Book 1: The gift of the Most Merciful in healing jinns’ illnesses, By Hamdi Addemerdach.
Book 2: The cutting Sword.
Book 3: The ruqya in the light of the belief of Ahl Assunna wal-Jamaa, and the rule of dedicating oneself to it and taking it as a job, Dc Ali Nufayyi Al’ilyani.
Book 4: Guide of the healers with the Saint Quran, Riadh Mohammad Samaha.
Book 5: The Qu’ranic way for healing sorcery and satanic possession, Usama Muhammad Al’awdi.
Book 6: Commentqry of last ten Surahs.
Book 7: Protection of man from jinns and shaytan, Waheed Abdussalam Bali.
Book 8: Collection of Fatwas from the Saudi Arabian Committee of Fatwas.
Question 1: Is the ruqya “tawqeefiyya” or not?
B3P8: “Imam Malik reports that Abu Bakr Assiddeeq entered on Aisha who was ill and a Jewish lady was making ruqya on her. Abu Bakr said: “Make her ruqya with the book of Allah” meaning Torah, and this indicates that Jews and Christians have ruqyas. Almaziri says: “There are different opinions on the subject of getting ruqya by the people of the Books: some authorize it and Malik hates it (makrooh) because he fears it could be from the changed parts of Torah. Those who authorize it answer him that it is like medicine”. And the truth is that it varies according to people and situations”. Fath Al-Bari.
Muslim reports: Rasool Allah (s) forbid the ruqyas. The family of Amr Ibn Hazm came to Rassol Allah (s) and said: “O Rasool Allah, we had a ruqya that we recited for the scorpion and you have forbidden the ruqyas”. They recited it to him and he said: “I see nothing bad. Whoever can help his brother should help him”.
B3P41: Ibn Hajar says: “The ulemas are unanimous on authorizing ruqyas at three conditions: if it is with the Words of Allah, His Names or His Attributes; in Arabic language or other comprehensive languages; that he believes that ruqya doesn’t act by itself but only by Allah’s will”.
B3P47: “Are the ruqyas fixed (tawqeefiyya)? What the Prophet (s) has taught, it is not allowed to change it; and if someone has experienced a ruqya not reported and found it useful and it contains nothing forbidden, it appears it is allowed”. And P48: “Because the ruqya is of the same nature than medicine and the Prophet (s) accepted ruqyas that don’t contain shirk”.
B3P52: “Al-Hakim reports that a “namla” (a cut in the foot) appeared on an Ansari. He was told that Shifa Bint Abdallah makes the ruqya for the namla. He went to see her and asked her to do him the ruqya. She said: “By Allah! I haven’t done ruqya since I embraced Islam”. The Ansari went to Prophet (s) and informed him of what she said. Rassol Allah (s) called Shifa and said: “Recite it to me” and she recited. He said: “Make him ruqya and teach it to Hafsa as you have taught her the book”. This story fills the conditions of the two sheikhs and Albani listed it with the saheeh. The ruqya is: “The bride feasts, colors her hair and puts khol in her eyes; she does all what’s to do but she doesn’t disobey to the man”.
B3P54: The best (azeema) is to leave all ruqyas except the book of Allah and the sunna of Rasool Allah (s). Ibn Atteen said: “The ulema of the Umma dislike (karaha) ruqyas by other than the book of Allah”. Ashafi’i says: “The people of the book can make ruqya to Muslims with the Book of Allah and the zikr of Allah”.
B3P55: “If we accept the ruqya of pre-Islamic statue worshipers as long as it contains no shirk, and its benefit has been experienced, so people of the book are more likely to be accepted”.
B3P72: “Opening (Hall): the remedy of man impotency with the fire and the digger (see furthermore in the cutting sword) and noshra is to boil water with flowers to bathe. They are human experiences like the ruqya of “namla” or scorpion”.
B4P55: “Extracting sorcery is a rare thing”. So the author contradicts “the cutting sword” and takes another way in healing.
B4P40: “Shaykh al-Islam Ibn Taymiya used to write on the forehead of the person whose nose is bleeding: “And it was said: “Earth! Swallow your water! Sky! Stop! And the water ceased and the matter was over”. Ibn Al-Qayyim heard him say: I have written to many people and they cured”.
B4P47: “According to Saeed Ibn Jubayr, Ibn Abbas said: when a woman has difficulty to deliver, write her some verses on clean bowl and make her drink. Waqii added: make her drink and spray under her waist”. “Mujahid said: there is nothing bad in writing Quran for the ill person to bathe and drink”. “Ayyub said: I have seen Abu Qulaba writing Quran then he washed it with water and gave it to an ill person to drink”.
B1P53: “The unveiling (kashf) by the look: this is a unique method that my Almighty Lord has taught me and it gave great results”.
B5P180: “Write verses on a belt and the woman will attach that on her waist”.
B5P221: “Write on the hit part”. “You write or read these verses”.
B5P79: “Read the verse of the Throne with the intention of emprisoning the jinn in the body”.
B5P142: The method of lighting a fire, heating a digger with it then urinating on it for man’s impotence, according to Fath Al-Bari.
B5P197: “Write on a cloth and burn it so that he smells the smoke. The jinn will be burnt right away”.
B5P245: “Muslim and Ibn Maja report that Jabir was called for a woman in Medina bit by a scorpion to mak her ruqya. He refused and prophet (s) was informed. He called him and Amr said: “You forbid the ruqya”. He said: “Recite it to me” He recited it to him and he said: “There is no harm, they are engagements, make ruqya with it”.
B8P41: Authorization for non sunna ruqyas as long as there is no shirk in them.
B8P75: Forbidding ruqyas not reported by sunna.
Question 2: What can we ask jinns?
B1P37: Is it allowed to ask questions to jinns? Ibn Taymiyya answers: if it is believing all they say and glorifying the informer it is forbidden. But if we ask him to test his status and know his reality having means of distinguishing the truth from the lie, it is allowed. Also if he listens to what they say and the information they give like we listen to what the unbelievers and perverse say to know what they have to say without believing them absolutely and without rejecting what they say unless having a proof as says the Almighty: “If a perverse brings you news, check it out”.
Abu Musa narrates that Umar was late and there was a woman who had a jinn connected to her (qareen) and he asked him. He said he left him sharing the sadaqa camels. In another story, Umar sent an army and a man came to medina and informed them that they had beaten their enemies and the news spread out. Umar asked about that and he was told what happened. He then answered: “That is Abul-Haytham” – he means a Muslim jinn – “and the announcer of humans will come later” and he arrived some days later (The argument and proof of possession of human by jinn, Ibn Taymiya, P21-22).
B1P39: The hidden (ghayb) is the future that is impossible to know, whereas the hidden of present and past, even if it is hidden of some people, others know it.
B4P52: “Ahmad Ibn Sulayman Annajjad reports in “the hopes” according to Aamash who says: a jinn came to marry one of our women. I asked him: “What is your favorite meal?” He said: “Rice”. We brought him rice and I saw the bits raised and I was seeing noone. I asked: “Do you have the sects within tou?” He said: “Yes”. I said: “How do you consider Rafida amongst you?” He said: “They are the worst”.
So that allows to discuss with jinns and their world is understood by experience and mixing with them.
B7P66: “I said once to a jinn: “Extend this arm” and he extended it> Three very strong young men tried to bend it and they couldn’t. I said: “Leave it” and he left it and it came back like before, totally natural”.
B8P202: It is not forbidden to ask questions to Muslim jinns.
B8P208: A jinn threatens a raqi by telephone.
B8P243: Ibn Baz says: “I asked the jinn a load of questions”.
QUESTION 3: Is the “Catching” halal? Does it have sources?
Answer: B1P50: Shaykh al-Islam Ibn Taymiya says: whoever amongst the humans orders jinns to do what Allah has ordered as to worship Allah only and to obey his Prophet, and orders the same things to humans, is amongst the best allies (waly) of Allah the Almighty, and is by this an inheritor (Caleefa) of the Messenger and his substitutes. And whoever uses jinns for halal matters for him such as ordering them to do their duties and forbidding them what is forbidden and using them for halal things for himself, he is like the kings who did that, if he is capable of it, and he is amongst the allies of Allah the Almighty, like the prophet king with prophet slave, like Sulayman and Yusuf with Ibrahim, Musa, Issa and Muhammad, peace of Allah on them all. And whoever uses jinns for what Allah and his messenger have forbidden, either shirk or killing a person unjustly or aggressing people without killing them by making them ill or loose knowledge or other harms, or use them for sins like bringing a person to commit a sin, that one has used their help for sin and harming, and if he uses them for kufr he is kafir, and if he uses them for sins he is sinner or perverse, or sinner without being perverse, and his knowledge of Islam is lacking. And if he uses their help for what he thinks is miracles like using them for pilgrimage or flying when he hears words not taught in sunna (bidii words), or they take him to Arafat and he does not perform the correct Hajj that Allah and his Prophet have ordered, or they take him from city to city and further on, that one is tricked and they are making fun of him. Majmu’ Alfatawa V11P307.
B1P71: “Ahmad Ibn Hanbal obeyed to Allah and we received the order to obey to him”.
B1P127: Then I asked him (the jinn in the patient) to call Zakikhan (another jinn in the patient to discuss with him).
B1P129: The jinn possessing the body can escape and these verses will bring him back rapidly: “He is capable of bringing him back” S85V8. “ And they ill-treated them for no other reason than that they believed in Allah, Exalted in Power , Worthy of all Praise!”
B2P76: “If there is another jinn with the jinn, tell him to bring him (yuhdiruhu)”.
So it is more acceptable to ask Allah to bring him.
B5P79: he reads the verse of the Throne with the intention of imprisoning the jinn in the body.
B5P224: “How to chain the jinn with prayers”.
B5P265: These verses will allow you to control the jinn as you want”.
B5P268: “The verses to bring the jinn. You read them, if he comes, alhamdulillah; otherwise you read them on the water with the intention of bringing him, you make the patient drink it then you repeat the ruqya and he will come in sha Allah”.
B7P83-87-90-93: “Call the jinn”.
B8P207: “In the time of Umar (r.a.a), unbeliever jinns kidnapped a man and he disappeared for four years before reappearing. Muslim jinns had defeated them and freed him”.
B8P208: A raqy was brought to a jinn trial for killing one of them and was declared innocent.
Q: How can you have this power on jinns whereas Prophet (s)caught a Shaytan and then released him and said he wanted to tie him in the mosq so that sahabas coming for sobh will see him attached, but then he remembered the prayer of Sulayman, alayhi salam, that no one should have a kingdom like his and let him free?
Answer: So this hadeeth says that catching a jinn then letting him free is not contradictory with the duaa of Prophet Sulayman, but we can’t keep him as a servant or as a slave, like jinns were permanently submitted to Sulayman, alayhi salam. So that is what we do: we catch them, we make them embrace Islam and then we release them. So according to this hadeeth it s actually a sunna.
Besides, the duaa of Sulayman, alayhi salam, means that no one will ever be able to reach his power, it doesn’t mean it is forbidden to try. For example people can now fly with airplanes, but they will never reach being taken by the wind. People can bread animals and teach them amazing things, but they will never reach Sulayman’s communication with animals. We also catch bad jinn and convert them, but we can never have shayateen submitted to us like Sulayman alayhi salam.
Q: But the Prophet (s) caught the jinn that materialized and came to him, do you have daleel on catching the jinn inside the body?
Answer: yes, once Prophet (s) and sahabas were about to eat and a man came rushing to eat and the Prophet (s) caught his hand. Then a young girl came rushing to eat and the Prophet (s) caught her hand again. Then he said: “Shaytan was wanting to eat with you so he brought this man to eat and I caught his hand. Then he brought this girl and I caught her hand. Wallahi his hand was in my hand with their hands”. So you can also catch the jinn in a body.
Q: But what allows you to make a jinn enter in someone’s body? That is a harm prohibited by Islam.
Answer: When we consider the black lady who came to the Prophet (s)because of her crisis, the Prophet (s) left her the jinn so she would suffer and get Paradise for her patience. So the catcher accepts a small disturbance in order to help people recover from serious problems. The catchers are people who suffered too much from jinns and sorcery and their lives were ruined. Now they have recovered they want to help others. And some people cannot bear the catching: they are very tired and ill by jinns coming in their bodies. So we treat them and release them. We only keep those who bear it without difficulty and without disturbing their lives. And we are always watching them: if it happens to make them problems we will put an end to it in sha Allah.
Question: has anyone practiced this method before? Because we should not as muslims add new things t o religion and go out of the way of Salaf.
Answer: First of all we have exhaustively proved that ruqya is not tawqeefiya, but is like medicine, so any solution from jahiliyya, from Ahl al-Kitab, or from anywhere is accepted as long as it contains no shirk and nothing opposed to Islam. So the good question is: is thre anything in this method in opposition with Islamic teachings?
But to answer the question: this method was not practiced previously on this way as far as we know, but there are so many elements leading to it: the Prophet (s) caught the jinns and also sahaba like Abu Hurayra; Abu Musa (r.a.a) amd other sahaba used to see the lady through whom the jinn came and spoke. So many raqis have developed methods to discuss with the jinn, to bring him, to attach him, to call other jinns, etc. What we discovered is once you have an access to jinns’ world by one of them speaking through a patient, you can use that access to catch all the jinns you want, cure all the people you want and destroy the power of all the sorcerers you want. So this is the promise of Allah: “And it is our duty to help the believers” helping us healing people and giving us the means to accomplish his order: “So fight the allies of the devil” and who deserves this name better than sorcerers and their clients? Besides so many raqis left ruqya because of consequences on them and their families so how can a believer accept the defeat in front of evil forces? So Allah now gave us a weapon to beat them and we want all raqis in the world to know it and to use it.
Question 4: the verses used, are they only from hadeeths or how to choose them?
Answer: B1P53: Ibn Alqayyim says: “We send down from Quran what is a remedy and mercy for believers”: “from” here indicates the nature and not a part (harfu min liljinsi wa laysat littab’iidh). Zaad al-Ma’aad V3P121.
B1P112: The whole of Quran is the words of Allah and we can treat patients with it.
B2P57: “The whole Quran is a remedy” because of the hadeeth: “Treat her with the book of Allah”.
B5P95: Treatment for love sorcery: “Remove the verse 102 of soorat Baqara (“They learned from them the means to sow discord between man and wife.”) and replace them by the verses of Taghabun: “Truly among your wives and children are (some that are) enemies to yourselves”. So the raqi has full freedom to choose amongst the verses those corresponding to the problems he is treating. The book does not mention clearly wether all the Quran is a remedy or only the verses mentioned in hadeeths, but through all the book the author uses verses whose meaning go with the purpose he aims to. He even establishes chapters of ayat to get the jinn embrace Islam, for Allah’s help, for revenge, for destruction, for exhausting the jinn, to bring the jinn, to make him go, to make him quiet, for victory, for terror, for wisdom, for seeing, for hearing, for blaming, for creation, for imprisonment, for disappearing the wrong, for war, for guidance and for calm.
Question 5: Can we kill a jinn?
Answer: B1P49: Ibn Taymiyya says: killing jinns without right is not allowed, as it is not allowed to kill a human being without right. The Fatawi V3P19.
B1P251: Ammar Ibn Yasir said: “If I knew it was a Shaytan, I would have killed him”.
B4P18: “The jinn has been tortured until death”. P26: “That will end in two possible ways: either he exits, either he gets burnt”. P43: “And if he doesn’t vomit it, his intestines will be torn and he will die”. P56: “Finish off the jinn in charge of the sorcery either by burning him either by killing him”. “He will die inside his body”.
B5P168: “Abolish sorcery by getting out the servant of the sorcery or by killing him”.
B5P195: “Chapter of burning or killing” and full explanations for killing the jinns.
B5P195: “The jinn revenges because you killed his son or brother”.
B5P211: “The jinn must go out only if you take his engagement that he doesn’t come back otherwise you kill him”.
B5P212: “Imam Ibn Al-Qayyim says in “Zaad al-Ma’aad” P85: it is authorized to hit the jinn, to torture him, to insult him and to kill him if he wouldn’t stop harming”.
B5P285: “The verses of death: you read on the jinn you want to kill”.
Question 6: Killing the sorcerer in dream, what does it mean? And Islam forbids killing except by justice.
Answer: I didn’t find any raqy or hadeeth mentioning this fact. We had many patients that defended themselves when attacked in dreams and there sorcerers died or had terrible accidents. So we found it is sometimes possible if you ask Allah before sleeping, to see the people making you sorcery and they may die or have a terrible accident or you may not see anything. So we recommend this to all our patients to put an end to their sorcery problems and to sorcery in general. Islam condemns sorcerers to death, so it is well done for them. Of course we cannot apply this punishment on our own, so we never tell someone to go kill the presumed sorcerer, but we believe Allah can realize his prayer by dream and it is impossible to harm an innocent person by dream. Besides, you cannot have sins in your dream because the angels stop writing for the sleeper.
Question 7: Is it permitted to fix a salary for the treatment?
B2P58: The sahabas put the condition of being paid to make the ruqya.
B3P43: Al-Bukhari reports the story of the chief of tribe bit by a scorpion: “I will not make you the ruqya until you fix us a salary”. And they agreed on a group of sheep.
Some muftis claim we can receive salary only after the person is cured. The matter is only depending on the terms of the contract. We do not engage ourselves that the person will be cured. The salary we ask is only for the time and effort we spend on the person. There is no guarantee he will be cured, that is in the hand of Allah, but our commitment is to do our best. It is like a doctor, you pay the consultation, for the time and effort he spends with you, but if you are not cured you cannot claim your money back because he did his job. Besides, our tariffs are a minimum for functioning and we never refuse to treat someone who has nothing. But I can tell you I have treated tens of thousands of people and there are not ten persons that gave me something after being cured, so that system is impossible.
Question 8: Can we take ruqya as a job?
B3P75: “The rule (hukm) of taking ruqya as a job. Ruqya is authorized and requesting to receive a salary is allowed: Al-Bukhari has written a chapter: “Putting the condition of receiving a salary for making ruqya with Fatiha”, but taking it as a job has inconveniences: 1) We fear people will be attached to the reader and what is read 2) That didn’t exist in the salaf whereas the need was there; and shayateen can help them drive people astray 3) There is the danger of pride for the raqi 4) When the jinn doesn’t speak, they say: you have nothing; and that is a say without science 5) They read on a group and spit in all the containers; where does this come from? 6) Cheaters will imitate them to earn money 7) It is possible they appreciate it (istihbab0 and it will become a bidaa 8) Thousands of people coming to him is a temptation of pride 9) The inconveniences are clear and rejecting them is more important than gaining the advantages 10) Pious people didn’t sit waiting for people to come and ask their prayers 11) People could forget to make ruqya to themselves”.
P57: “These problems are dangerous and affect the aqeeda because muslims go to the seers and sorcerers, so it is necessary that some brothers dedicate themselves to this work to fight this evil; so there is no harm in specializing oneself in this matter and giving full time and receiving a salary”.
B4P59: “Curing the bodies is an obligation for a part of the community (fardh kifaya) and this is worse and more important”.
B5P35: “It is better that the ruqya should not be a source of revenue because that weakens the spiritual work and he might not be obtaining the result”.
Question 9: Why showing everyone and generalizing the ruqya?
Answer: the two last quotations.
Question 10: How can you explain having inspirations in ruqya?
B2P120: “To know where is the sorcery ask Allah, and you might see in your dream or have an intuition or a feeling or you really think that the sorcery is in such place; you must then thank Allah”.
So by continuing piousness and asking Allah solutions for curing people, Allah will help the raqi and orientate him, because Allah says: “And it is our duty to help the believers”.
B4P58: The Prophet (s) asked the sahabi who made ruqya with Fatiha: “And how did you know it is a ruqya?” He said: “It was something that came to me – or inspired to me”.
B5P58: “It is not necessary that man sees in his dream what can guide him; Allah can inspire him the right way”.
Question 11: Can we treat non Muslims?
B2P58 and 103: The sahabas treat two non Muslims, one possessed by jinns and the other bit by a scorpion; they are cured and the Prophet (s) approves their action.
Question 12: Is it acceptable to write and dilute verses to wash and drink?
Answer: many examples have already been given on this so I will just add:
B2P116: Shaykh al-Islam Ibn Taymiyya says: it is permitted to write for a person hit by jinns or other illnesses verses of the Book of Allah and his Zikr with a halal inkn then it is diluted and drunk as have reported that Ahmad and others”.
B8P40: The muftis of Saudi Arabia allow to write Coran for dilution for ruqya purpose.