr. You can’t read on your current sihr with the intention: “O Allah show me if my previous sihr was sihr of divorce”. This is basically a form of trivial ruqya diagnosis because it is not beneficial to your current spiritual disease that you are suffering from ie the information gathered doesn’t help with treatment or advising the patient because it is information about another disease that no longer exists.
What we have said here is also applicable to the other spiritual ailments so if you had jinn possession which you got totally cured from and then got repossessed by new jinn, we cannot use the new jinn to find out information about the old jinn.
To put it another way, if you can’t do ruqya treatment on an absent or non-existent spiritual disease in your body, then by default, you can’t do any ruqya diagnosis on it! This is because it is not anywhere in the body and it is not present at all and it doesn’t even exist anymore so then how can we do any ruqya diagnosis on it, when we can’t even do ruqya treatment on it! This is similar to the father who wanted to do ruqya diagnosis on his children by reading ruqya diagnosis on himself. I said to him “if you get a positive result from this dodgy ruqya diagnosis, will you then read ruqya treatment on yourself in order to treat your own children”. I think he said he wouldn’t do that because it is illogical because the spiritual disease would be in the children and not in him. So then I said, you can’t do the ruqya diagnosis as well because of the same reason. If it is illogical to read ruqya treatment on yourself to treat your children, then it is also illogical to read ruqya diagnosis on yourself to diagnose your children! Another way to refute this is to ask the question “Does this ruqya diagnosis benefit the father’s own spiritual disease that he is suffering from?”. Obviously, it doesn’t so then this would be classified as trivial ruqya.
70. Once you are cured from all of your spiritual ailments, you can no longer do anymore specific ruqya diagnosis.
The patient, who is cured from all spiritual ailments, can no longer do specific ruqya diagnosis to see if the ayn he used to have is STILL CAUSING his current physical disease! WHY?…….because he is cured from all ayn and he can’t react to ayn ruqya diagnosis! He used to react and he got a positive result in the past that the ayn did cause his physical disease, like eczema, but now he can no longer do that because he has no ayn! This may sound obvious to some but I have had a few patients ask me this question so I thought I better mention it here. So if you become cured from all your spiritual ailments then you no longer can do specific ruqya diagnosis or to put it a better way, your body won’t react to ruqya diagnosis FULL STOP!
71. Self ruqya is important because it is actually a sunnah that needs to be revived. Unfortunately, people run to raqis, whenever they have spiritual issues, rather than doing their own ruqya. The Nabi salulahu alayhi wasalam, NEVER visited raqis. He would do his own ruqya with surahs falaq and nass. Occasionally, others would offer to read on the Nabi salulahu alayhi wasalam and he would accept it and allow them to do ruqya on him salulahu alayhi wasalam……BUT HE WOULD NEVER ASK FOR RUQYA TO BE DONE ON HIM.
72. Doing your own self ruqya means that you will be included among those people who will enter Jannah without any questioning or reckoning.
73. Self ruqya stops you falling into the shirk of believing the raqi has the cure. Ruqya is basically a dua of help to Allah and we all know that it is better for a Muslim’s iman and his relationship with Allah to call and ask Allah directly without asking others to do the dua for you because it stops you falling into shirk with people.
74. Because of what we have mentioned in the previous point 73, we find from anecdotal evidence, that self ruqya of a pious Muslim has much stronger effects than if the same Muslim had ruqya from a raqi. Sometimes, it might feel that the raqis ruqya has stronger effects. This usually occurs when the raqi is doing diagnosis (ie asking Allah to show signs or effects of a spiritual illness). This effect also occurs because the patient is concentrating carefully during the raqi ruqya session and is not occupied with actually reading self ruqya so the patient has more time and energy to notice their subtle reactions to the raqi’s ruqya.
75. You get more reward from Allah if you do your own self ruqya because you are reading the Quran. If you go to a raqi then he will get the reward for reading the Quran on you.
76. Self ruqya is free ie you don’t pay any money for it. It seems the going rate for ruqya from UK raqis is £50 to £60 per hour. It would be better to spend that money in charity with the intention of seeking the cure as mentioned in a hadith (‘Saheeh al-Jaami’ 3358: Graded Hasan by Al-Albani) and to do your own self ruqya instead.
77. Self ruqya makes you independent and stops you relying on people for your cure or diagnosis. You can set the time and place for your self ruqya and you can also decide how long you are going to read the self ruqya for. Sadly, some people’s cure is delayed because they are not getting enough ruqya from their raqi or they can’t get an early appointment for diagnosis so they remain in limbo and are not sure what exactly they are suffering from.
78. 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 heart problems, cancer and other physical diseases. 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”.
79. The qareen devil or shaytan, that every human has, is NOT a spiritual illness that requires ruqya treatment, hence it does NOT react to ruqya like a possessing jinn does. It is just a natural part of our lives, similar to the angel which gives us good thoughts. The qareen will never ever speak through its human host like a possessing jinn can.
80. Waswas Type 1 or normal waswas, that every human gets, comes in the form of feelings, emotions, thoughts, ideas or whispers. It comes from the qareen, and even the possessing jinn and sometimes from the corrupted self (nafs) or a evil human, BUT it is NOT classed as a spiritual illness that requires ruqya treatment.
81. YAWNING ISN’T A REACTION DURING RUQYA DIAGNOSIS
Even though, yawning has NEVER really been an issue or a problem in ruqya diagnosis in my experience, a few patients have been confused about it and have even included it as part of their ruqya reactions. Therefore, I think it is very important to clarify our stance towards it so that patients don’t log it down as a sign, reaction and answer from Allah during ruqya diagnosis.
We know from our experience that the spiritual ailments such as sihr, ayn etc react to ruqya diagnosis whereas the physical ailments like cancer and diabetes don’t react at all, hence our definition of a spiritual disease is that: it is unseen, not physical ie you can’t touch it but it reacts to ruqya.
During ruqya diagnosis, this knowledge of the spiritual ailments ONLY reacting to ruqya comes into play because when you do ruqya diagnosis you are sincerely asking Allah to show you signs or reactions in your body. You are basically and literally begging to Allah to make your body react to the ruqya diagnosis so that you get convinced that you have a spiritual illness or not.
This ruqya diagnosis is a very personalized act of worship between you and Allah, just our like our normal dua to Allah. If you are a practising pious Muslim then No jinn can interfere with your ruqya diagnosis just like no jinn can interfere in your normal dua to Allah. As we have argued in other places on my website, if this belief that jinn can’t interfere with ruqya diagnosis was not true then no one can ever say that they are cured from sihr, ayn etc because the jinn could be hiding or interfering with the ruqya diagnosis, which is obviously ridiculous. WE BELIEVE NO JINN CAN HIDE FROM THE QURAN AS RUQYA OR INTERFERE WITH THE RUQYA DIAGNOSIS OF A SINCERE PIOUS MUSLIM BECAUSE ALLAH IS IN FULL CONTROL. If there are people who still doubt this then I strongly recommend that they think carefully about Tawheed and ponder on who Allah is and how weak the devils are.
We know from experience that Allah ALWAYS answers, the ruqya diagnosis dua. Allah will give you signs that confirm if you have a spiritual illness or not. These signs will be specific for you, to convince you that you are afflicted. Others may not experience what you had experienced during your ruqya diagnosis. That is because one patient may get convinced by a simple headache while another may need to experience a headache and stomach cramps to be convinced that they are afflicted with sihr. Because of all these differences amongst patients, there is no point in trying to list all the possible reactions that could occur during ruqya diagnosis. However, it is possible to give some general guidelines as I do in my ‘Self Diagnosis Notes’ on my website but it is impossible to list every reaction.
Having said that all that, one thing we definitely can say is that yawning is not one of those ruqya signs from Allah that we look out for during ruqya diagnosis. So you should ignore it and not pay any attention to it because we don’t believe it is a reaction from Allah.
Yawning has NEVER really caused us any genuine problems during ruqya diagnosis that is according to sunnah and is conducted by pious and sincere Muslims. In fact, we have never come across a ruqya diagnosis case that only exhibited yawning ie the only sign that was observed was yawning. If yawning does occur during ruqya diagnosis it is always accompanied by a genuine sign like a headache. From our experience, most of the time, yawning only occurs while patients establish their reference points and then after that only a few get it during the ruqya diagnosis itself but it quickly subsides and disappears.
Now, since we know from the hadith that Allah dislikes or hates yawning (Bukhari: 6226) then we believe that Allah will never make it a sign for us during ruqya diagnosis because of his hatred for it ie WHY WOULD ALLAH MAKE IT A SIGN FOR US WHEN HE HATES IT!
We also know from the same above hadith that “Yawning is ONLY from the shaytan” ie it is definitely from the shaytan and NOT from Allah (people tend to yawn when they are tired (but not always) and that is because their defences are down which makes them more vulnerable to attack from the shaytan). So we have clear irrefutable evidence that yawning is not from Allah so then how can we possibly believe it is from Allah! On top of all this and from the same hadith, we are strongly advised to resist it and to stop it as much as possible. This indicates that the ideal situation is to never yawn in your life, if you are able to do that. Now, we usually tell patients to relax their bodies and allow the ruqya diagnosis to affect them so that they can feel and see the reactions that Allah has created in them. If they do start to yawn then we must tell them to stop it because of the hadith. Now, because of the very fact that we must stop yawning and can’t encourage it, means by default, that it can never be a sign for us because it is not supposed to happen in the first place!
If someone does yawn during ruqya diagnosis or outside of ruqya diagnosis, then it could be the possessing jinn doing that or it could be the qareen or even both of them doing the yawning. Yes, this is a sign that there is a shaytan present in the patient but the yawning itself is not caused by the ruqya diagnosis as we said earlier. We can’t know if the yawning is from the possessing jinn or not. The patient might not have any possessing jinn and it could just be the qareen doing all the yawning. The qareen might do this to try to deceive us into believing that the patient is possessed, when he isn’t in reality. This is another reason why we cannot rely on the sign of yawning to determine if a patient is possessed or not.
To sum up: We must ignore yawning as a ruqya sign or reaction from Allah because:
1. Allah hates yawning so why would he make it a sign and an answer to our ruqya diagnosis.
2. Yawning is ONLY from the shaytan.
3. We must always stop yawning and not let it happen.
4. The ideal situation is that we never see yawning in anyone so then how can it be a sign for us.
5. If we see someone yawn, we can’t tell if it is caused by the possessing jinn or qareen. Hence, we can’t independently use yawning to determine if a patient is possessed or not. Remember, ruqya doesn’t cause yawning and so it must be ignored during ruqya diagnosis.
(When we say ‘yawning’ here, we mean the whole process or action of yawning and those things that are part of it, which include the facial movements and other things like the sounds and watery eyes. Outside of yawning, watery eyes on there own would be a sign for us but because we also know that they can be a part of yawning, we will ignore them if they occur during yawning).
NB: SOME IMPORTANT ADVICE
1. Wait and Don’t do ruqya diagnosis until you or your patients stop yawning.
2. Because of a lack of experience, you may get confused about what a successful and positive ruqya diagnosis should feel like so then you should make a separate dua to Allah before repeating ruqya diagnosis, where you ask and beseech Allah to help you with your ruqya diagnosis. Believe, Know and Trust that Allah will help you during ruqya diagnosis and that He will show you signs that you are afflicted with a spiritual disease. If you are not afflicted by a spiritual disease then you will not get affected by ruqya diagnosis ie Allah will not create any signs in you.
3. You should follow the rest of the advice regarding ruqya diagnosis that I mention in my “Self Diagnosis Notes”.
82. 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!
83. If you agree and have accepted general sihr diagnosis and general ayn diagnosis, which are IN REALITY a type of specific ruqya diagnosis, then what is preventing you from accepting specific ruqya diagnosis! Both general sihr diagnosis and general ayn diagnosis are ACTUALLY a type of specific ruqya diagnosis, where we ONLY read ruqya specifically on the sihr or the ayn in the body and we ignore everything else that the patient could be afflicted with. If you accept these two, then you really cannot argue against a patient who ONLY wants to read ruqya on the sihr of divorce that is in his body, and which might be the ONLY sihr that the patient is suffering from.
If you accept that there is a spiritual illness called the sihr of divorce (ie you believe in ayah 102 of surah baqrah) then you must also believe in the specific ruqya treatment for the sihr of divorce which then obliges you to accept the specific ruqya diagnosis for the sihr of divorce. This is because your first ruqya “treatment” session will ALWAYS be a ruqya diagnosis session.
If you accept general sihr ruqya diagnosis then you have no choice but to also accept the specific ruqya diagnosis for the sihr of divorce and even other ones as well.
84. DOING A DOUBLE JET IN ONE SESSION.
If a patient is really having serious jinn possession issues ie severe waswas and some jinn are actually manifesting and speaking then from my experience, it might be a good idea to do 2 JET treatments on the same patient in one session so you basically finish the first JET treatment on the kahil point and then you immediately follow it up with another JET treatment just below the kahil point. We recently did this with my colleague. I did the first comprehensive JET treatment and he did the second comprehensive JET. The first JET seemed to have injured the jinn while the second JET finished them off.
Although, we couldn’t do any specific ruqya diagnosis after the JET, the patient did tell us that he was feeling much better and that the severe waswas had stopped. We noticed after the 2 JETs that the jinn were not speaking anymore and that the patient was not acting strange, like he was before the double JET. The next day, the patient’s relative said that the severe waswas had not returned and that the jinn were not manifesting anymore or giving the patient any trouble walhamdulilah. Because of this case, I would strongly recommend a double JET in one session for some patients.
Obviously, you must make sure that the patient has some control of their manifesting and speaking jinn for you to be able to administer the JET properly.
85. For myself and the general Muslims who are NOT specialists in the fine details of Tawheed and the shirk of using the help of jinn, it might be better to avoid acting on any information that the jinn tell or give you. So if a jinnee speaks during ruqya then you should ignore it and JUST TELL IT TO LEAVE THE BODY. Don’t get into any conversations with jinn which may lead to shirk. If they offer you information or just tell you things about the unseen world, DON’T BELIEVE THEM BUT AT THE SAME TIME, DON’T DENY THE INFORMATION BECAUSE IT COULD BE TRUE. If the jinn say the taweez is in the back garden don’t believe them and don’t go to the back garden to look for it because the jinn told you. You should look in the back garden for the taweez, NOT because of what the jinn said to you but because searching gardens and the house is what people are supposed to do in the first place, when they realise they are suffering from sihr.DON’T ACT ON OR FOLLOW UP ANY INFORMATION THE JINN GIVE YOU……TAKE IT AS IF YOU DIDN’T HEAR IT. This will stop you from having any interest in speaking to jinn and getting information from them. It will also foster and instill in you a hatred of speaking to jinn.
Acting on any information from the jinn may make you more inclined to asking the jinn for help, which is major shirk, so that is why you should avoid it. By doing this, you will not have any veneration or love in your heart for the information that speaking jinn give you. It will also prevent you from being in awe of the jinn.
Occasionally, a jinnee may tell the truth. A jinnee may say that it is leaving the body and then it actually does leave the body so when we check the patient via ruqya diagnosis, we find that the jinnee really did leave. Knowing this fact, doesn’t mean we should listen to the jinn and act upon their statements. In this instance or situation, we don’t do the ruqya diagnosis for jinn possession because the jinn said it left but we do the ruqya diagnosis because it is always a good idea to do ruqya diagnosis after any treatments.
If a Muslim has this attitude of not acting upon any advice or statements from the jinn, it will help close the door to shirk.
86. RUQYA DIAGNOSTIC WATER ISN’T A MUST. You do not have to prepare and use the ruqya diagnostic water and can go straight to reading the ruqya diagnosis, if you wish. 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: actual reading of ruqya diagnosis on the patient by the raqi (or the patient reading on himself) and the effects of the ruqya diagnostic water in the patient’s body.
87. RUQYA TREATMENT ISN’T FOR A PERMANENT DISABILITY. Ruqya is ONLY for physical or spiritual ailments. So if a person has a permanent disability like ‘no arms’, then we don’t read ruqya treatment on him with the intention of asking Allah to give him ‘new arms’ because this disability is NOT really an illness. This may sound very obvious to many but for some it is not clear as I had a question on this topic recently. I strongly recommend that no one mocks or laughs at a Muslim because he or she has asked a question because of misunderstanding something. I have seen a raqi mocking and laughing at Muslims because of their understanding and then after some time this raqi is himself believing and doing strange things. SO PLEASE TAKE HEED!
88. Sihr can be inherited but it is NOT contagious. So it is possible for a sahir to have an agreement with jinn to afflict person X with sihr and also to afflict with sihr his future grandchildren who have been not born yet. Remember sihr is just a contract so just like humans can agree to target unborn grandchildren then jinn can do the same.
89. During an epileptic fit caused by jinn, the possessing jinn can manifest completely in a child below puberty and a pious Muslim adult and attack people and speak or make growling sounds. The same applies to a sinning Muslim and an even extremely sinning Muslim.
90. If a patient complains about new or continuous physical symptoms during their treatment then we say to them that if they are NOT sinning and are doing their ruqya treatment and are also doing their protection adhkar then these symptoms are good for them because it shows that the ruqya treatment is working and it also shows that they still need more treatment. We must remember that Allah doesn’t burden a soul beyond its ability.
91. If a patient complains about new or continuous waswas or nightmares or seeing and hearing strange things during their treatment then we say to them that if they are NOT sinning and are doing their ruqya treatment and are also doing their protection adhkar then these problems are good for them because it shows that the ruqya treatment is working since it is affecting the jinn and it also shows that they still need more treatment. We must remember that Allah doesn’t burden a soul beyond its ability.
92. You can get sihr via the 5 senses. Meaning you can get sihr from seeing something or touching something, listening to something, etc. For example, it possible to get sihr over the phone. This is what happened to one of my patients. She answered the phone and it was one of her relatives. The relative started blowing air over the phone and then the patient started experiencing dizziness and loss consciousness for a few seconds. So if you are a victim of sihr or a raqi, then you should avoid answering the phone calls from those who you suspect gave you sihr and definitely don’t answer unknown phone numbers! You can also get sihr from opening social media messages and even emails. These devils are always looking to develop their evil so we Muslims should also develop our techniques and skills in the field of ruqya but we can’t adequately do that if we don’t accept and use ruqya diagnosis. Hence, the importance of ruqya diagnosis! In the end, we must not fear these sahirs and their jinn and we must do our protection adhkar and then put our trust in Allah. We must not get paranoid because we have Allah and they don’t have Allah.
93. You can get sihr from a distance. The sahir can send you jinn from another city or country and the jinnee itself will be the sihr ie no other sihr in the body and the person didn’t touch or eat anthing. Just simply a jinnee was sent to possess the victim.
94. You can get sihr via opening a social media message or email or telephone call.
95. Ayn cannot be given over a distance. The ayn perpetrator and victim must be in close proximity to each other. Ayn is like a beam coming out of the eye of the ayn perpetrator so they must be close to the victim. New hasd can be given by the ayn perpetrator over an already established hasd network ie the ayn perpetrator has already seen the victim in real life and has given the victim hasd which resulted in the creation of an external hasd network and then new hasd travels along the hasd network to afflict the victim.
96. A blind human can give you ayn.
97. You cannot directly get ayn (evil eye, Inc hasd) from Facebook or other social media ie no one can directly give you ayn by just looking at your profile photo or other photos.
98. There is no need to redo your sleep adhkar if you get up in the middle of the night and use the bathroom but it would be a good idea to redo your wudu.
99. If the hijamist doesn’t have the correct definition or understanding of what waswas conditioning is, then the hijamist will not be able to remove it with the JET hijama process.
100. The first and most important advice for all possessed patients is that they should be careful about committing sins because sins weaken iman thereby strengthen the possessing jinn.
101. A pious parent is the best raqi for a ruqya patient because of the hadith about the dua of a parent being accepted (Ibn Majar 3862: Silsilah 596: Sahih by Al Albani) and because of the obvious fact that the parent will beseech Allah more sincerely from the bottom of their heart during the ruqya than anyone else can. Therefore, it is very important to train parents as raqis.