Importance Of Ruqya Diagnosis

Bismillahi Walhamdulilah wa salatu wa salam ala Rasulilah:

RUQYA DIAGNOSIS IS NOT A BIDAH!

There are some who believe that ruqya diagnosis is not important and that treatment is what should be offered immediately. They don’t or can’t see any benefit of diagnosis and may even believe that diagnosis is a bidah and that there is no evidence for it. I have even read someone saying that you can’t really know what spiritual ailment you are suffering from because that is part of the ‘unseen’.

The evidence for ruqya diagnosis is the hadith of ‘actions are only by intentions’ (Bukhaari) and the known fact that ruqya is basically a dua to Allaah. So reading with the intention of asking Allah to ‘show us if the patient has sihr’ is diagnosis whereas treatment is asking Allah to ‘cure the patient from sihr’. Diagnosis is the understanding and application of the hadith of intentions and also knowing that ruqya is a dua to Allah. Is there a problem if someone asks Allah and reads ruqya with the intention: ‘O Allah show me if I have sihr through my recitation of ruqya upon myself’. If they say that they have never seen this before and therefore this intention must be a bidah then we say to them is there any bidah or shirk in the intention? 

They would have to say ‘no’. We say to them is it WRONG to make that dua to Allah? They may say yes it is because there is no evidence for it. Then we say to them what about the dua ‘O Allah please give me a car and mobile phone’, is this dua acceptable? Obviously, they would have to accept this dua and if they do then we would say why didn’t you accept ‘O Allah show me if I have sihr’. If they say that they don’t accept it because it is in reality an intention and not a dua and that there is no evidence for this intention then we would say what about the intention that someone is ‘fixing his car to help muslims’ is this intention acceptable? They would have to accept this intention, then we would say how come you accept this intention which also does not have a clear evidence as you say but you didn’t accept ‘O Allah show me if I have sihr’ which also does not have clear evidence according to your understanding. In reality, the evidence for all islamic intentions is the hadith of ‘actions are only by intentions’ and those who claim the intention ‘O Allah show me if I have sihr’ is incorrect or is a bidah have not really understood how that hadith can be applied to different situations or actions. In the end, they have to accept that there is no real reason to stop someone having an intention to diagnose themselves via ruqya.

Sadly, I have even come across someone who said that actual intentions for ruqya treatment is a bidah in of itself. I would say to this person the ONLY  real difference between reading Quran for reward and reading Quran for ruqya treatment is the intention and that I hope Allah guides your heart to understand this.

For my dear brothers and sisters who still feel that we can never really know if a person is possessed or not because this is to do with the ‘unseen’ then I sincerely say to them to carefully ponder on the definition of ruqya and then to look carefully at the hadith of intentions and then you will hopefully see that the combination of these two will allow us to diagnose jinn possession in a patient. And this is all because spiritual ailments, like jinn possession, ONLY react to ruqya while physical ailments don’t react to ruqya(ie for physical ailments like cancer or diabetes, the patients can’t feel or detect any reaction during ruqya), and so by the mercy of Allah, the unseen spiritual ailments can be detected via ruqya. It is Allah who causes the ruqya to affect spiritual ailments ie making them produce physical symptoms and obviously we must be thankful and make use of Allah’s mercy here. If it weren’t for Allah, we would never know if someone had a spiritual disease or not.

We must also realise that Allah allows some of the unseen knowledge to be known by people via certain means such as when a doctor can tell the gender of a baby during pregnancy.

Conducting ruqya diagnosis doesn’t go against any of the Islamic principles of ruqya in Islam and is not a bidah. If you don’t want to do it then that is fine but please don’t accuse those who do it of performing a bidah since your idea of going ‘straight to ruqya treatment’ is in reality a form of diagnosis but you have not used the term ‘diagnosis’. When you basically practise ‘straight to ruqya treatment’ on a NEW PATIENT, you are not 100% convinced that you are actually treating anything in particular in the new patient because you are unsure yourself, in your heart, if this new patient has an affliction so you look for signs of a spiritual ailment and then you inform the new patient of what you have noticed after the ruqya ‘treatment’ session. This in short is a form of diagnosis whether you say it or not because that is what diagnosis is all about in reality! In Islam, we look at the reality of things not just names.

A new patient may ask that they feel they might have sihr so a straight-to-treatment raqi may even say to this patient ‘lets treat you with ruqya and then see what happens to you’. This proposal is basically a form of diagnosis even if it is called treatment 100 times!

So those who claim to just do ruqya treatment then we say to them that your ‘treatment’ on new patients is in reality, a combination of diagnosis and treatment and it is not just treatment that you are offering new patients because you are carefully observing the reactions of your new patients during your ‘straight to ruqya treatment’ since you are not sure if they really have a spiritual ailment, so how can that be purely treatment then! If you are really offering treatment ONLY then why do you need to carefully observe the patient and ask them how they feel?

The only way to really know if a patient has been cured by Allah is to read on them and see if they still react to ruqya or not and this is what all straight-to-ruqya-treatment raqis have to do IN THE END when one of their patients visits them or ask them the question ‘Am I cured’? If you ponder on and carefully reflect on the reality of this ruqya that the raqi will perform to see if the patient is cured or not, you will only come to the conclusion that this ruqya is diagnosis FULL STOP! All raqis and patients will have go through this process and there is no quicker way to find out if you are cured or not. Any raqi who has done several straight-to-ruqya-treatment sessions on a patient, over several months, may be told by the same patient that they feel like they have finally been cured by Allah. 

The raqi might not believe them and would then obviously suggest that they do some ruqya ‘treatment’ to see how they feel. Without a doubt and no matter how many times the raqi says “this is treatment ruqya only”, the reality is that this is DEFINITELY A DIAGNOSIS RUQYA because the raqi is reading to see if the patient will react to the ruqya so it cannot really be treatment and the REAL intention is: ‘O Allah show us if this patient has has sihr’. As you can see, this is exactly what must have happened with the initial ruqya ‘treatment’ session the raqi had performed on this patient and on the rest his patients.

I personally used to do straight-to-ruqya treatment as I was not too bothered about what I was suffering from initially. In fact, I remember I even did straight-to-ruqya-treatment as my first self ruqya session on myself. I prepared the water for ‘treatment’ and I was anxiously waiting for results and when I carefully think of what I did during that so called ‘treatment’, I can clearly see now that it was NOT ruqya treatment at all but a ruqya diagnosis since I was anticipating the results and reactions ie I was waiting to see how the ruqya water would affect me. So those who call for straight-to-ruqya-treatment have to stop denying the reality of what they are actually doing and be honest with themselves and just admit that their first straight-to-ruqya-treatment session on new patients is in reality a form of diagnosis whether they say it or not!

I hope I have removed the doubt from those who reject ruqya diagnosis and I pray for our and their guidance.

RUQYA DIAGNOSIS IS ONLY FOR SPIRITUAL AILMENTS AND NOT PHYSICAL AILMENTS

Ruqya diagnosis is ONLY for spiritual ailments and it is NOT for diagnosing physical ailments. Having said that, we can TREAT physical illnesses with ruqya. If you want to diagnose a physical ailment like cancer or diabetes then you should ask a doctor. This is based on the experience of practising ruqya. We found that physical ailments do not give a patient, a strong and noticeable reaction during ruqya treatment like the spiritual ailments do, so therefore we can’t use ruqya to diagnose physical diseases. The ruqya treatment is definitely doing something positive to the physical disease but the patient can’t really notice it and this is not a real problem as Allah has given us another way to diagnose physical ailments. Allah has created our bodies so that we can notice when we have a physical illness; either we can see it or feel it because it is not something that is hidden and therefore we do not really need ruqya diagnosis to help us diagnose physical ailments since the disease is apparent. All we need to do is treat it so once a doctor has diagnosed you or you yourself feel ill then you can start ruqya treatment of your physical illness.

THE BENEFITS OF RUQYA DIAGNOSIS FOR SPIRITUAL AILMENTS

Ruqya diagnosis is important because of the following reasons:

(1) DIAGNOSIS STOPS SHIRK!

By doing diagnosis you close the door to being amazed at jinn and speaking to them and therefore you avoid falling into shirk with jinn. How many unfortunate people have ended up speaking to jinn and then believing them and then finally asking for assistance from jinn, which is major shirk!

(2) DIAGNOSIS CLARIFIES WHAT THE PERSON IS SUFFERING FROM

Ruqya Diagnosis allows the patient to get answers to the medical or psychological problems they are facing in their life. They may have visited their doctor several times and the doctor cannot find anything wrong with them but once they do ruqya diagnosis they realise that their problem was jinn related or sihr.

Some patients that truly have a spiritual ailment might actually believe that they are really suffering from an unknown physical ailment and they might be taking unnecessary medicines (that have strong side effects) to relieve the pain or discomfort that is caused by the unknown illness. Ruqya Diagnosis would stop such administration of medicines and clarify to the patients that their pain and discomfort is not a physical illness but a spiritual one.

The same applies to a muslim couple who may be experiencing marriage problems and they cannot understand why they are not happy in their marriage but once they do the diagnosis they realise they have sihr.
(THE GENERAL RULE FOR ALL COUPLES THINKING ABOUT DIVORCE IS: DO SIHR DIAGNOSIS BEFORE SEEING A MARRIAGE COUNSELLOR. How strange it is that when a couple is deciding, whether or not, to get a divorce, hardly anyone suggests to them that they should do sihr diagnosis. Even worse than this are those who are involved in marriage counselling and they do not have a clue about sihr and its effects on a marriage. The Quran is clear on the fact that sihr is used to cause divorce so how come we are oblivious to this fact or don’t think that sihr could be causing divorce).

Diagnosis allows us to know whether or not the bad behaviour of a child or adult is due to jinn or not. Some children have anger management problems caused by jinn issues and therefore they can’t get along with other children or with their parents. In this case, it very important for the parents to diagnose their children before the possessing jinn get too comfortable and used to ‘living’ in their child.

It is very important to diagnose children for jinn possession before they hit puberty. Once puberty is reached, it is much more difficult to get rid of jinn possession in adults because sins have an effect on the possessing jinn. So if the person is sinful then it is difficult to remove the possessing jinn and the jinn may even manifest.

(3) RUQYA DIAGNOSIS IMPROVES RUQYA TREATMENT

One of the main benefits of diagnosis is that it HELPS treatment and you will be able to remove the spiritual ailment much quicker because we will be able to offer the best method of treatment available. It also allows us to use more ruqya treatment intentions because we know what spiritual ailments you are exactly suffering from. WE HAVE FOUND FROM EXPERIENCE THAT THE MORE INTENTIONS YOU USE, THE STRONGER THE RUQYA TREATMENT BECOMES. This is because you are more focused and precise at what you are asking Allah to cure you from. Without diagnosis, you cannot add more treatment intentions and your focus and precision, in asking Allah for the cure, is not really there.

A. Once we diagnose a patient is suffering from sihr then we would try and search for the taweez.
B. If we diagnose the person with ayn then we would try and obtain the ayn perpetrator’s ghusl water.
C. Once we diagnose the person with jinn possession then we would try to extract and kill the jinn with the JET Technique.
D. Once we diagnose the person with static sihr, ayn, jinn possession or waswaas conditioning then we would try to remove that with hijama.
E. Once we diagnose the person with sihr and ayn then we would tell him to treat the ayn at the same time as sihr because ayn can block sihr treatment.
F. Once we have diagnosed the patient with sihr then we would tell them to treat the sihr network as that can block sihr treatment.
G. Once we diagnose the person with ayn then we would advise that they treat the hasd network as that can block ayn treatment.

(4) DIAGNOSIS ALLOWS US TO ADVISE THE PATIENT APPROPRIATELY

Once we know that patient has sihr of divorce with jinn possession then we will would tell them to ignore any thoughts of divorce and try to treat their spouse islamically and give them their rights as best as they can.
If we diagnose a patient with ayn because of their hair then we would advise them to be careful where they expose themselves and remind them to keep up with their protection adhkar.
Once we diagnose the person with jinn possession then we would advise them about sins because sins cause jinn manifestation.

(5) DIAGNOSIS MAKES THE PATIENT MORE SINCERE IN MAKING DUA

One of wonderful benefits of diagnosis is that you will make a much more sincere dua to Allah when you realise what you exactly have. For example, if you did a ruqya diagnosis for sihr which was positive then you will call out to Allah, sincerely asking him to cure you from sihr because you have witnessed the effects of the ruqya diagnosis and you definitely now know that someone has specifically targeted you with sihr. If you did not do sihr diagnosis but did ‘straight-to-ruqya-treatment’, you will obviously get some reactions but because you did not use the intention of diagnosing sihr, you can’t be sure of what you have and therefore you are not going to cry out to Allah to cure you from sihr like a person who definitely knows they have sihr.

(6) DIAGNOSIS REMOVES ANY DOUBTS AND MAKES YOU SERIOUS ABOUT YOUR RUQYA TREATMENT

I have seen people who are DEFINITELY possessed by jinn but they are in doubt about it and therefore this doubt causes them to stop or reduce their ruqya treatment. However, once they do a proper ruqya diagnosis, they become convinced and restart their ruqya treatment. So if it weren’t for ruqya diagnosis this person would not ever do or continue their ruqya treatment.
I would recommend anyone who gets doubts about having jinn possession to do a proper mass diagnosis on a regularly basis until they convince themselves via the ruqya diagnosis that they are definitely possessed by jinn. This will make them steadfast in their ruqya treatment.

(7) DIAGNOSIS ALLOWS US TO KNOW IF WE ARE CURED

The main way to know if you are cured from your spiritual ailment is for you to do ruqya diagnosis. Once you keep getting negative results from your ruqya diagnosis then you can be certain that you have been cured by Allah.

CONCLUSION

Ruqya diagnosis is an established Islamic way to find out if you have a spiritual ailment or not and it is knowingly or unknowingly practised by every single raqi in the world even if they initially call their first ruqya session on new patients ‘treatment’ because it is in reality a diagnosis by default, whether they accept it or not and the mere changing of the name to ‘treatment’ doesn’t change the actual reality of what they are really doing. There is no way around it, YOUR FIRST RUQYA SESSION FOR SPIRITUAL AILMENTS WILL ALWAYS BE A RUQYA DIAGNOSIS SESSION!

The only real difference between ruqya diagnosis and ruqya treatment is in the intention so please remember that!

All medical professionals do some sort of diagnosis before actually treating patients and none of them would ever ‘go-straight-to-treatment’ because even the patients would not let them do that. I don’t know where this idea of going-straight-to-ruqya treatment for spiritual ailments ever came from and I am not exactly sure why some muslims are so against ruqya diagnosis for the spiritual ailments, when these same muslims readily accept medical diagnosis that medical professionals do and have been doing for centuries. Why do they accept medical diagnosis for physical diseases but won’t accept ruqya diagnosis for spiritual diseases? Where did this separation come from? There is no evidence that says we can ONLY medically diagnose physical illnesses and we can’t diagnose spiritual ailments via ruqya. The Shariah does not make a distinction nor a difference in the way we treat and deal with physical and spiritual ailments so why are we making a difference then! If we able diagnose one then surely we can diagnose the other even if the means or method of diagnosis is different.

Unfortunately, many people still don’t know how to do ruqya diagnosis on themselves or their families. For those of you who don’t know then I would recommend that you watch my YouTube videos: ‘Practical Self Ruqya Part 7.1- 6’ or ‘Practical Self Ruqya PART 1 & 3’.

If you are not sinning and you sincerely ask Allah to show you during ruqya diagnosis if you have a spiritual ailment or not, then Allah will show you inshallah and no jinnee can interfere or hide itself from the sincere islamic ruqya, just like no jinnee can negatively affect or interfere with normal dua to Allah; It is all about thinking well of Allah and not doubting his power!