Practical Self Ruqya Methods Are According To The Sunnah

I am writing this short article because I was asked if the methods I describe in the first practical self ruqya video are according to the sunnah. The short answer to this question is an emphatic YES, WALHAMDULILAH!

Before I explain the reason why I believe my methods are NOT bidah, we need to understand that there is no evidence from the Shariah that differentiates the way we deal with spiritual ailments (sihr or ayn) and physical ailments (cancer or diabetes), in terms of:

(RULE 1.) TREATMENT: we can use ANY form of treatment for any spiritual or physical ailments as long as these treatments are halal and don’t contain anything haram or shirk. We may even invent new forms of treatment for both types of ailments.

(RULE 2.) DESCRIPTION OR DEFINING: we can explain or define in our own words what a new or old disease is and how we think a spiritual or physical ailment actually works or how we think it actually causes sickness in humans in order to explain the phenomena to patients or other professionals. So if I use my own words or ideas or concepts to talk about the sihr network or hasd network then there is nothing wrong with that, just like there is no bidah when a medical doctor decribes how a particular physical disease works or how it affects people.

(RULE 3.) DISCOVERY: we can investigate and discover new spiritual or physical ailments and then suggest new forms of treatment for these NEW illnesses. Therefore, there is no problem with me talking about the ‘new’ spiritual illness that I call waswaas conditioning in Practical Self Ruqya PART 1 and how to diagnose and treat it.

THE 3 AREAS I JUST MENTIONED ABOVE HAVE ABSOLUTELY NOTHING TO DO WITH WORSHIP AND ARE NOT ACTS OF WORSHIP AND ARE NOT FIXED BY THE SHARIAH AND SO THEY CANNOT EVER BECOME A BIDAH IF WE ADD TO THEM OR MODIFY THEM!

Only one thing in PRACTICAL SELF RUQYA is fixed by the Shariah and that is RUQYA because it is an act of worship so it has specific rules and regulations that must be followed.

Now, lets look at some of the methods in Practical Self Ruqya that I teach and which people have questioned me about.

(A.) THE RUQYA I TEACH IS ACCORDING TO THE RULES OF RUQYA

The ruqya I teach in the video does not go against the rules of ruqya that the scholars agreed upon. It does not contain any shirk or bidah. Please read this fatwa: https://islamqa.info/en/175189

If people have a problem or issue with the general ruqya diagnosis that I demonstrate in the video ‘practical self ruqya  part 1’, then they should read my article ‘the importance of ruqya diagnosis’, that can be found below in the conclusion and which proves that there is nothing wrong with doing ruqya diagnosis. If people also have a problem with specific ruqya diagnosis that I demonstrate in the video ‘practical self part 2’, then they should read my article ‘specific ruqya diagnosis is not a bidah’, which can also be found in the conclusion. 

(B.) REPEATING THE SAME QURANIC AYAH DURING RUQYA DIAGNOSIS

In the fatwa below, you will see that it is not a problem to repeat an ayah in prayer and therefore there is no problem in repeating an ayah during ruqya. Also, all muslims agree on the fact that it is permissible for a muslim to continously repeat a certain ayah in order to help memorization of the Quran. So if it is permissible for hifdh then why isn’t it not permissible for ruqya! Those who disagree with repeating a certain ayah, have probably repeated ayahs during their own memorization of the Quran and they didn’t condemn themselves for that! https://islamqa.info/en/106529 

(C.) READING RUQYA ON WATER.

With regards to reading ruqya on water then it will be sufficient to quote Sheikh Bin Baz (rahimullah) who said:

“There is nothing wrong with reciting over water or olive oil to treat the sick person, the one on whom a spell has been cast or the one who is insane, but reciting over the patient and blowing over him is better and preferable. Abu Dawood (may Allaah have mercy on him) narrated with a hasan isnaad that the Prophet (peace and blessings of Allaah be upon him) recited over water for Thaabit ibn Qays ibn Shammaas and poured it over him. And the Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with ruqyah that does not involve shirk.” Muslim (4079). This saheeh hadeeth is general in meaning and includes ruqyah recited over the patient himself and ruqyah recited over water and olive oil etc. And Allaah is the Source of strength”. End quote.
Majmoo’ Fataawa Ibn Baaz (19/338).

(D.) READING RUQYA WITH THE 7 INTENTIONS

The ONLY difference between reading Quran for ruqya and reading Quran for the reward (like surah kahf on Fridays) is in the intention. We found that the more intentions you use during treatment the more effective your ruqya becomes, hence the 7 intentions. I remember doing self ruqya with just a general intention of cure (which is totally permissible) using surahs falaq and nass. The reason the intention was general, was because I did not know what was wrong with me exactly. I definitely knew I had a problem as I would react to the ruqya but I did not know what I was suffering from. However, once I diagnosed myself and then started using the 7 intentions, I felt much better and the ruqya felt very effective, especially when I added the main intention of getting cured which was “so that I could get back to worshiping Allah properly again without any illness”.

We ask those who have a problem with the 7 intentions to be precise and exact with regards to their criticism. All we are doing is telling patients to increase the number of intentions and in fact the intentions can be more than 7 if the patient expands intention 5 to include other illnesses they are suffering from so it is wrong to say that I have restricted the ruqya intentions to just 7.

There is no shirk or bidah or asking Allah for something haram with these 7 intentions and they are all to do with treatment so I ask patients not to just listen to doubters and request from those who reject the 7 intentions to prove that there is something wrong with them. 

(E.) READING RUQYA FOR 1 HOUR A DAY IN 3 TWENTY MINUTE SESSIONS.

There is nothing in the Shariah that prevents someone from reading ruqya for 1 hour a day, divided up into three 20 minute sessions. The sunnah does not explicitly state how long ruqya should be read for and that is because individual patients will differ in their illnesses. Some may require more or less ruqya. We have found from experience that 1 hour a day ON AVERAGE is about right. This maybe done in one session or the 1 hour may be broken up into smaller sessions, the choice is left to the patient. We have not fixed the ruqya to 1 hour ONLY! So a patient can do more or less than an hour of ruqya, if they wish. 

(F.) SELECTING ANY QURANIC AYAH FOR RUQYA

There is nothing wrong with selecting particular ayahs from the Quran for ruqya because the whole Quran was sent down as a cure so we can use any ayah for ruqya. Please read this fatwa as it explains that there is no problem in using or selecting any ayah of the Quran for ruqya.
https://islamqa.info/en/175189 

(G.) USING A GREEN LASER

We have to remember here that the green laser that I use in video 1 is not an act of worship but a form treatment so it can NEVER be a bidah.

(H.) USING THE RUQYA SOUP

Even though it has in its name ‘ruqya’, the ruqya soup is a form of treatment and therefore it cannot ever be a bidah in of itself. We are allowed to read ruqya over it and any other liquid as explained above by Sheikh Bin Baz ( rahimullah)

(I.) USING A FORK ON THE PATIENT’S UPPER FOREHEAD

Again, this is a form of treatment and not an act of worship therefore it cannot be classed as a bidah.
We found that the fork is very useful during treatment and diagnosis, especially during general mass diagnosis of children.

(J.) USING THE AYN PERPETRATOR’S CLOTHES OR SOMETHING THAT THEY TOUCHED

Remember ‘rule 1’ that I stated above, that the treatment of ayn or any other spiritual or physical ailment is not restricted or fixed so we can experiment and try different treatments as long as they are not haram. So if a person uses the ayn perpetrator’s ghusl water and some of their clothes, especially their undergarments, to help cure the ayn by soaking the clothes in water and then washing with this water then there is no problem with that because this is treatment and NOT an act of worship.

(K.) ONLY USING SURAH FALAQ AND NASS AS RUQYA

You should know that the real sunnah is to just use surahs falaq and nass for ruqya so I cannot understand why people are so against just using these 2 surahs or insisting that surah baqarah be used as ruqya. The Nabi salulahu alayhi wasalam NEVER used surah baqarah as ruqya on himself……HE ONLY USED SURAH FALAQ AND NASS. You may use surah baqarah or any other surah for ruqya but the best surahs to use for ruqya are surahs falaq and nass.

(L.) DOING SELF RUQYA IS VERY DANGEROUS

Ruqya is an act of worship to Allah that was practised by the Nabi salulahu alayhi wasalam and therefore it is an established sunnah. How is it that an act of worship is described as very dangerous! There is absolutely NO evidence in the sunnah to suggest that self ruqya is something dangerous. In fact, ruqya is the ONLY treatment that does not have any side effects because it is basically a dua to Allah and there is nothing physical about it except blowing and wiping the body with your hands.

Those patients who have fallen into major sins and then they attempt to do self ruqya and they find that their possessing jinn completely manifests and takes over the body and starts speaking, have no one else to blame but themselves because jinn ONLY completely take over sinful patients’ bodies. SELF RUQYA IS NOT TO BE BLAMED FOR THE JINN TAKING OVER! IT WAS THE PATIENT’S SINS THAT CAUSED THE JINN MANIFESTATION, NOT THE SELF RUQYA!

CONCLUSION

I hope that this short article clarifies to patients that the methods employed in Practical Self Ruqya are not against the sunnah and are definitely not a bidah.

Patients should not just accept any statement from a raqi or hijamist that our methods contain bidah but they should question such people and ask them to explain exactly where the bidah is in Practical Self Ruqya. If they don’t provide you with evidence or an adequate explanation then you should not accept what they are saying and continue using practical self ruqya.

After reading and understanding this article, you may be interested to read these other articles that I wrote, which also illustrate that certain aspects of practical self ruqya are not bidah.