7 Rules For Specific Ruqya

I was very pleased to hear that some people have been doing specific self ruqya diagnosis using my second YouTube video ‘Practical Self Ruqya Part 2’. Having said that, I believe it is a duty upon me to share some rules for specific ruqya intentions that I put together so you do not go astray and fall into bidah or shirk with it as I have seen it happen to a few patients. These rules are based on my experience of practicing and teaching specific ruqya.

These rules pertain to the intentions during specific ruqya diagnosis and have nothing to do with ruqya treatment.

These rules were primarily written for self ruqya BUT THEY ALSO APPLY TO THE RAQI READING SPECIFIC RUQYA ON PATIENTS. (The Raqi must be careful and not fall into shaytan’s deception by believing that the possessing Jinn in particular patients are useful to him and can help him in diagnosing indirectly other patients conditions. For example, a Raqi has one patient called Abdullah who is possessed and the Raqi reads specific ruqya on Abdullah hoping to gain from this specific ruqya on Abdullah, new indirect information regarding his new patient’s condition. This new patient may or may not be present with the Raqi and Abdullah in the same room. This is trivial and useless ruqya. If we want to know if a new patient is possessed, we just read ruqya on them. 

We don’t read ruqya on Abdullah with the intention ‘have any of Abdullah’s possessing Jinn seen other Jinn in the new patient’. Again a totally useless trivial ruqya that is major shirk because it is seeking the help of the jinn’s vision while doing ruqya. This is similar to what jinn catching raqis fall into, when they ask the jinn to watch and then inform them if the blood, sacrifices or other things get destroyed. SO BEWARE OF THIS!)

I am sorry for the many examples of incorrect intentions that I mention below with each rule, but I want to make things clear for people and examples definitely do that. I hope you appreciate the reason I did that.

From my experience and teaching, there are 7 rules for specific ruqya:

RULE 1. Specific ruqya is done for a useful purpose or outcome in mind. This might be to do with treatment ie find out where static disabled jinn or jinnee are in your body so that we can remove them via hijama as I did on myself walhamdulilah. This outcome might be sincere and important advice for the patient to follow ie advising a married couple not to divorce because they reacted to the ruqya for sihr of divorce.

If you are having difficulty in deciding whether or not a particular specific ruqya is useful in terms of advising the patient, then I would recommend that the 5 goals of the Shariah be looked at. You may find a justification for doing that ruqya in one of these goals.

You may find the following link useful in this regard:

https://abdulqadeerbaksh.wordpress.com/2013/07/12/the-five-higher-goals-of-shariah-law/

If after reading the above you are still in doubt then may be it is better not to do that specific ruqya diagnosis. Please refer to my second video to see what kind specific ruqya diagnosis you can do and  also refer to the notes in this article which are mentioned after the the 7 rules.

If after all that you are still unsure about doing a specific ruqya diagnosis then I would advise you to contact me via email (so I can see what you want to do) or even better than that, would be to not do the specific ruqya diagnosis.

RULE 2. Specific ruqya is done to find out information about your past condition that is related to your present condition……i.e after a sihr Jinnee has left your body you want to see if any NEW sihr Jinn have entered your body since yesterday when the old Jinnee left or is your current sihr from something you ate in the past or did the possessing jinnee in you give you waswaas a few hours ago or yesterday to divorce your spouse (this being a very important diagnosis if you do not have sihr of divorce but are possessed by jinn and want to really divorce your spouse) or did your possessing jinnee, which is in you now, give you a severe headache or illness a few hours ago or yesterday.

RULE 3. Specific ruqya is done to find out information about your present condition. …i.e is there any love Jinnee in you now or is there any Jinn from sihr in your body now or is the possessing jinnee in you giving you waswaas now to divorce your spouse (this being a very important diagnosis if you do not have sihr of divorce but are possessed by jinn and want to really divorce your spouse) or is your possessing jinnee currently giving you a severe headache or illness.

RULE 4. Don’t do specific ruqya for trivial matters that don’t help the patient i.e does the Jinnee in you like pepsi, am I possessed by angels or Am I possessed by a kitchen sink (When you already definitely know that angels don’t possess and that you can’t have a kitchen sink inside you – THEN WHY ARE DOING SUCH RUQYA! Ruqya isnt a game or an experiment but an act of worship and therefore a very serious matter!) or does the jinnee in me have 6 legs and look like a dragon. Did the Jinn in you see Iblis on his throne, or did the Jinn in you meet the Sahaba (radiyullah anhum). 

Have the Jinn in you seen Jibril (alayhi salam) on the 27th of Ramadan and if you get a reaction (not a real ruqya reaction from Allah but a deception from the jinn because they pretend to react to the ruqya. SEE BELOW FOR AN EXPLANATION. These ruqya intentions that use what the jinn have seen or heard are actually major shirk because they are seeking help from the jinn’s vision or hearing which is basically seeking help from the jinn. This is similar to what jinn catching raqis do when they use the jinn’s vision to find out information such as when blood and sacrifices have been destroyed), you then erroneously believe that laytul Qadr must be the 27th because Jibril (alayhi salam) decends on laytul Qadr – BASING ALL OF THIS ON THE INCORRECT RUQYA INTENTION AND FALSE RUQYA REACTION). Is the Jinn in you sleeping upside down now, or are the Jinn in you looking at Angels now, or is the Jinnee in you talking to Jinn outside your body now, or is the Jinnee in you talking to your qareen now or does the possessing jinnee in you hate your qareen or does it love your qareen or does it work with your qareen, or are the possessing jinn in you looking at or have they looked at possessing Jinn in other people, etc.

As you can clearly see, these ruqyas are all trivial and don’t help the patient with treatment or advice (ie RULE 1) and therefore they shouldn’t be done BECAUSE THEY DON’T BENEFIT PATIENTS. Some of these trivial intentions may not contain shirk but we don’t use them because some duas are not allowed to be made FULL STOP, such as asking Allah to make us live forever in this dunya or asking Allah to send a new prophet or asking Allah to send you back in time. This all comes under the heading of asking Allah for inappropriate or unnecessary things (https://islamqa.info/en/5113), which causes the ruqya dua to be rejected by Allah (ie ruqya doesn’t affect the jinn) and then causes the possessing jinn to deceive the patient by pretending to react to trivial ruqya diagnosis so please don’t presume a reaction to a trivial ruqya diagnosis is actually Allah answering the ruqya dua….. IT ISN’T. IT IS A DECEPTION FROM THE JINN! We shouldn’t be surprised that Allah rejects a person’s Quran as ruqya because Allah can reject our Quran reading if we are showing off or if we do major shirk with it like what the jinn catching raqis do. Please see ‘NB 15’ below for more information and discussion. 

RULE 5. Keep away from the ‘CAN’ of ability in your specific ruqya intentions i.e can the Jinn in you see Angels, or can the Jinnee in you see your qarin, or can the Jinnee in you see your guard Jinn, or can the Jinnee in you drink tea with one hand. Can it fly, or can the Jinn in you go through walls, or can the Jinn/sihr in you cause FUTURE cancer. (NB: If you DID actually get cancer, then the correct intention for this last example would be ‘Is the Jinn/sihr in me causing the cancer that I have NOW (see rule 3 above) or has this Jinn/sihr in me caused my previous cancer in the PAST’ (see rule 2 above)).

We keep away from this ‘CAN’ during specific ruqya because it is sort of predicting the future outcome or consequence of your affliction and Allah only really knows that. Once you DEFINITELY get an illness, then we can check to see if this illness is from sihr, ayn or Jinn but NOT before the illness has happened.

RULE 6. Keep away from using ‘WILL’ FUTURE OR ANY OTHER FUTURE WORDS OR REFERENCES in your specific ruqya intentions i.e will the Jinnee in me die tomorrow, or will the Jinnee in me leave tomorrow, or will I get cured from sihr and ayn next week. Again this is prohibited because it is predicting the future. This is particularly dangerous intention and MUST BE AVOIDED at all costs.

The shaytan will beautify it and confuse people to believe that it is permissible to do this since we are not really asking Jinn or humans the questions about the future but we are indirectly asking Allah just like we ask Allah to show us if the victim has sihr Jinn, we are now only asking Allah to show us if the victim has Jinn that will die tomorrow. This is totally forbidden ruqya. WE CAN ONLY KNOW THE FUTURE THROUGH TRUE DREAMS as mentioned in hadiths (Sharh Bukhaari: 12/422 Al Fath. Also Al Musnad Ahmad 6/129 from hadith of Aisha which Al Albani said in Al-Irwa (8/129) was Jayyid and according to conditions of Muslim). These true dreams must be interpreted by the scholars of dream interpretation.

RULE 7. Avoid becoming too amazed at specific ruqya so much so that you busier yourself with it to the detriment of your own ruqya  treatment…..i.e some information gained via specific ruqya is very useful but information overload can also be a problem as you will be ignoring your ruqya treatment to get this information.

SPECIFIC RUQYA DIAGNOSIS: NO SHIRK, BIDAH OR ANYTHING HARAM!

As you can see from the above examples and discussion in Rules 1, 2 & 3, specific ruqya diagnosis allows us to extract important information about the patient and his spiritual affliction from the ruqya itself that will help the patient.

No bidah has been committed and all the duas that I have mentioned contain no shirk and all the intentions are islamic. Nothing haram or inappropriate was asked for and NON OF THE SPECIFIC RUQYA IS AGAINST SHARIAH and therefore Allah answers the dua with a positive or negative result.

Unfortunately, many seem to not realise that ruqya is a dua so there has to either be a positive result or a negative result from the ruqya itself because that’s what ruqya dua is all about. WE ASK ALLAH TO GIVE US A POSITIVE RESULT OR NEGATIVE RESULT and through this ruqya dua we get the information we need. A negative result is NOT the ruqya dua being rejected but it is a sign that the dua was accepted and answered because we either ask Allah to show us if the patient has sihr of divorce (positive result) and at the same time we ask Allah to show if the patient is free of sihr of divorce (negative result).

NB: (1) YOU CAN CHECK FOR DEAD OR DAMAGED JINN.

We can check for dead or damaged jinn as these two states do give us a reaction during ruqya and these two are spiritual states that have HAPPENED and have OCCURRED in the PAST and they are affecting the patient in the PRESENT (See rule 2 & 3). Even though the Jinnee is dead, its dead body still reacts to the ruqya as we have seen from experience. It is similar to when a dead human body is shot at with a gun or has electricity applied to it, the dead human body reacts by moving or twitching. Likewise, ruqya is like fire or electricity for Jinn and so the dead Jinnee’s body will naturally react to ruqya.

After a few days, the dead Jinn leaves the patient’s body and the patient becomes Jinn free.
You can check to see if you have damaged Jinn or dead Jinn in your body because of the JET hijama treatment or because of your ruqya treatment (See rule 2 and 3).

If you know that you are possessed and you follow my self treatment plan but you find that you don’t have any damaged or dead jinn caused by your JET treatment or ruqya then it might mean that you have new jinn. So then check for new jinn and if you get a positive result then try to work out how the new jinn entered: Did you forget your evening adhkar?

(2) DON’T CHECK FOR DYING JINN.

We don’t check for dying Jinn because of 2 reasons:

A) The Jinn are dying anyway and it is the qadr of Allah that all Jinn are going to die in the end. No Jinnee can continue to live so you will get a reaction from that specific ruqya anyway and therefore it is useless ruqya (Please see rule 4). You are basically attaining information we already know.

B) Don’t do specfic ruqya to see if the Jinn in you are dying or will die because of your own ruqya or because of the hijama treatment you did or because of any other reason since this is predicting the FUTURE! If you have mistakenly done this and got a reaction and then believed that the Jinn is dying and that it will eventually and definitely die because of the hijama treatment you did, then you would have committed shirk!

We can’t really or definitively KNOW from specific ruqya that the Jinn are really going to die because of your ruqya treatment or hijama treatment, the Jinn might die from another cause that Allah decrees for them so don’t do this specific ruqya as it is predicting the future outcome or consequence and ONLY Allah really knows that. (Please see rules 5 and 6).

(3) DON’T CHECK FOR A PERMANENT SPIRITUAL AILMENT OR IF ITS EFFECTS ARE PERMANENT.

We do not do specific ruqya to check to see if the spiritual ailment you are suffering from is permanent or if the illness the spiritual ailment is actually causing is going to stay with you for the rest of your life or if this illness caused by the spiritual ailment will leave you permanently damaged or disabled because ALL of that is predicting the future and ONLY Allah knows how long any illness will last (See Rule 6). So avoid the intentions such as: ‘is this sihr permanent’ or ‘is this illness caused by the sihr permanent’ or ‘has/is this illness caused by the sihr permanently damaged me’ or ‘is/has this sihr damaged me permanently’.
You may check to see if the sihr has caused damage to your body because that’s in the past (See Rule 2) but you can’t check to see if this damage to your body is itself permanent since that’s looking into the future.

(4) DON’T CHECK FOR A TEMPORARY SPIRITUAL AILMENT OR IF ITS EFFECTS ARE TEMPORARY.

We cannot know via specific ruqya if the spiritual ailment you have got is a temporary one because ONLY Allah knows how long an illness or a spiritual ailment will last. We also cannot know if it will temporarily cause an illness or if it will temporary cause damage or a disability because that is all to do with predicting the future (See Rule 6). So avoid intentions like: ‘is this ayn temporary’ or ‘is this illness caused by the ayn temporary’ or ‘has/is this ayn temporary damaged me’ or ‘is/has this illness caused by the ayn temporary damaged me’.
You may check to see if the ayn has damaged your body since that’s in the past (See Rule 2) but you can’t check to see if this damage to your body is a temporary one because that is predicting the future.

(5) YOU MAY CHECK TO SEE IF A SPIRITUAL AILMENT IS COMPLETELY OR PARTIALLY CAUSING YOUR ILLNESS.

Once you diagnose that a spiritual ailment is ACTUALLY causing an illness, you can then check to see if this spiritual ailment is completely (100%) causing the illness or if it is ONLY partially causing the illness by just changing the intention during the ruqya diagnosis. You can do this because this is diagnosing your present condition (See Rule 3) and has nothing to do with predicting or looking into the future. For example: ‘is the ayn 100% causing the cancer now’ or ‘is the ayn partially causing the cancer now’. It is possible to have an illness that is partially caused by sihr, ayn and jinn possession at the same time.

(6) THE NUMBER OF POSSESSING JINN

We can work out the number of possessing jinn within a patient because this is to do with the present condition of the patient (See Rule 3).

I ONLY RECOMMEND THOSE WHO ARE PERFORMING THE JET TREATMENT TO DO THIS RUQYA. DO NOT DO IT FOR FUN OR IF THERE IS NO NEED! At the end of the day, you should not become disheartened if you have multiple jinn because Allah would not test you with something that is beyond your ability. Knowing this information is important and it helped me treat myself and I want to share this with all those muslims who are treating themselves as this allows you to pinpoint where jinn are and know exactly how many jinn are in a particular area so when you extract jinn via hijama and depending upon the number of jinn that remain in your body, you will know how successful your JET treatment was.

If some weak Muslims who are NOT in control of their jinn because of their sins (ie their jinn completely manifest and speak), attempt to do this specific ruqya for no real apparent reason then obviously, the jinn will confuse them and they may diagnose themselves with 1 million jinn. Having said this, it does not mean that because of these weak Muslims that we don’t teach this specific ruqya. On the contrary, WE TEACH IT BECAUSE THERE IS A LOT OF BENEFIT IN IT AS I MYSELF EXPERIENCED and we just tell these weak muslims that they should stop sinning and do general ruqya treatment rather than ANY specific ruqya as there is not a real need for them to do it and they will obviously get wrong results because of their sins.

As you can see, this specific ruqya allows us to know if the patient is getting  better or worse and is one of the reasons why we do this ruqya (See Rule 1). If the number of jinn increase then that is definitely detrimental to treatment and we would have to try and work out why that occurred so that it can be prevented. It may mean that our initial diagnosis of just ayn jinn was wrong and the patient actually has sihr jinn as well and that the sahir had sent more jinn, hence the increase in jinn. We also do this ruqya to find out how many jinn we are dealing with so that we don’t get confused when we locate and extract a jinnee. If we know that the patient has 5 jinn then we know that we have to extract 5 jinn which will probably be in separate places in the body and knowing that fact, definitely helps treatment (Rule 1).

Just like with general diagnosis, where the ruqya intention is VERY GENERAL, just to see if the patient has ANY sihr, ayn, mass or waswaas conditioning (‘O Allah show us if the patient has any of the 4 spiritual ailments’) and if we get a reaction with this general intention then the patient definitely has one of the 4 ailments so lets call this spiritual ailment X ie the patient has ONE of the 4 but we don’t know which one exactly since we were not specific enough in our ruqya intention and it was TOO general. In order to work out what ‘X’ ailment is, we just change the intention and make it specific: ‘O Allah show me if the patient just has ayn and non of the other ailments’ and if we get a reaction then we know that the patient JUST has ayn and nothing else because they reacted to this VERY SPECIFIC RUQYA INTENTION. Likewise, when you do general jinn possession diagnosis and we get a reaction then that means the patient has X number of jinn (ie all the jinn in patient reacted to the ruqya and the patient is definitely possessed by a number of jinn but we don’t know that number because we were not specific enough with our ruqya intention). Wherever, someone does general ruqya diagnosis for jinn, they will inadvertently be doing specific ruqya for X number of jinn by default and they can’t getaway from that fact ie X number of jinn will always react to the ruqya……either you know X or you don’t know X.

In order to work out what X is you just substitute X with a number, say 5 (O Allah show me if this patient has 5 jinn ie you only want the ruqya to hit and have an effect if there are just 5 jinn) and if you get a reaction then the patient has 5 jinn. Having said this, you should first work out the number range of possessing jinn rather than going straight to specific numbers because this will save you a lot of time. So you should do ‘O Allah show me if I (or the patient) have 10 or more jinn’ and if you don’t get a reaction then you know that you have 9 or less jinn. So you repeat the process with ‘9 to 5′ and then finally chose some specific numbers. This is exactly how I did it on myself walhamdulilah and I realised I only had one jinnee in me! THERE WAS NO NEED FOR ME TO SPEAK TO JINN AND CONVERSE WITH THEM! I got all the information I needed to help my treatment via specific ruqya……..CAN YOU SEE HOW IMPORTANT SPECIFIC RUQYA IS AND HOW IT CLOSES THE DOOR TO SHIRK AND BEING AMAZED AT JINN? I PRAY TO ALLAH THAT HE OPENS MUSLIMS’ HEARTS AND THEY SEE THAT SPECIFIC RUQYA IS THE WAY TO GO AS IT REMOVES THE IDEA AND CONCEPT OF NEEDING JINN AND TALKING TO THEM FOR DIAGNOSIS AND TREATMENT OF MUSLIMS…….and it will definitely keep them far away from jinn catching and things similar to it.

This specific ruqya is particular useful when I am doing the JET treatment on patients as it allows me to know how well the treatment went since I know the number of dead jinn or live jinn that are still present in the patient’s body, although most of the time I just work out if there are dead jinn or live jinn and I don’t work out the exact number because of time constraints.

When conducting this specific ruqya, I would suggest that you use water to intensify the ruqya’s effect. Obviously, this will take a longer time to complete satisfactorily but using water is the best way to avoid misdiagnosis.

If you are unable to work out the number of possessing jinn then there is no need to worry and you should just carry on with your ruqya treatment as this specific ruqya, and in fact all specific ruqya, can be difficult to perform sometimes, especially when you have never done it or seen it done before. THIS ILM IS 50% PRACTICAL AND 50% THEORY. You need to see it being done in order to really appreciate it.

(7) DON’T DO INDIRECT RUQYA DIAGNOSIS

We should not do indirect ruqya diagnosis where the patient’s affliction is used to try and diagnose another person as this is trivial ruqya and is actually a bidah (See Rule 4) since no hadiths mention doing ruqya indirectly. Even though, it is something that is hardly mentioned, it is one of principles of ruqya that it has to always directly benefit the patient via diagnosis or treatment.

Ruqya should always directly benefit the patient and the patient should never be used as a vessel to find out information about others.

So avoid intentions like ‘Has my possessing jinnee seen sihr and jinn possession in my wife or mother’ or ‘Have jinn in patient X seen sihr and jinn possession in me or my family’, ‘Does my brother have sihr’, ‘Is my possessing jinn giving my friend or wife waswaas’ ‘Is the possessing jinnee in me looking at jinn inside the sheikh or speaker’. NONE OF THESE INTENTIONS DIRECTLY BENEFIT THE TREATMENT PATIENT OR ADVISING THE PATIENT. THEY ARE TRIVIAL, USELESS RUQYA (See Rule 4). All of these intentions and ones similar to them are BIDAH and some are major shirk, where the patient ends up being happy with the fact that they are possessed and happy to use jinn because they think they can use the possessing jinn to get information about others indirectly.

If it is not stopped then possessed patients will walk around the world with their jinn and try to work out what is going on in the unseen world of jinn that is around them or a raqi may do the same with his patients, gathering information that doesn’t benefit the patient. This is all trivial and useless ruqya that can be major shirk, in some cases, because it is seeking to benefit from the possessing jinn which is basically seeking help from the jinn.

(8) DETERMINING THE RELIGION OF THE POSSESSING JINN.

We can work out what religion the possessing jinn are following by doing specific ruqya diagnosis as this is to do the present condition of the patient (See Rule 3).

IT IS DONE SO THAT THE PATIENT CAN BE WARNED TO IGNORE ANY THOUGHTS OR DOUBTS THEY MAY GET ABOUT ISLAM OR IDEAS ABOUT CONVERTING TO RELIGION OF THE JINN (See Rule 1). For example, a Christian possessing jinnee may try to convert back to Christianity a revert patient by reminding him or her of their past religious beliefs or acts worships. So if a patient knows that they have a Christian jinnee then they will be very careful to not follow certain waswaas that may lead to kufr. This is just like when we find out that a patient has sihr of divorce with jinn possession so we advise them to be very careful about negative thoughts about their spouse or pursuing a divorce.

You can read the ruqya with the intention ‘O Allah show us if the possessing jinn are Christians’ and if you get a reaction then you must warn the patient, especially a revert, about waswaas to convert to Christianity. There have been cases of this type of waswaas. I would ONLY recommend this specific ruqya for reverts.

(Having said that, it can be used for other types of non-speaking possessing jinn and then the sincere and important advice to the patient (Rule 1) would be to tell and inform the patient ‘to give a tailored warning to the jinn before starting treatment so as not to cause any oppression to those jinn that may have possessed out of ignorance’ ie so the jinn can’t complain or say that they were oppressed by the patient. This warning to leave should be tailored to the type of jinn that were discovered. For example, the patient should tell Muslim jinn to fear Allah and leave. For a love jinnee, the patient should tell it to leave and that the patient doesn’t love it and that it is incorrect for jinn and humans to have such relations etc.

In general, it is Islamically acceptable to warn and give dawah to non-speaking  possessing jinn.

We shouldn’t read ruqya with the intention to make or cause the jinn to speak. Jinn speaking in patients must always be an accident that wasn’t intended or expected or wanted by the raqi). 

(9) DON’T DO RUQYA FROM A DISTANCE

This only really applies to the raqi who wants to read on someone and obviously does not apply to self ruqya.

Someone told me that they would like to do this ruqya and I said they should not do it as it would be a BIDAH. They wanted to read ruqya on their relative that was in another country while they themselves were in a different country and their relative would not hear the ruqya and would not even know that ruqya was being performed on them. This distance ruqya should be totally avoided!

Dua for our brothers and sisters can be done in secret and in absence of them as we all know with our duas for the muslims of Syria but ruqya cannot be performed like this.
Reading ruqya over Skype or phone with the patient hearing the raqi is acceptable to some raqis, just like audio ruqya on youtube or otherwise is acceptable. Others would say that even this ruqya over Skype and on a phone is not acceptable and is a bidah: https://islamqa.info/en/11115. It might be cautious or better to leave off the ruqya over Skype or on a phone.

The argument of those who say that ruqya over a loudspeaker is acceptable give the example of the adhan over a loudspeaker as the adhnan is dhikr and can actually be used as ruqya to punish possessing jinn in a patient. Again, I would not condemn those who do it but it might be better to avoid it.

(10) RUQYA DIAGNOSIS IS ONLY FOR SPIRITUAL AILMENTS AND NOT FOR PHYSICAL AILMENTS

We can diagnose sihr via ruqya but we cannot diagnose cancer via ruqya. We can treat cancer with ruqya and that is after a medical doctor has diagnosed cancer in a patient. This rule is important to mention because a patient might think that they can do ruqya diagnosis for a physical disease like diabetes or they might think that they can get some useful information about their physical illness via specific ruqya diagnosis. For example a patient might read ruqya diagnosis with the intention: ‘O Allah show me if I have diabetes’. However, this ruqya diagnosis would not work because diabetes does not react to ruqya like spiritual ailments do, since diabetes is not a spiritual illness like sihr or ayn. We can treat diabetes with ruqya but we cannot diagnose it with ruqya. Obviously, a patient who does this kind of ruqya will definitely get no reaction which then may be interpreted as a negative result ie the patient is free from diabetes. As you can see, this can be quite dangerous if the patient really does have diabetes.

Another example would be, a patient who wants to find out where to put hijama cups for treating his diabetes, which is a physical illness. This diabetic cannot use his spiritual ailment to help him locate where to put hijama cups on his body even if his spiritual ailment was responsible for the diabetes in the first place. Hence, he cannot use the intention “O Allah show me if all of the diabetes is in my right knee” and that is because physical ailments do not react to ruqya diagnosis and if the patient does get a reaction, it definitely would not be the diabetes that is reacting to the ruqya diagnosis but it would be the jinn playing around or the patient would get no reaction at all.

In short, these two above ruqya intentions produce trivial ruqya (please see above Rule 4) because we already know that physical diseases, like diabetes, don’t react to ruqya diagnosis SO THEN WHY ARE YOU DOING THIS RUQYA DIAGNOSIS! If it is done out of ignorance then that is fine but if is done while knowing this fact then that can be exploited by the jinn who can misguide tje patient.

These two ruqyas are unnecessary and not needed since a doctor can answers these questions about physical ailments like diabetes and they can also do the diagnosis for such diseases so please keep away from these intentions.

Having said this, that second ruqya diagnosis above, can actually be done for spiritual ailments ie to find out where they are exactly on the body, as I did on myself and explained in this article: How Allah Cured Me

(11) RUQYA DIAGNOSIS IS NOT TO FIND OUT IF ALLAH LOVES YOU AND HAS FORGIVEN YOU OR ANY OTHER SIMILAR INFORMATION.

Ruqya diagnosis cannot be used to find out if Allah loves you or if he has forgiven you. RUQYA IS ONLY FOR DIAGNOSIS AND TREATMENT. So don’t read ruqya with the intention: “O Allah show me via a reaction from the ruqya that you love me and have forgiven me”. Please keep well away from these sorts of ruqya as it is trivial ruqya (see Rule 4). The same applies with the intentions: “O Allah show me via a reaction from the ruqya that I should buy that car” or “O Allah show me via a reaction from the ruqya that so-and-so Sheikh and I are on the Haq”. These intentions and their subsequent ruqyas are ALL BIDAH!

(12)  RUQYA ISN’T FOR FINDING OUT IF YOUR DUA OR RUQYA OR ANY ACT OF WORSHIP HAS BEEN ACCEPTED BY ALLAH.

You can’t read ruqya on yourself to find out if your own ruqya has been accepted by Allah because that is like what we previously mentioned above ie seeing if Allah has forgiven you. Ruqya is only for diagnosis and treatment and it is not for finding out if Allah loves you or if he has forgiven you or if your dua has been accepted or if your ruqya has been accepted or if any act of worship has been accepted by Allah.

Ruqya is an act of worship so it has to be according to the sunnah. If it is upon the sunnah then it is accepted. If you want to know if your ruqya is accepted  then first check to see, if it is according to sunnah and that it doesn’t have any shirk or bidah or anything haram in your ruqya methods. Then check to see that you aren’t sinning and then check if you are beseeching Allah properly from your heart. If you have done all that then your ruqya is accepted by Allah.

(13) RUQYA CANNOT BE USED AS A PREVENTATIVE MEASURE TO STOP FUTURE ILLNESSES 

We cannot use ruqya as a preventative measure on a person because that would be a bidah as well. So you can’t read ruqya with the intention: ‘O Allah cure me from any illness that I might get in the future’ or “O Allah cure me from jinn possession that I might get tomorrow”.

The problem here is that the ruqya is being used as a preventative measure and there is no text in the Shariah for that.

If you want protection and prevention from spiritual or physical ailments then you should do the morning and evening adhkar and also read the Quls after salah and do the adhkar before sleep.

(14) GENERAL & SPECIFIC RUQYA DIAGNOSIS ALWAYS WORKS, IF YOU ARE SINCERE TO ALLAH AND TRULY BESEECH HIM

Ruqya diagnosis, whether general or specific ALWAYS works, if the person is REALLY SINCERE to Allah AND TRULY BESEECHES HIM FROM THE BOTTOM OF HIS HEART. Jinn cannot hide or escape from the sincere ruqya dua to Allah. (If this principle is not true, then we can never BE SURE if we are possessed by jinn or cured from jinn possession because jinn could be hiding, which is obviously nonsense!)

Ruqya in many ways is just like normal dua because ruqya is basically a dua to Allah for help. So if we all accept that jinn cannot interfere with normal dua that is according to the sunnah then obviously we must also accept that the jinn cannot interfere with Ruqya that is according to the sunnah.

It is Allah who is in full control and provides us with the results. The jinn cannot pretend or manipulate your results because Allah is in control of the whole ruqya process. YOU MUST BE SINCERE TO ALLAH AND BELIEVE THAT HE IS IN FULL CONTROL. If you are someone that doubts that Allah will show you if you are possessed by jinn then Allah will be like that with you since you doubted the power of Allah ie Allah won’t help you with your ruqya diagnosis because you believed that Allah won’t show you if you are possessed with jinn.

(15) BE VERY SINCERE AND DON’T TREAT RUQYA LIKE A GAME

You have to be very serious and sincere when doing ruqya diagnosis and must not treat it like a game or an experiment, ESPECIALLY SPECIFIC DIAGNOSIS. Don’t do trivial ruqya diagnosis such as looking to see if you are possessed by angels or if you are possessed or have inside you a kitchen sink! It is already known that angels don’t possess and we already know that a kitchen sink can’t possibly be inside your body SO THEN WHY ARE YOU DOING THIS TYPE OF RUQYA DIAGNOSIS! It is as if you are trying things out and experimenting with ruqya and seeing what answers you can get from the ruqya. This is all playing around with ruqya and having ‘fun’ with it since you already know the logical answer to your silly questions. This type of ruqya diagnosis is a blatant and deliberate misuse of ruqya diagnosis that can or may be disbelief in certain circumstances (ie not kufr in all circumstances) as it is mocking an act of worship. You are basically having ‘fun’ or mocking ruqya dua and have not been sincere or serious about it “Come on…..lets see if we got a kitchen sink inside us”.  

JUST BECAUSE YOU GOT A “REACTION” TO THIS SELF RUQYA, IT DOESN’T MEAN THAT YOU HAVE A KITCHEN SINK INSIDE YOU (we will explain later that this is not a real ruqya reaction) . You were asking Allah something that you already knew the answer to ie YOU ARE DEFINITELY NOT POSSESSED BY A KITCHEN SINK! Since you asked such a ridiculous question via your ruqya intention then obviously the jinn won’t get affected by this ruqya dua and they will play around with you and pretend to give you some sort of reaction because Allah is far away from playing games and answering such duas and he doesn’t help people who make fun of his religion and who are NOT serious and truly sincere to him. In fact, this so called reaction to this false ruqya is not a true reaction at all but a deception from the jinn. Allah doesn’t answer silly ruqya duas such as this because IT IS NOT SINCERE OR SERIOUSLY BESEECHING HIM and beseeching Allah with an attentive heart is one of the conditions for dua to be accepted (https://islamqa.info/en/5113). Therefore, the reactions cannot definitely be Allah answering this ruqya dua because it is NOT a sincere or serious dua from the heart. The perceived or apparent reactions to this ruqya is NOT Allah answering the ruqya dua but it is the jinn jumping around the body and pretending to react to it, just like they sometimes react to a raqi’s voice when he gives them advice to leave or calls the jinn to Islam.

(Probably the worst case of this is when you get an extremely sinful possessed patient who has never reacted to ruqya diagnosis because of his sins, doing this particular ruqya and then he gets a reaction and then he believes that he has a kitchen sink inside himself!)

Remember, some duas are not permissible to make even if they don’t contain shirk such as: ‘O Allah make me a prophet’ or ‘O Allah let me live forever in this dunya’ and that’s because we already know that the Nabi salulahu alayhi wasalam is the final prophet and that you can’t live forever in this world. Likewise, you already know you can’t be possessed by a kitchen sink so then you can’t make the ruqya diagnosis dua (intention) ‘O Allah show me if I have a kitchen sink inside me’.

CONCLUSION

In conclusion, the whole point of performing  specific ruqya is so that we can HELP and conduct better treatment of our spiritual ailments. If you can’t see ANY benefit of the specific ruqya towards treatment or in advising the patient to take necessary precautions to improve treatment, then DON’T do the specific ruqya as it will be useless and trivial, and you may end up committing SHIRK!

We are only REALLY concerned during specific ruqya diagnosis with what ‘has happened’ and ‘is happening now’ with your affliction and we keep away from what ‘will happen’ or ‘can happen’ to your spiritual affliction.

Many have never heard of specific ruqya and probably are in doubt of the significance of it or are suspicious about it since they will not find much discussion about it in the ruqya literature, especially in the English language. Nevertheless, it was through specific ruqya that Allah cured me and I strongly recommend that the Muslims understand it so that they can apply it and then benefit their treatment. If it weren’t for specific ruqya then I would not have been able to find, and subsequently remove via hijama, the sihr, jinnee, ayn and waswaas conditioning in my body.

Just because some people fall into shirk because of misunderstanding how to use specific ruqya, it doesn’t mean that it should not be taught and learnt. In fact, teaching specific ruqya will stop people from doing shirk because it gives them the information they need and they won’t need to speak to jinn and ask them questions. Many have fallen into shirk because of talking to jinn and then believing what they say and then maybe even asking for assistance from jinn; specific ruqya puts a stop to this!