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:
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).
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.
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.
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.
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!
No comments:
Post a Comment