The Trending Phenomenon Of Diagnosis In Ruqya & Why It Can Be A Problem

I will begin this post with a defining verse from the Quran that says,

[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone. (Chapter 72 Verse 26)

There is a prevalent trend of raqis now employing a framework of diagnostic tools/framework to bring about a perceived accurate mode of treatment for their patients. This is by large attributed to an increased amount of raqis learning from established books and teachers about the connection of symptoms and afflictions.

While these knowledge has been widely used in recent times to better improve the success rates of treatments, the potential pitfalls of incompetencies are also wide.

On the ground, I have personally conversed with patients who have had their afflictions established by raqis, in very ambiguous ways. A recent example was that of a woman who asked specifically for a treatment on 'ain, as she was casually diagnosed by visible dark patches under her eyes. Another woman asked for the treatment of hasad as she was diagnosed by the raqi, after a series of questionnaires that were answered.

It is concerning to have the wide audience of afflicted patients coming up and requesting for a certain type of treatments after having been told and diagnosed as having a certain type of affliction by their consulted raqis.

Is a diagnosis important?

In medical terms, a diagnosis refers to the identification and determination of the nature or cause of a disease, injury, or condition. It involves the process of analyzing the signs, symptoms, medical history, laboratory tests, and other relevant information to reach a conclusion about the underlying medical issue affecting an individual.

A diagnosis is crucial as it guides healthcare professionals in developing an appropriate treatment plan and management strategy for the patient. It can be made by a physician, healthcare provider, or a team of medical experts based on their expertise, clinical observations, and available diagnostic tools. The accuracy of a diagnosis influences the effectiveness of the treatment and care provided to the patient.

In the context of ruqya treatment, a diagnosis typically involves identifying spiritual afflictions or issues believed to be affecting an individual's well-being. Practitioners may assess the signs and symptoms the person is experiencing and interpret them within the framework of spiritual or supernatural causes. These symptoms might include unexplained physical or psychological distress, unusual behavior, or other manifestations believed to be linked to spiritual afflictions.

The diagnosis in ruqya treatment might include:

Symptom Assessment: Practitioners assess the symptoms experienced by the individual. These could be physical, psychological, or behavioral changes that are perceived as abnormal or beyond conventional explanation.

Ruqya Recitation and Observation: Practitioners may recite specific verses from the Quran or use specific supplications while observing the individual's reactions or changes in their condition. They may interpret these reactions as indicators of the presence or severity of spiritual afflictions.

Traditional Methods: In some cases, practitioners may use traditional methods or spiritual rituals to identify the source or nature of the affliction. This might involve prayer, recitation of specific verses, or rituals believed to ward off negative spiritual influences.

Belief and Spiritual Context: The diagnosis in ruqya treatment often operates within a belief system where spiritual causes are seen as potential reasons for physical or mental distress. Therefore, the assessment and diagnosis are made considering spiritual influences and may not align with conventional medical perspectives.

It's essential to recognize that ruqya treatment and its diagnosis operate within a spiritual and cultural framework. Individuals seeking such treatment may choose to combine it with conventional medical care, but it's important to consult qualified healthcare professionals for any physical or mental health concerns and not rely solely on spiritual healing practices for serious health conditions.

The problem with an incompetent and reckless framework of diagnosis that is amateurishly practiced by most raqis is that the diagnosis becomes the conclusion or identification of an affliction or condition. It then becomes the definitive determination of the nature or cause of an affliction that is shared irresponsibly to the affected patient. As a result, patients aggravate their mental and spiritual resilience due to their very own ignorant intepretation and acceptance of what is being shared.

And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record. (Chapter 6 Verse 59)

The writer adheres to what has been shared by Syeikh Muhammad Tim Humble in his ruqya course, that a raqi should always have a working hypothesis. In ruqya treatment, raqi practitioners should operate with a working hypothesis. They use their knowledge, spiritual beliefs, and observations of the individual's symptoms to form an initial understanding or assumption about the spiritual affliction affecting the person. This hypothesis guides their practices and treatments in an attempt to alleviate the perceived spiritual issues.

In ruqya treatment, the working hypothesis might evolve and change based on ongoing observations, reactions to spiritual practices, and the individual's response. It's important to note that the concepts of diagnosis and treatment in ruqya treatment are rooted in spiritual and belief-based frameworks rather than empirical scientific methods used in conventional medical practices.

In this manner, the raqi will always be rooted to the fundamental that even he is not oblivious or purview to the knowledge of the unseen. And as we know, the afflictions of the ghaib are totally unseen. With a working hypothesis, both the raqi and marqi (afflicted) will take responsibilities in observing and reviewing the developments of the afflictions and treatments, insya Allah.

Ustadz Salahudin Sunan Al Sasaki, in his recent review of ruqya methodologies, commented that there is now a widespread use of conventional diagnosis methods that include but not restricted to the following,

• Zhanni diagnosis, which is the observations of an ambiguous nature

• Repeated recitations of a particular verse based on frontal reactions by the patients, which coincides with a particular affliction, (eg, repeated recitations of hasad/ain verses that invoked a particular reaction)

Based on Ustadz Salahudin's commentary, such methodology has its pitfalls and weaknesss, as the jinn afflicting the patient, in knowledge of the raqi's intentional recitation will react accordingly, while hiding the true affliction. As such, it will persevere to not be reactive to its true objective in the person's body. The jinn will henceforth only react to what the raqi has intended to find out, recited or share with the patient. This hinders a holistic treatment and may be detrimental to the patient's recovery journey.

Ustadz Salahudin noted, that primarily the function of an initial treatment is to determine the nature of the affliction (ie possession -full/partial , a'in/hasad , sihir) and provide the patient with a recovery program to implement and follow through with patience. This ensures that the true function of using the Quran as a healing medium works in totality.

The writer concurs with this, as this is generally what has been shared by Syeikh Muhammad Tim Humble who is more comfortable to put his patients on a 7 day ruqya program as the initial coping model. Even the questions posed by Syeikh Muhammad Tim Humble revolved around the ibadah and connection with Allah, than to ask the patients about symptoms which can be true or ambiguous at most times.

In conclusion, it is best advised for an afflicted patient to understand and have the conviction that the nature of the ghaib (unseen) rests only with Allah's knowledge. Speculative diagnosis, no matter the methodology applied, can be detrimental in the long run, as it can be a fixation/obsession. It is better for a patient, upon realizing the nature of his affliction, to take upon a holistic recovery/healing program.

Allahu musta'an.