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.
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, 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.
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.
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.
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.
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.
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.
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).
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
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.
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 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.