- Practical Self Ruqya - https://practicalselfruqya.com -


Version: 10th May 2020.

DISCLAIMER: This is from the writer’s own experience. The writer will not be held responsible for any repercussions that may occur if his advice is practiced. Please read the terms of use at the bottom of the page.


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!

https://youtu.be/2pTwztbU4uo [1]

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”

[al-Nisa’ 4:147]

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”

[al-Shoora 42:41-42] 

“And those who, when an oppressive wrong is done to them, take revenge”

[al-Shoora 42:39]

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.


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.


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).


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 [2]


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 sihr jinn in the sahir.

3. The sihr force or energy that is on or covers the taweez.

4. The sihr jinn inside the sahir’s body.

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.


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).

https://www.islamweb.net/en/fatwa/250588/reciting-ruqyah-on-someone-without-permission [3]

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.


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.