Version: 26th December 2020.
One of the worse illnesses to befall someone is the illness of sihr, especially when possessing jinn are involved, and that is because it affects your worship of Allah and anything that affects your sole purpose of creation in this world is evil.
I always receive questions where patients ask me concerning the sahir and making dua against him/her or they ask me how to work out who the sahir is.
Regarding how to work out who the sahir is, then I suggest that you watch my latest video (link below), where I teach and explain how we can use specific ruqya diagnosis to find out who the sahir is!
You should also read “NB (30) ADVANCED SPECIFIC RUQYA DIAGNOSIS” at the end of my article “7 Rules for Specific Ruqya” to get some written instructions. In there, I mention the steps and intentions you can follow to identify the sahir. These steps can also be used to identify the ayn and hasad perpetrators by just changing the word “sahir” in the intention to “ayn perpetrator”. I also mention the steps and intentions to find the taweez.
Concerning the dua against the sahir, then I would strongly recommend that patients make dua against those evil sahirs who have oppressed them with sihr. I also suggest that they should make the dua conditional so as not to harm those sahirs who are family members or close friends or Muslims that did the sihr with good intentions, (ie what some call “white magic”) since it is possible for a mother to do sihr on her son so that he falls in love with his wife. Having said that, we must remember there is NO such thing as good sihr. ALL SIHR IS EVIL. Sadly some Muslims have been taught that some sihr is good and that’s why they wear a taweez or request sihr or actually do sihr on themselves or on others…..may Allah save us!
Considering what have said, your dua should be something like:
“O Allah cure me from sihr and destroy the sahir unless he thought he was doing good towards me”
You should NOT go to extremes in the dua where you start making dua against the sahir’s young children or babies, etc.
This dua should be done whenever you are in sadjah and at the times when dua is accepted. You should know as a patient that you have been oppressed with sihr and so when an oppressed person makes dua to Allah there is no barrier, as we know from the well known hadith.
The evidence for all of the above is in the fatwa below which is taken from:
It is permissible for the one who has been wronged to pray against the one who has wronged him, but it is not permissible for him to transgress in his du’aa’.
Allaah has granted a concession to the one who has been wronged, allowing him to settle scores with the one who wronged him in this world; that is allowed only to an extent commensurate with the original wrong, with no transgression, overstepping the mark or wrongdoing.
Allaah says (interpretation of the meaning):
“Allaah does not like that the evil should be uttered in public except by him who has been wronged. And Allaah is Ever All‑Hearer, All‑Knower”
Ibn Katheer said in al-Tafseer (1/572):
Ibn ‘Abbaas said concerning this verse:
Allaah does not like anyone to pray against anyone else, except if he has been wronged, in which case He has granted a concession allowing him to pray against the one who wronged him. That is the words “except by him who has been wronged”. But if he bears it with patience that is better for him. End quote.
Allaah says (interpretation of the meaning):
“And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.
“The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment”
“And those who, when an oppressive wrong is done to them, take revenge”
It was narrated that some of the Sahaabah prayed against those who had wronged them.
A man from among the people of Kufah accused Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) of something of which he was innocent, Sa’d said: “I will pray for three things: O Allaah, if this slave of Yours is lying, and did this to show off, then give him a long life, make him live a life of poverty and expose him to temptations.” After that, the man used to say: “An old man who has been tempted; the du’aa’ of Sa’d affected me.” Narrated by al-Bukhaari, 755; Muslim, 453.
It was narrated from Muhammad ibn Zayd from Sa’eed ibn Zayd (may Allaah be pleased with him) that Arwa (a woman) had a dispute with him concerning part of his house. He said: “Let her have it, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever takes a handspan of land unlawfully, his neck will be encircled with it down the seven earths on the Day of Resurrection.’ O Allaah, if she is lying then make her blind and make her grave in her house.” He said: and I saw her blind, clinging on to the wall, saying, “The du’aa’ of Sa’eed ibn Zayd affected me.” Whilst she was walking in the house, she came to a well that was in the house and fell into it, and it became her grave. Narrated by Muslim, 1610.
Al-Nawawi said in Sharh Muslim, 11/50.
The hadeeth of Sa’eed ibn Zayd (may Allaah be pleased with him) shows that it is permissible to pray against an aggressor or wrongdoer. End quote.
If the one who has been wronged prays against the one who wronged him, he should not go to extremes in that and should not overstep the limits prescribed by Allaah.
The best du’aa’ that the one who has been wronged can say is that which was narrated from the Prophet (peace and blessings of Allaah be upon him):
It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: “O Allaah, make my hearing and my sight strong, and make them my heirs (i.e., keep them strong until I die), and support me against the one who has wronged me, and avenge me.” Narrated by al-Bukhaari in al-Adab al-Mufrad, 1/226; classed as saheeh by al-Albaani in Saheeh al-Adab al-Mufrad.
It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) rarely left a gathering without saying this du’aa’ for his companions: “O Allaah, give us a share of fear of You that will keep us from disobeying You… and grant us revenge over those who have wronged us, and grant us victory over our aggressors.” Narrated by al-Tirmidhi, 3502; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
CURSING THE SAHIR
It would be better not to curse the sahir as the evidence points to that:
I don’t think patients have to be sad or depressed or disheartened that they can’t curse the sahir because they can make dua against the sahir which could end up killing the sahir and destroying all that he has done. Just look at the above examples of the sahaba and their duas and don’t let the possessing jinn or people stop you from making a sincere dua to Allah that could help you and others and stop the sahir from doing more sihr.
We must remember that the dua of the oppressed Muslim is granted and there is no barrier between it and Allah and that is basically because of the oppression or dhulm of sihr that the patient is directly suffering from.
HOW TO APPROACH A SAHIR: WHAT STEPS CAN YOU TAKE TO PROTECT & DEFEND YOURSELF WHEN YOU ENCOUNTER A SAHIR
I have explained in my latest video above that you may want to approach the sahir and ask him for taweez for yourself or for someone else.
Here are some steps you can follow to help you protect and defend yourself against his evil when you go to him.
1. Morning or evening adhkar should have been done before you go out. Ideally, your encounter with the sahir should be in the morning or daytime ie before magrib, as this is when the sahir and his jinn are at their weakest.
2. Pray istikharah. This pray is ONLY done when you have a made decision and in this case, you have decided to approach the sahir. If it is good for you to approach the sahir then Allah will make it easy for you. If it is not good for you then Allah will make it difficult for you to approach him. If Allah allows you do approach him and he still does sihr on you or harms you in anyway then this is what Allah had decreed for you and you should accept it and you should not have any regrets as this is what Allah had decided for you. You asked Allah by praying istikharah and if Allah decreed more sihr for you then that is actually good for you even though you might not understand why it could be good for you. The same applies to those who prayed istikharah and got married but then after a short while they get divorced. Just because there is a divorce, it does not mean the istikharah did not work. The marriage and divorce is what Allah decreed and they are both good for you even if you can’t understand the reasons. It is what Allah wanted for you so you should accept it and not have any doubts about the divorce and you must not think the marriage was a mistake.
The main point of istikharah is that you are asking for Allah’s help and you leave the decision to him and you want him to give you whatever is good for you.
One of the wonderful things about Istikharah is that you will NEVER have any regrets ie “O if only didn’t do that….etc”. That is because you know that Allah himself decided what the best outcome was for you and therfore you must accept it, knowing that there was NO other better alternative to Allah’s decision!
3. In morning take 7 ajwa dates as I have explained in my self treatment notes. This will protect you from getting any new sihr on that day. It seems that this protection only applies to the daytime as half of the Islamic day has already passed by the time you have taken the dates in the morning and the next day starts at magrib. Therefore, it is better to encounter the sahir in the daytime to get the protection of the dates ie see the sahir before magrib.
4. Pray the 2 rakahs for protection before leaving your house and try to keep your wudu throughout the whole time of dealing with the sahir.
5. When you get close to the sahir’s house or you actually see him at a distance, read surahs falaq and nass once as a pair, on the spot for more protection. Do this before actually knocking on his door as he may open the door immediately before you get a chance to finish your recitation.
6. Don’t enter his house! STAY OUTSIDE! You cannot trust such a person. However, if there is no way around this and you have to enter his house to get the taweez then enter is house with your right foot and say Bismillah. You say this Bismillah with the intention of following the Sunnah of entering homes with the name of Allah so that no jinn can enter with you and also to protect yourself from jinn. (For more information on how “Bismillah” can be used as protection against jinn then please see my “self treatment notes”)
7. If he gives you the taweez then say Bismillah and accept it with your right hand. Saying Bismillah will protect you from jinn as the scholars say and it is always good to do such actions with the name of Allah.
8. Once you have the taweez then you should immediately leave. Don’t hang around or allow the sahir to delay you. Again, you should recite surahs falaq and nass once as a pair and on the spot as now you have something dangerous with you ie the taweez and so you need Allah’s protection.
9. If the sahir starts threatening you with jinn or he starts calling on his jinn or he starts doing strange things in front of you as if he is trying to hypnotize you or he does something unusual then you should seek refuge in Allah from the shaytan and then blow dry air and spittle, 3 times towards him:
أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجيـمِ
This blowing is the same blowing we do when we are disturbed by a particular jinnee named Khinzab in our salah (Muslim: 2203). Therefore, it is defensive attack to push their evil away and to chase them away.
Using this dua and blowing is not part of the actual actions of salah itself and therefore it has NOT been fixed to just salah so if you find yourself in another context outside of salah and you need to use them to drive jinn away, then you can do that because the Shariah has not fixed this dua and the action of blowing to just salah. This is similar to when we remove with our hands something harmful such as glass from the pray mat while we are in salah. This hand movement is not part of the salah itself but we are allowed to do it so that we can complete our salah. Obviously, such hand movements can also be done outside of salah to protect us from harm. Likewise, the dua of seeking refuge and blowing on jinn can be used in situations other than salah to drive jinn away.
Remember, when you say this dua of seeking refuge in Allah from the shaytan that the word shaytan in the Arabic can also apply to humans. Therefore, when you say the dua you are seeking refuge in Allah from the sahir himself (a human shaytan) and his jinn as well, some of which will be in him and other jinn will probably be around him as we know from experience.
At the end of the video below, you will see Sheikh Adil doing the same to chase the sahirs and their jinn away.
In the above video, the Sheikh Adil uses the dua below and you can also use this as it is still seen as seeking refuge in Allah.
أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ.
‘A’oothu bikalimaatil-laahit-taammaati min sharri maa khalaqa.
The reason we use these short duas rather than a surah from the Quran is because in such situations you don’t have time to read a surah from the Quran, especially when you are faced with jinn and you need to quickly deal with them.
PLEASE NOTE: This is not ruqya treatment on the sahir and his jinn! Ruqya is only for your diseases! This action is to chase shaytans away.
10. If the sahir carries on trying to harm you and you find it difficult to get away then you can also call the adhan to chase the sahir and his jinn away.
Remember, the adhan can be used to drive the devils away as I have mentioned in my self treatment notes.
PLEASE NOTE: This is not ruqya treatment on the sahir and his jinn! Ruqya is only for your diseases! This action is to chase shaytans away.
READING RUQYA ON THE SIHR NETWORK
Allah may cause the jinn to attack the sahir and kill him via your reading of ruqya on the sihr network. This is because the sahir is actually possessed by a jinnee or jinn that help him to actually do the sihr. These jinn in the sahir are the real source of the sihr and help the sahir by activating and setting up sihr networks. When you read your daily ruqya onto that part of the sihr network that is immediately in front of you, your ruqya will travel along the invisible sihr pathway that comes out of your body and then it will affect the rest of the sihr network. You may find that the jinnee in the sahir himself gets affected by your ruqya on the sihr network and then this jinnee itself attacks the sahir because it wants some relief from the ruqya that has been applied to the sihr network. In some cases, this jinnee may kill the sahir. (WE DON’T ASK ANY JINN FOR HELP NOR DO WE REQUEST THEM TO ATTACK THE SAHIR BECAUSE THAT IS SHIRK. If they decide to attack the sahir then that was their decision and not ours).
DON’T MAKE THE INTENTION TO DESTROY THE SAHIR OR TAWEEZ WHILE YOU READ RUQYA ON THE SIHR NETWORK BECAUSE THE SAHIR AND TAWEEZ AREN’T PART OF YOUR SIHR ILLNESS AND THEY ARE AT A DISTANCE
When you read on the sihr network, you should not have the intention to destroy the sahir or taweez or think that you are actually reading ruqya on them because physically, the sahir and the taweez are NOT part of your sihr network themselves and they themselves are not harming you directly. IT IS THE JINN INSIDE THE SAHIR AND SIHR ENERGY ON THE TAWEEZ THAT IS AFFECTING AND HARMING YOU……and that is what your ruqya affects or hits when you read on the sihr network. The reason you can’t have the intention to read ruqya on the human sahir and physical taweez material is because they are NOT part of the unseen and therefore, they are not part of your sihr network illness or sihr. HOW CAN A HUMAN OR TAWEEZ MATERIAL BE PART OF YOUR SPIRITUAL ILLNESS! Jinn can be part of your sihr illness because they can possess you and are part of the unseen but a human or taweez material can’t be. Humans and taweezes or anything physical can never be a part of our spiritual illnesses because the definition of a spiritual illness is that it is ‘unseen’, ‘not physical’ and that it ‘reacts to ruqya’ and obviously a human, taweez material or anything physical don’t have these three characteristics.
Ruqya is only diagnosis and treatment, and therefore you cannot make the intention ‘destroy the sahir’ and add it to your ruqya treatment intentions because this intention itself is neither diagnosis or treatment and that is because the sahir is not a disease. How can a human be a disease that you are suffering from!
The other reason you can’t have the intention to read on the sahir or taweez is because they are not physically in front of you and that they are at a distance. Reading on people or things from a distance is a bidah.
The jinnee in the sahir and the sihr energy on the taweez are at a distance but they are connected to you via an invisble sihr pathway. The jinn in the sahir and the sihr on the taweez are actually harming and affecting you and therefore they are part of your sihr illness. Whereas the sahir himself and the taweez material are not directly connected to you and they are not part of your sihr illness because humans and physical materials can never be part your spiritual illnesses.
Reading ruqya onto the invisible sihr pathway which is part of the sihr network and that is in front of the patient is similar to when a raqi reads ruqya onto a taweez and affects distant jinn and sihr in the patient. The raqi is actually reading on a part of the sihr network but he may call it by another name. The reality is that the action of the raqi and what I tell patients to do is the same but in reverse or in the opposite direction. The raqi is actually reading on the sihr network around the taweez to disconnect taweez from the patient. Whereas, I tell patients to read on the sihr network, that is around and coming out their bodies, to disconnect their bodies from the sihr on the taweez. If we accept what the raqi does then you have to accept what I did and tell my patients to do.
For more information on why it is allowed to read on the sihr network: Reading on the Sihr Network isn’t a Bidah
THE UNDERSTANDING THE CONCEPT OF READING RUQYA ON THE SIHR NETWORK: YOU ARE NOT READING RUQYA ON THE SAHIR OR ANY OTHER PHYSICAL THING.
The concept of reading on the sihr network can be confusing. I think it is important to try to explain this concept even futher in this section of the article. That is because if it is not understood correctly then it may make a patient fall into bidah of thinking that they are actually reading ruqya treatment on the sahir, himself, which is not true.
I hope what I say now clarifies exactly what I mean by: “reading ruqya on the sihr network BUT NOT THE SAHIR HIMSELF”.
When you do your self ruqya treatment on the sihr network, you are NOT reading ruqya on the sahir himself to get to the jinn in him. If you did think this then THIS WOULD BE AN INCORRECT UNDERSTANDING. Your ruqya actually gets to the jinn in the sahir through the sihr network only. IT DOES NOT GO THROUGH THE SAHIR TO THE JINN. It goes a completely different way. It goes along the sihr network and then it hits the jinn in the sahir so basically the sahir is by-passed. Yes, the sahir will probably start jumping around and react to the jinn in him being affected by your ruqya on the sihr network (as we have heard from anecdotal evidence) but that still does not mean you are really reading ruqya on the sahir.
To help you understand this concept, let us consider the sihr network pathway that comes out of your body. Now, the pathway goes through air, walls in your home, and probably some of your furniture and then leaves your house and travels through buildings and other man-made structures, maybe even forests and other natural things and then through the soil, to finally connect to the taweez in the earth, somewhere in the world (the taweez could also be put in a well, pond or hung on a tree and other places) . This is just a summary but it is very long and elaborate journey that the the sihr network pathway goes through to connect to the taweez. NOW, when you read ruqya treatment to destroy this pathway, are you making any intention to destroy your walls or furniture which the pathway travels through? Obviously, you are not because these things are not part of your sihr illness. Yes, the sihr network pathway directly travels or goes through these things BUT that does not make these things part of the sihr network pathway or even part of your sihr illness. Likewise, the sahir is NOT part of your sihr illness so you don’t make any intention to destroy him. Just like you accept that you are not reading ruqya on your walls or maybe some tree or soil that the pathway travels through, then similarly, you are NOT reading ruqya on the sahir because you have NOT made that intention to read on him, just like you did not make any intention to destroy your walls with ruqya. Hence, if you are not making any intention to destroy your walls during self ruqya treatment then by default you are definitely not reading ruqya on your walls. The hadith is clear: “Actions are by intentions”, and so if you did not make the intention to destroy your walls during self ruqya, then by default, that action does not exist in reality. The same applies to the sahir. If you did not make any intention to destroy the sahir then by default you are not reading ruqya on him.
Did you know that people and even friends and family will walk across your sihr network pathway or they may actually stand in it, temporarily, while they are in your house or next to you? If you read self ruqya treatment on the sihr network, while they do this: Are you reading ruqya on them? OBVIOUSLY NOT! That is because you are not making any intention for that, just like your walls and furniture, because you yourself know that your friends and family are NOT part of your sihr illness. Think of the intention! This is the key to understanding this issue.
Let us give you another example to help you understand this concept. Imagine you are in one country and the sahir is in another. Your friend, who is in the same country as the sahir, and who knows who the sahir is, sees the sahir going into an underground train station and he actually sees him going onto a train from the platform and then he sees the train leave the station and enter an underground tunnel with the sahir on it. While all of that was happening, you were busy doing your self ruqya treatment with the 7 intentions and obviously you were reading on the sihr network. Your friend suddenly calls you from the station and tells you to STOP your self ruqya treatment on the sihr network because the sahir has just boarded a train and the train has entered a tunnel and he tells you that if you carry on with your ruqya then you are doing a bidah because you are now reading ruqya on the train itself, the tunnel structure and other man-made structures and some passengers, who are sitting next to the sahir because your sihr network pathway passes through some of these things and people. WOULD YOU STOP YOUR SELF RUQYA ON THE SIHR NETWORK? Do you agree that you are actually reading ruqya treatment on the train and tunnel or even the passengers? Obviously, you are definitely not because you did not make the intention to read on those things! If that is the case, then why do you allow the shaytan to confuse you and make you think that you are actually reading ruqya on the sahir himself, when he is no where near you and he is actually in another country and you did not even make the intention to read on him. As you can see, it all comes down to intentions. Your intention is NOT to read on the sahir and that is the main point! Therefore, even if the enemy sahir is in the same room as you or near you and you read ruqya on yourself to destroy the sihr network then this would be completely permissible to do because you have not made the intention to read ruqya on him because he is not your patient and he is not part of your sihr illness even though the jinn in him are affecting you but we still don’t consider the sahir himself to be personally affecting you. Hence, we do not see him as a spiritual disease. So the issue here is really to do with understanding the intention of the ruqya treatment and what it is exactly targeting and also the definition of what a spiritual disease is.
Let us give you one last example which I believe will finally close any doubts on this topic and make you understand this concept that I am trying to teach.
Imagine, your sihr network pathway ends in a house and the jinnee at the end of the network is NOT in a human sahir but it is in an abandoned house. This can happen when the jinnee itself choses to do the sihr on a victim and therefore they do not need a human for that. In fact, jinn do not need any human to do sihr on a human. They can do that themselves. Humans need the help of jinn to do sihr because humans cannot do it by themselves.
Now in this particular case, when you make the intention to ask Allah to destroy the sihr network, including the jinnee in the house, are you making any intention to destroy the house? Obviously, you are not because a house cannot be part of your sihr illness. How can a house be an illness that you suffer from? Obviously, it can never be an illness! Just because the jinnee is in the house, this does not turn the actual house into a spiritual disease. Yes, the sihr network pathway goes through the walls of the house to connect to the jinnee in the house BUT that does not make the walls and the actual house a part of the sihr network pathway or even your own sihr illness. Similarly, the fact that there are jinn in the sahir which you are connected to, it does not mean that the sahir has become a spiritual disease. How can a human (sahir) be an illness that you actually suffer from? Obviously, the sahir can be never an illness! So basically, the jinn in the sahir are just like the jinnee in the house. Or to put it another way, the body of the sahir is just like the abandoned house. You will not accept me telling you that you are reading ruqya on the house, then likewise you shouldn’t accept anyone telling you that you are reading ruqya on the sahir when you are not and that is because you did not make any intention for that.
Once the sihr network is down then you will no longer affect the jinn in the sahir because you are not connected to them. This clearly shows that your affect on the jinn in the sahir is really only through the sihr network and once it is down, your ruqya no longer has an effect on the jinn in the sahir. If the sihr network was not the only means for taking the ruqya to the jinn in the sahir, then it should be possible to get to the jinn in the sahir even when the sihr network is down. However, we know that is impossible and not even permissible to do. That is because once the sihr network is down then the jinn in the sahir are not connected to you anymore and so they are no longer part of your sihr illness and therefore, you cannot read ruqya on them because they are not affecting you ie you are not suffering from them anymore. Here, you can see how important it is to define a spiritual disease and to know when it can no longer be defined as a spiritual disease and also when ruqya can no longer be read on something. Knowing this information is very important because: RUQYA IS ONLY FOR DISEASES. Therefore, in general, you cannot read ruqya on something that is not part of your spiritual disease.
What we have mentioned here, is also applicable to the taweez. The physical taweez material itself is NOT part of your sihr illness but it is the sihr force that covers the taweez which is part of the sihr network and therefore it is part of your sihr illness. Hence, you can make the intention to destroy the sihr force that covers the taweez BUT you can’t ask Allah during your self ruqya to destroy the taweez itself.
Obviously, outside of ruqya, you can make a separate dua asking Allah to destroy the taweez and even the sahir as this is not considered ruqya but just a normal dua we generally make to Allah.
UNDERSTANDING THE CONCEPT OF THE SIHR & HASAD NETWORKS: YOUR BODY IS NOT LITERALLY CONNECTED TO THE BODY OF THE SAHIR OR THE TAWEEZ
I have inadvertently caused some confusion for some patients when I try to describe the concept of reading ruqya on the sihr network. I sometimes use the word “connected” when I try to describe the relationship between the different components that make up the sihr network or even the hasad network. Now, since this term “connected” is ambiguous and not properly defined by myself, some patients have followed their own understanding of this term and it has led them to actually think that they are reading ruqya treatment on the sahir and taweez. This understanding of theirs is totally wrong and needs to be clarified by myself.
In my videos, I have used the term and I felt that using the simple term “connected” would make things easier for people but in fact it has probably made it worse for some people.
Let us go and explain this idea or concept of not being connected to the sahir or taweez in a literal sense.
There is NO personal connection between you, the patient, and the sahir. You are NOT physically connected to each other because there is NOTHING physical between you both.
You are NOT spiritually connected to each other as well. Your souls are NOT connected to each other and they are not even touching each other. There is no part of your own soul that comes out of your body and connects with the soul of the sahir.
To summarise, what we have just said: You are NOT physically or spiritually connected to the sahir.
What we mean here by “connected” is being a part of something else. We don’t just mean connected in the “touching” sense. So the sahir and you are NOT part of each other and thus you are not literally connected to each other. Therefore, we should not say that we are connected to the sahir because this implies that there is some sort of physical or spiritual relationship between the two, when in reality there isn’t one. We can say this because the sahir is not literally affecting you or harming you and we know this because the sahir himself is not defined as a disease that you can suffer from. Hence, you don’t need to read ruqya on him.
Now, the sihr in your body is affecting your body, physically and spiritually BUT it is not part of your body or soul. We know this because we can remove it from your body. If it had become part of your body then we would not be able to remove it. Yes, it can be difficult to remove but the fact that it can be removed, in the end, means that it has not become part of the human body.
Sihr can NEVER become literally part of your body and that is because it is something foreign. Our food and drink can become part of our bodies when they have been digested but sihr, jinn and other spiritual diseases can’t be digested and therefore they will never assimilate into our bodies. Even the sihr that has been put on food will not assimilate. The food that has had the sihr on it, may assimilate partially into our bodies but the sihr on the food, itself, won’t and that is because the sihr is an unseen energy or force that is foreign to the body and the body has absolutely no use for it. It is not nutritious to the body, nor is it beneficial to our souls. Hence, the body naturally and automatically tries to eject it via vomiting or bowel movements whenever it gets the opportunity, especially when ruqya is administered.
The best way to describe this sihr in your body, is to see the sihr as an undigested piece of plastic. Now, this undigested piece of plastic in your stomach affects you physically but it is NOT part of your stomach or body. Likewise, the sihr, in you, is affecting you but it is not part of your body or organs. We can also say that it is not connected to your body or organs. It is touching your stomach walls but it is not connected to your stomach walls.
To make it clearer to you, here is a very good example of what I mean so that you understand the concept of NOT being connected to the sahir. Let us imagine that there is a very long plastic rope. One end of the plastic rope is inside your mouth and the other end of the plastic rope is inside the sahir’s mouth. The two ends of the plastic rope are part of the same substance (plastic) and therefore, they are connected to each other ie they are part of each other. Now, the plastic rope, in your mouth, is affecting you, eg, gum disease and ulcers. It is not part of your mouth literally and therefore you are not connected to it but it is still causing you harm. Just because the other end of the rope is in the sahir’s mouth, can we say that your mouth and the sahir’s mouth have become one and are now connected to each other and are now a part of each other? No, we can’t say that and that is because neither of your mouths are literally connected to plastic rope itself at your respective ends, so if you are not connected at your end of the rope then how can you be connected to what is at the other end of the rope! The rope does not biologically make your mouths into one big mouth. You still have separate mouths even though you share the same plastic rope. The only time we can say that your mouths are connected, would be if your mouths and jaws became elongated and fused together, then we can say that you are connected but obviously this is impossible. So don’t think that your mouth has become part of the sahir’s mouth, just because you share a plastic rope.
If you think of this above example and apply it to the sihr network pathway then we can say that in you there is sihr and also there is sihr in the sahir. These two pieces of sihr have between them an invisible sihr network pathway that connects the two pieces of sihr. These two pieces of sihr and the invisible sihr pathway are part of the same unseen energy or force (sihr) and they are therefore connected to each other ie they are part of each other. Now, the sihr in your body, is affecting you, eg, skin diseases and ulcers. It is not part of your body and therefore you are not connected to it, but it is still causing you harm. Just because the other end of the sihr network pathway is in the sahir’s body, can we now say that your body and the sahir’s body have become one and are now connected to each other and are now a part of each other? No, we can’t say that and that is because neither of your bodies are literally connected to the sihr itself at your respective ends, so if your body is not connected to your own sihr at your end of the sihr network pathway, then how can you be connected to the sahir’s body at the other end of the sihr network pathway, when the sahir himself is not connected to his own sihr! The sihr does not biologically make your bodies into one big body. You still have separate bodies even though you share the same sihr. The only time we can say that your bodies are connected, would be if your bodies and organs became elongated and fused together, then we can say that you are connected but obviously this is impossible. So don’t think that your body has become part of the sahir’s body, just because you share the same sihr.
Let us look at another example. Imagine, you are on the same road as the sahir. You can see him and he can see you. You are both sharing the same air which is between you both and which touches you both. The same air circulates around you both and depending on the wind, you may breath in and exhale each others air or at least some air molecules. Because of this interaction with the air and standing in the same air and even maybe breathing in the same air, does this mean that you are connected to the sahir ie your bodies are one? Obviously, not. Likewise, just because there is some interaction and activity between the sihr in you and the sihr in the sahir, it does not mean you are literally connected to the sahir and that he is a part you.
Finally, let us look at this last example. Imagine, you are standing, bare footed, on one end of a plank of wood and the sahir is standing, bare footed, on the other end of the plank of wood. In this situation, have your bodies become connected or a part of each other? Obviously, not. It is exactly the same for the sihr network.
In summary, we should not say that “I am connected to the sahir” or “My body is connected to the sahir’s body” but we should say that “My sihr in me is connected to the sihr in the sahir” and “My sihr in me is connected to the sihr on the taweez”. This would make things clearer and stop us from thinking that we are actually reading ruqya on the sahir and the taweez from a distance.
Just because something is inside you and affecting you ie harming you, it does not necessarily mean that it is literally connected to you and has become a part of your body. Likewise, if something is touching you or touching the inside of your body, it does not mean that it has become connected to you and has become a part of your body.
The point of all of this discussion is to prove to patients that their bodies are NOT physically or spiritually connected to the sahir’s body. It is the sihr in the patient that is connected to the sihr in the sahir and the sihr on the taweez.
What we have mentioned here is also applicable to the hasad network.
THE SAHIR BEING ATTACKED BY JINN DURING RUQYA TREATMENT ON THE SIHR NETWORK
One patient of mine said that she used to regularly do ruqya treatment in her room and during this treatment she would be reading on the sihr network as she learnt from my 7 intentions for self ruqya treatment. Everytime she would do this ruqya treatment, her father would come outside her door and cry loudly and complain about feeling bad and start shaking. In the past he would not ask her about her sihr disease (ie not showing any care or concern for his daughter) and if she did self ruqya he would throw her out of the house. If she talked about magic he would get very angry with her. She could NEVER understand his strange behaviour until she did specific ruqya diagnosis to find out who the sahir was and only then did she realise that his strange behaviour was a result of him being the actual sahir who did the sihr on her.
What was basically happening was that the jinn in the sahir or probably other jinn that work for him or even both were attacking the sahir. Obviously, the sister was NOT asking for any help from the jinn as this is shirk. She was ONLY asking Allah to destroy the sihr network. She was not even asking Allah to destroy her father or any sahir during the ruqya treatment as I have explained above ie see above where I explain that you can’t have the intention to destroy the sahir during ruqya treatment but you can make a general dua which is not ruqya, ie asking Allah to destroy the sahir outside of ruqya treatment.
Anyway, the main point here is the benefit that is gained from reading ruqya treatment on the sihr network and we have heard of other similar stories, including my own one.
YOUR INTENTIONS FOR RUQYA TREATMENT ON THE SIHR NETWORK: DEFINING THE SIHR NETWORK
Considering what we have mentioned above, when you read ruqya on yourself to destroy the sihr network, you should make the intention to ‘destroy sihr network’, which includes all of those parts of the sihr that are outside of your body and they are:
1. The invisible sihr pathway that is just outside of your body and connects your sihr in your body to the sihr on the taweez.
2. The invisible sihr pathway that connects the sihr on the taweez to the jinn of sihr in the sahir.
3. The sihr force or energy that is on or covers the taweez but NOT the physical taweez itself.
4. The jinn of sihr inside the sahir’s body but NOT the sahir himself.
5. Any other sihr that affects you and is outside of your body and is directly or indirectly connected to your sihr in your body.
As you can see from the above definition, the sihr network is: WHATEVER of your sihr illness that is outside of your body.
You should have the above definition of the sihr network in your understanding, when you read ruqya treatment on the sihr network. You will direct your ruqya treatment onto the invisible sihr pathway(s) that is in front of you and then the ruqya treatment will travel from there and affect the rest of the sihr network. You just need to make the intention to destroy the sihr network and leave the rest to Allah. There is no need to know exactly where the invisible sihr pathway comes out of your body.
READING DIRECT RUQYA TREATMENT ON A SAHIR (SPOUSE OR RELATIVE) WHO DID SIHR FOR GOOD INTENTIONS
Sadly, there are some Muslims who believe that sihr is actually part of the religion and they practise it on their friends and family, and actually call it “white magic”, as I mentioned at the beginning of this article. It is very difficult to convince them that sihr is not from Islam because of what their religious teachers, who taught them, have said about it.
Many years ago, before I knew much about ruqya, I remember picking up and reading a yellow coloured book called “Sunnat” or something similar in a masjid in Luton, UK. It was basically a book full of square diagrams and strange numbers and detailed instructions on taweez. Obviously, now I know that the book was a book that was teaching sihr (white magic) to Muslims.
One of the types of sihr that is usually done with good intentions is sihr of love (mahaba). A wife may do this type of sihr on her husband so that her husband loves her and a husband may do the same on his wife.
In such situations (where the patient knows that the spouse or close relative has done sihr on them with good intentions) it would be a good idea for the victim to read ruqya treatment on the unsuspecting sahir relative or spouse while they are sleeping just like you would do when you read ruqya on your ill spouse or child when they are asleep or when someone is in a coma. We can do this because we do not need the permission of the patient to perform ruqya. (Please see the fatwa below).
It doesn’t matter if they hear it as the sahir relative or spouse will just think the victim is just reading Quran. This reading of ruqya treatment should be with the intention of “asking Allah to cure the sihr and destroy any jinn inside the sahir”. As you can clearly see, this treatment intention excludes the victims because they are not receiving any direct ruqya treatment from you.
In this scenario, we are doing direct ruqya treatment on the sahir, who is the patient in this particular situation and obviously the main beneficiary of the ruqya treatment. You should be sincere and want your spouse or relative to be cured via your ruqya treatment. THIS IS MAIN REASON YOU ARE DOING THE RUQYA TREATMENT ie you want the patient to benefit and get cured via your ruqya treatment.
For the sahir’s victim, ie the one the sahir did sihr on, the ruqya treatment on the sahir maybe like reading ruqya on a taweez directly or sihr objects (those things that are used to place sihr on victims, such as a garment or piece of clothing or food) and the victim may feel some benefits and it may even cure them from their sihr just like what happens when ruqya is directly read on a taweez. It is better to use the surahs and ayahs I mention in the family treatment notes or you can just use surahs fatiha, falaq and nass for this reading. You can also read ruqya treatment on any water or drinks the sahir drinks. Having said all this, none of this may happen to the victims at all so it is important for you to carry on with the ruqya treatment on your sahir spouse or relative and NOT to think about the victims because you are NOT reading direct ruqya treatment on them and they are NOT your patients. It is the sahir spouse or relative who is your patient NOT their victims so don’t have any intentions for treating the victims.
This reading and its effects on the sahir may make them reconsider the idea that “sihr is a good thing and that it is part of Islam” because he or she will see the power of the Quran, just like what happens to some Non-Muslims when the Quran cures them from their illnesses that they become receptive and more inclined to embrace Islam.
If the sahir benefits from your ruqya and gets cured then that is from Allah. If any of the victims of the sahir benefit from the ruqya treatment on the sahir then that is also from Allah but this was not our intention or purpose of the ruqya in the first place because the victims are not our patients since they are not getting any direct ruqya treatment.
If you can convince the sahir spouse or close relative to accept the ruqya treatment then that would be better because they are in reality ill with sihr and jinn possession but they just don’t know about it. You must try your best and do all that you can to help, especially if the sahir is a parent or spouse who doesn’t understand the seriousness of doing sihr and thinks that it is a part of Islam. Yes, they may have done sihr on you but it may have been with good intentions so don’t let your anger take over you so that you stop giving them advice or reading ruqya on them. Isn’t it better that they come back to the correct understanding of Islam rather than being helpers of the shayateen!
This reading of ruqya on the sahir to cure the sihr and destroy jinn in him is permissible because it is permissible to read ruqya on any human patients, Muslims and even non Muslims.
We have come across situations where the jinn completely takes over and manifests in a person and then the jinnee itself does sihr on people ie the jinnee blows on knots and makes a taweez using the patient’s body. The patient with this jinnee would be oblivious to what has happened and won’t be accountable because the patient is judged like a insane person so we shouldn’t be angry with them. This scenario can happen at night while the soul of the patient is absent because of sleeping and the possessing jinnee hijacks the body and then does sihr on people without the patient’s knowledge. This doing of sihr at night can be in full view of other people but the jinnee may not notice that someone is watching them. Again, in such situations, we recommend that ruqya treatment is read on this patient with jinn who do sihr.
WARNING: I would not recommend this advice in all situations where the sahir is known. It needs to be weighed up against any negative consequences that could occur. If you do decide to do it then please pray istikharah first before actually doing it and make sure that you can handle a possessing jinnee inside a person ie you know how to restrain, control and hold down manifested jinnee and that you are a person who regularly does their morning and evening adhkar and that you don’t do any major sins or continuously do the same minor sins because sins weaken you against jinn.
DON’T READ RUQYA TREATMENT ON AN ENEMY SAHIR TO BENEFIT THE VICTIMS
Just because there is some anecdotal evidence that direct ruqya treatment on a sahir who is a spouse, benefits his victims as in the above example, this doesn’t mean that we should now read on an enemy sahir who did the sihr with evil intentions. THERE IS A BIG DIFFERENCE BETWEEN THE TWO!
The reason you cannot read ruqya treatment on the evil enemy sahir to benefit his victims is because the sahir is not the real patient like the above sahir spouse or relative. This enemy sahir is also not the main beneficiary of the ruqya treatment ie we don’t want him to really benefit from the ruqya itself, hence, he cannot be a real patient. The victims of the sahir’s sihr are supposed to be the real patients and the main beneficiary of the ruqya but they are NOT getting any direct ruqya treatment. Instead, the sahir is getting the victims ruqya treatment so therefore this cannot be called Islamic ruqya. This is an example of indirect ruqya which is a bidah. The real patients are not getting any direct ruqya treatment but someone else is getting their ruqya in a third person set-up, similar to jinn catching ie in jinn catching, ruqya is directly read on the catcher instead of the real patient.
Ruqya must always be directly read on the patient and it must be beneficial to the patient, himself. 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. This condition is not met in the above scenario so it is a bidah which must be avoided.
For more information on indirect ruqya, please see “NB 12” in my article: “7 Rules for Specific Ruqya” and “point 9” in my article: “The Problems with Jinn Catching”.
It might be that Allah accepts your dua against the sahir and he dies because of it. Many evil people have ended up dead because of the sincere dua of an oppressed Muslim.
I used to make regular dua against the sahir and then I followed it up with reading on the sihr network. Eventually, it seems the sahir died. I believe he was killed by his own jinn. Now, I am trying to get patients to do the same.
All of what we have mentioned, highlights the importance of making regular dua against the sahir and reading ruqya on the sihr network.