Monday, 9 June 2014

Ruqyah - What and How is it done in brief

Table of Contents












No Muslim on the face of this earth is allowed to deny the existence of jinn, witchcraft and its likes.  And it is agreed upon that denying what Allah says or taught could lead to Kufr. It is significantly important for every individual to know how the jinnat function and what is the reality of witchcraft in the light of Islamic shari`ah. 

Shaikh ul-Islaam Ibn Taymiyyah said, “Whosoever rejects the existence of jinns, shayateen and magic, or rejects the possession of people by jinns, or the reciting and reading of incantations or chants In order to call and communicate with jinns, then he has denied something that he has no knowledge of.” [Ref: Majmoo al-Fataawa (24/280)]

This document is drafted keeping in mind the utmost necessity and requirement for an authentic compilation that enlists the shar`ee way of doing Ruqyah and other related information with it. Also please be informed that this document does not cover every minute detail that is associated with ruqyah, for the ahkaam (rulings) , fadhail , recommendations , etc, are too many to enlist and thus we have compiled this document trying our best to not skip any vital information, but also at the same time not to delve into too many details. This article in no way allows or is aimed at enabling one to becoming a raaqi`. This should be taken only as an additional read so as to increase the knowledge and create an awareness among Muslims of what Ruqyah is and how is it's basic functionality 

To avoid drifting away from our main topic and lengthening the content, kindly go through the following links for understanding the reality of jinn, their tricks, witchcraft, and evil eye. These links will give you sufficient insight into their world in accordance to the evidences from Qur`an was-sunnah upon the fahm (understanding) of Salaf.

WARNING:  For those who are new to this topic and haven't studied about this before, please do not proceed further without reading the above links, as they form the very base of our further discussion and thus would cause confusion to those who are unaware. But as for those who are well aware of this subject, may proceed without reading the above articles.

There are different types of magic , each one having a different impact. Thus this calls for the treatment to be divided and the approach to be varied.  If one is affected by any one of the following types of magic or its kind, then under no circumstances should he or she try to resolve it without the assistance of a God fearing, saheehul `aqeedah raaqi`. The requirements of a raaqi` will be enlisted in the upcoming sections. So If the raaqi` you choose is himself among the people of innovation (such as Sufis) then there is very little hope for you and moreover, the case seems to only worsen for evil cannot be fought with evil but with goodness and the prophet (sallallahu `alayhi wa sallam) said: every innovation is misguidance and every misguidance leads to hell (fire). [1] Then what about being treated by a doctor who himself indulges into innovation in his daily life?

[1] See why Innovation (bid`ah) is the most dangerous of affairs and innovators one of the worst creations here :

1.1)       Sihr at-tafreeq (the magic of separation) is the kind of magic done to create a separation between two or more individuals. For e.g. to create a wall between a husband and his wife or cause hatred between friends, family members and its kind.

[See for details :]

1.2)       Sihr al-mahabba (the magic of love) is the kind of magic which is done to trigger the feeling of love in a person for a specific person. It is also known as at-tiwala and the prophet (s.a.w) has classed it as an act of polytheism. [Ref: Musnad Ahmed 1/381, Sunan Abi Dawood 3883]

[See for details :]

1.3)       Sihr at-tahkyil is the magic which causes false appearance of objects.

1.4)       Sihr al-junun (the magic of madness) causes lunacy.

[See for details :]

1.5)       Sihr al-khumul causes lethargy.

1.6)       Sihr al-hawatif causes bad dreams and one may even hear voices.

1.7)       Sihr al-maradh to cause some illness be it physical or otherwise.

1.8)       Sihr an-nazif to cause extensive bleeding following the menses.

1.9)       Sihr of impending marriage.

1.10)   Sihr ar-rabt is the kind of magic which affects the man or woman such that they are unable to have sexual relations with their spouse.

2) What is Ruqyah?

2.1) Definition:

Linguistically: Spells, charms or incantation.

Islamic definition:  Ruqyah in Islam is the recitation of Qur`an, seeking of refuge in Allah, remembrance and supplications (from prophetic traditions as well) that are used as a means of treating sicknesses and other forms of magic and its likes.

2.2) What does Ruqyah include and its main applications

i)     Though Ruqyah technically implies the recitation of Qur`anic verses accompanied by prophetic supplications, yet the curing of any disease or magic requires much more than this. As it is proven from the prophet (s.a.w) himself that using medicines is recommended and he urged to do so likewise (See : Saheeh al-Bukhaari, Book on Medicine (5678); Mu`jam al-Kabeer fit Tabraani (24/254); Silsilah as-Saheeha (1633) and elsewhere)

Thus ruqyah is at times accompanied by medical treatment which includes a wide variety of therapies such as physiotherapy so as to ensure that an already sick patient does not suffer more due to the jinn attack or similar situations. Sometimes it involves other medicinal prescription accompanied along with the Ruqyah so as to keep the patient strong and healthy from inside.   So many times a raaqi indulges in a certain therapy  based on his personal experience such as using honey in some specific (halal) food items or making the patient drink a water in which du`as have been blown,  on certain times of the day such as – as soon as he gets up, so on and so forth. 

This is also why it is of utmost importance to choose a raaqi` who traverses the path of Qur`an and Sunnah strictly and is away from bid`ah. However one very important criteria to keep in mind is that neither of these treatment be it ruqyah nor other medicinal cure should be opposing the shar`iah in any way. Islam gives us the margin of exercising our ijtihaad in matters for which we don’t have a specific divine revelation. These could be well applied in the case of medicinal treatment – but of course keeping the medicines in line with the shari`ah . 

Ijtihaad in Islam means striving to understand the shar’i ruling on the basis of shar’i evidence. It is an analogy which one uses to derive a solution by applying the verses of Qur’an and hadeeth side by side based on an understanding that is within the bounds of shar`iah.  The Mujtahid (who does ijtihaad) must have knowledge of the shar’i evidence and knowledge of the basic principles (usool) and scholarly views which, if he knows them, will be able to derive rulings based on that evidence without unwillingly going against scholarly consensus(Ijmaa`) . If these conditions are met in his case, then he may engage in ijtihaad. 

If you want to know a proper complete definition and criteria for ijtihaad see:

The reason for this will be clear when one discusses it with an experienced, saheeh ul-`Aqeedah raaqi`. He will explain by giving some examples how and when his experience comes into handy.  And just for the purpose of additional information (for those interested), here is an article showing the ijtihaad of the sahaaba. :

ii)     Secondly, the Prophet (peace be upon him) permitted Ruqyah (recitation over the sick for the purposes of healing and protection) using Qur’an, Adhkar (prescribed supplications) and invocations, as long as they do not contain any phrases of Shirk (associating others with Allah in His Divinity or worship) or meaningless words.

It is related that `Awf ibn Malik said: We used to perform
Ruqyah in Jahiliyyah (pre-Islamic time of ignorance) and so we asked, “O Messenger of Allah! What do you think about it?” He said, “Show me your Ruqyahs; there is nothing wrong with Ruqyah so long as it does not involve any Shirk.” 

[Ref: Muslim 2200, Abu Dawood 3886]

There are some important conditions that must be fulfilled in ruqyah to make it permissible. They were summarized by Ibn Hajar (rahimahullah):

“There is a consensus among the `Ulama that ruqa (pl. ruqyah) are permissible when they satisfy three conditions:

-         To be with Allah’s words or His names and attributes. (As we will see below, all forms of ruqa reported in the Sunnah satisfy this condition. They either consist of specific portions of the Qur’an, such as al-Fatiha or Ayat ul-Kursiy, or contain a praise of Allah (‘Azza wa Jalla) and an invocation of His help and protection.)

-         To be in Arabic or of an intelligible meaning. (This is an important condition that must be satisfied in order to eliminate any magic factors from the ruqyah.)

-         And to believe that they do not have effect by themselves but by Allah. (The cure is from Allah and not from the one performing the ruqya, no matter how pious he seems- if he claims to be able to cure people and you believe him- then you have committed a form of shirk- exactly what the shaytan and the magician want of you.)

[Ref: Fath ul Bari 10:240]

Moreover, Qur`an is a source of healing, every ayah in it is Shifa (cure) from all kinds of illness (mental or physical) by the will of Allah.

And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss. [Qur`an 17:82]


3.1           RAAQI (a person who performs ruqa)

An experienced raaqi is required to perform ruqyah on the afflicted person. If one can’t find a raaqi they might do ruqyah themselves accompanied by someone pious and knowledgeable, until they find a good raaqi but appointing a raaqi` in cases of magic or jinn possession is mandatory

i)       Having sincere intention of pleasing Allah (s.w.t) and seeking His reward.

The Prophet (sallallahu alaihi wa-sallam) said: “If anyone acquires knowledge of things by which Allah’s good pleasure is sought but instead he acquires it only to get worldly advantage, he will not smell the fragrance of Paradise on the Day of Reckoning.” [Ref: Ibn Hibban in his Saheeh with a sound chain, 78]

ii)    Knowledge of shari`a so that he traverses the path of Qur`an and sunnah strictly and stays away from bid`ah (innovations) and the knowledge of wordily science (such as medicine and etc) which can help him in knowing and diagnosing the condition of the patient.

iii)  Sufficient experience that enables him to handle the patient carefully and perform ruqya. He should also be well learned and experienced so as to know what is required about the Jinnat and thus have an edge over them and their tricks. This is essential so as to enable the raaqi understand and thus subsequently defeat their tricks and traps. Such as to be aware where the Jinn enters the body from (or where do they usually enter from) and how should the raaqi interact with the jinn, so on and so forth. With experience, a raaqi can easily know the religious condition of his patient by conversing with him and also be strong enough to not get intimidated or trapped by the jinn.

iv)  Devotion and Taqwa.  it is very important that a raaqi abstains from all sorts of major sins and to be devoted in the worship of Allah, and be habitual of performing religious acts which can cause shaitan to be humiliated and in many cases fear the raaqi`. For shaytaan fears and hates those who are the pious servants of Allah as they have an edge over the shaytaan. As for the sinners, then they usually are weak and thus the shaytaan (Jinn) is easily able to manipulate and scare them.

See what taqwa means :

A tip which is not the standard obviously, but a good council for the wise ones to understand :

It is reported from Ibn `Abbaas
رضي الله عنهما that he said:

Righteousness cause brightness in the heart, illumination in the face, strengthens the body, increase in provision, and love in the people’s heart.  Whereas sins cause blackness in the face, darkness in the heart, weakness in the body, reduction in provision, and hatred (against the sinner) in the people’s heart.

[al-Istiqaamah (1/351), Majmoo` al-Fataawaa (10/630)]

v)     To be able to protect his patients secrets. There are many traditions from our aslaaf who have said that when a brother of yours discloses something of his to you, then guard it (his secrets or weakness) even if he did not ask you to.

vi)  To have knowledge of psychological diseases and symptoms as many of them resemble jinn possession.  This is very important. As mentioned above, knowledge of wordily science is not something alien to Muslim scholars. We have many scholars of the past as well as today who have  dedicated their life to study medicine, inventions and Islam, so much so that till today the world and Muslims are being benefited with their knowledge.  Islam does not stipulate that one leaves the knowledge of this world and only sticks to Islamic knowledge; rather it encourages both because one who knows more is wiser than the one who knows little.  It is of high importance that the raaqi is able to distinguish if the symtomps exhibited by the patient are of some normal wordily disease or due to effects of jinn or evil eye. This is so as to avoid subjecting the patient to unneccessary discomfort by treating him with ruqyah, only to realize later on that the disease was malaria or some other wordily disease and had nothing do to with black magic or evil eye. 

vii)       It is best to recite over oneself Surah ikhlaas and Mu’awwadhatayn {(Surah Falaq and an-Naas) and preferably some additional dua`as of protection} before performing ruqya on someone. A raaqi should not be indulged in too much conversation with the jinn as the jinn can make him feel arrogant or may play his trick on the raaqi.

Ibn Al Qayyim (may Allah bestow mercy on his soul) said in the introduction of his commentary on Al Mu`awwidhatayn: The summary is: It is important to speak about these two Surahs [Surat An-Nas and Surat Al Falaq] and show their great benefit and the dire need to them, in addition to explaining that no one can do without them because they have special impact on removing sorcery, envy, and all kinds of evil. So, the need of a person to these Surahs is greater than his need to breathing, food, drink, and clothes. [See: Bada'i` Al Fawa'id of Ibn Al Qayyim (2/199) then he elaborated on them and explained their great benefit].

viii)      A mahram of the woman should always be present when ruqya is performed on a woman by raaqi.   If you can find a good female raaqi` for a woman then it’s best. However, in many cases we only have the availability of a male raaqi` and the raaqi` should be god fearing and thus maintain his limits during the treatment at all times.

3.2           NO TAWEEZ (AMULETS), ANY UN-ISLAMIC PICTURES (Such as drawings of `Ali Hussain from the shi`as, or dolls for evil eye, or hindu symbols such as statues or rings that have an un-islamic connection. In short any and everything that is anti shar`iah could harm and deter the treatment and thus SHOULD NOT BE PRESENT IN THE PREMISES OF THE HOUSE

See the ruling on Qur`anic and non Qur`anic ta`weedh here :


Ibn Mas’ud’s wife Zaynab (r.a) narrated that he saw on her neck a string and asked her, “What is this?” She replied, “It is a string on which a ruqyah was made for me.” He cut it off her neck and said:

“You, family of Ibn Mas’ud, are in no need for shirk. Truly, I heard Allah’s Messenger (Peace and Blessing upon Him) say: ‘Indeed, ruqya (that involves shirk), amulets, and tiwala, are all acts of shirk.’

She said, “Why do you say this? I was having spasms of pain in my eye; so I went to such and such a Jewish man, and whenever he treated it with ruqyah, it soothed it.” He replied:

“That is the doing of Satan. He (Satan) pokes it with his hand; and when the ruqyah (shirk) is applied to it, he removes his hand. It would have been sufficient for you to say what Allah’s Messenger (Peace and Blessing upon Him) used to say:

          اذهب البأس رب الناس واشف أنت الشافي لا شفاء إلا شفاءك شفاء لا يغادر سقماً

‘Athhib il-ba’s, rabb an-nas, washfi ant ash-shafi, la shifa illa shifa uk, shifaan la yughadiru saqama.’

Meaning:  ‘Remove the affliction, Lord of the people, and cure – You are the one who cures, and there is no cure except from You
, a cure that will not leave any sickness.’ [Recorded by Abu Dawud; judged hasan by al-Albani , Sishkat ul-Masabih No. 4552]


4.1           QURANIC VERSES

i)                   Reciting al Faatiha. [al-Bukhaari, 2276, and by Muslim, 2201]

ii)                Surah Baqarah [verses : 1-5, 163-164, 255-257, 285-286] also verse 102.

It is Related by Imaam ad-Daarimee in his Sunan  (3382 and 3383) from ‘Abdullah bin Mas’ood-may Allah be pleased with him-and it has been ruled as being marfoo that he said:

    “Whoever recites ten verses from Soorat-ul-Baqarah at night time the shaytaan will not enter the house that evening until the morning, (i.e ) the first four verses of Soorat-ul-Baqarah, Aayat-ul-Kursee and the two verses after it, in addition to the three last verses of Soorat-ul-Baqarah beginning with: {…To Allah belongs what is in the heavens…}

And in another narration:

    “…shaytaan or anything he dislikes will not come near him nor his family that day, and it is not recited over a mentally ill person except that he will recover from his illness.”

[Ref: At-Tabaraanee related it in his Kabeer as #8673, and al-Haythamee said in his Majma’ (#17014): “The men of this narration are the narrators of the Saheeh except that ash-Sha’bee did not hear directly from Ibn Mas’oud.”  . Al-Baa’eeth-ul-Hatheeth Page 54 (or 55 in Shamela). This narration is classified to have a weakness yet some scholars like Ibn Hajar in
نتائج الأفكار 3/274 said this is Mawqoof , but pointed towards the disconnection in الفتوحات الربانية 3/284, This is also narrated in Shu`b al Emaan 2314. Some scholars have considered the Mursal of ash-Sha`bee to be ok. Even if it is weak then the former part of the text i.e before the part " and it is not recited over a mentally...." remains saheeh as affirmed by other narrations speaking on the virtue of these verses from al-Baqarah]

Note: See -

iii)              Surah Ale Imran [18-19]

iv)              Surah A’araaf [54-56]

v)                 Surah Muminoon [115-118]

vi)              Surah As-Saffat [1-10]

vii)            Surah Ahkaaf [29-32]

viii)         Surah Ar-Rahman [33-36]

ix)              Surah Hashr [21-24]

x)                 Surah Jinn [1-9]

xi)              Surah Humazah

xii)            Surah Ikhlaas

xiii)         Surah Falaq

xiv)          Surah Naas

xv)            Adhaan

The surahs and ayahs which cause a great deal of harm to the jinn:

xvi)          Al-Fatiha.

xvii)       Ayat al Kursi [2:255]

xviii)     Surah Nisa [4:167-173]

xix)          Surah Maida [5:33-34]

xx)            Surah An’aam [6: 93]

xxi)          Surah A’araaf [7: 44-51 & 102-103]

xxii)       Surah Anfaal [8: 12-13]

xxiii)     Surah Tawbah [9: 70]

xxiv)     Surah Ibrahim [14: 15-17 & 42-52]

xxv)        Surah Hijr [15: 16-18]

xxvi)     Surah Isra’a  [17: 110-111]

xxvii)   Surah Anbiya [21: 70]

xxviii)Surah Dukhaan [44:43-52]

xxix)     Surah Ahqaaf [46: 29-34]

xxx)        Surah Hajj [22: 19-22]

xxxi)     Surah  Maryam  [19:68-72]

xxxii)   Surah Mulk [67: 5-11]

xxxiii)Surah Qalam [68: 51-52] (on personal experience)  

Note: These verses can be recited more than once, preferably in odd numbers.

4.1            DU`AS FROM THE SUNNAH  (if you a revert and do not know how to read arabic then comment below or email us to ask the transliteration of these du`as) 

اللَّهُمَّ ربَّ النَّاسِ ، أَذْهِب الْبَأسَ ، واشْفِ ، أَنْتَ الشَّافي لا شِفَاءَ إِلاَّ شِفَاؤُكَ ، شِفاءً لا يُغَادِرُ سقَماً

(O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel (peace be upon him) when he treated the Prophet (peace and blessings of Allah be upon him) with ruqyah:

بِسْمِ اللَّهِ أَرْقِيكَ ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عيْنِ حَاسِدٍ ، اللَّهُ يشْفِيك ، بِسْمِ اللَّهِ أَرْقِيكَ

(In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).”

رَّبِّ أَعُوذُ بِكَ مِنۡ هَمَزَٲتِ ٱلشَّيَـٰطِينِ وَأَعُوذُ بِكَ رَبِّ أَن يَحۡضُرُونِ

My Rabb! I take refuge with You -- from the prompting of the Evil-ones;
And I take refuge with You, O Rabb! lest they come up to me. (23:97-98)

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

“I take refuge with Allah's Perfect Words from the evils that He has created”     [Saheeh Muslim (3/1599)]  

أَعوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ مِنْ شَرِّ مَا يَنْزِلُ مِنْ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ، وَمِنْ شَرِّ مَا بُثَّ فِي الْأَرْضِ وَمَا يَخْرُجُ ، وَمِنْ شَرِّ اللَّيْلِ وَالنَّهَارِ ، وَمِنْ كُلِّ طَارِقٍ إلَّا طَارِقًا يَطْرُقُ بِخَيْرٍ يَا رَحْمَنُ

'I seek refuge with the Noble Face of Allah and with the complete words of Allah which neither the good person nor the corrupt can exceed, from the evil of what descends from the sky and the evil of what ascends in it, and from the evil of what is created in the earth and the evil of what comes out of it, and from the trials of the night and day, and from the visitations of the night and day, except for one that knocks with good, O Merciful!" (Musnad Ahmed 3/119 no. 13914)

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلَا فِي السَّمَاءِ، وَهُوَ السَّمِيعُ العَلِيمُ

In the name of Allah, by whose name nothing is harmed! Neither on earth nor in the heavens and He is the all-Seeing, the all-Knowing.

أَعُوذُ بِوَجْهِ اللَّهِ الْعَظِيمِ الَّذِي لَيْسَ شَيْءٌ أَعْظَمُ مِنْهُ ، وَبِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ ، وَبِأَسْمَاءِ اللَّهِ الْحَسَنَى كُلِّهَا ، مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمْ مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ

“I seek the protection of Allah the Great; He, than whom there is nothing greater. And I seek the protection of the perfect words of Allah which no man, virtuous or evil, can even transcend; and I seek the protection of all the beautiful names of Allah, those of them which I know and those which I do not know, from the evil of everything He (Allah) created, to which He has given existence, and which He has spread (over the earth or universe).”

بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ    

(I seek refuge  in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’”

اللَّهُمَّ إِنِّي أَعُوذُ بِوَجْهِكَ الْكَرِيمِ، وَكَلِمَاتِكَ التَّامَّاتِ مِنْ شَرِّ مَا أَنْتَ آخِذٌ بِنَاصِيَتِهِ

O Allah! I seek refuge with Your Honorable Face and Your Prefect Words from the evil of every creation that is only in Your Grasp (or Control).

اللَّهُمَّ أَنْتَ تَكْشِفُ الْمَأْثَمَ وَالْمَغْرَمَ، اللَّهُمَّ إِنَّهُ لَا يُهْزَمُ جُنْدُكَ، وَلَا يُخْلَفُ وَعْدُكُ، سُبْحَانَكَ وَبِحَمْدِكَ

O Allah! You Expel the sins and loss. O Allah! Your soldiers will never be defeated, nor will Your Promise ever be broken. All praise and glorification is due to You".

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ، عَلَيْكَ تَوَكَّلْتُ، وَأَنْتَ رَبُّ الْعَرْشِ الْعَظِيمِ، مَا شَاءَ اللَّهُ كَانَ، وَمَا لَمْ يَشَأْ لَمْ يَكُنْ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا، وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَشَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَمِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا، إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ

Oh Allah, You are my Lord. There is nothing worthy of worship except You. I place all of my trust and reliance in You and You are the Lord of the Noble Throne. Whatever Allah wishes takes place, and whatever He does not desire, does not occur, and there is no power and no strength except in Allah, The Exalted, The Mighty. I know that Allah is Powerful over all things and that Allah has encompassed all things in knowledge, and has enumerated all things in number. Oh Allah, I seek refuge in You from the evil of my nafs (self) and evil of Satan and his helpers, and from the evil of every crawling creature. You are master over them. Verily, You are Lord of the Straight Path..

تَحَصَّنْتُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، إِلَهِي وَإِلَهِ كُلِّ شَيْءٍ، وَاعْتَصَمْتُ بِرَبِّي وَرَبِّ كُلِّ شَيْءٍ، وَتَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ، وَاسْتَدْفَعْتُ الشَّرَّ بِلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

I seek refuge with Allah, other than Whom there is no god. He is my God and the God of everything. I seek refuge with my Lord and the Lord of everything. I depend on the Ever-Living Who never Dies. I seek to fend off the evil with no power or strength except from Allah

حسْبِي الرَّبُّ مِنَ الْعِبَادِ ، حَسْبِي الْخَالِقُ مِنَ الْمَخْلُوقِينَ ، حَسْبِي الرَّزَّاقُ مِنَ الْمَرْزُوقِينَ ، حَسْبِيَ الَّذِي هُوَ حَسْبِي ، حَسْبِي اللَّهُ وَنِعْمَ الْوَكِيلُ ، حَسْبِيَ اللَّهُ لا إِلَهَ إِلا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Allah is sufficient for me from the people. The Creator is sufficient for me from the creation. The Sustainer is sufficient for me from the sustained. Allah is indeed sufficient for me
, sufficient for me is Allah and He is the best disposer of affairs, sufficient for me is Allah, there is no deity except Him. On Him I hav relied and He is the Lord of the Great Throne.

[Zaad Al- Ma’ad 4/155-156]

Warning: All these du’as should be recited in Arabic in their proper pronunciation.  Not reciting them properly by changing their pronunciation would change the meaning of the du`a, even if it be by a letter or a word.


4.31      Make an intention in the heart of ruqyah and seeking cure from Allah (s.w.t) alone. You may recite certain supplications so as to invoke Allah to guide you and make things easy for you and keep you away from the tricks of shaitan (for du`as for guidance see hisnul muslim and other supplications from the prophetic ahadeeth)

4.32      Recite the verses and du’as mentioned above under heading 4 being in a state of purity and away from distractions and temptations (such as the need to eat or need to relieve oneself and its kind).  Here an afflicted person will react in a variety of different ways (some tend to get aggressive, some behave in a weird or mental way, some in other ways). Such as he could either faint or show some symptoms e.g crying, laughing, swearing/obscene language, change of voice, to start an unusual conversation, making faces, paralysis/shaking/shivering, unusual movement of the body, screaming/fear, blasphemic talk, personal talk/information that the person could not logically know (i.e. speaking a language the patient doesn't know), tingling feeling within the limbs, feeling their 'blood' running through different parts of the body, pain in body, etc. If any of this is seen a person should not stop reciting the ruqya because this is a sign that the jinn is suffering and know that the shaytan is dha`eef (weak) in front of a believing slave of Allah (s.w.t).  The raaqi` should be well learnt and experienced to know when to stop and when not to. It is his expertise that would help the patient and prevent harming him .  This comes after studying this field under scholars 

NOTE: The symptoms mentioned above are not specifically those that a possessed person may feel prior to doing ruqyah. This document will not be mentioning ALL the symptoms of jinn possession as someone may start assessing themselves wrongly, which can be very dangerous as some of the symptoms are just normal and doesn’t clearly mean the person is possessed.

4.33      The patient is made to take a bath from the ruqya water, not in the bathroom, and the water (after using) should be thrown in a ground or a place where people don’t usually walk over.

4.34      Sometimes  the raaqi may strike the jinn to make him leave.

Question: Is it permissible to speak to the Jinn who possesses a person and order him to raise the hand of the possessed ? Is Ruqyah permissible for a mute person ? Is it permissible to strike the Jinn if he refuses to let go of the possessed person ? Is it permissible for a woman to have Ruqyah performed for her by a non-Mahram (i.e., marriageable) man ?

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, (Sallallaahu 'alyhi wa sallam, is His slave and Messenger).

There is no use in speaking to the Jinn that is possessing someone and telling him to raise the hand of the possessed person or any other part of the body when making Ruqyah. This should not be done, especially if accompanied by any false belief or imitation of magicians.

It does not make any difference if the person for whom Ruqyah is performed is mute. If the Ruqyah is performed and the Jinn refuses to leave, it would be permissible to strike him, if the person performing the Ruqyah is sufficiently experienced so that the possessed person would not be harmed. Striking has proved to be useful when done by someone who knows how to do it properly. As far as we are aware, there is no evidence indicating that it is prohibited.

It is permissible for a man to perform Ruqyah for a non-Mahram woman and he can put his hand on her head using a separator, such as a blanket (or anything thick), as long as the woman is in need of Ruqyah, that they are not alone together, and that there is no risk of temptation to either of them.
Allaah Knows best

Fatwa number 13394 Fatwa Date : Jumaadaa Al-Oula 2, 1432 / 5-4-2011 - Shaykh Ibn Jibreen (Rahimahullah) -

5) MEDICINES (Prophetic and Worldly) ALONG WITH THE RUQYAH 

5.1           Natural (non chemical mostly) or prophetic  Medicines prescribed by the shari’ah play a very effective part in the treatment as a whole for Allaah has created special properties in them which may treat many kinds of diseases, and at the same time they do not have any side effects on the one who takes them. A few of them recommended by the scholars and righteous raaqis are as follows:

                                                                         i.            Zam Zam water: 

Prophet Muhammad said: "The best water on the face of the earth is the water of Zamzam; it is a kind of food and a healing from sickness." [Mu’jam al-kabeer 11167, Silsilah Saheeha 1056, sahih]

                                                                      ii.            Olive oil:

Allah's Messenger (peace and blessings be upon him) said,"Eat olive oil and anoint yourselves with it, for it comes from a blessed tree."
[At-Targheeb wat-tarheeb 1/163, Takhreej Mishkaat Al-Masabeeh 4/158, Hassan]

                                                                     iii.            Black seeds/Black seeds oil:

 Narrated Khalid bin Sad: We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi 'Atiq came to visit him and said to us, "Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for 'Aisha has narrated to me that she heard the Prophet saying, 'This black cumin is healing for all diseases except As-Sam.' Aisha said, 'What is As-Sam?' He said, 'Death."  [Sahih Bukhari, Book #71, Hadith #591]

                                                                    iv.            Ajwa dates:

Narrated Saud: I heard Allah's Apostle saying, "If Somebody takes seven 'ajwa dates in the morning, neither magic nor poison will hurt him that day."  [Sahih Bukhari, Book #71, Hadith #664]

                                                                       v.            Honey:

 Narrated 'Aisha: The Prophet used to like sweet edible things (syrup, etc.) and honey.  [Sahih Bukhari, Book #69, Hadith #518]

Even the Qur`an has verses showing the blessed benefits of honey. It can be used in a variety of ways in our everyday life.

                                                                    vi.            Qust al-Hindi:

Narrated Umm Qais, Allah be pleased with her: I went to Allah's Apostle along with a a son of mine whose palate and tonsils I had pressed with my finger as a treatment for a (throat and tonsil) disease. The Prophet said, "Why do you pain your children by pressing their throats! Use Oud Al-Hindi ( Indian aloe wood) for it cures seven diseases, one of which is pleurisy. It is used as a snuff for treating throat and tonsil disease and it is inserted into one side of the mouth of one suffering from pleurisy." 

[Sahih Al Bukhaaree, Book of Medicine  no. 5343]

Rough translation from Fath al-Bare Volume 12

Al Haafidh Ibn Hajar Al Asqalani said :

Abu Bakr ibn al ‘Arabee stated:

‘Qist (Costus) is of two types: Hindee (Indian) - which is black, and Bahree which is white. Al Qist al Hindee is hotter than al Bahree.”

Ummu Qays bint Mihsan said: I heard the Messenger of Allaah – (s.a.w) - say:

“It is upon you to use ‘Al ‘Uood al Hindee’ [i.e. Qist/Costus], for indeed it contains seven cures; it is inhaled through the nostrils to relive throat aches/tonsillitis and placed in the sides of the mouth for the relief of Dhaat al Janb [An illness that causes the swelling of the sides. It is also described as an illness that produces vile gasses, and an illness between the heart and the kidney.]”[Collected by Bukhaaree and Muslim.]

In another narration that will be explained after two chapters:

“I approached the Prophet – (s.a.w) - with a son of mine while pressing his tonsils due to tonsillitis, so he said: “You should use al Qist al Hindee.” [Collected by Bukharee and Muslim.]

Al Imaam Ahmad and the authors of the Sunan collected a Hadeeth on the authority of Jaabir that the Messenger of Allaah – (s.a.w) – said:

“If a child is inflicted with tonsillitis or a headache, then let his mother take al Qist al Hindee, scrub it with water and let him inhale it as droplets through his nostrils.”

In a Hadeeth narrated by Anas that will be explained after two chapters he said:

"The best thing to cure yourselves with is Hijaamah and al Qist al Bahree.”

It is understood from this Hadeeth that it is a cure for all pains, al Qist al Hindee is used when hot medicine is needed for treatment, and al Bahree was described as milder, because al Hindee is hotter than al Bahree as has already been explained.
His statement:

“For indeed it has seven cures...”

In this Hadeeth, only two types of cures were mentioned and not seven, so either the narrator sufficed himself with mentioning only two while all seven were mentioned by the Messenger, or the Messenger mentioned only two due to being the only two of the seven in existence at the time. The second possibility seems to be stronger as will be explained shortly.

Doctors have mentioned that from the benefits of al Qist are:

* It eases the menstrual flow.
* It eases the flow of urine.
* It kills worms in the bowels.
* It repels poison.
* It repels fever.
* It heats the stomach.
* It removes facial spots.

So more than seven cures were mentioned, some scholars explained that seven cures were known through revelation, and the rest through experience, so only seven were mentioned because of their certainty. Other scholars said that he only mentioned what was needed because he was not sent with the details of such issues.
I [Hafidh ibn Hajar] say :

There is a possibility that the ‘seven’ mentioned in the Hadeeth are seven methods which are the basis of how it is used as treatment; because it is either rubbed in, drank, Takmeed, Tandheel, breathed in as a smoke [incense], inhaled as liquid drops through the nostrils or placed at the sides of the mouth.

Rubbing it in is done by mixing it with oil and creams until it is smooth, likewise is Takmeed.
To drink it, it is crushed into a powder and mixed with honey, water or other liquids, likewise is Tanteel.

It is inhaled by mixing it with oil and putting droplets of it in the nostrils. Inhaling it as smoke is clear.
With each method, there are different healing benefits, and such eloquence, coming from one who was given Jawaami al Kalim[The ability to speak a few words which have deep, wide ranging meanings], should not be surprising.

                                                                 vii.            Seena leaves:

The Messenger of Allah asked Asma Bint Umais Radi Allaho Anha, "How do you deal with constipation? She said, by using Shubrum (Euphorbia). Prophet Muhammad Sallallaho Alaihe Wasallam said, it is hot and a strong laxative, she then said, in addition I use Senna and the Prophet replied, if there is a cure that prevents death, it would be Senna ". [Tirmizi 2081 and Ibn Majah 697, though the hadith is dhaeef but the effects of seena leaves as a laxative are undeniable, Al-Razi said, Senna and fumitory help extract mature humors (bodily wastes) and helps against leprosy and rashes, when one takes four to seven measures of each remedy.]

                                                              viii.            Basil or Lotus (Sidr) leaves:

Prophet Muhammad (Sallallaho Alaihe Wasallam) said:"Whoever is presented with Rayhan should not refuse it, because it is easy to wear and has a good scent".
[Muslim 2253]

Ibn Masoud heard Aisha advise a woman to use Sidr and water to wash the traces of magic (Sharh Usul Itiqad Ahl Al-Sunah wa Al-Jamaa -7/1288)

Take seven green lotus leaves, grind them up, and put them into water, then recite into it the ayahs and surahs (verses and chapters) mentioned above, and the prophetic  du’as. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lotus leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allah’s leave.

                                                                    ix.            Musk:

 Abu Sa'id Khudri reported that Allah's Messenger (may peace be upon him) made a mention of a woman of Bani Isra'il who had filled her ring with musk and musk is the most fragrant of the scents.  (Sahih Muslim,Book
#027, Hadith #5599)

Musk is a hot, dry substance of the second degree, and it brings comfort and joy to the hearts and strengthens the inner organs when it is drunk or smelled. Musk brings strength and comfort to the external organs when anointed with it. And its strong smell irritates the Jinn

                                                                       x.            Talbinah: Barley porridge made with milk and honey.

Aisha (may Allah be pleased with her) used to recommend talbina for the sick and for the one grieving over a dead person. She (may Allah be pleased with her)  used to say, "I heard the Messenger (Sallallaahu Álayhi Wasallam) saying, 'The Talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.' " [Saheeh al-Bukhaaree (5325)].

                                                                    xi.            Hijamah: a blessing indeed ! a cure for many diseases.

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5.2           Other chemical medicines are also used in cases where the patient is suffering from diseases which may or may not be from the jinn, therefore leaving the medicines prescribed by the doctor while thinking that it is all just from the jinn is not right.  One should be wise enough to mix both the treatment appropriately.


1.     One should be strong, he should not question “why me” rather be patient and not be hopeless at any point. One should know that during a calamity he should be patient and to believe in the decree of Allah is very important. 

“No calamity occurs in the earth nor in yourselves but it is inscribed in the Book of Decrees before We bring it into existence. Verily, that is easy for Allah In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allah likes not prideful boasters.”  [Surah Hadid: 22-23]

here is an article that enlists and proves how calamities for a believer is a blessing in disguise. It’s a good read and in sha allah by the end of the document, a Muslim will not only learn many things but also be content and see that many of his worries which the shaytaan instigated him to be troubled with, will now be gone biidhnillahir rahman :

2.     To have a correct and sound aqeedah. [See: ]

3.     Make as much as supplication as you can, use the best times to supplicate to Allah.

The best times for supplication:

Some reasons why our du`as aren’t answered :

4.     Seek Allah’s forgiveness

Virtues of repentance :

5.     Recite as much Qur’an as possible and increase in voluntary acts of worship e.g praying qiyam al layl.

Some virtues of reciting Qur`an :

6.     Try to be in the state of Wudu at all or most of the times.

7.     Begin anything (not a sin obviously) by saying Bismillah.

9.     Duas for Protection:

a)    Recite morning and evening adhkaar.

b)    Reciting adhkaar before sleeping.
c)     Du’a before entering the toilet
d)   Du’a before leaving and entering the house
e)    Perform ablution when in the state of anger.
f)      Recite ta’uoz when troubled by shaitan
g)    Recite Adhaan when trouble by Jinn
h)   Du’a before entering a new place.

Note: All these Dua’s are in Hisnul Muslim (Fortress of the Believer) and should be recited by every Muslims as they means of protection against evil.

You can also find in this document some important du`as that are to be recited morning and evening. This article includes most of the du`as mentioned in the above list: 


Paranormal activities around the house have been witnessed and experienced by many people so much so that people even make movies out of it either for jest or for edutainment purposes. Occurrence of weird incidents, unusual sounds, banging of utensils, etc are some of the ways of the jinn to show their presence so as to scare the humans, however things can be a lot worse than just hearing weird sounds. Without any further a due we would like to mention ways of expelling jinn from the house.

a.                  Warn the jinn for 3 consecutive days, as there could be harmless jinn living in the house without any intention to cause harm and we cannot just go around and cause harm to them.

Abu as-Sa'ib, the freed slaved of Hisham b. Zuhra, said that he visited Abu Sa'id khudri in his house, (and he further) said: I found him saying his prayer, so I sat down waiting for him to finish his prayer when I heard a stir in the bundles (of wood) lying in a comer of the house. I looked towards it and found a snake. I jumped up in order to kill it, but he (Abu Sa'id khudri) made a gesture that I should sit down. So I sat down and as he finished (the prayer) he pointed to a room in the house and said: Do you see this room? I said: Yes. He said: There was a young man amongst us who had been newly wedded. We went with Allah's Messenger (may peace be upon him) (to participate in the Battle) of Trench when a young man in the midday used to seek permission from Allah's Messenger (may peace be upon him) to return to his family. One day he sought permission from him and Allah's Messenger (may peace be upon him) (after granting him the permission) said to him: Carry your weapons with you for I fear the tribe of Quraiza (may harm you). The man carried the weapons and then came back and found his wife standing between the two doors. He bent towards her smitten by jealousy and made a dash towards her with a spear in order to stab her. She said: Keep your spear away and enter the house until you see that which has made me come out. He entered and found a big snake coiled on the bedding. He darted with the spear and pierced it and then went out having fixed it in the house, but the snake quivered and attacked him and no one knew which of them died first, the snake or the young man. We came to Allah's Apostle (may peace be upon him) and made a mention to him and said: Supplicate to Allah that that (man) may be brought back to life. Thereupon he said: Ask forgiveness for your companion and then said: There are in Medina jinns who have accepted Islam, so when you see any one of them, pronounce a warning to it for three days, and if they appear before you after that, then kill it for that is a devil.
[Muwatta’ al-Malik  5433, Sahih Muslim 2236 , Musnad Ahmed 3/12,27,41 , Abu Dawood 5256-5259 and others.]

One may say the following words of warning for 3 consecutive days:
 Al Qadhi Iyaad said: Ibn Habbib reported that the Prophet (s.a.w) said: I implore you by the covenant taken from you by Sulaiman ibn Dawood not to harm us, or to appear to us. [Sharh An-Nawawi on Sahih Muslim 14/230]

can also add, “By the command of Allah, this is my house and the Jinn must leave and find somewhere else to live” or something similar to it.

Note: This should be done by a raaqi as any sense of fear on the side of the reciter can cause the jinn to attack him and not take him seriously.

b.                 Recite Surah Baqarah in your house.

[Sahih Muslim 1707 & 780, Musnad Ahmed 2/284 & 4/274, Ibn hibban 780, Tirmidhi 2882.]

c.                  Take a vessel of water and recite the following into it, make sure you are in a state of wudhu.

بسم الله ، أمسينا ( أصبحنا ) بالله الذي ليس منه شيء ممتنع ، وبعزة الله التي لا ترام ولا تضام ، وبسلطان الله المنيع نحتجب ، وبأسمائه الحسنى كلها عائذين من الأبالسه ، ومن شر شياطين الإنس والجن ، ومن شر كل معلن أو مسر ، ومن شر ما يخرج بالليل ويكمن بالنهار ، ويكمن بالليل  ويخرج بالنهار ، ومن شر ما خلق وذرأ وبرأ ، ومن شر إبليس وجنوده ، ومن شر  كل دابة أنت آخذ بناصيتها إن ربي على صراط مستقيم نعوذ بما استعاذ به موسى وعيسى وإبراهيم الذي وفى ، من شر ما خلق وذرأ ومن شر إبليس وجنوده ومن شر ما يبغي 

“Bismi Allah, Amsayna Billah alladhi Laysa Minhu shay'un Mumtani' wa Bi'izzati Allahi allati' Laa Turaam wa Laa Tudhaam, wa Bisultaan Allahi al'Mani'i Nahtajib, wa Biasma'ihi al-Husnaa Kullihaa, A'idun mian al-Abalisah wa min sharri shayaateeni al-Insi wal Jinni, wa min sharri kulli Mu'linin Aw Musirrin, wa min sharri Maa Yakhruju bilLayli wa yakmunu bin-Nahaari, wa yakmunu bil-Layli wa Yakhruju bin-Nahaari, wa min sharri Maa Khalaqa wa Dhara'a wa Bara'a wa min sham Iblees wa Junudihi, wa min sharri kulli Da'bbatin Anta A'khidun Binasiyatihaa, Inna Rabbi' Ala' Siraatin Mustaqeem, Audhu Billahi Bima Ista'adha Bihi Musa wa Isa' wa Ibrahima al-Ladhi' waffaa, min sham Maa Khalaqa wa Dhara'a wa Bara'a, wa min sham Iblees wa Junudihi, wa Min Sharri Ma Yanbaghi."


Some brothers have asked me for the arabic with tashkeel (harakat) on it. With very slight variation you can see the below text followed by images having the same exact dua with tashkeel 


سْمِ اللّهِ أَصْبحْنَا وأَمسَيْنَا بالله الذي ليس منه شيئ مُمْتَنِعِ.. وبِعِزَّةِ اللَّهِ التي لاترام ولاتضام.. وبسُلْطَان الله المنيع نحتجب.. وبأَسْمَائه الْحُسْنَى كلها عائذا من شياطين الإِنسُ وَالْجِنُّ..
ومِنْ شَرِّ كل معلن أومسر.. ومِنْ شَرِّ مايسرح باللَّيْلِ ويكمن بالنَّهَارِ.. ومِنْ شَرِّ مايسرح بالنَّهَارِ ويكمن باللَّيْلِ.. وَمِنْ شَرِّ مَاخَلَقَ وَذَرَأَ وَبَرَأَ.. ومِنْ شَرِّ إِبْلِيسَ وَجُنودِهِ.. ومِنْ شَرِّ كُلِّ شَيْءٍ أَنْتَ آخِذٌ بِنَاصِيَتِها.. إِنَّ رَبِّي عَلَى صِرَاطٍ مُّسْتَقِيمٍ..

أَعُوذُ بِكَ من شَرِّ مااسْتَعاذَ مِنْهُ مُحمَّدٌ صَلّى اللهُ عَلَيْهِ وسَلَّم ومُوسَى وَعِيسَى وَإِبْرَاهِيمَ الَّذِي وَفَّى: مِنْ شَرِّ مايبغي قي الْأَرْض.. ومِنْ شَرِّ كل جَبَّار عَنِيد.. ومِنْ شَرِّ كل شَيْطَان مَّرِيد


a. Surah Fatiha

b. Surah Baqarah [255-257, 284-286]
c. Surah Saffat [1-10]d. Surah Hashr [21-24]e. Surah Jinn [1-3]f. Surah Ikhlaasg. Surah Falaqh. Surah Naas
After reciting, sprinkle the water in every corner of the house for three days except the bathroom and before sprinkling say Bismillah.

d. Recite Adhaan in the house or room wherever the presence of jinn is felt/experienced. The method to recite adhaan in the room is as follows:

i) Close the door of the room saying “Bismillah” and then open the window slightly about 10-15cm.

ii) Call out the adhaan in a medium to loud volume and not in a quite or low voice. It should be recited sincerely and not just mumbling the words for the sake of reciting.

iii) Immediately close the window saying “Bismillah” as soon as you finish the Adhan.

This will cause any shaytaan present in your room to leave immediately and it will not enter again since you closed the window and doors saying “Bismillah”.

Abu Hurayrah (r.a) that Allaah's Messenger (Salallaahu ‘Alayhi Wa Salam) said,

"When the call to prayer is made, Shaytaan flees on his heels and passes wind with noise during his flight so that he does not hear the adhan. When the adhan is completed he comes back. When the iqamah is pronounced he takes to his heels again until it is completed. Then he returns again and whispers into the heart of the person and says to him: "Remember this and remember that". So the person remembers those things which were not in his mind before the prayer began and as a result, he forgets how much he has prayed".

[Sahih Muslim 389, Sahih Bukhari 608, Sunan Abu Dawood 516]

Allah's Apostle (salallaahu ‘alayhi wasalam) said,

"When night falls stop your children from going out, for the devils spread out at that time. But when an hour of the night has passed, release them and close the doors and mention Allah's Name, for Satan does not open a closed door. Tie the mouth of your water-skin and mention Allah's Name; cover your containers and utensils and mention Allah's Name. Cover them even by placing something across it, and extinguish your lamps. "

[Sahih al-Bukhari 7/527 and Abu Dawud 3722]

NOTE: When a person has trouble sleeping and has disturbed dreams or nightmares, then Adhaan should be pronounced in the room in this manner before sleeping.


The Permanent Committee for Scientific Research and Ifiaa in Saudi Arabia said, in Fatwah No. 6618:

"A man living in the countryside came to us asking the following question: 'I live in the countryside, in a house that I inherited from my ancestors. However, recently I had a strange experience; at night stones were being thrown at me, and I could not see who was throwing them, despite the fact that I was carrying a lamp. This continued for four nights, and I was very much afraid. I then went to my relatives and informed them so that they could help me, but I was simply told that I perhaps have enemies who hate me. I insisted that they should come with me to my house to see for themselves, and indeed, when night fell, we were pelted with stones, whereupon my relatives believed me and thus advised me to leave the house.'

The answer to your story is as follows:
"Maybe those who threw stones at you at night were a group of wicked Jinn who wanted you to leave the house or just to fool about with you; or maybe you had harmed them unintentionally, and they just wanted to take revenge on you. So, you have to seek help from Allah ~, seek protection in Allah's Words (the Qur'an), and recite the Qur'an at home especially Surat al-Baqarah, when you go to bed.

[Fatawee al-Aqeedah, the Permanent Committee for Scientific Research and Iftaa' in Saudi Arabia, collected and compiled by Sheikh Ahmed Ibn Abdur-Razzaq Daweesh (p.75-76).]

This experience is shared by Shaikh Waheed Abdus Salaam Al-Baali in his book Sword against Black Magic and Evil eye.

“There was a wise young man who got married, but on his wedding night, he found out that he was affected by the sihr of ar-rabt, which was later translated into lunacy. Cases of the conversion of sihr into unexpected effects are numerous nowadays. This is due to the sorcerer’s ignorance of the sihr arts. A woman, for example, went to a saahir and requested him to work out a sihr which would make her husband hate all women except her. In fact, the sahir worked out a sihr for her, and she put it in her husband’s meal. But, subsequently the sihr made him hate all women, including her. He even divorced her. She went back to the sahir in the hope of cancelling the sihr only to find that he had died.

In any case, the young man walked about in the town, turning his face to the ground and screamed like a lunatic. I recited a ruqya over some water and grinded lotus leaves, and then advised him to drink and wash from it. He did this, and subsequently recovered (slowly).”

For more practically beneficial real life cases go through the following series:


1.                 Treating with evil: Some therapist make an afflicted woman dress like a bride and make them sit under a full moon, making her take the smoke of incense sticks (agarbati), Light candle, beat drums, making unmarried girls perform dance, while reading some sort of poetry, around the woman and the therapist recites some things and touches the woman in odd ways. Moreover, preventing the family of the woman to be there, hear or look at anything by scaring them that the jinn won’t leave her then. This clearly results in the woman being raped by the therapist rather than her being relieved from the sickness if there was any in the first place.

2.                 Gaining the pleasure and agreement of the jinn: The therapist agrees to all the conditions put forward by the jinn, these conditions may be infested with shirq, which the therapist blindly agrees.  An easy way to catch these tricks is when you know it’s weird and anti Islamic. Such as making you bring some wings or some birds, or some hair or asking you to not do wudu or not pray much and things like that.

3.                 Asking help from the Jinn and Shaitan: True magicians rely on jinns and the devil, and apply procedures containing kufr to produce their spells. Thus all of their spells, including ruqya, are prohibited, and any Muslim who seeks their help belies his belief in the Prophet (Peace and Blessing upon Him).  And the prophet (s.a.w) has ordered to kill the witch or the one who performs the witchcraft. This command of the prophet still continues today in the middle east, especially Saudi Arabia.

Abu Hurayrah (RA) reported that the Prophet (Peace and Blessing upon Him) said: ‘Whoever goes to a soothsayer or fortuneteller and believes in what he says has indeed rejected that which has been revealed to Muhammad.’ [Recorded by Ahmad and al-Hakim. Verified to be authentic by al-Albani Sahih ul-Jami No. 5939]

4.                 Imprisonment of the possessing jinn: Sometimes sahir commit different kinds of shirq whether verbally or physically to gain closeness to the head of the possessing jinn’s tribe and then asking it to imprison the possessing jinn for a time being so the person feels he is cured. However, this cure is not permanent.


Black magic and satanic possession:

FAQs on Ruqyah & topics associated with it:

Day-to-Day experiences and valuable information regarding ruqyah:

Highly recommended :



Jadu Aur Asaib Ka Kamyab Ilaaj

Jadu Ki Haqeeqat

Search for shaykh iqbal salafi on youtube. he is from pakistan and is an expert on this field. 


  1. i would say sura Baqara, Saffat, Rahman, Jinn. into water and oil 3 hours or 3 times dayly wash? drink and rub.. untill the jinn goes out.. till 6 months about.

  2. Very beneficial post.. jazakAllahu khair


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