Important Ruqya Principles

1. Ruqya Diagnosis is Only for spiritual ailments like sihr and ayn. Ruqya Diagnosis is NOTfor physical ailments (like cancer) because physical ailments don’t really give us any noticeable reactions during the reading of ruqya. Therefore, medical doctors or physicians diagnose physical ailments such as cancer and diabetes while raqis diagnose spiritual ailments, like sihr and ayn, using ruqya diagnosis. 

(A doctor or hijamist cannot diagnose spiritual ailments by just looking at physical symptoms or blood. Ruqya is the ONLY definitive way to diagnose spiritual ailments. The doctor or hijamist may notice something significant but they cannot say it is ‘sihr’ or ‘jinn’ until ruqya diagnosis is performed. This all because spiritual ailments are unseen and can ONLY be detected by ruqya)

2. Humans, taweez materials, hasd objects or anything physical can never be a part of our spiritual illnesses because the definition of a spiritual illness is that it is ‘unseen’, ‘not physical’ and that it ‘reacts to ruqya’ and obviously a human, taweez, hasd object or anything physical don’t have any of these three characteristics.

Ruqya is only diagnosis and treatment, and therefore you cannot make the intention ‘destroy the sahir’ and add it to your ruqya treatment intentions because this intention itself is neither diagnosis or treatment and that is because the sahir is not a disease. How can a human be a disease that you are suffering from!

Jinn in ourselves or in the sahir and the sihr force or energy that cover a taweez material are part of the sihr network and therefore, they are part of your sihr illness which you are suffering from because they are unseen, not physical and they react to ruqya, hence, they are spiritual illnesses. The same applies to those elements that make up a hasd network. (For more information on this, please read my article: ‘Reading on the Sihr and Hasd Networks isn’t a Bidah’).

3. By default, your very first ruqya session, for spiritual ailments, will always be a ruqya diagnosis session AND NOT A RUQYA TREATMENT SESSION, whether you like it or not, and that is because of the doubt in the heart of the raqi and patient ie it is unknown if the patient really has sihr or not, until the ruqya is read so obviously, this first ruqya session can’t be a ruqya treatment session since it is unknown if the patient truly has sihr or not and therefore, at the beginning, the raqi can’t have the intention for Allah to cure, when the raqi himself doesn’t know if the patient really has sihr (for more information: please see my article ‘Importance of Ruqya Diagnosis’)

4. Ruqya treatment is for BOTH spiritual and physical ailments. So we can treat sihr and cancer with ruqya.

5.You are cured from your spiritual ailments when you no longer react to ruqya diagnosis. (You should repeat the ruqya diagnosis a few times a day over several days. You are cured once you continuously keep getting negative results. NB: RUQYA DIAGNOSIS IS AFFECTED BY SINS & INSINCERITY IN BESEECHING ALLAH: SEE BELOW) Sadly, we have noticed that some patients, especially those who use raqis, presume that they are cured completely from their spiritual ailments because they ‘feel good’ and because their physical symptoms have reduced. This is an incorrect understanding! YOU CAN ONLY REALLY KNOW IF YOU ARE CURED BY DOING RUQYA DIAGNOSIS!

6. A very good reference point must be established before ruqya diagnosis. I would recommend waiting 5 minutes to establish a good reference point before starting the ruqya diagnosis.

7. For diagnosis of spiritual ailments, we primarily look and focus on the patient’s physical symptoms during the actual reading of the ruqya diagnosis itself and we ignore or pay minimal attention to the before and after effects. This is because the physical symptoms outside of ruqya diagnosis could be caused by a physical ailment such as a flu or other disease. A Patient’s history is very useful to us but WE WILL NEVER BASE OUR DIAGNOSIS OF A SPIRITUAL AILMENT SOLELY ON A PATIENT’S MEDICAL HISTORY AND THEIR PHYSICAL SYMPTOMS OUTSIDE OF RUQYA DIAGNOSIS. Sadly, some raqis treat the diagnosis of spiritual ailments just like the diagnosis of physical ailments ie their main tool for diagnosis is medical history and physical symptoms outside of ruqya diagnosis. The diagnosis of spiritual ailments and physical ailments is completely different and they should never be treated in the same manner. 

That is because a particular physical disease usually has fixed or semi fixed physical symptoms which differentiate it from other physical diseases. On the other hand, outside of ruqya, the physical symptoms related to a particular spiritual disease are not as fixed as the symptoms for physical diseases and therefore we cannot diagnose spiritual ailments like the way we diagnose physical ailments.

8. During actual ruqya diagnosis, we are really asking Allah, through our intention and reading, to show us a significant sign via physical symptoms that the patient has a spiritual ailment, like sihr. We want Allah to show us physical signs so that we become convinced that we have a spiritual ailment. If a person is truly beseeching Allah in their heart and they are not major sinners, then Allah will answer them and show them something significant and apparent, and they will have no doubt that they have a spiritual illness. From our experience, there is no need to memorize a long list of physical symptoms. If you got a spiritual illness then you will definitely see or feel unusual physical symptoms that immediately stop or severly reduce as soon as the ruqya diagnosis ends.

You just need to ask Allah to show you a significant sign so that you can be clear and convinced in your heart that you either have sihr or not. If you don’t have sihr then your body shouldn’t react to sihr ruqya diagnosis.

Now, when we say major significant reactions during ruqya diagnosis for sihr or any spiritual illness, we mean a reaction that stands out and which you clearly notice. It does not have to be major in the sense of pain or severity, it just has to be something that you can clearly notice and which was not present before you started the ruqya, such as a mild pain anywhere in your body or a slight headache or a particularly strange itching feeling over a certain part of your body or a mild heat sensation emanating from your hand or foot or seeing static or moving images or bright lights or colourful blobs while your eyes are closed during the ruqya.

9. In ruqya treatment, we make the intentions as broad, wide and encompassing as possible so as not to cause the ruqya to miss treating any diseases.

10. In ruqya diagnosis, we restrict the intention so that we can find out information that will help the patient.

11. Ayn blocks or slows down sihr ruqya treatment so you must treat ayn and sihr at the same time. In fact, you must treat all spiritual ailments at the same time (We see this blocking or slowing down of sihr treatment as a mercy of Allah because through it, we realised that a sihr patient that we were just treating for sihr, actually had ayn as well, which we were totally oblivious to, until the blocking or slowing down of sihr treatment occurred).

12. Don’t use zamzam water (or any ruqya soup ingredients) for ruqya diagnosis of spiritual ailments as ALL types of possessing jinn react to zamzam naturally before any ruqya is applied to it so you won’t be able to differentiate between a sihr jinnee and ayn jinnee. (Imagine, a patient wants to see if he has any sihr jinn in himself so he reads ruqya for sihr jinn over some zamzam water. Lets imagine that in reality he doesn’t have any sihr jinn in himself but only ayn jinn. Even though the zamzam water only has ruqya for sihr jinn, the ayn jinn which he has will naturally react to the zamzam water and the patient will think that this reaction is a positive diagnosis for sihr jinn, when in reality, it is only ayn jinn reacting because he doesn’t have any sihr jinn. The effects of this zamzam water can last for quite some time and so he’ll get reactions from initially drinking it and then he will also get reactions from it, during the reading of the ruqya diagnosis for sihr jinn itself)

13. Patient’s physical reactions during specific ruqya diagnosis are usually less than during general ruqya diagnosis.

14. Lying down flat on a bed without a pillow or covers allows a patient to feel any subtle changes or reactions during ruqya diagnosis.

15.  We can use any Islamically permissible method or anything halal to treat physical and spiritual ailments because treatment of any illness is NOT fixed by the Shariah.

16. We can define in our own words what we think or believe a physical or spiritual ailment is. We can also describe how it affects patients. It is not a bidah to describe or define an illness.

17.  We can discover new spiritual ailments just like we can discover new physical ailments ie the Shariah does not fix the number of spiritual ailments.

18. In general, the Shariah does not differentiate between physical and spiritual ailments.

19. General ruqya diagnosis should be done before specific ruqya diagnosis.

20. General ruqya diagnosis should be done in the following order sihr, ayn, mass & waswaas conditioning so as not to waste time.

If you start with sihr diagnosis and the patient’s reactions include clear limb movements then we can conclude that the patient has sihr with jinn possession ie the jinn have been sent by a sahir. If we then do ayn diagnosis and then get a reaction then we can conclude that that the patient has ayn. We can now stop the ruqya diagnosis ie no need to do jinn possession ruqya or waswaas conditioning ruqya because we already know from the sihr diagnosis that the patient is possessed and whenever a patient is possessed, they automatically have waswaas conditioning. In this way, we have saved time.

This also works if you get a reaction for sihr but you don’t get clear limb movements so we can conclude that the patient definitely has sihr but we are unsure if they have sihr with possession (we can do specific diagnosis to find out). Then we move onto ayn ruqya and we get reactions that include clear limb movements so we can conclude that the patient has ayn with jinn possession. We can now stop the ruqya diagnosis and save time because the patient has all 4 spiritual ailments, just like the previous example.

21. We can’t use ruqya diagnosis water for treatment. This is because diagnosis is not treatment. You need to make a fresh batch of water with the ruqya intention of treatment.

22. We can use ONE glass of ruqya diagnosis water to do sihr diagnosis on 2 or more people, if the intention when reading on the ruqya diagnosis water was for 2 or more people

23. Ruqya Diagnosis & Treatment are affected by insincerity or not properly beseeching Allah (ie not calling on Allah with a full attentive heart that is present and beseeching him) because properly beseeching Allah is one of the conditions for dua acceptance.(https://islamqa.info/en/5113). This applies to individuals doing their own ruqya and to patients who are receiving ruqya from a raqi.

So ruqya dua won’t work, if someone is too nervous to find out if they have jinn possession which results in the ruqya dua being rejected because they weren’t truly and sincerely beseeching Allah from the bottom of their heart ie too scared to find out if they have jinn. Having said that, we must remember that the possessing jinn can also generate this fear. Patients should ignore this fear if it is not naturally coming from themselves.

This situation of ruqya dua being rejected also applies when a person believes that they are NOT definitely possesed by jinn. If this person does jinn possession diagnosis ruqya, they will get no reaction because they are totally convinced that they are not possessed and therefore they don’t sincerely beseech Allah during the ruqya diagnosis. However, when they are told to redo the diagnosis ruqya for jinn possession but this time sincerely beseeching Allah, they get a good reaction. This shows the importance of sincerely beseeching Allah.

This rule is also applicable to patients who receive ruqya from raqis. If such patients don’t want ruqya and hence they don’t make an intention for accepting ruqya or aren’t really paying attention or are not listening to the raqi’s ruqya and therefore not beseeching Allah in their hearts then the ruqya won’t be accepted by Allah. This is similar to when the khatib at Friday prayers does the final dua at the end of the khutba. The congregation must say ‘ameen’ with an attentive beseeching heart. If they don’t then the dua wont be accepted. Likewise, when a raqi performs ruqya on patients, they must want the ruqya and they also must be attentive and be beseeching with their hearts even though they don’t have to say ‘ameen’. If they are attentive and are sincerely beseeching Allah with their heart, then obviously, by default, their intention of wanting and accepting the ruqya from the raqi is already there and present.

24. Ruqya Diagnosis & Treatment are affected by sins because sins prevent dua from being accepted. (https://islamqa.info/en/5113)

25. Spiritual ailments can cause physical ailments but not vice versa so cancer can never cause sihr or ayn but ayn and sihr can cause cancer and other physical ailments.

26. JINN ONLY SPEAK IN SINNING MUSLIMS! Sins empower and cause possessing jinn to speak through patients so if they want to stop their jinn from speaking or causing chaos then stop sinning. The same applies to jinn laughing, crying, screaming, shouting and making any other noises whether loudly or quietly. This phenomenon can happen with or without ruqya.

What we have mentioned above regarding the jinn speaking in sinning patients is also applicable to other manifestations of the jinn in sinning patients such as crying, laughing, screaming, wailing, groaning and other than them ie all of these states are due to the patient’s sins. In fact, the jinn may completely manifest but then decide to remain silent and not make any sound and just sit there looking around the room, meaning it has the ability to speak but it doesn’t want to. Also, It may not have the ability to speak so it uses sign language, gestures, limb or head movements, like nodding, to communicate to the raqi. The main thing here is NOT to restrict and to think that I am just talking about jinn that speak in patients, but rather I am talking about a series of manifestations of the possessing jinn that use the voice, mouth, head or limbs of the patient to communicate.

From my experience, I would strongly recommend that you don’t treat or disgnose any patients who have manifesting jinn ie speaking, crying, laughing etc. This is because it can be very dangerous. You should focus on getting the patient to stop sinning and making tauba and paying sadaqa to remove sins. Once the patient has completely changed their life and the jinn no longer manifests and speaks, you can diagnose and then treat them. We must remember that the sins of the patient will make ruqya less effective, hence the importance of stopping sins.

27. Jinn don’t speak in pious Muslims or children below puberty. The only time when jinn do speak in them is during sleep. (In some situations, it may seem that jinn are speaking in a child because of the very strong reactions to ruqya and the very bad behaviour of the child that is caused by severe waswaas type 1 but after closer examination, we find that the jinn weren’t speaking at all but it was just the child. SO PLEASE BARE THIS IN MIND AND DON’T PRESUME THAT JINN ARE SPEAKING IN SUCH SITUATIONS. For information on this topic: please see my article ‘How Sins Affect Possessed Muslims’)

28. Ruqya is NOT dangerous because it is an act of worship that has been legislated by Allah. (Sins cause jinn to take over, control and speak through patients so it is sins that are the cause of these problems NOT RUQYA . If you are not sinning then you have nothing to fear.)

29. The reactions for ruqya diagnosis are much stronger than ruqya treatment and that is because during diagnosis you are especially requesting Allah to clearly show and manifest physical signs of a spiritual illness such as sihr. While in treatment, you are not too concerned about reactions and just want the cure from Allah.

30.  Muslims should not fear possessing jinn or external jinn. They should do their morning and evening protection adhkar and put their trust in Allah and know that he will protect them.

31. You can read ruqya diagnosis or treatment on 2 or more people that are present, and in front of you, at the same time.

32. You can read ruqya diagnosis on 2 or more bottles of water.

33. You can read ruqya treatment on 2 or more bottles of water, olive oil, zamzam water etc.

34. You can combine modern medicine with your ruqya treatment, JET, honey, black seeds etc.

35. Your spiritual ailment is either due to your sins or it is a test to raise your status SO IT IS IMPORTANT FOR PATIENTS TO LOOK AT THEIR LIVES AND SEE HOW THEIR RELATIONSHIP WITH ALLAH IS.

36. Initially and at the beginning, your ruqya treatment will cause the possessing jinn to increase waswaas and they may give you nightmares to try to stop you doing ruqya treatment. External jinn that assist or guard the possessing jinn may appear in front of you as black shadows or ‘ghosts’ to frighten you. The jinn do these actions, hoping that you ‘blame’ ruqya treatment and then stop ruqya treatment. You should ignore the jinn and carry on with ruqya treatment.

37. Initially and at the beginning, your ruqya treatment may cause many and new physical symptoms to appear. You should ignore these symptoms and carry on with ruqya treatment. You may use modern medicine to treat these physical symptoms ie you can visit your medical doctor for help. If you are NOT sinning then these physical symptoms are a sign that your ruqya treatment is working and that you still need to continue with ruqya treatment.

38. After one month of continuous ruqya treatment, your symptoms should have reduced and become manageable. If you suddenly, experience NEW symptoms or some of the old ones return in an intense manner, then you should look for SINS that could have weakened your ruqya and strengthened the jinn. If you can’t find any sins then BE PATIENT AS YOU ARE BEING TESTED BY ALLAH AND JUST CARRY ON WITH YOUR RUQYA TREATMENT.

39. Ruqya diagnosis ALWAYS works, if the person is REALLY SINCERE to Allah and 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.

40. 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! This is all playing around with ruqya and experimenting 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’. (For more information on trivial ruqya such as this, please read my article ‘7 Rules for Specific Ruqya’)

41. All you need for self ruqya diagnosis and treatment is surahs falaq and nass.

42. Your main reason and intention for doing self ruqya is so that you can get cured and then return to worshipping Allah properly again without any illnesses.

43. If a person exhibits signs of jinn possession but then strongly refuses to do ruqya diagnosis…….then their refusal itself is an actual sign of jinn possession ie the jinn is giving the person waswaas so that they don’t do ruqya diagnosis.(Obviously, we can only confirm that they are possessed after the diagnosis and not before that) If they finally agree to do ruqya diagnosis, they should do it sincerely and they should beseech Allah. If they don’t do that, then their ruqya dua will be rejected (See point 21 above for more information).

44. Ruqya treatment is NOT usually a quick fix, like antibiotics. It takes time to get the cure from Allah. Rarely, do you find a case of jinn possession or other spiritual ailments being cured immediately. We must not become hasty and start complaining that Allah hasn’t answered our ruqya. This attitude of being patient and not complaining is stated in the hadith below:

Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The du’aa’ of any one of you will be answered so long as he is not impatient and says, ‘I made du’aa’ but it was not answered.’” Narrated by al-Bukhaari and Muslim.

45. Ruqya treatment is NOT like taking antibiotics! Antibiotics usually work for everyone by the permission of Allah but ruqya ONLY really works properly for pious Muslims. That is because ruqya is a dua and an act of worship so patients must make sure that they have the correct aqeedah and that they follow Islam correctly, if they truly want their ruqya to be effective and beneficial.

46. During ruqya diagnosis, patients must relax their bodies, concentrate and try to feel the physical effects of the ruqya. However, during ruqya treatment, patients are supposed to control the physical effects of the ruqya as best as they can, especially if they have jinn. They must control the jinn and not let it get any relief from moving or jumping around their bodies while ruqya treatment is being applied.

47. Ruqya is ONLY for diagnosis and treatment of patients. It is NOT for anything else like dawah to the jinn or speaking to the jinn. This means you can’t read ruqya with the intention to cause the jinn to speak because that has NOTHING to do with diagnosis and treatment of patients.

48. Don’t read ruqya over an absent patient who is not in front of you. The raqi and the patient must be in the same room. You can’t read ruqya on a patient in another city.

49. Ruqya is ONLY for diagnosis and treatment. It is not for preventing illnesses. If you want protection then read the morning and evening adhkar.

50. Don’t do indirect ruqya where you read on yourself or a person to treat or diagnose another person. Ruqya has to be direct on the patient who needs it and not via a third party. So we don’t read ruqya on brother X to treat sister Y.

51. If you suffer from sleep paralysis then when it happens read ruqya on yourself using surahs falaq and nass to remove it ie your intention is a treatment intention asking Allah to cure you from it at the time it happens.

52. If jinn make themselves apparent to you ie in form of animals or humans then make the adhan to drive them away.

53. If you want to drive the devils from your home and stop them from entering then read the last 2 ayahs of surah baqrah for 3 nights consecutively ie after magrib. On the third night the jinn will be driven out and others will be prevented from entering your home. You may repeat this action whenever you need to.

54. Ruqya Diagnosis MUST BE DONE BEFORE ruqya treatment so that patients know what is exactly wrong with them and then they will be more determined to complete the ruqya treatment and not be half-hearted about it.

(Anyway, there is no way around it, your first ruqya session will always be a ruqya diagnosis session and not a ruqya treatment session. Please read principle 3 above).

55. Before starting ruqya diagnosis, you need to remove all jewellery (rings, bracelets, earrings, necklaces etc) and untie any ponytails or plaits, and just let your hair naturally hang free without any clips or pins. From experience, you get better diagnosis results when you do this. (This only applies to ruqya diagnosis and not ruqya treatment).

56. From what we have have experienced from Ruqya treatment for jinn possession, or when we ask Allah to cure us from jinn possession, is that it usually happens or occurs in two ways: (although, there are obviously other ways that are unknown to us but known to Allah only)

1. killing or destroying the jinn so that they die and disintegrate or dissolve in the patient’s body.

2. khurooj (extraction) of the possessing jinn from the body.

These two forms of ruqya treatment are also applicable to the other spiritual ailments such ayn, sihr and waswaas conditioning ie they are usually either expelled from the patient’s body or they are destroyed and disintegrate in the patient’s body.

57. Ruqya diagnosis, for jinn possession or any other spiritual ailment, is basically asking Allah to show us with clear physical signs or reactions, if we have a spiritual illness. Allah does this by creating physical reactions in the patient’s body. What exactly happens to the spiritual illness in the patient’s body, when ruqya diagnosis is read, is a complete mystery that only Allah knows and in reality it is not important for us to know as it does not benefit us. All we need to know is that Allah creates the reactions and through them we know what the patient is suffering from. Only the the spiritual ailments react to ruqya whereas the physical ailments like cancer or diabetes don’t react to ruqya. 

58. One of the most important principles of ruqya is NOT to use the help or assistance of jinn during ruqya or outside of ruqya because using their help is major shirk. This means that if jinn manifest and start speaking in patients, we must not ask the jinn to diagnose or treat the patients. We should just ask the jinn to leave the patient’s body. (for more information: please read my article ‘The Problems with Jinn Catching’).

59. If during the ruqya diagnosis for sihr, ayn or waswaas conditioning the patient experiences major limb movements or as severe muscle spasms then we can conclude that the patient also has jinn possession.

60. Once a patient has been diagnosed with jinn possession then from experience we know that they also have waswaas conditioning, hence there is no need to do ruqya diagnosis for waswaas conditioning.

61. Reading ruqya diagnosis for only 5 mins is wrong. From our experience and from other raqis’s experiences, you must read ruqya diagnosis for at least 20 mins to get reactions. Ideally, it is better to read it for 30mins. If you get clear reactions before the 30 minutes are up then you can stop and there is no need to continue because this is diagnosis and not treatment.

If you use ruqya diagnostic water like I do in my first video, then you can reduce the time by half so 10 to 15mins. But again, try and do it for the longer of the two ie 15mins.

62. You may find that after the JET treatment, that you have to read ruqya diagnosis to work out the state of the jinn (dead, damaged jinn, etc) a bit longer than when you did it for normal live jinn (ie jinn that hasn’t experienced JET before). So if you usually got reactions after 5mins with normal jinn, after the JET, the same jinn may take upto 10mins or more before it reacts to the ruqya diagnosis because of the trauma it suffered. The same rule applies to sihr jinn that have been disconnected from a sihr network. We find that these disconnected sihr jinn take longer to react to ruqya diagnosis. Hence, the importance of reading ruqya diagnosis for longer, especially when you have put the possessing jinn through serious trauma.

63. You don’t need to find the taweez if you have disconnected yourself from your sihr network ie you get a negative result when you do ruqya diagnosis to see if you are connected to a sihr network. Meaning, if you destroyed the taweez it wouldn’t make any difference because you are already disconnected from it.

Sometimes a jinnee through sihr may not be able to leave your body even when you have disconnected yourself from your sihr network and that is because the jinnee is too weak to leave ie it doesn’t have the power or energy to leave. In such cases, you must use version 1 or 3 of the JET treatment to remove the jinnee unless you are suffering from more than one spiritual ailment, in which case you should use version 2 of the JET.

This above rule doesn’t apply to the hasd network so if you disconnect yourself from your hasd network and you are still suffering from hasd then you need to get hasid’s ghusl water to cure the hasd on your body.

64. During specific ruqya diagnosis to search for the exact location of a jinnee (or any other spiritual disease), you may find that your leg shakes during the specific ruqya diagnosis but it doesn’t necessarily mean the jinnee is in your leg.

When a patient searches for a jinnee in their body using specific ruqya diagnosis, they may find that the jinnee has collected in their right foot but during specific ruqya diagnosis the right foot doesnt actually move or react to the specific ruqya diagnosis. Instead, the patient’s left arm might move or react to the specific ruqya diagnosis. This doesn’t mean the jinnee is in the left arm but it is in the right foot because that was the intention of the specific ruqya ie ‘O Allah show me if the jinnee is in my right foot’ and if we get any clear reactions to this intention anywhere in body then the jinnee is in the right foot. This also applies to to other spiritual ailments when they have collected or gathered in a particular point or area in the body.

Another example would be, If you are searching for a jinnee in your head ie your intention is ‘O Allah show me if the jinnee is in my head’. This ruqya diagnostic intention may cause your leg to shake or some other physical reaction may occur in your body. Therefore, don’t presume the ruqya reaction has to be in the same place as the jinnee ie in your head. It may be in a completely different place. The main thing here is that you got a reaction in your leg so according to your intention the jinnee is in your head and not in your leg.

65. When you kill or remove all the jinn in your body and you also remove all the waswaas conditioning, you may notice an increase in waswaas type 1 from your qareen. DON’T BE ALARMED OR WORRIED! This is quite normal. Just ignore the waswaas and seek refuge in Allah. Please refer to my article ‘Waswaas from the possessing jinn’. In this article, I advise and discuss how we can deal with waswaas type 1 from the possessing jinn. This advice is also applicable to the qareen.

66. Ayn is in two main forms: hasd (evil eye of envy) and muttajjib (evil eye of amazement). The evil eye of amazement can be further divided into two forms: positive amazement (when a person is impressed by the beauty of a person or thing) and negative amazement (when a person is so shocked at how ugly or repulsive a thing or person is).

67. The spiritual ailments are NOT contagious ie you can’t catch them like you catch a cold or a flu. So a person cannot ‘catch’ ayn or sihr from someone else.