The Healing

The healer should inform himself well about the complaints and be able to make a diagnosis. In the course of the anamnesis, the patient's history of his previous complaints is analyzed. The result of the anamnesis allows to draw conclusions about the life situation and causal connections, in order ultimately to decide whether the application of Ruqyah is advisable in this case. Like any illness, a disease caused by magic or Jinn has its symptoms, which can be used to determine whether a person is affected or not (see also "Diagnosis by Koran recitation" in the following chapter).

It is important that one is able to tell if it is a pure attack by Jinn or if magic is involved, because one should not attack the Jinn before the magic has not been removed.

The Raqi should ask the patient a few important questions, depending on the situation and the relationship:

The place for the Ruqyah should be clean and quiet, may not have any pictures and far from music, car noise, TV and other disturbances. It is best in a mosque. It is recommended to read the verse of the throne with the intention of protecting the place from external attacks and to supplicate Allah accordingly.

Both healers and patients should be in the state of ritual purity. The patient should regret any sins, recite Istighfar, and ask the help of Allah. The healer should make the patient feel relaxed, and let him leave negative feelings like disappointment, anger, despair, and the like.

In more serious cases, the healer should pray 2 or 4 Rakaat Shalat Mutlaq and ask the help of Allah. Then he recites Ta'awudz, Basmallah, Istighfar, Salawat, al-Fatihah, Ayat al-Kursi, Al-Ikhlas, Al-Falaq and An-Nas, blows into his hands and rubs his whole body with the intention of making this a protection from the Jinn in order that Jinn leaving the patient's body do not directly attack the healer himself. Then he should take the intention to practice Ruqyah and to use Qur'anic verses as weapons against the Jinn or magic, to heal with the Qur'an and, if necessary, to send the magic back to the sorcerer.

The patient should listen attentively to the recitation of the Qur'an, and also order the Jinn mentally to listen to the recitation of the Qur'an.

There are a number of individual techniques, and here, as with the rest of medicine too, applies the motto: "He who heals is right", as long as no unlawful methods are used. Only seek out healers who use the Qur'an and apply certain traditional techniques, such as placing the hand on the affected body parts, (light) hitting on the back, rubbing, knocking, blowing, or reciting on water with Qur'anic verses.

It is impossible for an unbeliever to understand how certainty of faith, intention and visualization, together with the power of the Qur'an, can have such an effect on the physical plane, and even Muslims who see it for the first time will be astonished, if not shocked!

The healer (if he is a man) is only allowed to practice Ruqyah in the presence of a family member if the patient is a woman (except in emergencies, and then not alone) and should not touch the woman if possible. If he must, he must wear gloves. (There are different opinions about this, just like with a doctor of the opposite sex, too.)

One usually begins to recite al-Fatihah clearly, while the patient sits in the direction of the kiblat (prayer direction). There are also Raqis who recommend that the patient is lying down to relax better, and his entire body is covered with a sheet, or at least the eyes to better be able to concentrate on listening to the Qur'an. Thereafter, other verses and suras are recited (see Appendix).

The healer adjusts the recitation with the reaction of the patient or the Jinn and follows his intuition. Should a good reaction follow after reciting al-Fatihah and Ayatul-Kursi, one can proceed with just these verses. A reaction can happen very quickly, even before the healer has started with Ruqyah yet. But it can also take hours, when there are many "shields" (spiritual walls, which the healer has to break through). The reactions are also very different. There can be no or a barely perceptible reaction. There may be vehement reactions during which the patient dances, does movements like practicing Tai-Chi, starts singing and claps his hands, attacks the healer, cries fervidly or does other things. Quite entertaining for spectators!

Under normal circumstances, the patient will get warm after a few minutes, may have to vomit (which is why plastic bags should be kept ready), and he may lose consciousness. He does not fall asleep though, but the Jinn "takes over" the patient's body. He will often try to keep his ears shut in order not to hear the Qur'an. He will look at one with angry eyes, but look more and more tormented after a while and will begin groaning. This is the time when one can start talking to the Jinn (see chapter "Conversation with Jinn").

As a "newbie" one will be astonished about the different characters there are among the Jinn, as with humans. If the Jinn is female, she will speak with a female voice, which sounds quite strange from the mouth of a male patient, just as vice versa. One can ask the Jinn for his name, whether he is a believer (which is usually not the case), how many other Jinn are still in the patient's body, and why he has entered the patient's body. One should exhort the Jinn and remind him of the punishment of Allah if he does not repent. He should be asked to become a Muslim.

Often one does not get a reaction and only a sarcastic, arrogant laughter, but this usually fades away quickly when one continues to recite Qur'an and starts with other techniques such as light strokes on the back and supplicating to Allah to let the fist turn into an iron hammer in the subtle world. Or one may tingle the patient with one's finger and ask Allah to let the finger become a glowing thorn in the subtle world. This may sound funny, and many will consider this to be humbug until they have seen it themselves how spirituality and visualization have a direct effect on the physical plane.

Only very strong Jinn will still maintain their arrogance during such a treatment. This is the time to ask them again why they are in the body, where the Buhul is hidden, to persuade them to become Muslim, and to ask them to leave the body of the patient when they do not want to get destroyed.

It may happen that one has to deal with a thousand-year old Ifrit, who remains arrogant even then and says, "Yes, the verse of the throne, I already know" and begins to recite it himself (but probably not to the end). As a beginner, one will have a hard time then! Remember, however, that all power is with Allah, and that the Jinn has literally crossed the limit by occupying a human body and has become vulnerable. Even the biggest white shark on land is at the mercy of a small person. No one can resist the word of Allâh! It only takes more time and patience, and perhaps more Tazkiyah (purification) on the side of the patient and possibly also on the side of the healer. Sometimes it can take weeks before a strong Jinn finally withdraws. A Jinn will remain in the body until the pain that he suffers is greater than the desire to remain in the body, and this is again depending on why the Jinn has intruded the body in the first place and how strong he is.

If the Jinn is ready to accept Islam, one says the shahadah (confession of faith). Once the Jinn has repeated the shahadah he has to swear that he leaves the body now and does not return any more and does not occupy any other human body again.

In the case of a Jinn being in the body because an ancestor of the patient has made a pact with Jinn, this pact has to be dissolved and the pact has to be declared invalid. Then the Jinn is asked to leave the body. If he does, the patient's body will suddenly slacken, and he will regain consciousness.

It may well be that the Jinn has only pretended conversion to Islam in order to escape the pain. Jinn can be hardly trusted anyway! Then it is time to exhort him one last time and tell him that if he does not leave the body, he will be destroyed now with the permission of God.

Which technique is now being used depends, among other things, on where the Jinn stays in the body. In a technique one imagines, the edge of the hand would be a sword, with which the throat of the Jinn is cut. Or one gives him poison to drink, e.g. Ruqyah water. Or one burns him with the verses of the Qur'an. Sometimes the Jinn will still try to fight back and attack the healer. But the movements are generally weak and not well coordinated. One can, for example, take a prayer rug and hit the patient's back with it while imagining it would be an iron hammer in the subtle world. It is also possible to ask God to let the Jinn stick to the floor, or that his hands get tied.

There are several techniques to investigate whether the Jinn went already completely out of the body. Often, several sessions are required until all the Jinn are out, also depending on the extent to which sorcery is involved and how much effort the patient is making himself.

Diagnosis by recitation of the Koran

The patient's response to the recitation of the Qur'an can help with the diagnosis.

A diagnosis of Jinn or magic does not exclude the other. When one perceives clear symptoms in the patient's life, his body, his mental condition, and his dreams, one can also conclude a diagnosis without a reaction.

Many people, however, attribute many things to the influence of magic, where there are quite normal causes, perhaps because their daughter has fallen in love with a non-Muslim. Others may even ask to use "white magic", e.g. to get the wife back who left them, and are not aware of the fact that there is no such thing as "white magic", but generally an act that excludes one from Islam. In order to get more blessings in life, there is only one way: faith, taqwa, good deeds, and keeping away from sins.

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