It has to be mentioned here that these 101 Important Ruqya Principles should not be seen as the only principles of Ruqya, but merely pieces of advice based on our observations and experience which you should try to follow when you are doing Self Ruqya or ruqya on your family. It is a must for me to mention them in order to help and advise my Muslim brothers and sisters so that they understand how they should do their Ruqya correctly and so that they don´t fall into Shirk, Bidah or other mistakes. We don´t force anybody to accept or follow them or say that if they don´t follow them then they are out of Ahlus-Sunnah wal Jamaah or that they do not do proper Ruqya, rather, these principles are a collection of tiny pearls that we, by the Rahma of Allah, gathered with the help of The Gatherer (Al Jami3), the Beneficent Bestower of bounties (al Mannaan), the All Aware (Al Khabeer): Allah subhanahu wa ta3ala.
I know people who can’t refute the evidences and proofs that I put forward for the legitimacy of ruqya diagnosis, which I present in the next section of this article, but they still won’t do it. This is because they say that the Sahaba didn’t do it so why should we do it. They are not saying that ruqya diagnosis is a bidah since they know it follows the rules of the Shariah but they feel that if they don’t do it then they are doing something better and are more in line with the Sunnah. I would have agreed with them if their ruqya treatment was as good as the Sahaba’s and they had similar results as the Sahaba. However, their ruqya treatment is far from being as good as the Sahaba’s in terms of how quick the Sahaba got the ruqya cure.
You will see later in this section that those who actually practise ruqya diagnosis, and combine it with ruqya treatment in their ruqya methodology, have more similarities to the Sahaba’s ruqya than those who ONLY practise ruqya treatment without any ruqya diagnosis.
The Sahaba’s ruqya was much stronger than ours. In some cases, their ruqya was so strong that they would only read ruqya for a few minutes and then get the cure (Bukhari: 5736). Sometimes, they knew they had a spiritual disease or a physical disease but in the end it didn’t really matter, if they had a physical disease or a spiritual disease because their ruqya treatment was the same for any disease and their ruqya treatment would quickly cure both diseases. From their experience, they knew they would get the cure in a short space of time and there was no benefit for them to know what they were exactly suffering from. So for example, if one of them had the evil eye, then there was no need to worry about who the ayn perpetrator was and getting their ghusl water because their cure for ayn from ruqya treatment would be very quick but in our time, this is not the case and we would naturally worry as the ruqya cure for ayn takes a long time for us. We would obviously want to know who gave the ayn so as to improve our overall treatment but if we don’t do ruqya diagnosis, then we can never know if we have ayn in the first place and we certainly can’t ask for the ghusl water from the ayn perpetrator. The Sahaba didn’t have to worry like us and they never found themselves in the desperate predicament that we find ourselves in today.
In the Sahaba’s time, there was no need for ruqya diagnosis to see if someone was cured from a spiritual disease because they knew from their experience that after they had finished the ruqya treatment that the patient would be cured and this conviction and belief in their ruqya comes from their experience and their thinking well of Allah. This relationship with Allah, in thinking well of him, is something that made their ruqya outstanding. It seems that the Sahaba also didn’t need ruqya diagnosis to see if one of them had a spiritual disease in the first place. It is possible that they used their firasah to do their diagnosis of spiritual diseases and even to check if someone is cured. Firasah can be explained as a special kind of Islamic intuition of a Muslim. Ibn al-Qayyim said: (Firasah): “It is a light that Allah bestows in the heart of his servant, by which he distinguishes between truth and falsehood, advantage and disadvantage, the honest and the liar.” Taken from: Madarij al Salikin 2/453. Obviously and definitely, the Sahaba must have had the best firasah. When reading Islamic history, you will come across some of the Sahaba’s firasah, like the incident of Umar, (radiyallahu anhu) on seeing a particular man for the first time, Umar said that the man used to be a soothsayer, before Islam and then it was confirmed that Umar was correct. There is another incident of Uthman (radiyallah Allah anhu) seeing the sign or the effect of fornication on someone. These incidents and others prove the amazing ability that Allah bestowed upon the Sahaba so I believe that they must have used their firasah to diagnose their spiritual diseases and to see if they were cured. It is also possible that the Sahaba used their skill in dream interpretation to diagnose their spiritual diseases and to know when they were cured. We know from the Sunnah that the more truthful you are, the more truthful your dreams will be. We know the Sahaba were the most truthful people in this ummah and there is in fact a consensus (ijama) of scholars on this particular point and that is why there are no questions asked about their truthfulness in the science of hadith. Therefore, because of this, it is not too farfetched to believe that Allah gave them truthful dreams regarding the spiritual diseases. I say all this about the Sahaba’s firasah and dreams because there are no hadiths or narrations of the Sahaba complaining to the Nabi (salalahu alayhi wasalam) that they can’t diagnose the spiritual diseases or they can’t know if the patient is cured. They must have done it somehow and the only logical conclusion is that they used their firasah and dream interpretation. We don’t have anything like this today. There may be a few people with firasah and truthful dreams today but they definitely don’t have anything like the Sahaba’s firasah or dreams. Anyway, the majority of Muslims don’t have a level of firasah or dream interpretation skills that they can use to diagnose themselves and nor do we have, in our time, the Nabi (salalahu alayhi wasalam) to diagnose us. Hence, the importance of ruqya diagnosis in the lives of the Muslims today.
It seems, that the Sahaba just did a general ruqya treatment for everything, both spiritual and physical diseases, and there was no need to differentiate between the two diseases because the cure was forthcoming from Allah. When we carefully look at their ruqya, it can only be described as a kind of karamah (an extraordinary event or gift from Allah) and it is something that we do not have or most of us don’t have. So then why is it that some of us insist on trying to do our ruqya like the Sahaba’s when we are no way near them in terms of practical ruqya results.
One of the clear problems that I find when people insist on just doing ruqya treatment is that they don’t know when the patient is actually cured. You will see patients being told that “you are cured now” when the reality is that they aren’t. They go back and forth to patients and can’t understand why the patient is not cured and they don’t understand the significance of the patient still reacting to the ruqya treatment. If the patient is really cured then why are they still reacting to ruqya treatment? For me, this is a clear sign from Allah that the patient is not cured but for some people, it seems that it is not! Based on years of experience from myself and some of my students, it has been shown that this way of ruqya practice is not really applicable in our times for the most of us and that is because we don’t have firasah, dreams or karamah of the Sahaba and nor do we have the companionship of the Nabi (salalahu alayhi wasalam). The results we saw from this kind of Ruqya treatment (ie only ruqya treatment and stopping ruqya treatment when the patients just feels better without using ruqya diagnosis to confirm their cure), seems to cause more problems than it solves. In some cases, the patients gets worse because he thought he was cured and so stopped the ruqya treatment and then the untreated spiritual disease caused other problems. From experience, the longer you leave a spiritual disease untreated, the more chance, it has to cause physical diseases. This is why we need to know if a patient is definitely cured or not. We can’t take guesses! We need to know so that we can prevent chronic diseases.
The worst case scenario is when a raqi who thinks his ruqya is like the Sahaba’s or he thinks he is following the Sahaba, and he just reads fatiha 7 times and then tells the patient: “Get up now, you are cured” without doing any ruqya diagnosis to confirm if the patient is really cured. This gift of a quick cure, in one short ruqya session, was only really for the Sahaba and it never really happens to the majority of us. Yes, there are cases of people being cured after having 7 fatihas read on them in our time but for the majority of us, this is not the case. Hence, our need for ruqya diagnosis to confirm if the patient is cured or not.
This issue of when the patient is actually cured is a serious one. Today, many people are walking around the world thinking that they are cured when in reality they aren’t. They believe that they are cured because they have been told that they did the ruqya treatment according to the way of the Sahaba so they must be cured. If this ruqya methodology of just ruqya treatment (and no ruqya diagnosis to check if the patient is cured), is truly correct then why are there so many cases of patients complaining about thinking that they were cured but then later on finding out and realising that their spiritual disease hasn’t been cured. If this method is really the best then you shouldn’t have many of these complaints. The Sahaba never had this problem of complaints! There are no hadiths of them complaining to the Nabi (salalahu alayhi wasalam) about thinking that they were cured and then finding out that they weren’t cured. So then why do these people claim that their ruqya treatment is like the Sahaba’s when the reality of the patients’ complaints clearly demonstrates that it isn’t. The only way to resolve this problem is to use ruqya diagnosis.
It seems that some have accepted that ruqya reactions are normal and if a patient reacts, then it doesn’t necessarily mean that they are not cured and they say this because they have not seen anything in the Sunnah or from the Sahaba that the spiritual diseases react to ruqya. This is correct but there is a reason for this. From what we know there are no narrrations of the Sahaba experiencing ruqya reactions during ruqya treatment for the spiritual diseases such as ayn. This makes sense as we have to read ruqya treatment usually for more than several minutes to experience any ruqya reactions for the spiritual diseases. There are hadiths about the Sahaba reading ruqya for ayn (Bukhari: 5738 & 5739) and even on their children (Ibn Majar: 3643) but none of these hadiths mention that they experienced ruqya reactions for ayn. We already know that if a patient, in our time, reads ruqya treatment for ayn, for only a few minutes then they won’t usually feel anything significant in terms of reactions and so it is understandable that the Sahaba didn’t narrate to us that they felt any ruqya reactions when they read ruqya treatment for ayn because they would have only read ruqya treatment for a short span of time and therefore they would have not felt any ruqya reactions ie because their ruqya treatment was so short for ayn, they didn’t read long enough to experience ruqya reactions as we do in our time. This is why there is no discussion in the time of the Sahaba about ruqya causing reactions for spiritual diseases or why we don’t have any hadiths on this topic. Some time after the Sahaba, the people involved in ruqya realised that the cure was not forthcoming and that they had to read ruqya longer than the Sahaba to get the cure and it was during these longer sessions of ruqya treatment that they realised that the spiritual diseases reacted to ruqya and that the physical diseases didn’t.
We believe that these Ruqya reactions, that we experience in our time, are actually a mercy from Allah, which He gave to us, because He knew that our ruqya treatment would never be as strong as the Sahaba’s so He causes these ruqya reactions in patients to make us aware that we are suffering from spiritual diseases. Our job is to be thankful to Allah and then to understand the reality of this phenomenon and then to use it to help our Muslim brothers and sisters.
The reason why these people are not too concerned about the issue of ruqya reactions or the issue if the ruqya reactions actually means the patient isn’t cured, is because it seems that they have realised that the Sahaba were never worried about these sorts of issues and hence, they would like to follow the Sahaba in this regard but I believe that this is a very big mistake to ignore these two issues because the Sahaba never had ruqya reactions and they never had to think about what the ruqya reactions actually meant! However, we need to think about these two issues, since we don’t have the same ruqya results as the Sahaba and that itself proves that our iman is not like theirs ie their ruqya results is an indication of the greatness and strength of their iman.
The Sahaba would read ruqya treatment on someone or themselves and they would get the cure from Allah quickly. (Bukhari: 5736 & 5749). In one narration, the Sahabi read Fatiha 7 times on a Mushrik disbeliver (Tirmidhi: 2204: Sahih) and he got cured immediately from that and started actually walking as if he had not been ill in the first place (Bukhari: 5749 ). So if the Sahaba’s ruqya on a kafir is so strong, how strong do you think the Sahaba’s ruqya was when they read on themselves or other Sahaba. Obviously, it must have been much stronger and this is something that we would find very difficult or impossible to see today in our ruqya. In one narration, a Sahabi read ruqya on another Sahabi in the form of single dua (Bukhari: 5742) and it seems the ill Sahabi got cured even quicker than the aforementioned mushrik disbeliever, since the reading of one single dua takes seconds while the reading of surah fatiha 7 times takes a few minutes, and there are no indications in the hadith that the Sahabi didn’t get cured. Even if the hadith doesn’t say the Sahabi got cured, we must understand the status of the Sahaba and that the default here is that we must think well of them and that what they read as ruqya worked immediately. If we know their ruqya immediately worked for the mushrik disbelieving patient then it must have immediately worked for the Sahabi patient as well. This was the experience of our beloved Sahaba. However, for us, it is a completely different story and we know this from our experience. We would read ruqya treatment for hours, days and even years and still not get the cure. If we told the Sahaba this, they would be shocked (or maybe they wouldn’t be because they knew that they were the best of generations). The point I am trying to make here is that why are some people only doing ruqya treatment, when these people are no way like the Sahaba in terms of iman and ruqya cure rates. The Sahaba didn’t need ruqya diagnosis. We are not like them so this is why we need ruqya diagnosis to make things easier for ourselves in terms of treatment and advice about our spiritual disease.
I remember one sheikh who didn’t like people taking money for ruqya treatment, saying that these raqis, who take money for ruqya, should make sure that the patient is cured before taking any money because the payment of sheep, in the well known hadith on ruqya, was only paid to the Sahaba when the patient was actually cured (Bukhari: 5736). Yes, the Sahabi asked for payment and fixed the price before the actual ruqya but they only took the money when the mushrik was cured. If we also think about the fact that the Sahaba only asked for money for ruqya because the people didn’t entertain the Sahaba and if we also add to this, the fact that the people were not Muslim as well, then it is quite difficult to make the argument to charge Muslims for ruqya, although I don’t say it is haram.
This condition of payment only after the cure is almost impossible to achieve in one ruqya session by most raqis today, if not all of them. Again, if you want to claim your ruqya is like the Sahaba’s then why doesn’t it produce the same results as the Sahaba and cure patients in one session or in a short space of time. You are definitely not providing a ruqya service like the Sahaba but you are still taking money for your ruqya treatment.
Even those who don’t take money for ruqya treatment but only want to teach or do ruqya treatment are also not providing a good service for the Muslims. Yes, it is good that they don’t demand money but how have they exactly helped the Muslims with their spiritual diseases. These people just tell patients to do ruqya treatment and not to worry about what they are exactly suffering from because this is the way of the Sahaba. Mentally, this is a very difficult piece of advice to follow, especially when the patient has very strong physical reactions during the ruqya treatment and they also have marriage problems and issues like schizophrenia, depression, severe physical diseases, all being caused by a spiritual disease. Anybody in such a situation would like to know what exactly is going on and it is very difficult to just to ignore the symptoms. Did any of the Sahaba complain about these problems or issues during their ruqya treatment as our modern day patients do? Did the Sahaba ever get confused about if they were cured or not? Did the Sahaba have speaking jinn when they did ruqya treatment? Did the Sahaba ever complain about their ruqya treatment taking too long or about ruqya reactions, like many of us do today? The answer to these questions is obviously, “No”! We know the Sahaba would ask the Nabi (salalahu alayhi wasalam) about ruqya so if they had complaints and problems they would have told him but they didn’t (Ibn Majah: 3644: Sahih, 3643: Hasan). This shows that their ruqya treatment was very successful and clearly shows that ours isn’t so then why do these people continue to pretend to follow the Sahaba in ruqya treatment, when theirs and even my reality is far away from being anything like the Sahaba. Why don’t they change their methodology and include ruqya diagnosis and admit that their ruqya methodology was well intended but it didn’t take into consideration the special status of the Sahaba. These people were very special. In fact, they were the awliyah of Allah (special friends of Allah) and we cannot compete with them when it comes to ruqya treatment or any other dua! So let us humble ourselves and include ruqya diagnosis in our practice of ruqya so that the Muslims can benefit.
If we follow this way of ruqya ie no ruqya diagnosis, a long term patient who is doing just ruqya treatment wouldn’t know if he should divorce his wife, since he can’t tell if the negative emotions he feels are coming from waswas or it is just natural. Another long term patient, who is just doing ruqya treatment, might not understand the psychiatric problems he is facing and can’t tell if these mental issues are from jinn or himself. In extreme cases, it might lead to weak Muslims committing suicide. Another, long term ruqya treatment patient might die from a disease that was caused by sihr. This is because he didn’t know he had sihr and so he wasn’t given the opportunity to search for the taweez to cure the sihr. The same is true for those who may die from ayn. If they knew they had ayn then they would try to get the ayn perpetrator’s ghusl water and not just stick to ruqya treatment (ie the ruqya diagnosis allows the patient to try different treatments along with his ruqya treatment). Obviously, ruqya diagnosis would have given these patients the answers they needed and solved their problems but these patients have been told to not do it as the Sahaba didn’t do it. Seeing these aforementioned problems and numerous other problems, these people, who just teach or do ruqya treatment, will still just say to patients: “Just do ruqya treatment and don’t worry about what you have”. Their advice would be fine, if their ruqya methodology provided a quick cure like the Sahaba did but sadly it doesn’t. The reason they just tell patients to just do ruqya treatment and not to worry is because they don’t have any answers to the many problems that arise during ruqya treatment. They can’t even tell a patient when he is actually cured and they are very confused about this issue so then why do we expect them to tell us the answers to the other problems during ruqya treatment.
I don’t know how many Muslims have divorced because of this way of doing ruqya. In my opinion, because it doesn’t help solve marriage problems ie we don’t know if the patient has the sihr of divorce or not, I personally don’t recommend to patients this methodology of ruqya. Yes, it is a wide spread methodology and promoted by many but this is not an evidence to say it is the “best way” to do ruqya.
In our time, there are new diseases, which didn’t occur in the time of the Sahaba, and there will possibly be new future diseases (Ibn Majar: 4019: Sahih), which can also include new spiritual diseases, like waswas conditioning, which I discovered a few years ago. (Please note, there is nothing in the Shariah that says we can’t get new spiritual diseases).The Sahaba didn’t have to worry about new diseases but we do. The only way to discover new spiritual diseases is by using ruqya diagnosis. If we don’t use ruqya diagnosis to discover new spiritual diseases then the new disease will continue to cause harm because it has not been identified and treated appropriately. We had a patient who suffered for years with the new spiritual disease “waswas conditioning”. He visited the doctor countless times but they couldn’t help him. He used ruqya treatment but his ruqya treatment was obviously, not as strong as the Sahaba’s so he continued to suffer until I finally used ruqya diagnosis to discover this new disease and then I treated it properly. I could not have done this without ruqya diagnosis. Hence, if you truly and sincerely want to help your fellow Muslim brothers and sisters in such situations, then you would have to seriously consider using ruqya diagnosis because your current ruqya treatment is just not good enough.
If it is said that I am stopping the Muslims from following the Sahaba’s ruqya and that I shouldn’t tell people to stop following the Sahaba as it is part of our religion to follow the Sahaba, then my reply would be that I didn’t say that and you have misunderstood me and have misconstrued my words because I also follow the Sahaba’s ruqya treatment just like you do but I combine it with ruqya diagnosis. Why would I criticise someone for something that I am also doing! I never said that you shouldn’t do ruqya treatment like the Sahaba or you shouldn’t follow the Sahaba’s ruqya treatment! All I said was that your results are not like the Sahaba’s so you should change your methodology and add ruqya diagnosis to it! There is a clear difference between the two statements! But if anyone wants to deliberately misconstrue my words and say that I am telling people not to follow the Sahaba then why don’t you also misconstrue my opponents statements and say that they are claiming that they are equivalent to the Sahaba because they do the Sahaba’s ruqya treatment and are therefore implying that they are the awliyah of Allah just like the Sahaba. You would never say this about my opponents, and neither would I, so please don’t say similar things about me by misconstruing my words! If there are people who have been blessed by Allah and who can read ruqya treatment and Allah cures quickly through them, like the Sahaba, then such people MUST continue with this way of ruqya. So I am NEVER against anyone whose ruqya treatment cures quickly just like the Sahaba’s! I am against those people who just want to do ruqya treatment and not use ruqya diagnosis to help Muslims. I must remind you again that I also practise ruqya treatment just like you and the Sahaba so whatever benefits that you gain from following this Sunnah, “ie being rewarded for no shirk or bidah”, then I also share this with you as well. Anyway, the main point here is that I want you to include ruqya diagnosis with your ruqya treatment to benefit the Muslims. That is all I am saying. So I encourage you to continue with ruqya treatment like the Sahaba but just add to this ruqya diagnosis.
On a side note, the Sahaba did not need to develop the complicated and difficult science of hadith in their time but the generations after them, had to. Likewise, the Sahaba didn’t need ruqya diagnosis but we do.
I have only seen THREE similarities between my ruqya diagnosis and the Sahaba’s ruqya treatment. The first one is that our ruqya diagnosis will ALWAYS be answered by Allah in this dunya (world) just like the Sahaba’s ruqya treatment was ALWAYS answered in this dunya. My students and I have never had any real difficulties in diagnosing patients when they follow my diagnosis protocols. This ruqya diagnosis may be conducted by myself or my students or my patients who use my materials to diagnose themselves. So just like the Sahaba’s ruqya treatment was always answered ie they got what they were asking for which was a cure, our ruqya diagnosis is also always answered by Allah ie we get what we were asking for which was a reaction as a sign that the patient has a spiritual disease. We would actually see and experience these ruqya diagnostic reactions and no one has said that it does not work. This is one of the things that I miss from being ill with a spiritual disease. It is the only time in my life that my dua (ie ruqya here) would always be answered and I would feel and see the ruqya diagnostic reactions which were the sign that Allah had answered my ruqya. The second similarity is to do with the timing of the ruqya. We would usually see our ruqya diagnosis being answered by Allah in a few minutes ie after a few minutes we would see or feel the ruqya reactions. Likewise, the Sahaba would see their ruqya treatment being answered in a few minutes ie they would get the cure in a few minutes. The last similarity is to do with not having any lingering doubts in the final ruqya result. I have no doubt that I am cured and that is because I trust the ruqya diagnosis that I did. I know it works because of my experience, my students’ experiences and even my patients’ experiences. This is why, by the mercy of Allah, I can say that I am 100% cured by Allah, with no doubt in my heart, as I didn’t react to the ruqya diagnosis. The Sahaba also didn’t have any doubts when they had completed their ruqya treatment. Therefore, even though our ruqya is no way near the Sahaba’s quality, it does have some similarities that are there to encourage us to do ruqya diagnosis. I believe that this is all to do with the mercy of Allah in order for us to never be saddened or think that Allah has not helped us. Yes, our ruqya treatment is not like the Sahaba’s but at least Allah has given us ruqya diagnosis to solve our problems with the spiritual diseases.
Looking at and examining these three similarities between our ruqya diagnosis and the Sahaba’s ruqya treatment, we can say that we have more right to claim that we are closer to following the Sahaba’s ruqya than those who ONLY practise ruqya treatment today. This is because our ruqya diagnosis shares some similarities to the Sahaba’s ruqya treatment whereas their ruqya treatment shares NOTHING with Sahaba’s ruqya treatment in terms of practical ruqya results. Yes, their ruqya treatment shares some similarities with the Sahaba’s in terms “no shirk” and other Shariah rulings but our ruqya diagnosis and even ruqya treatment also share these rulings with the Sahaba’s as well so there is no point in mentioning this here in this discussion. We are discussing ruqya outcomes and results so lets please just stick to that! If you really want to get some of the benefits that Allah bestowed upon the Sahaba, in terms of practical ruqya results, then you should add ruqya diagnosis to your ruqya methodology. At least then, you can claim some equivalence to the Sahaba’s practical ruqya results, but not until then!
In summary, our ruqya treatment is not as strong as the Sahaba’s and therefore, it will take a long time for the patient to get the cure so in the meantime, we need to use ruqya diagnosis in order to tell patients what is exactly wrong with them so that they can take appropriate actions, while they wait for the ruqya cure, such as searching for the taweez or getting the ayn perpetrator’s ghusl water or if they have the sihr of divorce then ignoring the waswas to divorce their spouse, etc. We also need ruqya diagnosis to help remove the problem of not knowing when we are actually cured from our spiritual diseases, unlike our beloved Sahaba who never had this problem. Additionally, we have to consider the possibility of having to deal with new spiritual diseases that didn’t occur in the time of the Sahaba. We can only discover and deal with these new spiritual diseases by using ruqya diagnosis.
The Sahaba were blessed with brilliant firasah, truthful dreams and amazing karamah, which helped them. They used their karamah for ruqya treatment and probably used their firasah and dreams to diagnose the spiritual diseases and to know when they were cured. They also had the option of going to the Nabi (salalahu alayhi wasalam) to diagnose them. The majority of us cannot compete with them in the first three and we all certainly can’t compete with them in their companionship of the Nabi (salalahu alayhi wasalam). Hence, that is why the majority of us need ruqya diagnosis to help us with our spiritual diseases.
Those who practise ruqya diagnosis and combine it with ruqya treatment have more right to claim that their ruqya methodology is closer to following the Sahaba’s ruqya than those who ONLY practise ruqya treatment. This is because those who only do ruqya treatment have NO similarities, in terms of results, to the Sahaba’s ruqya treatment, whereas our ruqya diagnosis has some similarities to Sahaba’s ruqya treatment as mentioned earlier.
Looking at the reality of the Sahaba’s ruqya treatment and ours, we must ask those who don’t want to do ruqya diagnosis SEVEN direct questions:
WHY DO YOU CLAIM YOUR RUQYA TREATMENT IS LIKE THE SAHABA’S, WHEN IT TAKES YOU A LONG TIME TO GET THE CURE?
HOW IS IT THAT YOUR RUQYA TREATMENT CAUSES RUQYA REACTIONS BUT THE SAHABA’S DIDN’T?
HOW COME SOME OF YOUR PATIENTS COMPLAIN ABOUT THINKING THAT THEY WERE ACTUALLY CURED BUT THEN LATER REALISING THAT THEY WEREN’T ACTUALLY CURED, WHILE THE SAHABA NEVER COMPLAINED LIKE THIS?
HOW COME YOUR PATIENTS ARE REALLY CONFUSED ABOUT HOW TO KNOW WHEN THEY ARE CURED WHEN THE SAHABA WERE NEVER CONFUSED ABOUT THIS?
HOW COME YOUR PATIENTS COMPLAIN ABOUT NUMEROUS AND DIFFERENT RUQYA REACTIONS WHILE THE SAHABA NEVER COMPLAINED ABOUT EVEN ONE?
WHAT DO THE RUQYA REACTIONS ACTUALLY MEAN IN OUR LIFE? (The Sahaba never had to think about the answer to this question). My own answer to this question is: In short, the ruqya reactions are our sign from Allah that the patient has a spiritual disease.
HOW ARE WE SUPPOSED TO USE THE RUQYA REACTIONS IN OUR LIFE? (Again, the Sahaba never had to think about the answer to this question). My own answer to this question is: In short, the ruqya reactions are supposed to be used for diagnosis ie to let us know what spiritual disease a patient has and to know when a patient is actually cured. For example, if a patient reacts to ayn ruqya then we can say that they have ayn. If a patient doesn’t react then we can say they are cured.
Obviously, you cannot answers these questions without admitting that you were wrong to claim that your ruqya is like the Sahaba’s. You will have to just accept that your ruqya treatment is not like theirs!
If you insist on just doing ruqya treatment and don’t want to consider using ruqya diagnosis to help Muslims because you believe that you are following the Sahaba then I would say to you that you are doing a disservice to your Muslim brothers and sisters and making their life more difficult, when you don’t have any legitimate excuse to not do ruqya diagnosis to help them. Your understanding of ruqya may lead to spouses divorcing because you won’t advise them to do ruqya diagnosis for the sihr of divorce and it may even lead someone to die from ayn, since they won’t search and ask for the ayn perpetrator’s ghusl water. Your claim that ruqya treatment is all the same and it doesn’t matter what you have is only really applicable to the Sahaba and not to us! We need to know what we are suffering from so that we can treat ourselves more comprehensively. If patients know that they have ayn or the sihr of divorce or other spiritual diseases, then it makes a huge difference in their lives and in their treatment!
The evidence for ruqya diagnosis is: the hadith of the Nabi (salalahu alayhi wasalam) making a normal dua to Allah to show or explain to him what was wrong with him, when he was suffering from sihr, which is basically a type of diagnosis (Bukhari: 3268). If it is permissible to make a normal dua to Allah to diagnose us, as the Nabi (salalahu alayhi wasalam) did, ie to show us what is wrong with us in a dream or by other permissible means (Bukhari: 3268), then it is completely permissible to make ruqya with the intention of diagnosis and that is because normal dua and ruqya share similarities. So what is permissible in normal dua is usually also applicable and permissible in ruqya because they are essentially both dua. This is why it is allowed to make a normal dua to Allah to cure a particular disbeliever (such as a parent of a Muslim) especially, when you want them to become cured so that they can embrace Islam. This is based on the hadith of the mushrik receiving ruqya from a Muslim Sahabi (Bukhari: 5736). If we can make ruqya on a kafir, asking Allah to cure him, then obviously we can also make a normal dua to Allah to cure him, especially when he is in another country and we can’t get to him to do the ruqya treatment.
This understanding, ie making the intention to diagnose, in fact, does not go against the hadith of ‘actions are only by intentions’ (Bukhari) and that is because this hadith of intentions itself, does not prevent new intentions from being invented, as we will see later in this article. So if a new intention is in accordance with the Shariah, then it cannot be labelled a bidah, just because it is new. Additionally, this intention for diagnosis does not go against the actual definition of ruqya in the Shariah and that it is basically a dua of seeking the help of Allaah against diseases ie an incantation, which is recited with the intention of causing a positive effect on a disease and it is not restricted to just treatment. Therefore, if someone has the intention to diagnose himself, this intention does not go against the definition of what ruqya is, nor does it go against how the hadith of intentions can be used in a different and new context and on top of that, this intention, itself, has a bases in the Sunnah as the Nabi (salalahu alayhi wasalam) asked Allah to basically show and guide him so he could know what was wrong with him, which is diagnosis in a nutshell.
2. If it is permissible in normal dua to ask Allah to show us and to diagnose us, as the Nabi salalahu alayhi wasalam did (Bukhari 3268 & Muslim 2189), then it is also permissible to ask Allah to diagnose us during ruqya and that is because of the shared similarities between ruqya and normal dua. There is no text restricting this diagnosis to just normal dua ie what is permissible for normal dua is usually also permissible for ruqya unless it is proven by a text.
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.
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.
There is a misconception out there that many Muslims follow, including those who have a considerable amount of knowledge, and that is that there is a need to make the jinn speak during a ruqya session and if they do not speak then the ruqya was a waste of time and not an absolute success. Such a scenario would then make patients walk away in a sad state because their jinn did not speak. In reality, the opposite is true. If your jinn don’t speak then that is much better for you.
What we have mentioned above regarding the jinn speaking in sinning patients is also applicable to other manifestations of the jinn in sinning patients such as crying, laughing, smiling, grinning (cheeky or evil smile), screaming, wailing, groaning, gasping (as if they are shocked), growling, grunting, making animal noises, grimacing and other than them ie all of these states are due to the patient’s sins. In fact, the jinn may completely manifest but then decide to remain silent and not make any sound and just sit there looking around the room, meaning it has the ability to speak but it doesn’t want to, which obviously means that it has gained power over patient because of the patient’s sins. The presence of a non-speaking jinnee, that has the ability to speak through the patient, is enough for us to know that the patient has fallen into sins. WE DON’T NEED TO ACTUALLY HEAR THE JINN SPEAKING, TO KNOW IF THE PATIENT IS A SINNER OR NOT. The mere abilty for the jinn to speak or communicate or to produce an utterance, if they want to, is sufficient evidence that the patient has sins.
Also, a possessing jinnee may completely take over a patient but may not have the ability to speak because of a disability so it uses sign language, gestures, limb or head movements, like nodding or shaking, to communicate with the raqi, which again are all signs that the patient has sins because of the presence of the jinnee and its ability to do those things.
If we find that a jinnee in a patient is able to make the infamous ‘devil sign’ with their index and little fingers then this is to do with sins, even if the patient has the ability to prevent it. (Obviously, it is worse if the patient does not have the ability to prevent it ie the patient has more sins than the former). The mere ability for a jinnee to make this devil sign, which is a type of non-verbal communication, is sufficient proof that the patient has sins.
Included in these things is when a jinnee takes over a patient’s arm and hand and then starts writing a message with a pen or starts texting people using the patient’s phone (ie the ability to do these actions, is a sign of sins). In such situations, sometimes, the patient may just look on and observe the message writing of the jinnee but not have the actual ability to intervene and stop the jinnee from writing or texting. In other situations, the patient has the ability to stop the writing and texting but this is still not an ideal situation to be in. The very fact that the jinnee can write and text through a patient is enough proof that sins have caused this situation. This is similar to the situation below that I describe, where a patient has the ability to stop the jinn from speaking but if the patient relaxes and lets go of their body, then the jinnee would continue to speak. The ideal situation is when the jinnee cannot take over and speak, write or text even if the patient relaxes and lowers their guard.
I would also include in all of this, the ability of the jinn to take control of the limbs of the patient and to punch or kick someone or to harm the patient himself/herself or the jinn takes control of the arm and hand of the patient and then touches the patient’s private parts or genitals. All these last examples are also proof that the possessing jinn have taken control because of the patient’s sins. If the patient did not have sins then the possessing jinn would not be able to do these actions.
So looking at all of this above information, we can say that if you see a patient with jinn possession in a ruqya session or a hijama session or in fact anywhere else and their jinn are shouting or screaming or crying or laughing or fighting or being very physical or running/walking around the room and breaking things or damaging things and it is difficult to control or restrain the patient…..THEN KNOW THAT THE CAUSE OF ALL OF THIS CHAOS & HAVOC IS: “THE SINS OF THE PATIENT”!
The main thing here is NOT to restrict and to think that I am just talking about jinn that speak in patients, but rather I am talking about a series of complete manifestations and body-take-overs of the possessing jinn that use the voice, mouth, head or limbs of the patient to communicate.
Another important point that I would like to add here is that you are either possessed by jinn or you are not possessed by jinn. There is no inbetween and thus there is no such thing as semi-possession or partial possession as some people believe. We based this understanding on our experience of treating patients.
What seems to have happened is that those people who do not understand how to actually diagnose jinn possession or those people who don’t understand the issue of sins and how they cause the jinn to speak in people, concluded that a patient may become fully possessed or partially possessed depending on whether the jinn speaks or not. So they would consider a person with speaking jinn as being fully possessed and a person with non-speaking jinn as partially possessed. This is all wrong! Both are complete cases of possession. Just like we won’t accept someone saying that: “I have a partial sihr or partial ayn”, then we should not accept someone saying that: “I have partial jinn possession”. The reason these people fell into this misunderstanding is because they could not explain the phenomenon of jinn speaking in some people but not speaking in others.
NB: What we have mentioned here regarding ruqya treatment as a diagnostic tool, does NOT apply to the initial ruqya “treatment” conducted by certain raqis since they are not, in reality, doing any “treatment” at all, in the beginning of their so-called “ruqya treatment” and they are really waiting to see reactions from the patient as I have explained with the example of the raqi reading ruqya “treatment” on the two ayn patients in my article: “The Importance of Ruqya Diagnosis”, which can be found on my website.
42. Your main reason and intention for doing self ruqya is so that you can get cured and then return to worshipping Allah properly again without any illnesses ie so that you can worship Allah the best you can.
43. If a person exhibits signs of jinn possession but then strongly refuses to do ruqya diagnosis…….then their refusal itself is an actual sign of jinn possession ie the jinn is giving the person waswaas so that they don’t do ruqya diagnosis.(Obviously, we can only confirm that they are possessed after the diagnosis and not before that) If they finally agree to do ruqya diagnosis, they should do it sincerely and they should beseech Allah. If they don’t do that, then their ruqya dua will be rejected (See point 21 above for more information).
44. Ruqya treatment is NOT usually a quick fix, like antibiotics. It takes time to get the cure from Allah but if you follow the 3 treatment principles below then the cure will eventually come from Allah.
The three things that you MUST do in order to make your ruqya treatment successful are:
1) KEEPING AWAY FROM SINS (ie not doing major sins or continuously doing the same minor sins)
2) DOING YOUR SELF RUQYA & OTHER TREATMENTS (as described in my self treatment notes)
3) DOING YOUR PROTECTION ADHKAR & OTHER PROTECTIVE ACTIONS (as described in my self treatment notes)
These 3 principles may seem very obvious to some patients but unfortunately for others it is not that clear so I believe that it is important to actually state them even if they seem very obvious to some.
Rarely, do you find a case of jinn possession or other spiritual ailments being cured immediately. We must not become hasty and start complaining that Allah hasn’t answered our ruqya. This attitude of being patient and not complaining is stated in the hadith below:
Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The du’aa’ of any one of you will be answered so long as he is not impatient and says, ‘I made du’aa’ but it was not answered.’” Narrated by al-Bukhaari and Muslim
We must NOT be hasty and think that your self ruqya is a waste of time and energy. On contrary, you are actually getting closer and more beloved to Allah by doing ruqya treatment and that is because it is a Sunnah.
Some of the benefits that are gained when the ruqya treatment doesn’t cure immediately are:
1. The treatment itself becomes a sort of diagnosis for us because the patient can feel the ruqya is working. The ruqya reactions during treatment are a clear sign that patient is suffering from a spiritual disease and they cannot deny it.
2. The treatment itself becomes a manifestation of the might and power of Allah and his help, which the patient appreciates. The ruqya reactions during ruqya treatment are a sign of the power of Allah and his ability to hear his slaves calling on him and then he answers via the ruqya reactions which he causes. This help from Allah makes the patient appreciate what Allah is doing for them.
3. The treatment itself becomes a way of refuting all those who deny jinn possession, sihr and ayn. That is because of the clear physical signs that a patient feels during ruqya treatment. If a patient was cured immediately via ruqya treatment then people would not believe that the patient had a spiritual disease.
4. If we got cured straight away from our spiritual disease then we would not learn much about the disease that could help other people.
If you do these above 3 things properly and put your trust and hope in Allah then the cure from Allah will come inshallah.
45. Ruqya treatment is NOT like taking antibiotics! Antibiotics usually work for everyone by the permission of Allah but ruqya ONLY really works properly for pious Muslims. That is because ruqya is a dua and an act of worship so patients must make sure that they have the correct aqeedah and that they follow Islam correctly, if they truly want their ruqya to be effective and beneficial.
46. During ruqya diagnosis, patients must relax their bodies, concentrate and try to feel the physical effects of the ruqya. However, during ruqya treatment, patients are supposed to control the physical effects of the ruqya as best as they can, especially if they have jinn. They must control the jinn and not let it get any relief from moving or jumping around their bodies while ruqya treatment is being applied ie you try to restrict and restrain your body’s jinn movements.
47. Ruqya is ONLY for diagnosis and treatment of diseases. It is NOT for anything else like making jinn speak or speaking to jinn or a way or means to communicate with jinn. This means you can’t read ruqya with the intention to cause or make the jinn speak.
48. Don’t read ruqya over an absent patient who is not in front of you. The raqi and the patient must be in the same room. You can’t read ruqya on a patient in city X while you, the raqi, are in another city EXCEPT OVER THE PHONE OR VIDEOPHONE. We can make a general dua for patients in their absence as we normally do for our Muslim brothers and sisters around the world
49. Ruqya is ONLY for diagnosis and treatment. It is not for preventing illnesses. If you want protection then read the morning and evening adhkar.
50. Don’t do indirect ruqya where you read ruqya on yourself or a person to treat or diagnose another person. Ruqya has to be beneficial and direct on the patient who needs it ie directly applied on them and not via a third party. So we don’t read ruqya on yourself to treat or diagnose someone else. Likewise, we don’t read ruqya on brother X to treat or diagnose sister Y. Indirect ruqya is a bidah because you will NEVER find it in the Sunnah.
All the ruqya that is described in the sunnah is beneficial and direct on the patient and it is not on a third party. Some of the examples of direct ruqya from the sunnah are when the sahabi read fatiha directly on the mushrik, when Jibril alayhi salam read direct ruqya on the Nabi salulahu alayhi wasalam and when A’ishah read ruqya directly on the Nabi salulahu alayhi wasalam. You will not find a third person ruqya set up in the sunnah.
If indirect ruqya is done then this can be classified as trivial ruqya which is a bidah because it is NOT beneficial to the patient who is directly receiving the ruqya.
For more information on trivial ruqya, please see “Rule 4” in my article “7 Rules for Specific Ruqya”.
51. If you suffer from sleep paralysis then when it happens read ruqya on yourself using surahs falaq and nass to remove it ie your intention is a treatment intention asking Allah to cure you from it at the time it happens.
52. If jinn make themselves apparent to you ie appear in the form of animals or humans or black shadows or ghosts then make the adhan to drive them away.
The evidence for this is:
You should also do the adhan if you hear jinn activity in your home or outside your home like banging doors, windows or making animal noises or other strange noises. This is the Sunnah. You should not read ayatul kursi to drive the jinn away, nor should you read any ruqya with the intention to kill or destroy the external jinn that are outside of our bodies since these jinn are NOT a spiritual disease that we are suffering from. We must remember that ruqya is ONLY to be used against diseases and it is NOT for anything else like speaking to jinn, making you dream of jinn or causing jinn possession.
You should also recite surahs falaq and nass, once as a pair, for protection against jinn, as soon as you see or hear jinn activity. Please see my article: “Self Treatment Notes”, for more details on this use of surahs falaq and nass.
NB: If we notice such jinn activity in a pious Muslim’s home then that is indicative of jinn from sihr. That’s because in general, jinn keep far away from pious Muslim Homes because evil jinn are afraid of pious Muslims. In order to get jinn to cause problems in such pious homes, they must be forced to do this work or activities via sihr which was done by a sahir. Obviously, having said this we must conduct ruqya diagnosis for sihr on the occupants of the home to confirm this.
53. If you want to drive the devils from your home and stop them from entering then read the last 2 ayahs of surah baqrah for 3 nights consecutively ie after magrib. On the third night the jinn will be driven out and others will be prevented from entering your home. You may repeat this action whenever you need to.
The evidence for this is:
54. Ruqya Diagnosis MUST BE DONE BEFORE ruqya treatment so that patients know what is exactly wrong with them and then they will be more determined to complete the ruqya treatment and not be half-hearted about it.
(Anyway, there is no way around it, your first ruqya session will always be a ruqya diagnosis session and not a ruqya treatment session. Please read principle 3 above).
55. Before starting ruqya diagnosis, you need to remove all jewellery (rings, bracelets, earrings, necklaces etc) and untie any ponytails or plaits, and just let your hair naturally hang free without any clips or pins. From experience, you get better diagnosis results when you do this. (This only applies to ruqya diagnosis and not ruqya treatment).
56. From what we have have experienced from Ruqya treatment for jinn possession, or when we ask Allah to cure us from jinn possession, is that it usually happens or occurs in two ways: (although, there are obviously other ways that are unknown to us but known to Allah only)
1. killing or destroying the jinn so that they die and disintegrate or dissolve in the patient’s body.
2. khurooj (extraction) of the possessing jinn from the body.
These two forms of ruqya treatment are also applicable to the other spiritual ailments such ayn, sihr and waswaas conditioning ie they are usually either expelled from the patient’s body or they are destroyed and disintegrate in the patient’s body.
57. The Severity of the Spiritual Disease. In order to work out how severe the spiritual disease is or in other words how serious it is, then all that needs to be done is to read ruqya diagnosis and to note down all the reactions the patient experiences. If a person experiences severe vomiting, severe pain or strong and powerful limb movements then we can say the spiritual disease is a severe one. It would be even more serious, if all or some of these reactions occur in the same ruqya diagnosis session. On the other hand, if the patient only experiences a mild headache or mild nausea or some weak limb movements, then we can say the spiritual disease is not a serious one.
Obviously, the initial ruqya diagnosis will have the strongest reactions and this is where the first judgement is made on how severe the spiritual disease is.
Having said that, it does not mean that if someone has a severe spiritual disease then they will also have a severe physical disease caused by the severe spiritual disease. So you might have a patient with severe ayn but then this patient does not develop any serious physical ailments from the severe ayn. In contrast, we might find a patient with mild ayn but this mild ayn causes severe physical diseases, such as diabetes or heart disease.
WHAT WE HAVE MENTIONED ABOVE ONLY APPLIES TO PIOUS MUSLIM PATIENTS & CHILDREN BELOW THE AGE OF PUBERTY, and NOT to sinning muslim patients. So we cannot work out the severity of a sinning Muslim patient’s spiritual disease because of their sins. We can work out that they have a spiritual disease but we can’t really work out how severe it is.
Ruqya diagnosis, for jinn possession or any other spiritual ailment, is basically asking Allah to show us with clear physical signs or reactions, if we have a spiritual illness. Allah does this by creating physical reactions in the patient’s body. What exactly happens to the spiritual illness in the patient’s body, when ruqya diagnosis is read, is a complete mystery that only Allah knows and in reality it is not important for us to know as it does not benefit us. All we need to know is that Allah creates the reactions and through them we know what the patient is suffering from. Only the the spiritual ailments react to ruqya whereas the physical ailments like cancer or diabetes don’t react to ruqya.
Don’t take any lessons (which you can use on other patients) from a sinning patient’s experience of ruqya diagnosis because their jinnee is not under control so it may exaggerate or not react at all to your ruqya diagnosis and that’s because sins can cause the ruqya to be rejected by Allah ie no reactions. We should ONLY learn from our experience of reading ruqya diagnosis on children and pious Muslims. I personally, don’t pay much attention or I am very cautious with any ruqya information that comes from a sinning patient and that is because they may have been deceived by their possessing jinn. For example, a sinning possessed patient may have very strong jinn reactions to the word “Allah, Allah, Allah” or even worse than that their jinn reacts to the noise of clapping hands. However, when ayah kursi is read on this same sinning patient, their jinn hardly moves. Now, the sinning patient and other less experienced raqis may say that ayah kursi is not as good as the word “Allah” or clapping hands but we would say that this is a deception from the possessing jinn.
Yawning is not a reaction to ruqya diagnosis. Please see point 81 below for more information.
Feeling unusually relaxed during ruqya diagnosis ie like you have had a hot bath or Jacuzzi or have taken some sort anti anxiety medicine, etc IS A SIGN OR REACTION TO RUQYA DIAGNOSIS, just like feeling sleepy or tired are. For more information on ruqya diagnostic reactions, please see my article “Self Diagnosis Notes”.
58. One of the most important principles of ruqya is NOT to use the help or assistance of jinn during ruqya or outside of ruqya because using their help is major shirk. This means that if jinn manifest and start speaking in patients, we must not ask the jinn to diagnose or treat the patients. We should just ask the jinn to leave the patient’s body. (for more information: please read my article ‘The Problems with Jinn Catching’).
59. If during the ruqya diagnosis for sihr, ayn or waswaas conditioning the patient experiences major limb movements or has severe muscle spasms then we can conclude that the patient also has jinn possession. However, head movements, jaw movements, nose twitching, eyes blinking, facial muscle movements and neck movements during such diagnoses cannot be relied on to prove jinn possession. If you are unsure if someone is possessed then just do jinn possession diagnosis.
60. Once a patient has been diagnosed with jinn possession then from experience we know that they also have waswaas conditioning, hence there is no need to do ruqya diagnosis for waswaas conditioning.
If you still feel possessed after removing jinn or after jinn have died then this feeling is probably caused by waswas conditioning so you need to diagnose it and remove it using JET Version 3.
61. Reading ruqya diagnosis for only 5 mins is wrong. From our experience and from other raqis’s experiences, you must read ruqya diagnosis for at least 20 mins to get reactions. Ideally, it is better to read it for 30mins. If you get clear reactions before the 30 minutes are up then you can stop and there is no need to continue because this is diagnosis and not treatment.
If you use ruqya diagnostic water like I do in my first video, then you can reduce the time by half so 10 to 15mins. But again, try and do it for the longer of the two ie 15mins.
62. You may find that after the JET treatment, that you have to read ruqya diagnosis to work out the state of the jinn (dead, damaged jinn, etc) a bit longer than when you did it for normal live jinn (ie jinn that hasn’t experienced JET before). So if you usually got reactions after 5mins with normal jinn, after the JET, the same jinn may take upto 10mins or more before it reacts to the ruqya diagnosis because of the trauma it suffered. The same rule applies to sihr jinn that have been disconnected from a sihr network. We find that these disconnected sihr jinn take longer to react to ruqya diagnosis. Hence, the importance of reading ruqya diagnosis for longer, especially when you have put the possessing jinn through serious trauma.
Dead possessing jinn take longer to react to ruqya diagnosis and their reactions are less than live possessing jinn.
63. You don’t need to find the taweez if you have disconnected yourself from your sihr network ie you get a negative result when you do ruqya diagnosis to see if you are connected to a sihr network. Meaning, if you destroyed the taweez it wouldn’t make any difference because you are already disconnected from it.
Sometimes a jinnee through sihr may not be able to leave your body even when you have disconnected yourself from your sihr network and that is because the jinnee is too weak to leave ie it doesn’t have the power or energy to leave. In such cases, you must use version 1 or 3 of the JET treatment to remove the jinnee unless you are suffering from more than one spiritual ailment, in which case you should use version 2 of the JET.
This above rule doesn’t apply to the hasd network. In the above example the taweez has been rendered useless and so there is no point in searching for it because destroying it, will not cure your sihr.
Now, if you disconnect yourself from your hasd network and you are still suffering from hasd then you need to get the hasid’s ghusl water to cure the hasd on your body. The disconnection in this case, unlike the sihr network, has NOT rendered the ghusl water of the hasid useless so the patient should search for the hasid and try to get his or hers ghusl water.
64. During specific ruqya diagnosis to search for the exact location of a jinnee (or any other spiritual disease), you may find that your leg shakes during the specific ruqya diagnosis but it doesn’t necessarily mean the jinnee is in your leg.
When a patient searches for a jinnee in their body using specific ruqya diagnosis, they may find that the jinnee has collected in their right foot but during specific ruqya diagnosis the right foot doesnt actually move or react to the specific ruqya diagnosis. Instead, the patient’s left arm might move or react to the specific ruqya diagnosis. This doesn’t mean the jinnee is in the left arm but it is in the right foot because that was the intention of the specific ruqya ie ‘O Allah show me if the jinnee is in my right foot’ and if we get any clear reactions to this intention anywhere in body then the jinnee is in the right foot. This also applies to to other spiritual ailments when they have collected or gathered in a particular point or area in the body.
Another example would be, If you are searching for a jinnee in your head ie your intention is ‘O Allah show me if the jinnee is in my head’. This ruqya diagnostic intention may cause your leg to shake or some other physical reaction may occur in your body. Therefore, don’t presume the ruqya reaction has to be in the same place as the jinnee ie in your head. It may be in a completely different place. The main thing here is that you got a reaction in your leg so according to your intention the jinnee is in your head and not in your leg.
65. When you kill or remove all the jinn in your body and you also remove all the waswaas conditioning, you may notice an increase in waswaas type 1 from your qareen. DON’T BE ALARMED OR WORRIED! This is quite normal. Just ignore the waswaas and seek refuge in Allah. Please refer to my article ‘Waswaas from the possessing jinn’. In this article, I advise and discuss how we can deal with waswaas type 1 from the possessing jinn. This advice is also applicable to the qareen.
66. Ayn is in two main forms: hasd (evil eye of envy) and muttajjib (evil eye of amazement). The evil eye of amazement can be further divided into two forms: positive amazement (when a person is impressed by the beauty of a person or thing) and negative amazement (when a person is so shocked at how ugly or repulsive a thing or person is).
67. The spiritual ailments are NOT contagious ie you can’t catch them like you catch a cold or a flu. So a person cannot ‘catch’ ayn or sihr from someone else.
68. Intentions for Family Ruqya Treatment
For ruqya treatment on family members, please use the article below ‘Why Are You Doing Self Ruqya’ (for an in-depth look at family treatment intentions, please read the latter sections of my “Family Diagnosis and Treatment Notes”). The first part of the treatment intentions changes slightly from first person (me) to third person (them, him or her) but the rest stays exactly the same as self ruqya for babies and very young children (who cannot know and discern reality or things) because their spiritual illness is something that is very stressful and negatively affects parents as raqis, which may mean the parents are unable to do their usual ibadah like extra fasting or extra salah or going to the masjid because of taking care of their sick ones. So because of this impact on parents, which will obviously affect their worship, we strongly recommend that parents keep the intentions the same as self ruqya ie “……So that I (as a parent) can worship you the best I can“.
For older children you should add the phrase “So that they can worship you the best they can“
because older children who are below puberty get rewarded for doing good deeds (https://islamqa.info/en/3240 
). This intention is also applicable to adults and your spouses. In fact, your relatives, spouses and older children having spiritual ailments is also very stressful and it has a negative impact on your worship of Allah so you can add both intentions together: “……..So that WE (they & I) can worship you the best we can“.
69. Don’t use your present spiritual ailment to specifically diagnose your previous and cured spiritual illness that no longer exists in your body.
Let us imagine that you get cured from sihr and you were sihr free for a few weeks ie no trace of sihr in your body but then suddenly you get new sihr done on you. We cannot do specific ruqya diagnosis on your new sihr to determine if your previous and cured sihr was sihr of divorce. That is because your old sihr is cured and no traces of it remain in your body and your new sihr has absolutely nothing to do with your old sihr. You can’t read on your current sihr with the intention: “O Allah show me if my previous sihr was sihr of divorce”. This is basically a form of trivial ruqya diagnosis (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. For more information, descriptions and examples of waswas conditioning, please see my article: “The Waswas from the Posssessing Jinn”.
79. The qareen devil or shaytan, that every human has, is NOT a spiritual illness that requires ruqya treatment, hence it does NOT react to ruqya like a possessing jinn does. It is just a natural part of our lives, similar to the angel which gives us good thoughts. The qareen will never ever speak through its human host like a possessing jinn can.
80. Waswas Type 1 or normal waswas, that every human gets, comes in the form of feelings, emotions, thoughts, ideas or whispers. It comes from the qareen, and even the possessing jinn and sometimes from the corrupted self (nafs) or a evil human, BUT it is NOT classed as a spiritual illness that requires ruqya treatment.
81. YAWNING ISN’T A REACTION DURING RUQYA DIAGNOSIS
Even though, yawning has NEVER really been an issue or a problem in ruqya diagnosis in my experience, a few patients have been confused about it and have even included it as part of their ruqya reactions. Therefore, I think it is very important to clarify our stance towards it so that patients don’t log it down as a sign, reaction and answer from Allah during ruqya diagnosis.
We know from our experience that the spiritual ailments such as sihr, ayn etc react to ruqya diagnosis whereas the physical ailments like cancer and diabetes don’t react at all, hence our definition of a spiritual disease is that: it is unseen, not physical ie you can’t touch it but it reacts to ruqya.
During ruqya diagnosis, this knowledge of the spiritual ailments ONLY reacting to ruqya comes into play because when you do ruqya diagnosis you are sincerely asking Allah to show you signs or reactions in your body. You are basically and literally begging to Allah to make your body react to the ruqya diagnosis so that you get convinced that you have a spiritual illness or not.
This ruqya diagnosis is a very personalized act of worship between you and Allah, just our like our normal dua to Allah. If you are a practising pious Muslim then No jinn can interfere with your ruqya diagnosis just like no jinn can interfere in your normal dua to Allah. As we have argued in other places on my website, if this belief that jinn can’t interfere with ruqya diagnosis was not true then no one can ever say that they are cured from sihr, ayn etc because the jinn could be hiding or interfering with the ruqya diagnosis, which is obviously ridiculous. WE BELIEVE NO JINN CAN HIDE FROM THE QURAN AS RUQYA OR INTERFERE WITH THE RUQYA DIAGNOSIS OF A SINCERE PIOUS MUSLIM BECAUSE ALLAH IS IN FULL CONTROL. If there are people who still doubt this then I strongly recommend that they think carefully about Tawheed and ponder on who Allah is and how weak the devils are.
We know from experience that Allah ALWAYS answers, the ruqya diagnosis dua. Allah will give you signs that confirm if you have a spiritual illness or not. These signs will be specific for you, to convince you that you are afflicted. Others may not experience what you had experienced during your ruqya diagnosis. That is because one patient may get convinced by a simple headache while another may need to experience a headache and stomach cramps to be convinced that they are afflicted with sihr. Because of all these differences amongst patients, there is no point in trying to list all the possible reactions that could occur during ruqya diagnosis. However, it is possible to give some general guidelines as I do in my ‘Self Diagnosis Notes’ on my website but it is impossible to list every reaction.
Having said that all that, one thing we definitely can say is that yawning is not one of those ruqya signs from Allah that we look out for during ruqya diagnosis. So you should ignore it and not pay any attention to it because we don’t believe it is a reaction from Allah.
Yawning has NEVER really caused us any genuine problems during ruqya diagnosis that is according to sunnah and is conducted by pious and sincere Muslims. In fact, we have never come across a ruqya diagnosis case that only exhibited yawning ie the only sign that was observed was yawning. If yawning does occur during ruqya diagnosis it is always accompanied by a genuine sign like a headache. From our experience, most of the time, yawning only occurs while patients establish their reference points and then after that only a few get it during the ruqya diagnosis itself but it quickly subsides and disappears.
Now, since we know from the hadith that Allah dislikes or hates yawning (Bukhari: 6226) then we believe that Allah will never make it a sign for us during ruqya diagnosis because of his hatred for it ie WHY WOULD ALLAH MAKE IT A SIGN FOR US WHEN HE HATES IT!
We also know from the same above hadith that “Yawning is ONLY from the shaytan” ie it is definitely from the shaytan and NOT from Allah (people tend to yawn when they are tired (but not always) and that is because their defences are down which makes them more vulnerable to attack from the shaytan). So we have clear irrefutable evidence that yawning is not from Allah so then how can we possibly believe it is from Allah! On top of all this and from the same hadith, we are strongly advised to resist it and to stop it as much as possible. This indicates that the ideal situation is to never yawn in your life, if you are able to do that. Now, we usually tell patients to relax their bodies and allow the ruqya diagnosis to affect them so that they can feel and see the reactions that Allah has created in them. If they do start to yawn then we must tell them to stop it because of the hadith. Now, because of the very fact that we must stop yawning and can’t encourage it, means by default, that it can never be a sign for us because it is not supposed to happen in the first place!
If someone does yawn during ruqya diagnosis or outside of ruqya diagnosis, then it could be the possessing jinn doing that or it could be the qareen or even both of them doing the yawning. Yes, this is a sign that there is a shaytan present in the patient but the yawning itself is not caused by the ruqya diagnosis as we said earlier. We can’t know if the yawning is from the possessing jinn or not. The patient might not have any possessing jinn and it could just be the qareen doing all the yawning. The qareen might do this to try to deceive us into believing that the patient is possessed, when he isn’t in reality. This is another reason why we cannot rely on the sign of yawning to determine if a patient is possessed or not.
To sum up: We must ignore yawning as a ruqya sign or reaction from Allah because:
1. Allah hates yawning so why would he make it a sign and an answer to our ruqya diagnosis.
2. Yawning is ONLY from the shaytan.
3. We must always stop yawning and not let it happen.
4. The ideal situation is that we never see yawning in anyone so then how can it be a sign for us.
5. If we see someone yawn, we can’t tell if it is caused by the possessing jinn or qareen. Hence, we can’t independently use yawning to determine if a patient is possessed or not. Remember, ruqya doesn’t cause yawning and so it must be ignored during ruqya diagnosis.
(When we say ‘yawning’ here, we mean the whole process or action of yawning and those things that are part of it, which include the facial movements and other things like the sounds and watery eyes. Outside of yawning, watery eyes on there own would be a sign for us but because we also know that they can be a part of yawning, we will ignore them if they occur during yawning).
NB: SOME IMPORTANT ADVICE
1. Wait and Don’t do ruqya diagnosis until you or your patients stop yawning.
2. Because of a lack of experience, you may get confused about what a successful and positive ruqya diagnosis should feel like so then you should make a separate dua to Allah before repeating ruqya diagnosis, where you ask and beseech Allah to help you with your ruqya diagnosis. Believe, Know and Trust that Allah will help you during ruqya diagnosis and that He will show you signs that you are afflicted with a spiritual disease. If you are not afflicted by a spiritual disease then you will not get affected by ruqya diagnosis ie Allah will not create any signs in you.
3. You should follow the rest of the advice regarding ruqya diagnosis that I mention in my “Self Diagnosis Notes”.
82. In general, during ruqya diagnosis, patients usually see something while their eyes are closed or they physically feel symptoms. It is also possible for patients to smell, hear or taste something such as smelling rotten meat, hearing barking dogs or having a metallic taste in their mouth. Occasionally, they may get some feelings or emotions like anxiety or panic attacks, especially for jinn possession and waswas conditioning, but usually these feelings or emotions are accompanied by physical symptoms.
A physical symptom like a headache that exists at the reference point, before the ruqya diagnosis is actually done, may, in fact, get worse during the reading of the ruqya diagnosis itself. So a patient may have a slight headache at the reference point which then becomes a more severe headache while the ruqya diagnosis is read. This change from a headache to a more severe headache, even if it is a slight change, is considered a reaction due to the ruqya diagnosis. The level of the severity of the headache is not an issue. It is difference between them that counts so if a patient can notice a difference then that is classed as a ruqya diagnostic reaction.
It is also possible for the ruqya diagnosis to have a “reverse” or “opposite” effect on a pre-existing symptom that was already there at the reference point before the actual diagnostic ruqya was administered ie a pre-existing headache or itching or anxiety or limb shaking or feeling cold at the reference point may get reduced or completely disappear because of the effects of the ruqya diagnosis but then the headache or itching or etc start to return after several minutes of ruqya diagnosis and when the ruqya diagnosis is stopped, they eventually come back completely. However, it seems that usually, the original symptom turns into something else or other symptoms may manifests themselves, making it clear to the patient that they have a spiritual illness, eg a jinnee in the head that is causing a headache at the reference point moves to the chest area during ruqya diagnosis thereby causing breathing problems so the initial headache has disappeared but breathing problems have now appeared.
From experience, it is also possible for a patient to get some minor reactions during their initial ruqya diagnosis and then they stop and then re-do the same ruqya diagnosis but a more intensified form of it, by placing their feet in ruqya diagnosis water. When they do this, their initial ruqya diagnosis reactions disappear and it would seem that they don’t have any spiritual disease at all, especially if the intensified ruqya is ONLY done for short amount of time, eg 5 minutes. However, if they were to continue the intensified ruqya, then they would notice completely different reactions from their initial ruqya diagnosis. So it is important to read intensified ruqya diagnosis for 15 to 20 minutes or more. This will give enough time for the intensified ruqya to cancel out or cause the disappearance of the initial ruqya diagnosis reactions and then after this disappearance is complete, the intensified ruqya diagnosis would create NEW reactions in the patient. (This intensified ruqya diagnosis can also be achieved when a raqi does ruqya diagnosis on a patient while the same patient holds or keeps some ruqya diagnosis water in their mouth).
Anyway, the main point here is for a patient and raqi to be aware of such “reverse” reactions to ruqya diagnosis and to realise and to appreciate that they are indeed reactions to the ruqya diagnosis and NOT to dismiss them or belittle them!
83. If you agree and have accepted general sihr diagnosis and general ayn diagnosis, which are IN REALITY a type of specific ruqya diagnosis, then what is preventing you from accepting specific ruqya diagnosis! Both general sihr diagnosis and general ayn diagnosis are ACTUALLY a type of specific ruqya diagnosis, where we ONLY read ruqya specifically on the sihr or the ayn in the body and we ignore everything else that the patient could be afflicted with. If you accept these two, then you really cannot argue against a patient who ONLY wants to read ruqya on the sihr of divorce that is in his body, and which might be the ONLY sihr that the patient is suffering from.
If you accept that there is a spiritual illness called the sihr of divorce (ie you believe in ayah 102 of surah baqrah) then you must also believe in the specific ruqya treatment for the sihr of divorce which then obliges you to accept the specific ruqya diagnosis for the sihr of divorce. This is because your first ruqya “treatment” session will ALWAYS be a ruqya diagnosis session.
If you accept general sihr ruqya diagnosis then you have no choice but to also accept the specific ruqya diagnosis for the sihr of divorce and even other ones as well.
84. DOING A DOUBLE JET IN ONE SESSION.
If a patient is really having serious jinn possession issues ie severe waswas and some jinn are actually manifesting and speaking then from my experience, it might be a good idea to do 2 JET treatments on the same patient in one session so you basically finish the first JET treatment on the kahil point and then you immediately follow it up with another JET treatment just below the kahil point. We recently did this with my colleague. I did the first comprehensive JET treatment and he did the second comprehensive JET. The first JET seemed to have injured the jinn while the second JET finished them off.
Although, we couldn’t do any specific ruqya diagnosis after the JET, the patient did tell us that he was feeling much better and that the severe waswas had stopped. We noticed after the 2 JETs that the jinn were not speaking anymore and that the patient was not acting strange, like he was before the double JET. The next day, the patient’s relative said that the severe waswas had not returned and that the jinn were not manifesting anymore or giving the patient any trouble walhamdulilah. Because of this case, I would strongly recommend a double JET in one session for some patients.
Obviously, you must make sure that the patient has some control of their manifesting and speaking jinn for you to be able to administer the JET properly.
85. For myself and the general Muslims who are NOT specialists in the fine details of Tawheed and the shirk of using the help of jinn, it might be better to avoid acting on any information that the jinn tell or give you. So if a jinnee speaks during ruqya then you should ignore it and JUST TELL IT TO LEAVE THE BODY. Don’t get into any conversations with jinn which may lead to shirk. If they offer you information or just tell you things about the unseen world, DON’T BELIEVE THEM BUT AT THE SAME TIME, DON’T DENY THE INFORMATION BECAUSE IT COULD BE TRUE. If the jinn say the taweez is in the back garden don’t believe them and don’t go to the back garden to look for it because the jinn told you. You should look in the back garden for the taweez, NOT because of what the jinn said to you but because searching gardens and the house is what people are supposed to do in the first place, when they realise they are suffering from sihr.DON’T ACT ON OR FOLLOW UP ANY INFORMATION THE JINN GIVE YOU……TAKE IT AS IF YOU DIDN’T HEAR IT. This will stop you from having any interest in speaking to jinn and getting information from them. It will also foster and instill in you a hatred of speaking to jinn.
Acting on any information from the jinn may make you more inclined to asking the jinn for help, which is major shirk, so that is why you should avoid it. By doing this, you will not have any veneration or love in your heart for the information that speaking jinn give you. It will also prevent you from being in awe of the jinn.
Occasionally, a jinnee may tell the truth. A jinnee may say that it is leaving the body and then it actually does leave the body so when we check the patient via ruqya diagnosis, we find that the jinnee really did leave. Knowing this fact, doesn’t mean we should listen to the jinn and act upon their statements. In this instance or situation, we don’t do the ruqya diagnosis for jinn possession because the jinn said it left but we do the ruqya diagnosis because it is always a good idea to do ruqya diagnosis after any treatments.
If a Muslim has this attitude of not acting upon any advice or statements from the jinn, it will help close the door to shirk.
86. RUQYA DIAGNOSTIC WATER ISN’T A MUST. You do not have to prepare and use the ruqya diagnostic water and can go straight to reading the ruqya diagnosis, if you wish. The reason we advise using the ruqya diagnostic water, especially for the first time, is because you will get stronger reactions in the patient when it is combined with the actual reading of ruqya diagnosis ie there will be two sources of ruqya diagnosis: actual reading of ruqya diagnosis on the patient by the raqi (or the patient reading on himself) and the effects of the ruqya diagnostic water in the patient’s body.
87. RUQYA TREATMENT ISN’T FOR A PERMANENT DISABILITY. Ruqya is ONLY for physical or spiritual ailments. So if a person has a permanent disability like ‘no arms’, then we don’t read ruqya treatment on him with the intention of asking Allah to give him ‘new arms’ because this disability is NOT really an illness. This may sound very obvious to many but for some it is not clear as I had a question on this topic recently. I strongly recommend that no one mocks or laughs at a Muslim because he or she has asked a question because of misunderstanding something. I have seen a raqi mocking and laughing at Muslims because of their understanding and then after some time this raqi is himself believing and doing strange things. SO PLEASE TAKE HEED!
88. Sihr can be inherited but it is NOT contagious. So it is possible for a sahir to have an agreement with jinn to afflict person X with sihr and also to afflict with sihr his future grandchildren who have been not born yet. Remember sihr is just a contract so just like humans can agree to target unborn grandchildren then jinn can do the same.
89. During an epileptic fit caused by jinn, the possessing jinn can manifest completely in a child below puberty and a pious Muslim adult and attack people and speak or make growling sounds. The same applies to a sinning Muslim and an even extremely sinning Muslim.
90. If a patient complains about new or continuous physical symptoms during their treatment then we say to them that if they are NOT sinning and are doing their ruqya treatment and are also doing their protection adhkar then these symptoms are good for them because it shows that the ruqya treatment is working and it also shows that they still need more treatment. We must remember that Allah doesn’t burden a soul beyond its ability.
91. If a patient complains about new or continuous waswas or nightmares or seeing and hearing strange things during their treatment then we say to them that if they are NOT sinning and are doing their ruqya treatment and are also doing their protection adhkar then these problems are good for them because it shows that the ruqya treatment is working since it is affecting the jinn and it also shows that they still need more treatment. We must remember that Allah doesn’t burden a soul beyond its ability.
92. You can get sihr via the 5 senses. Meaning you can get sihr from seeing something or touching something, listening to something, etc. For example, it possible to get sihr over the phone. This is what happened to one of my patients. She answered the phone and it was one of her relatives. The relative started blowing air over the phone and then the patient started experiencing dizziness and loss consciousness for a few seconds. So if you are a victim of sihr or a raqi, then you should avoid answering the phone calls from those who you suspect gave you sihr and definitely don’t answer unknown phone numbers! You can also get sihr from opening social media messages and even emails. These devils are always looking to develop their evil so we Muslims should also develop our techniques and skills in the field of ruqya but we can’t adequately do that if we don’t accept and use ruqya diagnosis. Hence, the importance of ruqya diagnosis! In the end, we must not fear these sahirs and their jinn and we must do our protection adhkar and then put our trust in Allah. We must not get paranoid because we have Allah and they don’t have Allah.
93. You can get sihr from a distance. The sahir can send you jinn from another city or country and the jinnee itself will be the sihr ie no other sihr in the body and the person didn’t touch or eat anthing. Just simply a jinnee was sent to possess the victim.
94. You can get sihr via opening a social media message or email or telephone call.
95. Ayn cannot be given over a distance. The ayn perpetrator and victim must be in close proximity to each other. Ayn is like a beam coming out of the eye of the ayn perpetrator so they must be close to the victim. New hasd can be given by the ayn perpetrator over an already established hasd network ie the ayn perpetrator has already seen the victim in real life and has given the victim hasd which resulted in the creation of an external hasd network and then new hasd travels along the hasd network to afflict the victim.
96. A blind human can give you ayn.
97. You cannot directly get ayn (evil eye, Inc hasd) from Facebook or other social media ie no one can directly give you ayn by just looking at your profile photo or other photos.
98. There is no need to redo your sleep adhkar if you get up in the middle of the night and use the bathroom but it would be a good idea to redo your wudu.
99. If the hijamist doesn’t have the correct definition or understanding of what waswas conditioning is, then the hijamist will not be able to remove it with the JET hijama process.
100. The first and most important advice for all possessed patients is that they should be careful about committing sins because sins weaken iman thereby strengthen the possessing jinn.
101. A pious parent is the best raqi for a ruqya patient because of the hadith about the dua of a parent being accepted (Ibn Majar 3862: Silsilah 596: Sahih by Al Albani) and because of the obvious fact that the parent will beseech Allah more sincerely from the bottom of their heart during the ruqya than anyone else can. Therefore, it is very important to train parents as raqis.