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101 IMPORTANT RUQYA PRINCIPLES

Version: 3rd May 2019.
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INTRODUCTION
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.
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.
(These 101 points are not in any particular order!)

1. Ruqya Diagnosis is Only for spiritual ailments like sihr and ayn. Ruqya Diagnosis is NOT for physicalailments (like cancer) because physical ailments don’t really give us any noticeable 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)

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.

Ruqya is only for diagnosis and treatment, and therefore you cannot make the intention ‘destroy the sahir’ and add it to your ruqya treatment intentions because this intention itself is neither diagnosis or treatment and that is because the sahir is not a disease. How can a human be a disease that you are suffering from!

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.

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 do so” (Al-Albani: Saheeh Jam’i 6019). This is because in this general ruqya hadith, ruqya is NOT restricted or fixed to certain duas so therefore we can invent our own duas 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: 2200), 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.

https://islamqa.info/en/answers/175189/selection-of-verses-and-supplications-for-incantation-purposes

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 treatment:

RUQYA DIAGNOSIS: Is a type of ruqya treatment 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 treatment 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.

(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 and physical symptoms outside of 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.
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.
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, mass & waswaas conditioning so as not to waste 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 reaction then we can conclude that that the patient has ayn. We can now stop the ruqya diagnosis ie no need to do jinn possession ruqya or waswaas conditioning ruqya 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 reaction for sihr but you don’t get clear limb movements so 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). Then we move onto ayn ruqya and we get reactions that include clear limb movements so 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.
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 ONLY SPEAK IN SINNING MUSLIMS! Sins empower and cause possessing jinn to speak through patients so if they want to stop their jinn from speaking or causing chaos 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.
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, screaming, wailing, groaning 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. Also, It may not have the ability to speak so it uses sign language, gestures, limb or head movements, like nodding, to communicate to the raqi. 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 manifestations of the possessing jinn that use the voice, mouth, head or limbs of the patient to communicate.
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.
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 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.
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 etc.
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 SINKSince 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’. (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.
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.

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 patients. It is NOT for anything else like dawah to the jinn or speaking to the jinn. This means you can’t read ruqya with the intention to cause the jinn to speak because that has NOTHING to do with diagnosis and treatment of patients.
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 another city.
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 then make the adhan to drive them away. The evidence for this is:
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. 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 as severe muscle spasms then we can conclude that the patient also has jinn possession.

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.

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.

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 so if you disconnect yourself from your hasd network and you are still suffering from hasd then you need to get hasid’s ghusl water to cure the hasd on your body.

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 phraseSo 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 (See Rule 4 above).

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.
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.

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!
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.
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 at the reference point may get reduced or completely disappear because of the effects of the ruqya diagnosis but then the headache or itching  return when the ruqya diagnosis is stopped. 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, etc.

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 give strength to 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.