1. Knowledge of Ruqyah

We live in a time of instant knowledge. People demand instant knowledge, or a quick-course so they can act as the nobles, intellectuals and pioneers of society who specialise in a specific subject. With the demand for instant knowledge, naturally, comes the supply of simplified knowledge. The phrase of we follow “Quran and Sunnah” has been abused and overused in the classes of Ruqyah led by those who have no real clue on Ruqyah and the world that it works in.

This creates a domino-effect of a backward approach of gaining knowledge therefore it is not uncommon for me to receive a request asking for all the ‘Quran and Hadith’ pertaining to Ruqyah, assuming that they have the right to simply ask for this knowledge and once they receive it and read it a couple of times, then they would assume themselves to be well-read in the field of Ruqyah hence capable of classifying right and wrong Ruqyah, effective and ineffective Ruqyah, permissible and impermissible Ruqyah, and so on.

The time has come to begin to understand what has caused the failures in the field of Ruqyah. The 2 concentrated areas of supposed Ruqyah knowledge; 1 in the Arab lands and the other in SE Asia, need to be understood as the first stepping stones. After understanding the difference, only then can one begin to understand the introductory levels of Ruqyah.

Let’s take an example of what should be basic knowledge in the field of Ruqyah. If one understands the difference of the spiritual build of a person, then one can begin to understand how certain spiritual builds are more stronger as an antagonist against certain negative beings in the spiritual world.

However, we live in a world where the Muslim community at large are not even capable of understanding the physical differences between a man and a woman, let alone begin to even start understanding how the physical differences directly relate to the output of a Ruqyah session. Due to this lack of understanding of the physical differences and how they react against the spiritual composition of the negative forces they wish to expel, then how can one even begin to elevate their intellect to understand the different spiritual compositions of different human beings and how a factor of effectiveness is highly dependent on the spiritual make up of each of the opponents?

Today, in this supposed glorious 21st Century, the ‘leaders of Ruqyah’ are still arguing how Ruqyah for women should be done by a woman and Ruqyah for men should be done by a man.

The dark ages is a curse created by those who wish to prevent Muslims moving forward. Take a step back, and you’ll realise that it’s the Muslims that are preventing this move forwards as they have been engulfed in secularism so much that they think they are not secular.

So how many times has it been that they believe Islam is a complete way of life and that Allah knows more about everything than anyone else? So some activists are quick to point out that for everything you do, there must be some form of evidence from Quran and Sunnah regardless of whether this is in the personal life or the public life.

Unfortunately, secularism has engulfed the Muslim mentality in which reference to Allah’s laws are only reserved for some parts of life and not other parts. So in prayer and forms of Ibadah, it’s normal to refer to the Quran and the Hadith. In trade, it’s normal to refer to the Islamic way of not cheating in the marketplace (for example) and so on. In order to improve the society, you have to call for good things to happen in society as God’s justice must be in society.

However, when it comes to medicine, most of the Muslim ummah will champion the need to go to the doctor as a first point of call if you’re ill. Don’t do Ruqyah, that is the 2nd or last port of call. If someone has mental health, take them to the mental health clinic as they will know much more than the Raqi, as the Raqi hasn’t studied the secular education taught in secular institutions. So in conclusion, in the field of personal health, these Muslims state to leave the hand of God, and rather trust in the hand of a human being instead.

Of course, this above-described mentality partially exists because the field of Ruqyah and Islamic Medicine isn’t developed enough. For example, I don’t claim to be able to cure Schizophrenia, but that’s not due to the Quran not being able to cure it; that’s simply due to the field of healing being under-developed. The reversal needs to begin now. Research and Development is required now.

So back to my point, yes, I can’t treat Schizophrenia, but I can detect and pull spiritual disturbances from your body out in a manner that the NHS has no capability of doing, thus resulting in instant disappearance of pain (for example). That type of ability is hard for the secular person to understand and definitely difficult for people of no knowledge to understand. One of the main reasons I can do this is due to my spiritual form, so I can teach exactly what I do to another man (or woman) and he or she will not be able to do what I do simply because they don’t have the correct spiritual form. Faith in God, or rather, connection to God does play a part in this particular, but it isn’t the overwhelming part. This is the reality of the spiritual composition of a certain person interacting with another spiritual ‘object’. Let’s face it, you can’t scoop out (much) water from a bucket using a sieve.

So the objective is to find people with different spiritual forms and then enhance their knowledge of the unseen world and help them to build personal Ruqyah tools so they can do things no-one else can do. That’s knowledge and capability of Ruqyah. There’s no point in having one but not the other.