1 The Koran, the prophetical medicine and experience

The treatment is essentially based on Koran: the Koran cancels sorcery and evil eye, burns jinns when they are unbelievers or wrong. We now need to know relevant verses and how to apply them. This is generally brought to us by the sunnah of the Prophet, blessings and greetings be upon him: we hold the person and we recite the Koran facing them, while we reciting have water in containers in front of us, and we sputter the water at the end of recitation. The patient later prepares herbal drink and bathes using this water for a given number of days. Many surats and verses are recommended to be recited a given number of time. As for herbs, the “sidr” – Oriental jujube tree” - is recommended for sorcery treatment; others plants like the “habba sawda” and the “sana-makki” – ammonia gum - are listed in the prophetical medicine. Also, the hadith says “Use senna and sanoot (cumin), because they contain remedy for any disease except death.” Lastly, we will also resort to a bleeding method called “hijama”.

The combination and application of these ingredients result from practitioners’ experience. This field is not limited: it is always possible to discover new solutions which are always needed or we can improve existing ones. The same way sorcerers invent new techniques to make their evil more efficient and more resistant to the usual treatments. It is practically impossible to have solutions for all problems; like in medicine it is not possible to have cures for all illnesses. So we should not be surprised to see that all the practitioners in this field have different methods, even if they agree on principles. You know a healer is Islamic by the following: they do not tell you the future, they do not perform sorcery, they use Koran, they do not pronounce complex monologues and invokes no one but Allah, they do not make amulets to hang on you, and they recommend you invocations and religious deeds like prayer. In case of a doubt, perform consultation prayer and ask Allah to correctly guide you.

2 The patient’s participation

The stronger character and spirituality one has, less they will be affected by sorcery and jinns and the easier they will recover. In an extreme case, someone punished by Allah because of their sins will be impossible to cure. So recommend repentance to patients (to pray if they do not, leave major sins if they do any) in order for Allah to accept their prayer and ease their recovery. But recovery should not be the only reason for repentance, Allah must be worshiped for His Satisfaction and everlasting success, but it happens that trials with sorcery and jinns are a cause for repentance. Do not establish a sure link like “if you pray, you will recover”. Do not give ultimatums: practice first, and then cure. Encourage the person to repent and start practicing but do cure them. Jinns and sorcery may make religious practice difficult. I know that some colleagues in Egypt and Saudi Arabia demand repentance before curing patients, but circumstances in other countries are different. Without rushing people, you can demand some conditions: ablution, decent dress for women… On the other hand, it is very important that the person does not commit association: that he should not go to seers or sorcerers. Anyway, the treatment I am describing works with non-practicing and even non Muslims. The only case where it is inefficient is when a person is punished by Allah: Allah’s words will not cancel Allah’s will. There are also people always relapsing because they continue with their sins.

However, the difference is clear with a person with a strong spirituality. It is not rare that he sees in a dream the place where the sorcery is or the way it is performed or the Prophet, blessing and greetings be upon him, reciting Koran on him or any other dream helping to recover or directly relieving the patient. Part of the evil may also disappear without dream. We advise patient - and their family- in addition to repentance, to reinforce their spirituality with Koran recitation, Allah’s evocation, prayers and duaas. Prompt them to rely on Allah and not on you. If they can read Koran and they are involved in religion, share some roqyia knowledge with them. If a person wants to know who is responsible for sorcery, they can ask Allah before going to bed by performing the prayer of need. If it is a good thing for them to know, Allah will show it in shaAllah.

Finally, do not neglect the patient physical aspect. Health and physical strength also count to go over these troubles. The jinn affect the person’s strength and weaken them. Do not hesitate to have him taking vitamins and minerals over the treatment period if he has some physical weaknesses or lack of energy. If he is emotionally affected: fear, anguish, nervousness, apathy, tension, have them to take natural relaxation herbs (vervain or lime, for example)

3 The patient and the jinn

Patient’s participation is very important especially when dealing with jinn. The patient must deprive the jinn from everything it likes: sins, haram food, occupations prohibited by religion; and constantly remind of Allah’s name: zikr, Koran, prayers. It is hard to remove a jinn from someone who, as soon as he leaves treatment, goes back to sins. Also teach your patients what to do if attacked in their dreams (back to previous chapter, paragraph 2).

I have been told that some practitioners keep “professional secrets”, to maintain exclusiveness. Doing so, they are following the cursed people footsteps: “Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the People in the Book, on them shall be Allah's curse, and the curse of those entitled to curse.” The Cow 2/159. Keeping Islam’s teachings to yourself in order to take advantage of people and propagate ignorance is a high treason to Islam. If everyone could cure themselves, then sorcerers would not have clients, and they would disappear… so much the best. The battle would be won. There is no market to defend nor customer to keep, but a battle to win over sorcerers and we should teach all Muslims how to be part of this battle by not going to sorcerers and seers, to correctly practice their religion, better understand sorcery, jinn and evil eye, and have the highest ability to resist.

So teach patients all that can help them getting through, and help the others around them. The more you teach them, the more Allah will teach you and bless your knowledge.

The psychological fight is very important to get rid of jinns. A jinn in a person, whatever the reasons of his presence and things he does, transmits his thought and feelings to the person. This happens naturally because they share the same body: the jinn thinks in the head of the patient and the latter thinks he is the one thinking or receives these thoughts without really understanding what’s happening to him. Similarly, a person feels what the jinn feels: he hates what he hates, likes what he likes, gets angry when he gets angry, is afraid when he is, does not bear what he does not. The person may even have homosexual desire when a jinn from the opposite sex lives in him and has sexual desire when seeing somebody. Jinns’ emotions are most clear in case the person is married and has a lover jinn: it is very likely he will not bear his partner. Besides, a non Muslim jinn or non practicing one in a person, may make him reject religion or attract him towards another religion. This leads some people to reduce or leave their practice because it becomes too difficult. The extreme is when two persons with jinns meet: all reactions are possible, but most of the time, they are negative because jinns often see each other as rivals, as if they do not want to share their territory. This can lead to physical struggle between them through the bewitched persons.

The interesting discovery is that it is a double edged blade: the way the jinn can transmit his thoughts and emotions to a person, the latter can do the same to the jinn. He must first of all recognize thoughts and emotions coming from the jinn, using logic and common sense. As soon as he notices that the jinn is influencing him, he contradicts him by thinking about what is true or forcing himself to feel correct emotions. For example, in the case of the couple and the lover jinn, the wife says to herself: “no he is my husband, I love him, he is good to me, and I would not leave him for anyone else, I am very happy with him, etc…” so not to let the jinn say a word. This considerably weakens the jinn and fortifies the person; thus, she gets rid of one of the most uncomfortable effects of possession: harmful thoughts and emotions. Then, we counter attack: without waiting for the jinn to transmit emotions or thoughts, we send him ours. First by reciting the Koran, we try our best to get involved in it with our emotions and thoughts to impose them to him. Actually, you just need to address them to have their attention. I give you an example: if a person prays and two other are discussing nearby, it will disturb him but he will try to concentrate on his prayer. But if someone talks to him directly and constantly, he will not be able to remove his attention from. In that same way, when you talk to the jinn, he is forced to listen to you. So, it is sometimes very efficient that the patient takes time to preach the jinn. A good time is before going to bed, because the jinn is awake and everything is calm. The steps to follow are exposed in the next chapter insha’Allah. Start talking about Allah, and feel that you should have unlimited love, gratefulness, trust and submission to Allah. Think and develop this until making him admit and until he thinks that just like you. Take all your time. Then talk about Islam, and clearly think that there is no ambiguity and possible doubt that Islam is the truth. Then think that men and jinn’s success are only in pleasing God and following Islam and that any “contradictory” interest to Islam is but illusion and is not a real interest. Strongly think about it so to eliminate all jinn’s excuses not to follow Islam. Say for him “I am a Muslim, I love Allah”. Then strongly think that the jinn is making a mistake by staying within you. Think for him his success in life requires him to leave you. Then strongly think that he must leave you right away. Take the decision for him and do not offer him any other option.

This method is very powerful and very efficient. It only depends on you! If you doubt preceding statements, if you do not act upon them, your words will have no effect on the jinn. Besides, your full acceptation to these statements is more important than the jinn’s and even your recovery. And if your illness caused you to adhere to these statements or to fortify your adhesion, it is a huge benefit.

4 The General Method

Sorcery sometimes comes with jinn; jinn may bring the sorcery; evil eye maybe present with sorcery and jinn. So, it is better to systematically cure the three problems together. Most of the verses mentioned hereafter are common to the three treatments; some are special for one of the problems. Since it is easy to complete the treatment, I prefer prescribing it without distinction. This following treatment is therefore valid for the three, and I will, later on precise specific cases insha’Allah.

a) The patient lies down: this way they are fully relaxed and can focus on Koran recitation and praying Allah so the evil in them, be it known or not, vanish. In addition if the patient is possessed by jinn, the patient makes intention for the jinn to listen to recitation. Cover the patient with a light bed sheet. The role of the sheet is to make a greenhouse effect: Koran recited concentrates on the person; in addition it is better to avoid the patient looking around because jinns can destruct them. Finally, if it is a woman, this will cover her body shape. If it is not possible to cover the body completely due to the patient being a child or scared or asthmatic etc, we just cover the body and leave the head uncovered. Then we place nine uncovered bottles (1.5 litre) of water next to the patient’s head. You can have more than nine bottles, but this will be discussed later. Then the healer holds patient’s temples with the thumb and the ring finger, above the bed sheet. If the evil is located on a known part of the body, the healer may hold this place instead of the temples or even put his finger on the spot. Then the healer reads complete verses that are listed in the paragraph below, placing bottles as close as possible to his side and facing the bottles. Regardless of the patient’s reactions, we need to proceed till the end. During recitation, the patient needs to have their eyes closed so they can be completely relaxed and able to concentrate on the recitation no matter what happens to them. At the end of the recitation, the healer blows above the opened bottles.

b) Once recitation completed, the patient stands up and we close the bottles. The evil eye requires five bottles. To remove sorcery we need a maximum of 9 bottles: this is a maximum treatment removing up to five sorceries. As for the jinns, 9 bottles are necessary. When I visited Africa, hard cases required 12 bottles, so now we recommend 12 bottles in all cases in order to counter for any situation. There are as many bottles as days, one bottle to be used every day. The patient drinks half a liter three times a day (morning, noon and evening; on Ramadan, at food times), for the Koran to constantly enter the body, and bath with the remaining water at sunset, or early in the evening. If the person requires taking herbal tea as part of treatment then they do not need to drink water from the bottle but to bath using a full bottle (herbal tea is prepared using Koran water from the bottles). Jinns are awake during the night and sleep during daytime, unlike the humans. We need to hit them while bathing when they wake up to knock them down until the morning, then they go back to sleep, and we start over the following day at the time they wake up, and so on all over the treatment. Sorcery has the same nature as jinns and we also bath at the same time. In northern areas when the night becomes short (at summer time) and it takes long time for the Sun to set, the jinns wake up long before the sunset. Therefore one should not wait for sunset (11 pm) and bath at 8 pm instead. We can bath with cold water, but the most efficient for jinns and sorcery is warm almost unbearable temperature, because jinn are made of fire and heat disintegrates them; sorcery is of the same kind. To warm the water up use a double boiler or microwave, instead of pouring water into a sauce pan and heating it up.

Then the patient pours water over their head, then throws the bottle behind them (this is against evil eye, but good to do in all cases), and eventually remove water from the body with the hands. It is the best to take ablution before bathing, say “Bismillah”, ask Allah to remove sorcery/evil eye/jinn, take intention to be cured and that the evil goes back to the one who sent it. The patient must keep the water and avoid it going in gutters by bathing in a washtub, they can also put a towel to absorb the water then air dry it. Then dispose the water in the nature: in the grass, under a tree, in the ground or on plants. This is to respect Koran, and omitting this point does not affect the treatment. Please note that water thrown in gutters may burn unbelieving jinns living there; it is a unnecessary harm to be avoided, not to mention that they may avenge the pain caused them. If this happens it serves as a proof that water really contains Koran. It is very important to continuously bath every day until the end of the treatment. Women interrupt it during their period to respect the Koran, unless they are in an urgent and difficult situation, and that it is hard for her to delay the treatment.

Exceptionally, if the treatment is only for evil eye, patient bath but does not drink. He has five bottles to wash with during five days. Reciting above the patient’s body weakens sorcery and burns the jinn, then bathing with Koranic water erases sorcery and chases the jinn away. Actually, for sorcery case, bathing using Koranic water is more important than recitation, and giving the person bottles prepared earlier without reciting over them is quite enough. Whereas for the jinn, we absolutely need to recite, and even use other techniques described below insha’Allah. The only case we have to read for sorcery is when there is a jinn with sorcery protecting it. We can instruct the patient to use the water only when sorcery applied is simple. The healer can prepare at once a large amount of water for many patients to use. Our experience shows that we can prepare up to 72 (1.5 liter) bottles at once, having 12 sets of 6 bottle packs open. Beyond this quantity, the Koran recitation does not reach all the bottles. The same blessed water can be used to make infusions or treat the house.

2 The verses

The more you are involved in roqya, the more you are efficient and you need less reading to get the same result. The numbers we give for repeating each verse are meant for a new reader facing a difficult case. If you become a confident raqi, you can pass on to the numbers in brackets.

The Believers (23), verses 97 and 98, 7 times (7).

Fatiha (1) 11 times (11).

The Cow (2), verses 1 to 3, twice (2).

The Cow (2), verse 102 until kafaru. 7 times (7).

The Cow (2), verse 163. 3 times (3)

The Cow (2), verse 255. 11 times (11).

The family of Imran (3), verse 26. 3 times (3).

Al-A’raf (7), verse 54 till Hatheetha. 3 times (3)

Al-A’raf (7), verses 117-122. 11 times (11).

Yoonus (10), verses 81-82. 11 times (11).

Ta-Ha (20), verses 68-70. 7 times (7).

The Believers (23), verses 115-116. 7 times (7).

The Winnowing winds (51), verse 56. 7 times (7).

Drawn in ranks (37), verses 1-7. 11 times (11).

Consultation (42), verse 1-2. 11 times (11).

Ornaments (43), verse 1. 11 times (11).

Note: Letters «Ha Meem» take the meaning of «Hameem», one of the names of Hell; they must be read slowly by pulling the Meem.

The smoke (44), verse 48. 11 times (11)

The exile (59), verse 21. twice (2)

The djinns (72), verses 1-8. 1 time (1).

Sincerity (112). 7 times (7).

The Daybreak (113). 7 times (7).

Mankind (114). 7 times (7).

Complete reading :

For those reading Koran easily, find and copy the following verses. There are Koran verses containing «la ilaha illa huwa», reading them all gives a great strength. Those reading with difficulty will find it very hard to be effective.

The family of Imran (3) verses 2, 6 and 18. The women (4) verse 87. Cattle (6), verses 102 and 106. Al-A’raf (7), verse 158. Repentance (9), verses 31 and 129. Hood (11), verse 14. The Thunder (13), verse 30. Ta-Ha (20), verses 8 and 98. The Believers (23), verse 116. The ants (27), verse 26. The Story (28), verse 70 and 88. The Creator (35) verse 3. The Troops (39), verse 6. The Forgiver (40), verse 3, 62 and 65. The Smoke (44), verse 8. Smoke (59), verse 22-24. Haggling (64), verse 13. Bundled Up (73) verse 9.

You can also add the following verses for the jinns: Al-Ahqaf (46), verses 29-32. 3 times. The Mercy Giving (55), verses 33-35. 11 times. Qaf (50), verse 19. 11 times.

This list is not complete, you can add other verses you find relevant as well as Prophet’s invocations.


1 Sorcery that comes with food (“eaten sorcery”)

There is no need to recite for the patient or to bath with Koranic water; the treatment consists of drinking herbal tea for a number of days. We use Sana Makki (from Mecca) which is also called Sana Haram (from the Holy land). Scientific name is Ammoniac Gum.

In different places it is called differently: In Mauritania (Africa) it is called “Garagar” in Soninke language, “Sorey” in Zarma language (Niger, Africa), “Bali Bali” in Bambara (Senegal and other West African countries), “Laydoor” in Woloff (Senegal, The Gambia, and Mauritania) ,and, finally, Senna leaves in French or English speaking countries.

It is a medical plant causing diarrhea and used to cure patients who have eaten something harmful or for a slimming diet. Eaten sorcery is a few drops put in food or beverage and it has no taste. It stays in the stomach or intestine and remains there attached like glue, no matter how much time has passed. It may wear out after thirty year period. The Sana makki empties the stomach, and because it contains Koran it attacks sorcery and causes stomach pain. In some cases of eaten sorcery, instead of putting drops in the food, the sorcerer would dip a piece of meat or a fruit/vegetable in sorcery, and then arrange for the victim to eat it. We may also add some Sidr (jujube tree) to the herbal tea so it attacks the fruit/vegetable and eliminate its effect.

Instructions for use: first of all, buy the herbs. In all countries with desert, these herbs are well known. In France, you will find them in Arab herbalists shops, mostly imported from Morocco. In sub-Saharian countries, it is imported from countries connected to desert like Mali or Niger. Ground Sana Makki and Sidr dried leaves until leaves are turnted into small pieces, but not in powder. Put two grounded Sana Makki spoonfuls in a pan with one Sidr teaspoon, add 1.5l water (one bottle), stir with a spoon reading seven time verses 117-122 of Surat A’raf, 81-82 of Surat Yunus and 68-70 of Surat Ta-Ha. Below you will find the verses in phonetics for those who cannot read Arabic:

Wa awhayna ila musa an alqi casaka fa’iza hiya talaqqafu ma ya’fikoon. Fawaqaca al-haqqu wa batala ma kanu yacmaloon. Faghuliboo hunalika wanqalaboo saghireen. Wa ‘ulqiya as-saharatu sajideen. Qaloo ‘amanna birabbi l-calameen. Rabbi musa wa haroon.

Falamma alqaw qala moosa ma ji’tum bihi s-sihr. Inna Allaha sayubtiluhu, inna Allaha la yuslihu camala al-mufsideen. Wa yuhiqqu Allahu l-haqqa bikalimatihi wa law kariha al-mujrimoon.

Qulna la takhaf, innaka anta al-acla. Wa alqi ma fee yameenika talaqqaf ma sanacoo. Innama sanacoo kaydu sahirin wa la yuflihu s-sahiru haythu ata. Fa’ulqiya as-saharatu sujjadan qaloo amanna birabbi haroona wa moosa.

The mixture is put back in the bottle (unless drunk on the spot), and kept in the fridge because the mixture cannot be kept long (some days in the fridge, longer in the freezer). Then the patient drinks the bottle over two days on an empty stomach. The first morning, he pours half the bottle in a pan, heats it up for about fifteen minutes on medium heat, lets it cool a little, then drinks without adding anything and without filtering it, the leaves fall to the bottom of the pan. It is better after that not to eat for twenty minutes. He does the same the next morning and the following days. The infusion will give him a diarrhea that will to entirely empty his stomach. There will be some pain during treatment, proportionally to sorcery eaten, but do not worry; it cannot harm your body, it will only remove the sorcery. The diarrhea usually starts 3 to 5 hours after the Sana makki is taken, and varies in intensity depending on an individual. It is better to avoid drinking it if one works and cannot easily go to the restroom. Generally, the Sana’s effect reduces day after day. When sorcery and/or jinn present in the body, the patient can feel various discomforts during treatment, because all that is being removed. The number of times the infusion has to be taken varies with the kind of sorcery that was consumed, and how many times the patient had eaten it. The criteria are: as long as there are stomach pains/cramps present during treatment, and other discomforts in the body, sorcery is still there. If there is no more sorcery, the only infusion’s effect will be diarrhea. If the infusion’s effect is unbearable, the person can skip some days or take less: one bottle in three or four days instead of two, but he must continue until it has no effect. Notice there is another kind of sorcery in the stomach (see below) that can cause stomach pain and will not go away with the Sana. The person preparing the herbal tea can prepare many bottles at once: just multiply the plants’ quantity by the number of bottles and use a large container. In this case, you should try distributing herbal infusion evenly to all the bottles. However if you have bottles of water prepared with the Koran recitation as above mentioned, you can directly mix the plant with that water in the same quantities, and you do not need to recite on it. This way the patient can go home with water bottles and a bag of herbs and mix whatever they need to drink. When patient is a child or a light weighted person, you should decrease the quantity according to his weight. Many pregnant women have taken the infusion; it does not create any problem by Allah’s mercy. Concerning the breastfeeding women, it is advised to go ahead with the treatment as the baby will have sorcery removed too by drinking milk that contains herbal infusion (as it will pass to the breastmilk). It is possible for the baby to be bewitched in mother’s womb and breastfeeding will remove sorcery, instead having the baby to undergo the treatment. Some people with fragile stomach fear to take Sana makki. Sorcery in the stomach is perceived as a foreign body and the stomach attacks it through its natural defenses. However our body cannot remove it naturally and it keep irritating the stomach and intestine causing internal wounds, cramps, ulcers, bleeding and vomiting. When senna infusion removes the sorcery, in addition to the pain of removing sorcery, the pain is increased due to intestine wall being sensitive, the person may experience bleeding. But there is no other way: when there will be no sorcery left, everything will come back to normal because stomach and intestine will heal.

2 Sorcery attached to the body

A slight bleeding with a suction glass pot – hijama - is necessary to remove sorcery. Reciting the Koran burns sorcery, but some of it still may remain in the body. At the same time with other treatments we must apply hijama so the remaining sorcery will be removed with the grace of Allah.

Hijama method

Prepare a new razor blade, hijama cups or small glass containers (i.e. baby food jars), cotton balls, alcohol to disinfect, a piece of paper and a lighter.

Expose required part of the body. Obviously, men should be treated by men and women by women where possible. When it is impossible same exceptions and precautions apply as in modern medicine.

The location is first shaved, if necessary, to ensure a tight seal with the cup. Disinfect the concerned surface with cotton and alcohol. The mouth of a cup is placed on the skin at the site chosen for cupping. Then a tight seal is created. The traditional method was to burn a small piece of paper or cotton inside the vessel, so that the mouth of the cup clings to the skin. Some practitioners now use a machine instead, although others strictly adhere to the Prophetic method with the use of fire, both for sterility and the benefits or properties from the element of fire itself. The cup is left to cling to the skin for a few minutes, then it is lifted off and a couple of very small incisions are made in the skin. The cup is then put back as it was before until the flow of blood subsides.

The patient experiences sucking sensation as well as heat. The suction pot should hold on its own, even if you try to pull it a bit. We cover the patient and recite the series of verses holding his temples or putting the hand or finger around the suction pot. Once the recitation completed we remove the suction pot by pressing index finger on one side and letting air in. Then we remove the pot and clean the area with cotton ball dipped in alcohol.

Depending on a person, the part of the body and the depth of the cuts, there will be blood on the skin or at the bottom of the pot. The purpose of hijama is not bloodletting, like in the ancient medicine system, but as means to remove sorcery if performed correctly. If there is no blood when removing the suction pot, the process has not been done properly.

When bathing with the bottle of Koranic water, the patient will pour some on their head and on the spots where the suction pot was placed and massage them.

Those who never did or saw suction cups should not be scared to start because even if they make mistakes, there is no risk as long as the cut is applied to the surface of the skin without entering the flesh. You can practice on your arm or your leg to see the result. Practice makes perfect. Start without cutting, just light up the paper, stick it in the pot and quickly place the cup on your arm. Practice until you are fast enough as the aim is to get the right level of heat inside the pot. Do not apply hijama to hemophilic patients (disorder that affects body’s ability to control blood clotting). There is no problem for patients with diabetes.

Use smaller suction pots like mini sauces pots (tartars, aioli, etc.) for smaller surfaces. Most common places are:

- Ovaries for women to treat excessive pain during their period or abnormal pain outside of periods.

This sorcery on ovaries can have various effects: prevent or discourage marital relations with spouse, obstruct pregnancy or interrupt it; or delay marriage. When patient experiences pain at the bottom of the back, you also need to place suction pot on kidneys, behind ovaries;

- Above male sex organs for patients with difficulties in spousal life, as well as between the kidneys;

- The head for strong headaches. After shaving the head place two small suction cups at the back of the head between the ears. Another spot is vertebrae at the base of the neck (back side). We avoid forehead and temples because these spots are sensitive and leave red marks for one week, except for people with dark skin;

- On the heart for heart aches or palpitation; for women, put the suction pot above, below or on the right of the left breast depending on the place where she feels pain or palpitation;

- On areas with eczemas or psoriasis, mainly on the legs;

- Any other places where the patient has an abnormal pain.

When the person feels pain on a specific part of the body, this can be due to sorcery put in the body or to a jinn living there; in both cases, a suction pot is efficient. The jinns circulate in the blood and are weakened by the suction pot; imagine a vacuum cleaner which eats ghosts. You should know that the suction pot is a medical procedure helping with many problems, so even if you make a mistake the suction pot will do it only good. In addition to cupping, the patient needs to take 12 water bottles to drink and bath over 12 days. We also give them sidr infusion (Jujube) without Sana makki (Senna). The sidr alone cleans the blood and the organs from sorcery and attacks the jinn in the blood. It is advisable in any blood and organ illness, and any case of jinn. Depending on level of the problem, we prescribe from one to three bottles of Sidr. It is prepared and drank exactly like the Senna: a tablespoon of sidr per bottle (1.5 liter) of water.

Some think that cupping breaks the fast. You will find in “Fiqh As-Sunna” authentic hadeeths explaining the opposite. I might as well say a word on Ramadan. Some think that jinns attach themselves to their victims with sorcery and do not understand why some possessed persons continue to be possessed during Ramadan. Ramadan is the time when devils are locked away and therefore possessed persons should not be possessed anymore. Actually devils are the ones that attach jinns to their victims and common jinns are as free as humans. Devils are never the ones possessing men but jinns, because the other devils’ role is to whisper to humans effecting their thoughts. Some believe that we cannot cure during Ramadan. One thing is sure; those working with devils are technically out of work during Ramadan. Those curing with Koran have no problem. There is a divine mercy and blessing environment making treatment easier during Ramadan. But curing people is more tiring during Ramadan and organisation is more complicated because of meal time, preparation and night prayers. For these reasons, some colleagues prefer leaving Ramadan only for worshiping Allah. Otherwise, we are forced to reduce the activity.

If you cure a person of opposite sex, be careful. First, I advise women not to cure men, except their relatives. A woman can be a healer, but I advise her to limit herself with women and children, and not to hesitate to be cured if she needs it (the same applies to men). If a man cures a woman, respect Islamic rules: there should be a third person. To touch or unveil a part of the body should not go beyond the strict necessity. Push back the least bad thought as soon as it appears. If you cure a woman and other women are around, try to teach them hijama method so they can do it for other sisters. At least, teach them to remove the cups. The best thing is to work as a couple if possible. Sometimes it will be unavoidable to cure a woman, so be very careful. Of course, the roqya can make you meet the woman of your life, but Satan will try to make you think every nice woman you will meet can be her. Moreover, I recommend female patients to be aware of all of this and as soon as they notice this kind of abnormality with their healer, to react and do not let things go on. Silence allows evil to perpetuate and other women will go through the same thing again. Stop consulting with this healer and if it is very serious alert others. For charlatans and sorcerers, it is common to have sexual relationships with their patients; may Allah preserve us from these evils. Be aware of women who have done it before coming to you: they may be ready to redo it, and people may have told them it is part of the treatment. For a religious Muslim healer, you should know that Satan would like to corrupt you and that such things do happen: one asks to see a young girl alone when he is actually a confirmed polygamist looking for another wife rather than curing someone; another looks for female patients so he can ask their hand in marriage (because he has no residence papers); another assures the patient that she will not recover as long as she is single and proposes a husband candidate for her; or one intimately touches patient “to challenge the jinn”. As soon as you see these kinds of things, express loudly and strongly your disagreement and leave.

3 Stepping on sorcery

Place a hijama cup at the bottom of the leg, just above the ankle, where there is enough flesh to attach. Then hold the foot and recite. You should also put a small bottle of Habba Sawda in front of you while reciting the Koran, after each bathing with the Koran water, the patient will massage wounds, pimple, eczema, psoriasis and scars with Habba Sawda oil. The massage with Habba Sawda oil with the Koran is also prescribed for any skin problem due to sorcery, mainly loss of hair. There is another use of Habba Sawda: when sexual intercourse is painful or difficult, the couple should humidify sexual organs with the Koran oil before having an intercourse (olive oil may also be used). If having sexual relation proves hard for the wife, she must try to focus on her desire in order not to reject her husband; the husband in return should be understanding, kind, and give wife the chance to nurture her desire for him. Notably, he must seek position which is most comfortable for the woman. Once more, you can prepare several bottles of Habba sawda at once. The patient also takes two sidr bottles or more. This sorcery may be hard to remove because it physically impregnates the body and gets harder if it is old. So, we will probably have to renew the treatment and intensify it if needed as described below.

4 Use of symbols in sorcery

Sorcery very often uses symbols. An ill-wisher or a sorcerer acquires something from the victim: hair, photograph, handwritten note, part of clothing, a handkerchief or a towel, or even dust from the footsteps. Then the sorcerer will recite their satanic formulas on the object while performing various acts like tying knots, locking a padlock, stinging a doll, mixing solutions, etc. Then the sorcerer will often try to put it in an unreachable or repellent place or a place representing something negative, like a cemetery, a well, a river or the sea, a sewer etc.

In this case, when the patient bathes with water, the effect on him is removed but the sorcery stays where it has been done and sends its effect again back on him. It is therefore necessary to be destroyed where it is. If you can find it, burn it or put it in the Koran water; but this is impossible most of the time. If we know the location, but it is unreachable (eg: grave, well, house foundation, etc) and we cannot remove the object, we just need to pour the Koran water over the place with the intention of destroying the sorcery, without needing to have the water physically reach the sorcery.

In all other cases when you are able to physically find the sorcery, the healing will be in two steps. The first one is to discover what has been done. Simply understanding what has been done weakens the sorcery and the victim will no longer suffer without understanding what is happening to them. To know what has been done, I suggest you the following list of the most frequently used symbols in sorcery with the clues on how to detect them.

Padlock: dreams where you are being chased and fought, blocked, handicapped or imprisoned; in real life you experience obstacles in everything you do, you go around in circles.

String with knots: dreams containing snakes.

The symbol was thrown into a river: dreams with large amounts of water.

Tree: dreams where you are climbing up and falling down, falling in general, being somewhere high, or in an airplane.

Hole, bridge or well: dreams about a hole, bridge or well, falling into a deep hole. In real life you would experience serious problems like permanently losing money.

Cemetery: dreaming of dead people, graves or funerals. In real life you would experience apathy, depression, weakness and thinking about death.

Shoes, soil/dust from the shoes: dreams about vehicles, journey, travel. You may have swellings on your feet or other foot illnesses.

Clothes: dreams about children or babies. Person having negative aura created around them.

Photo: you would experience changes in personality, ugliness, changes in complexion, medical problems related to skin or face parts.

Hair: you will experience anxiety, re-occurring problems, have headaches, mental problems.

Writings: dreams about people, study/consternation/memory problems.

Charcoal: you will experience sadness, dark thought, and negative perception of things.

Fire: dreams about fire, ashes or smoke. You may get accidental burns in real life.

Trombone: you will feel tired, see promises not being honored, and find yourself in extremely complex situation.

Canary: you will experience bad luck in everything you do.

Cut cola: broken chance.

Pierced cola or doll: stinging sensation, multiple pains in the body.

Dirty blood: you may have blood related diseases, abnormal health problems.

Menses blood: dreams about blood, sexual and pregnancy problems.

Animal corpse: you may have resistant illnesses, as well as miserable or sickly complexion.

Dog: dreams about dogs, experiencing worsening of the character in real life.

Fish: dreams about fish or fishing.

Bones: you may experience bones’ illness, feel pain or weakness in the bones.

Excrements: dreams about excrements, dirty water or toilets.

Donkey: you may show evident foolishness, will have difficulties understanding simple things, or become stubborn.

Pants: you may have erotic dreams and have serious sexual problem.

Pubis hair: as above.

Ants, termites: you will feel pricking in your body like you have pins and needles inside. This also may mean that you have many jinns in your body.

Pimento/chilli pepper: you can have burning sensation in your body like hot pimento; feeling nervous, anxious.

The following symptoms are treated without searching for a symbol that might have caused the problem:

Madness: having mental health issues, seeing mentally disabled people in dreams.

Sacrifice: seeing raw meat in dreams, suffering from the lack of personality; someone performed sorcery with sacrifice.

Statue: this would be done along with sacrifice sorcery; victim having dreams about masks.

Revivification: suffering from the lack of personality, no conscience. Any part of the victim’s body stops responding.

Skin: skin illnesses.

Mental weakness: difficulty to think or decide, loss of confidence.

These symptoms may also be related to sorcery: reasonless anger, repeated forgetfulness, loss of money and income, hearing noises, voices or buzzing, feeling presences in the house, feeling overly passionate about simple things, having eye illnesses, suffering from sterility and impotence, feeling cold often, having unexplained fears.

You should look for clues in recognising sorcery. Sorcery materializes in a victim’s life by getting into their heads. The victim will have a constant idea in their mind or constant feeling about it. For example, the person can sum up his situation with: “I keep on going in circles”; this means that sorcery is hanged, because hanged sorcery’s effect is to dominate a person with a vicious circle, transforming their direct route into a circle. No matter what they do they come back to starting point. Or one would say: “I am/I feel like a dead person”, this means sorcery is in a grave or cemetery. Or a person may think “I feel like I am wearing chains”, this means sorcery was made with chains. Therefore, when consulting a patient, you will often find the key sentence giving you clues to the sorcery.

The second step is removing the sorceries. To do this, you will take for every symbol a verse of Koran adapted to undo it. Here is a list of 45 verses (or parts of verses) to remove the previously mentioned sorceries.

Padlock S 21 v 30

Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not believe?

Knots S 20 v 26 to 28

Ease my task for me; And remove the impediment from my speech, So they may understand what I say.

River S 26 v 63

Then We told Moses by inspiration: “Strike the sea with thy rod.” So it divided, and each separate part became like the huge, firm mass of a mountain.

Tree S 6 v 59 until yaclamuha

With Him are the keys of the unseen, the treasures that none knoweth but He. He knoweth whatever is on the earth and in the sea. Not a leaf doth fall but with His knowledge.

Hole, bridge or well S 22 v 31 from waman yoshrik

If anyone assigns partners to Allah, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place.

Cimetery S 6 v 122 until bikharijin minha

Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out?

Shoes, footsteps S 38 v 42 twice

Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink.

Clothes S 7 v 26 until khayr

O ye Children of Adam! We have bestowed upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness, - that is the best.

Picture S 7 v 11 until fasajadou

It is We Who created you and gave you shape; then We bade the angels prostrate to Adam

Hair S 19 v 4 from inni wahana

Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee!

Writings S 2 v 102 from fayatacallamoona to bi’izni llah

They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission

Charcoal S 3 v 106 until imanikom

On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of ) black: To those whose faces will be black, (will be said): “Did ye reject Faith after accepting it?”

Fire S 5 v 64 from kollama awqadu

Every time they kindle the fire for war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.

Star S 5 v 89 until alayman

Allah will not call you to account for what is futile in your oaths, but He will call you to account for you deliberate oath.

Canary S 25 v 23

And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about.

Cola nut S 6 v 95 until alhayy

It is Allah Who caused the seed-grain and the date-stone to split and sprout. He causeth the living to issue from the dead.

Stung doll or cola nut S 33 v 10 and 11

Behold! They came on you from above you and from beow you, and behold, they eyes became dim and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about Allah. In that situation were the Believers tried: they were shaken by a tremendous shaking.

Anger S 42 v 37 from wa’idha three times

And, when they are angry even then forgive.

Blood S 5 v 3 until lighayri llah bihi: Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah.

Period blood S 2 v 222 from de fa’iza tatahharna

But when they have purified themselves, ye may approach them in any manner, time or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.

Animal carcass S 5 v 3 until fisq

Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrified on stone (altars); (forbidden) also the division (of meat) by raffling with arrows: that is impiety.

Dog hair S 5 v 4 from wa ma callamtom to callamakum Allah

And what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah

Fish S 37 v 142 to 144

Then the big Fish did swallow him, and he had done acts worthy of blame. Had it not been that he (repented and) glorified Allah, He would certainly remained inside the Fish till the Day of resurrection.

Bones S 36 v 78 and 79

And he makes comparisons for Us, and forgets his own (origin and) Creation: Hesays, “Who can give life to (dry) bones and decomposed ones (at that)?” Say, “He will give them life Who created them for the first time! For He is Well-vd in every kind of creation!”

Excrement S 74 v 3 to 5

And thy Lord do thou magnify! And thy garments keep from stain! And all abomination shun!

Skin S 16 v 80 from wa min

And out of their wool, and their soft fibers (between wool and hair) and their hair, rich stuff and articles of convenience (to serve you) for a time.

Donkey S 62 v 5 until asfara

The similitude of those who were charged with the (obligations of the) Mosaic Law, but who subsequently failed in those (obligations), is a donkey which carries huge tomes (but understand them not).

Underwear S 7 v 22 from badat to janna

Their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies.

Pubis hair S 86 v 5 and 6

Now let man but think from what he is created! He is created from a drop emitted

Pimento S 56 v 52 to 54

Ye will surely taste of the Tree of Zaqqum. Then will ye fill your insides therewith. And drink Boiling Water on top of it.

Madness S 2 v 275 until almass

Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness.

Sacrifice S 6 v 162 and 163

Say: «Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds: No partner hath He: this am I commanded, and I am the first of those who bow to His will.

Forgetting S 12 v 42 from fa’ansahu

But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years.

And S 18 v 24 from wazkor

And call thy Lord to mind when thou forgettest, and say, “I hope that my Lord will guide me ever closer (even) than this to the right road.”

Revivification S 30 v 17-19

So (give) glory to Allah, when ye reach eventide and when ye rise in the morning. Yea, to Him be praise, in the heavens and on earth; and in the late afternoon and when the day begins to decline. It is He who brings out the living from the dead, and brings out the dead from the living, and Who gives life to the earth after it is dead: and thus shall ye be brought out (from dead).

Loss of money S 18 v 42 from fa’asbaha

And he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, “Woe is me! Would I had never ascribed partners to my Lord and Cherisher!”

Statue S 21 v 98

Verily ye, (unbelievers), and the (false) gods that ye worship besides Allah, are (but) fuel for Hell! To it will ye (surely) come!

Noises, voices or buzzing S 20 v 108 from wakhashacati

All sounds shall humble themselves in the Presence of (Allah) Most Gracious: nothing shalt thou hear but the tramp of their feet (as they march).

Presence in the house S 27 v 52 until zalamoo three times

Now such were their houses, -in utter ruin, - because they practiced wrong-doing.

Passions S 34 v 54

And between them and their desires, is placed a barrier, as was done in the past with their partisans: for they were indeed in suspicious (disquieting) doubt.

Mental weakness S 38 v 20

We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision.

Eye disease S 50 v 22 from fakashafna

Now have We removed thy veil, and sharp is thy this Day!

Sterility and sexual weakness S 51 v 47 to 49

With power and skill did We construct the Firmament: for it is We Who create the vastness of Space. And we have spread out the (spacious) earth: How excellently We do spread out! And of every thing We have created pairs: That ye may receive instruction.

Cold S 76 v 13 from la yarawna

They will see there neither the sun's (excessive heat) nor (the moon's) excessive cold.

Termite S 34 v 14 until minsatah

Then we decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff.

Fear S 106 v 4 from wa amanahum

And with security against fear (of danger)

Strong djinns and sorcerers S 55 v 33-35

O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! Not without authority shall ye able to pass! Then which of the favors of your Lord will ye deny? On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defense will ye have.

The last verse is added to the treatment to ask Allah to kill the jinns attached to the patient or the sorcerer.

Preparing Koranic water for bathing.

Same verses are needed to prepare Koranic water. You write these verses with an ink that can dissolve in water easily (you can also use rose or orange flower water with food coloring or saffron) on a transparent paper (if possible). You can write with a traditional red pen, or a modern ink pen; or at worst, use a tooth pick that you dip into food colouring before writing. Once you have transferred Koranic verses onto the paper you can place this paper in the treatment’s water: if it is a 20 litre container, just dip the paper in the water and leave it there for the treatment’s period. If it is 1.5 litre bottles, you need to empty all the bottles in a big bowl and leave paper in for an hour at least or until most of ink has dissolved. Then you can pour water back into bottles for easy storage. When you write verses in order to prepare Koranic water you can write without points and vowels, because that was the style of writing at the time of prophet, peace and blessings be upon him. Points and vowels were added later. Once verses diluted in the water, the bathing will be exactly the same as for sorcery in the general case.

Of course, these verses are not a limit, and you are free to use more as you feel it and find the verses appropriate to the problem you are dealing with. You can also write prayers of the Prophet, peace and blessings be upon him such as the war prayer: “oh, Allah! You sent the clouds, gave down the Book and beat up the coalition, defeat them and give us victory on them”

ﺍﻠﻟﻬﻢ ﻤﺟﺭﻱ ﺍﻠﺳﺣﺎﺏ ﻭﻣﻨﺰﻝ ﺍﻟﻜﺘﺎﺏ ﻭﻫﺎﺯﻡ ﺍﻷﺣﺰﺍﺏ ﺇﻫﺰﻣﻬﻢ ﻭﺍﻧﺼﺮﻧﺎ ﻋﻠﻴﻬﻢ

Or sahaba’s prayer to destroy enemies: “Oh Allah! Count their number, destroy them all, and do not leave any single one of them!”

ﺍﻟﻠﻬﻢ ﺃﺣﺼﻬﻢ ﻋﺪﺩﺍ ﻭﺍﻗﺘﻠﻬﻢ ﺑﺪﺩﺍ ﻭﻻ ﺗﻐﺎﺩﺭ ﻣﻨﻬﻢ ﺃﺣﺪﺍ

We can also use this method for those who cannot take the water with them, for example someone going on a journey or to send a treatment to a distant person. You then write Fatiha, the verse of the Throne and the last three surahs, as well as the three verses against sorcery mentioned in III B1, then they dissolve the sheet with 12 bottles to bath and make tea infusion. If there are symbols to add, they should be put in a separate paper and added to the water. There is also possibility that many symbols and many sorceries were used at once. I would advice the following: “Do your best to solve it all at once” You will probably not succeed in the beginning, yet you will have better results than if you attempted to cure one of symptoms only. When the person comes back and still has some sorcery, ask yourself every time: “Could I not have cured the whole of the problem the first time around?” and improve your methods. This will lead you to the following conclusion: “In doubt, we treat as if we are sure”. Please, never say: “I have to make him come back several times to get more money” First of all, this is not an acceptable Muslim way to take advantage of other people’s misfortune. It is also a betrayal because the Prophet, prayer and peace be upon him, said: “If a Muslim asks advice to his brother and if he shows him something whereas he knows something else better for him, he has betrayed him”. So feel compelled to do your best to help people. And we are not lacking patients, and any satisfied patient will certainly send you a lot of customers, not to mention prayers he will address you, and of course: “Allah helps he who helps his next fellows”.

So when you notice any signs of sorcery, try to cure them all. For example, a woman complains about headaches and stomachache, painful periods, feeling apathy or depression, experiencing obstacles in all her undertakings, going in circles in her life, not every having enough money and feeling pain in different parts of her body. Apply hijama to ovaries, kidneys and neck, recite Quran for her, add verses for padlock, charcoal, doll with needles, losing money, tree, tomb and well prepare 18 bottles for bathing. She bathes over 12 days using the 12 bottles. You prepare the infusion with the remaining six or you give her six doses of infusion and she mixes it herself gradually. Once she is back, you will check improvement of symptoms; check if the infusion made her feel unwell until the last bottle and what she dreamed about. Ask her to make two rakaat every night before sleeping and make duah to Allah to show her if there is something remaining and what is to be done.

5. Serial sorceries

If the patient is bewitched again, instead of perpetually curing him and waiting for the sorcerer to get tired, the patient should react. For that, he puts a barrier against sorcery with supplications proposed in next paragraph §D.2. He performs them as seriously as possible and does not forget the intention of returning sorcery to sender which is our only resort against sorcerers. If he sees in dreams the sorcerer or any evil willing to reach him, he immediately recites the verse of the Throne for protection (explanation in chapter II §2). One should also resort to the supplication of the oppressed ones. According to the hadeeths, the most granted wish is the one of someone who experiences injustice. There is no specific formula, the patient just asks Allah to avenge him from the author of the injustice, to punish him the way he deserves it, and to stop him doing it again to him or anyone else. For those hesitating to pray against others or to point the author, say it otherwise: “Oh Allah, if You have planned to guide him, guide him now! If you planned to take him to Hell, then take him now!” It is essential when someone wants to harm you must take action, even on a minimal basis. We noticed that a person accepting to be influenced by others and not willing to act is more fragile when sorcery, jinns or evil eye strikes. Besides they are more fragile when it comes to anything in life. So strengthen yourself, do not accept to be a victim, act, wake up at night and ask Allah to avenge you, destroy allied evil and shelter yourself and your family from all the evil. In following this way some of our clients witnessed their sorcerers die within few weeks. Is it not the best thing? Besides, the more you react against those who harm you the more you discourage the other ones. Sorcerers do evil to many people; your prayers along with other people’s prayers will change things for the better insha’Allah.

Although I mentioned this for serial sorceries, it is valid for all cases: for those selling their soul to the devil and wanting to destroy you and your family, do not have any mercy in asking Allah to destroy them as soon as possible.

When there is serial sorcery in place, there is always a mother-sorcery. As soon as you understand it, instead of removing them one by one, strike the center and cure it as a normal sorcery. Look for symptoms in the body: sometimes different parts of the body will experience pain.

6 Treatment for house, business premises, vehicle or any other object

There is a single treatment for sorcery, the jinn and evil eye. Spray the house/business premises/etc with the Koranic water. Spray the whole house: walls, roof, floor, under the furniture, in drawers, closets, in the oven, the fridge, the washing machine; outside windows (from the inside) and outside the door. For toilets, close the basin and spray the rest. It is very important to reach all corners and not to forget the outside of the windows and the doors. Particularly insist on the entrance door and couple bed in a sorcery case because these are the most critical places. In case of jinns, insist on any recesses and holes, especially if it is a standalone house; basement and storehouse need to be entirely sprayed, all accesses like the chimneys and air ducts, then lock them or put a symbolic closing saying Bismillah.

If there is a garden, it is not necessary to spray it, just spray the outside door and the lane to the house. For a shop, do spray the goods storage place and all machines involved in production as well as administration. While spraying continue to repeat Bismillah so that jinns go away out of fear being burnt. You can also put a Koran tape in order for bad jinn to leave while spraying: it is preferable method as it is important to avoid any risk of vengeance from jinns. They will not be able to come back after spraying.

The Koran burns jinns only when they have malicious intent: if there are believing and Allah worshiping jinns, and you agree that they stay in your place without disturbing you, the Koran will not chase them away.

Sorcery can be applied to a house from distance, or placed in front of the door or inside the house, possibly by jinn. So if you find suspect objects, you have to burn them. First protect yourself with prayers before touching them because of the risks. Most of all do not kick them. The best way to start is to pour some Koran water over them, or put it in a glass of Koran water.

If we are treating a standalone house then the treatment will be a little more complex because the jinns and sorcery attach to houses very well. Sorcery may be hidden behind the walls or under foundation, you then need to spray the house two or three times, use the Koranin water in cleaning products to clean the house, pour the Koran water at the bottom of the walls all around the house for sorcery in foundations.

Some cases we presently do not have solutions for are houses built on old cemeteries or treasure places. I do not really know why jinns get so attached to cemeteries, but it does not seem possible to rid of them in such cases. It is also surprising to see how jinns are attached to treasures and some told us they want “to be rich” but cannot do anything with it once they have “treasures” in their possession.

7 Hard and impossible cases

Impossible cases are the ones where the patient had irreversible physical or mental change. When a person becomes physically handicapped or mentally retarded because of sorcery he was subjected to in childhood or even in the wombs of his mother or the mother is the one who was bewitched to bear handicapped children, even if the sorcery is removed the effect the patient suffers of is irreversible. We can just hope a slight improvement and relief for the patient, and a limitation in the degradation of his state. So, do not give false hopes to the family and explain to them clearly the limit of your possibilities.

When the child has a jinn dominating him since his early childhood (for example, autistic children), the problem is that the child never had the chance to develop their own personality and even had control over their body. We can possibly remove the sorcery, which will partially relieve the person, but even if we manage to remove the jinn, who will be the master of this body? It is actually a body with no other master but the jinn, and even if the jinn leaves others will come.

The other case without solution is the person who does not want to be cured either because he does not believe it or the sorcerer made him dependent of him or he ran away or other. Treatments described below cannot be performed without patient’s participation, unless a child or an impotent taken care of by the family. We do not exclude that one day we could cure people without their presence and consent, but I currently do not know any of my colleagues doing it. For this cases the only thing you can do is to pray to Allah.

Treatments given in this book would work for all people by the will of Allah. However, extraordinary situations arise when standard treatment does not apply. In this case one should not lose hope and definitively turn to Allah for help. Let me give you an example: a girl engaged to a boy living away from home went back home during her holidays. She was charmed by one of her cousins so that she forgot she was engaged and refused to talk to her fiancé. The girl’s parents were “respecting” her will and did not want the fiancé contacting their daughter anymore. The fiancé then begged Allah with passion and saw in a dream angels proposing to help him. After a short while the girl came to her senses and cut holidays short to be with her fiancé.

Note that if you see a sick person in your dreams, you can cure him in that dream, or if you see the sorcery, you can destroy it, and if you see a jinn (yours or someone else’s) you can kill him. Follow this formula: before sleep, read the verse of the Throne 11 times and ask Allah to bring you the evil in your dream so you can destroy it. For example, if you see jinn, you catch it and read the verse of the Throne repeatedly until the jinn dies.

Then, when there is no more means do not lose faith in Allah’s mercy. But also accept the difficult situation and consider it as a test from Allah.

For someone who refuses to undergo roqya, we can make them drink Koranic water discreetly which may soften the sorcery effect, so they can get their senses back and agree to be cured. It is also good to recite Koran while cooking family meals, this will be good for affected persons and will not harm others (you can do it as long as you want and in any meal you want). You will have to read Fatiha, the verse of the Throne (2/255), the last three surats (transcribed below) and the verses against sorcery 117-122 of surat Al-A’raf, 81-82 of surat Yoonus and 68-70 of surat Ta-ha transcribed in phonetics above all of which 7 times. May I remind you that the recitation of translated Koran has no effect on the jinns and sorcery; you must recite in Arabic. I am giving the verse of the Throne in phonetics for those who do not know it:

Allahu la ilaha illa huwa alhayyu alqayyoom la ta’khuzuhu sinatun wala nawm lahu ma fi-ssamawati wama fil-ard man za-llazee yashfacu cindahu illa bi-iznih yaclamu ma bayna aydeehim wama khalfahum wala yuheetoona bishay’in min cilmihi illa bima sha’a wasica kursiyyuhu ssamawati wal-arda wala ya’ooduhu hifzuhuma wahuwa alc aliyyu al c azeem

Those who do not know these verses can still read surats and verses they know as well as healing prayers.

There is another possibility: someone else does the treatment instead of the victim. This is a matter of intention and prayer. The person must have a very strong emotional link with the patient. He will bath with the intention of bathing the ill person asking Allah to bring this Koranic water onto the sorcery and to cure the victim. Treatment needs to be taken for 7 days. If the person themselves have a treatment to follow, then they will just have to add the intention of curing the other person as well as themselves. This technique has already worked, but it depends on the bathing person’s intention and prayers.

8 Intensive treatments

Treatments covered in this book apply to the most difficult cases and the most fragile persons as they have been tested by time. It is still possible to intensify the treatment if a person is seriously affected or if a quick improvement is necessary. Intensive treatment consists of bathing twice a day instead of once, and possibly reciting the Koran on the patient every few days or every day or several times a day, and to massage the painful places on the body with Habba Sawda Koranic oil, and after bathing re-use the same water to pour over painful parts of the body for five minutes (rub repeatedly these places with water). You can also do the following:

- “add” more Koran to patient’s Koranic water by diluting more surahs into the water;

- reciting surahs many times;

- using more symbol related verses in preparing Koranic water or during recitation;

- asking your patient to read Fatiha and ayat Kursy 100 times above their Koranic water and other products (olive oil, miswak, etc).

If the situation seems difficult to resolve ask the patient to make need prayer every night before sleep and to be attentive to their dreams as they might see the solution. Patients may also increase prayers such as reciting Yaseen every day and “la ilaha illa anta subhanaka inni kontu mina azzalimeen” 300 times a day.

9 Other techniques

I would like to remind you that we are in an open field, on midway between medicine and religion; all means are allowed as long as they comply with religion.

Some traditional healers use lead metal: heat it in a pan so it melts then let it drop in water. The lead needs first to be impregnated by the ill patient: either turn it around him or let him sleep with it at night. By falling in the water it will absorb the person’s evil and take its shape when solidifying in the water. Some healers make strange recitation along with it, but it works on its own and you might as well recite Koran on it. There is nothing in lead itself contradicting religion and its effect is not impossible to understand. Jinns are made of fire and sorcery may have similar nature. The lead has capacity to absorb energy from sorcery and weakening its affect as well as jinn’s power. This somehow relieves the patient. Sometimes later the sorcery or jinn reconstitutes itself. So it is not a total recovery but a weakening of the evil, but some healers insist people get total recovery. There is no contradiction whatsoever in this practice with Islam, unless forbidden deeds are added to it, like praying to someone else than Allah. So I recommend those using the lead to read Koran with it and to learn more about the roqya in order to be more efficient.


1 General method

Koran recitation burns the jinn. Burning does not mean the same for the jinn as for humans because they are made of fire: when they burn they reduce in volume, lose strength and suffer a lot. To kill them, you need to consume them in “fire” completely. We may not know when the jinn is finished in the result of roqya. He may become weak until losing all effects but still remain present. He can recover his strength if the person does little zikr and commits sins. The jinn resists leaving until his pain becomes greater than his wish to stay. This depends on jinn’s strength, the reason of his presence and his power on the person. He may stay until he dies.

Recitation and bathing are effective in removing the jinn: you recite holding the person; he bathes for 12 days; if the jinn is still there or as a precaution you recite some more and the person bathes again. If the person feels the jinn in one part of his body, you recite holding this very part, tapping and massaging from head to toes. Normally, the feeling should move to the bottom following nerves: from head to neck, along the spinal cord down to the kidneys, then around the hips and along the leg seen on profile till the ankle and the feet plant to the big toe. Just follow the feeling of the patient massaging and tapping all the body long.

Unfortunately, there are several cases where recitation and bathing are not sufficient. First of all when the jinn is located in a precise place of the body (often the head when having headaches or obsessing thoughts or in the chest when feeling pressed and suffocation or in the intimate part when it is a sexual issue): you should start by putting one (or more) suction pots at this place. This detaches the jinn from the place he is and he can easily slide to feet until he leaves. He can also exit from other places such as the mouth when he is close to it: the person feels like vomiting. Other cases where only recitation is not enough are described below.

2 Sorcery

When jinn is linked via sorcery or creates obstacles for you via sorcery, you must start by removing the sorcery first. So far, the diagnosis can only be established by the symptoms mentioned in the first chapter. Other diagnostic methods are possible. Information from jinns will be discussed in the next chapter insha’Allah. There are also dreams carrying signs of sorcery. At last, we should not neglect the prayer of need, because we should never give up when Allah stands by us. If you do not know how to come over it, you repeat the prayer of need till Allah gives a solution.

Anyway, it is a mistake to attack the jinn before removing the sorcery: the jinn cannot go, he suffers but does not die, he struggles and moves aimlessly around, the patient suffers, the jinn expands in the body as he struggles: he can physically move the patient’s body or speak through his mouth. There is a risk that after the treatment, he does not stop speaking and keep on moving the patient’s body; or else he will start speaking at any moment, therefore the person is possessed. You should not take this risk. If the sorcery is symbolic or eaten, you need to give the patient Koranic water for bathing and herbal infusion. When the person has sorcery on his body, it is necessary to recite Koran on him as well as use hijama pots. If jinn is present do not insist on removing them yet and have the intention to remove sorcery and to burn the jinns just a little so they decide to leave as soon as possible. This is the most common mistake made by non professionals: attacking the jinn without removing the sorcery: this is tiring task for the healer, the patient and the jinn with poor results and the risk of the jinn getting further expanded in the body of the person by struggling. So when you receive someone who already went through it, and if you are able to diagnose the sorcery, just treat this patient for sorcery and do not touch the jinn. Tell the jinn that you do not want to harm him, that you just want to remove the sorcery so he can leave, and if there are other sorceries beside this one, the jinn should show it to the patient. If you happen to recite on a person to remove the sorcery while he has a jinn, take the intention of only burning the sorcery and free the way for the jinn to leave.

3 Integrated to the nervous system

When jinn is placed in a person’s brain the following may happen: victim’s and jinn’s personalities almost merge into one, or jinn is able to influence the thoughts, or jinn completely possesses the person. You need to release this jinn from a human brain before reciting the Koran. You take a sharp tool, a potato peeler for example, hold the person’s head, recite Fatiha once, the verse of the Throne and the last three surats, then you heat the edge of the blade with a lighter, and you give little strokes from the nape up to the middle of the forehead and from one temple to the other one via the top of the head (only once from back to forehead and from the right to the left). The person should feel slight heat; if no heat is felt anymore, you need to re-heat the blade again and continue. This method is very efficient to remove the jinn because he feels the burning more than the person does and he is easier reached by the recitation. It is also very efficient to put a suction pot to detach and weaken the jinn. Place suction on the nape, on the spinal cord of the nape to be precise which is at the base of the nape. You can also put two between both ears at the back and top of the head; this is very efficient method but requires shaving the hair completely. If the jinn is in another place of the body it is also efficient to put the suction pot on that area, also put your hand near to it during recitation. The jinn may have two settling points and moves from one to the other; you then need to put a suction pot on both. If the jinn is everywhere in the body, do not hesitate: put suction pots everywhere.

4 Psychological problems

The jinn may be responsible for psychological disorder in a patient. You should first solve the psychological problem, but you can still weaken the jinn with the recitation, bathing, suction pot and cauterization –pricking), in order to drastically reduce its effect. It is also possible to try and kill the jinn with the method in the next paragraph, but it is not easy and likely to be painful for the patient.

I cannot explain in this book how to solve psychological problems because this is an independent science, but I will try to give a quick explanation. Let us say that the brain records human experiences: images, sounds, smells, impressions, etc, in a chemical, electrical and magnetic form. All is recorded because we sometimes remember things we have forgotten since a long time, and then something can trigger for all memories to come back. If we ever been somewhere, and then all of a sudden, the brain was able to reproduce images and find back many details. All this information is in a very complex filing system, and one clue can lead you to another clue or situation, etc. Then, in order to “think”, the brain calls on its knowledge, analyses and gives the optimal answer. When the person is under a shock: experiencing physical or emotional pain; the brain records this incident in some very intense form let us say an electrical or electromagnetic. A kind of short circuit results from it, “a bug”, like a knot in the network. The behavior of the person is affected: this incident becomes synonym of pain and the person tries to flee it and avoid it. Each detail of the incident becomes synonym of pain and the person faces it with difficulties. For example, someone bit by a dog will fear dogs, after an accident someone will not bear speed or height, a women being raped will have difficulties for sexual relations or all relations with men. We could say that a load linked to pain affects the electrical isolation of the network, and instead of establishing logical causes to the pain, the brain confuses all data linked to the incident and gives back the same conclusion: danger, fear, escape or other existing behavior in the incident. But this mental world I am talking about is the world of jinns, I am not saying that we can measure the jinns in electrical load and in magnetic force (we might one day), but the jinns for example whispering to humans or eating with them have a real existence and a real effect on us; this parallel world sticks to us. Thus, having a “load” in one’s “mental electric chemical and magnetic network” can retain a jinn by a depression mechanism. Actually we even found that having theses “loads” commonly called “psychological problems” or “weak character” is what allows the jinn and the sorcery to have a power on the person and act on him.

This is why the more a person is “psychologically strong”, which means he has control on himself, on the environment and overcomes difficulties of life with serenity, the less he will be affected by the sorcery and the jinn, and vice versa.

There is a natural and simple solution to erase these loads: get your patient to narrate the event that made him suffer, eyes closed, imagining and living once more the whole incident, facing and going over the painful parts, until all the pain is evacuated and he feels nothing disturbing with the event and even looks at it positively. It is a well known fact that talking about your problems may relieve the pain, but only when it is done professionally.

How can you know your patient needs this? When you see that his suffering or disturbance is not necessarily a result of sorcery and jinns, ask them when it started. Then ask him if something happened at that time. If he tells about a difficult event such as a death, an aggression, a separation, a failure or any major painful event, you have a psychological problem - this does not exclude sorcery and jinn problems.

A second case is a patient suffering from jinn and sorcery problems but weakened by much suffering in his life and therefore cannot fight them. You will then alternate roqya and psychotherapy until he completely recovers from both. Moreover, I would like all healers to apply this technique on themselves – with the help of a second person – until they completely evacuate any suffering that occurred in their lives. That will give them mental strength and leave no weak points in facing sorcery and jinns. Finally, anyone can gain from this technique even if there are no obvious signs of psychological problems, because everyone has gone through painful experiences which must have had an effect on their mental/physiological state.

The person interviewing to the patient needs to monitor answers closely. First ask the patient if they recall an event that made them suffer. Then ask to close the eyes and to narrate the story. When they reach the painful part ask them to repeat the sentence describing the pain, repeat this continuously. The patient them will go through different physical sensations like headache, dizziness, tiredness, feeling sleepy and possibly physical pain; they will recall more detail concerning the incident and come to various realizations; they will come across many emotions such as fear, sadness, anger and annoyance until they reach positive emotions and might even laugh about it. When there are no more physical sensations felt, no new detail is recalled and positive emotions have come through, the pain is totally released from the patient. Ask them to continue their story related to the incident. Once the patient has finished their story stopping at each painful aspect and repeating until a complete relief, ask them to look back at the whole event and see if there is anything else left. When the patient tells you they do not have anything painful left to discuss ask them again to look back at the whole incident and repeat: “There is nothing painful left” until they are completely convinced. Then you can move on to another incident. You listen to this narration without any comment but only help them to tell the story completely by asking questions (always in present tense as if the person was experiencing it at present) on the incident in case you feel they omitted a part or do not express correctly their pain.

When several incidents cause the same pain, you will notice that when referring to the painful part, no new information is provided, the patient no longer sees the incident but the physical or emotional effects.

You must then ask if there was a previous similar event and refer to it; you will need to trace back to the chain of incidents to get more information. It also happens that the patient themselves, after discussing a number of painful events, will move on to another one wanting to discuss it too. Your work will become simpler and you just need to follow the patient. When the pain is released, the knot is undone and the patient will recover their rationality and the uncontrolled reactions caused by the past events will disappear.

Let me give you an example to help you start. I met a shy brother who was unable to express himself before strong personalities. I told him: “Your personality has been crushed in your childhood preventing you from expressing yourself”. He said: “That is exactly what happened”. I proposed the therapy and there we went. While sitting in front of me with his closed eyes, I asked him: “Tell me what happened”. He said: “it is my father…” and he started crying. I let him finish crying then I say: “Repeat: it is my father”. I made him repeat this fifty times until it had no more effect on him, then I said: “What did he do?” He said: “He chased me from home at seventeen”. “What did he tell you?” “He said we cannot have you at home any more, you must to leave”. “So repeat this sentence”, and there we go again and again. We went from one painful memory to another, and we had him repeat until it had no more effect on him, and after two sessions of one hour each, there was nothing more, his confidence came back, and no more painful memoirs were disturbing his mind.

Cases of jinns that got attached to a victim due to a psychological problem are rare, and rarely this becomes a major obstacle to the treatment. In most cases psychological problems exist and slower down the treatment, but we overcome them. When psychological problem is obvious, so that the effect on the person prevents him from healing, it is important to detect it in order to avoid mistake in the treatment, and to cure it as mentioned, especially with jinn lover. For example, when a girl was victim of sexual abuses and rejects intimacy with her spouse, jinns in love with her or sexually abusing her will take refuge during the treatment in the part of her mind so he cannot be confronted and eliminated. If this is your case, you must inform your healer and apply the psychological therapy to clear out your pain. Sometimes it happens that the patient mostly suffers from psychological troubles and the jinn slightly worsens the problem.

There is another kind of psychological problem due to drugs. When a person smokes cannabis, he is high; he goes in an imaginary world like a dream. A jinn may strike him at that moment and he will be stuck in his dream world, meaning he will not wake up from his delirium. They can talk and everything but they will be in this permanent state of half-consciousness. If the person does not stop cannabis, as far as I know his state will never improve. If they stop, a single treatment should be enough to remove the effect of the jinn who attacked him (you need to check about sorcery), then this person should gradually come back to reality.

5 Resistant jinn

Sometimes, a jinn is so strongly attached that it resists leaving its victim until death – this is especially common in love cases. The following technique applies: strike the patient’s feet. This method is up to now 100% efficient as long as the jinn is not linked to sorcery or linked to psychological problems. Nevertheless, you need to be able to execute this technique well:

The first issue is that the patient feels strikes more acutely than normal. The only case where he feels nothing is when he is totally possessed or when the jinn takes possession of his body during the treatment. Otherwise, the person feels the hitting as well as the jinn inside. The jinn will suffer more than him and transmit his emotions to its host. At a certain point, the jinn leaves his usual place - mostly the head – and starts migrating toward a foot and then leaves through toes. When he leaves the head, the person may feel light and relieved and says that the jinn is gone; actually he just left the head. When he reaches the feet, the jinn feels that hitting is blowing him off, so does the patient. It is rare that the patient bears this till the end; most of the time you will need to hold him. He might want you stop and get angry with people curing and holding him. When the person is fragile, they may be so shocked by the treatment that they refuse to undergo it again.

The more the person is fragile the softer you need to hit them, this still should be sufficient for roqya purposes.

The second issue is that you can make a mistake in the diagnosis: the jinn is linked to the sorcery and will not leave, no matter how hard you hit the patient’s feet. When you have spent sufficient time on the hitting exercise and the jinn is still present (although significantly weaken) then you may well suspect a sorcery.

We need to master the jinn and force him to leave; and if the jinn is linked to sorcery he may confess it when he cannot bare the pain, and this enables you to remove the sorcery and solve the situation.

You need to make sure that none of the attendees stay on the path of the jinn when he leaves; or else he may directly enter into them, especially if those people have weaknesses (psychological problems, poor iman level, etc). The best is not to have people present unnecessarily.

I very strongly oppose to hitting the face, and avoid any other part of the body but the sole of the feet.

6 Weak Points

a) Fire

We discovered that fire is a weak point for jinns. We know that they are created of smokeless fire, and we discovered that they melt when in contact with fire and cannot bear it. If you bring a candle to the patient’s feet (sole part) so that he can feel the heat without being burned, the jinn suffers a lot from the heat. It is possible to bring the candle to another part of the body if we suspect jinn’s location, but since we always try to make them leave through the feet you should bring the candle to the feet once you have finished with other body part/s. Actually, even sorcery is vulnerable to the heat, and lighted candles help pumping it out of the body. So, in order to have the best chance, we advise during all recitation that you put lighted candles near the patient’s feet. I hope that in following editions, we will be able to propose enhanced methods; Allah is Almighty and All Merciful.

Yes, there is evolution with fire. First of all, the candle or the piece of wood can be a carrier for the Koran like water (Koranic water) or paper with Koran written on it or simply a scent. You can recite on perfumed candles then leave them lighted in the house; this will complete the action of spraying the house. If for example, you have troubles in the house, you can recite ayat al Kursi 30 times on perfumed lighted candles then leave them lighted for one hour everywhere in the house. If you have a chimney or use wood for cooking, recite on the wood before or while burning it. To burn a jinn bothering you, light the candles, recite the Koran with intention to burn him and read from time to time the verse: Aynama takoonoo ya’ti bikum Allahu jamican inna Allaha cala kulli shay’in qadeer. The Cow 2/148, which means: “Wherever ye are, Allah will bring you together. For Allah Hath power over all things”.

I will include on this subject a testimony of one of my pupils: “On my humble opinion, from what I learnt of my roqya experience, torturing the jinn by hitting the patient or any kind of violence is far less efficient than putting two lighten candles in front of each foot.

If you light 4 candles (2 in front of each foot of the patient), the patient will feel after a few minutes of Koran lecture an unbearable heat, as if embers were under his feet, and that shows the pain the jinn undergoes.

Before starting the treatment, I ensure with the patient that he heat of the candles he can feel is almost none.

When the jinns are attacked by the heat they may scream and move patients’ feet away from the candles.

Some of my patients went to Africa to get cured and told me they got more physical problems resulting of roqya because the healers beat up the jinn.

From what I learnt and the experience Allah gave me, I want to ask the community of healers not to hit the patients, and they will certainly see by themselves how inefficient this method is by following up with the patients’.

b) Salt

Another weak point of the jinn is the salt. To help him come out, you can put some salt on the patient once they are covered with a sheet, or keep the salt in your hand and massage the patient with it. But the best is sea water. We found out that people leaving near the sea or regularly bathing in the sea do not have jinns, even when they have sorcery. Bathing with sea water is much better than normal water (zamzam water is also efficient). And if you can, enter in the sea with the patient and recite the Koran on him, totally emerging him for thirty second. It will be much easier to get the jinn out!

c) Smoke

A third weak point of the jinn is smoke. Write verses or prayers on a sheet of paper, for example the verse of the Throne, roll the sheet and fold it till it reaches a 2 centimeters width, light up the bottom then turn it off by blowing on it for the smoke to come out, then hold it under the bed sheet in order for the patient to feel the smoke. Light up and blow off to get more smoke as often as needed. This will help chase the jinn out.

d) Muslim jinns’ help

Another method is to ask Allah to send angels or Muslim jinns to help you. More jinns are pious, more they become like angles. That’s why Iblis was a jinn, and his spiritual level allowed him to be with the angles. What we want to get to is that Muslim jinns are attracted by zikr as angles are. If you want Allah to send you Muslim jinns to help you, then make zikr or read Koran with the intention of asking Allah’s help. If you turn off electric lights and have candles instead (or natural oil lamp), then that should help you attract Muslim jinns. Within five to ten minutes, Muslim jinns attracted by light and prayer will arrive insha’Allah. If there is next to you a person through whom jinns spoke in the past, they will manifest directly through this person again. Otherwise just ask Allah to solve your problem and when they will come they will understand the problem insha’Allah and do their possible, for example fighting evil jinns or removing sorcery or showing you in a dream what to do.

Fire is a raw material for jinns and they can draw strength from it. But if Koran is recited on the fire or the fuel (wood, candle, other), only Muslim jinns can benefit from it. They can make swords with fire and that gives them an absolute weapon against evil jinns. A jinn fight is a bit like a sheep fight: even if they can harm each other and wound the other with their horns, they can’t really kill the other but just make him flee. They will have to be really numerous or exceptionally strong to kill, or else have weapons. A jinn with a sword is like a wolf in the middle of sheep: they will do anything he wants or he will kill as he likes. So if you have evil jinns harming you and you can’t get rid of them, make a sufficient fire (wood or chimney) after reciting on the wood, then ask Allah that the Muslim jinns who came should make swords and fight the evil jinns. These swords only last three or four days and must be renewed every time.

e) Killing in dreams

We can also kill jinns in dreams, the sorcerer and our enemies (who consult the sorcerer). We read 11 times the verse of the Throne before sleeping and “Aynama takoonoo ya’ti bikum Allahu jamican inna Allaha cala kulli shay’in qadeer”. The Cow 2/148, 11 times, or more to be more efficient: 30 or 50 or a hundred times. Be prepared to read Koran on anything you see in your dreams. As soon as you read the thing will flee. So you must catch it first then read Koran until you kill it. You can also kill it with a physical weapon; in all cases doing that in the dream cannot be a sin. So sleep with the anger and determination to kill your enemies, humans or jinns and ask Allah to help you. A girl saw her grandmother in her dream coming to stab her. The grandmother used to make sorcery to her. The girl in the dream grabbed the knife off her and stabbed her. In the morning, the grandmother started vomiting blood for three days then died.

You can catch the jinn as previously mentioned. If it is next to you, catch him with your hands and recite Koran. If he is far, fix your eyes on it with the intention of catching him and he won’t be able to escape, then recite. If he flees, you do not need to run after him; just recite: «aynama takoonoo...» and he will come in your hands insha’Allah.

Finally, if the jinn bears down on you and you feel its weight, or you are paralyzed, just stay calm, do not panic and do not struggle. First catch the jinn by tightening your wrists with the intention of holding him. Then mentally read Ayat Al-Kursy until your tongue is free. Then continue reciting keeping your wrists tight so he can’t flee until he is dead.

7 Treatment results

When sorcery and jinns are gone, all symptoms must go, except some physical effects that will go away gradually or require a medical treatment (wounds, hair loss, weight loss, etc.). If some symptoms are gone and some remain, it means that some of the problems are gone and some remain. In case of multiple sorceries, it is normal that not all of them go at once, only some of them may have been treated. The jinns will generally leave only after the sorcery is gone, but if there are many jinns they should also leaves gradually.

What if after the treatment you do not see any improvement or change? It might not be a problem of jinns or sorcery at all; maybe the person does not apply correctly the treatment or he might have noticed some changes but not the ones he expects. If there are no changes, repeat the treatment, try new ways and ask the person to pray a lot and to beg Allah’s help. He should be attentive to his dreams since in sorcery, dreams are almost always significant and reflect the person’s problems. If after a second treatment there is still no more improvement in the condition, direct the person towards a colleague more experienced in this kind of situations.

8 Recapitulation

When you have a patient, first ask for his problems and why he thinks it is sorcery, jinn or evil eye. If the problems can be logically explained, examine closely the question to see if there is an abnormal effect. When the person talks about somebody else’s problems, such as her husband who wants to take another wife or his daughter who left, explain that if that person has sorcery you can only treat them. If the person speaks about their house or shop, check that the problem is affecting all of the occupants: the problem can be related to the place and not to the person.

If someone asks you to do “a work” for them to obtain/achieve something, explain that it is not possible because it is sorcery. However, if their life is blocked with sorcery we can do something about that and after things should go back to normal their life. To obtain more “luck” in life, advise the patient to do more good deeds, as well as recite prayers for their needs(poverty, debts, sicknesses, etc).

If the person has explained their problems and there is really something strange and unusual about their situation, such as signs of sorcery, jinns or evil eyes, you must ask further questions. First ask what sort of work they do. Whether they are currently unemployed and how long have they had been looking for a job. If they work and study, ask them whether it is all going well. Do they have any issues in regards to relationships with others? Then enquire about their marital status. If they are not married and old enough to be ask for the reasons. If they are married check that everything is going well. If there is any sign of problem, ask if there is a problem with intimacy. If there is a problem, ask what precisely the difficulty is.

Enquire about their health, and in case of problem, what is the origin? And what is the medical diagnosis? Ask if the patient has digestive problems, pains in the ovaries, troubles in periods, headaches, backaches, heaviness of arms and legs, skin problems: spots, eczema. Also ask if the person sleeps well, do they wake up feeling tired? Do they have nightmares? Ask about their dreams. If they have good dreams it means that the person has a good spirituality and Allah is encouraging them to continue this way. If they have negative dreams then look closely as you can find things related to the person’s problems. Every problem mentioned must be noted. Once you have asked all the questions you can diagnose the patient. If there are symptoms of sorcery, try to find how it was done. If the patient has digestive problems, the sorcery has been eaten, but this does not exclude other sources. Give right away two 3 bottles of Sana for a 6-day treatment. If the digestive problems are more serious, give four 6 bottles of Sana. If the patient doesn’t have digestive problem but other health problems, give them 1 bottle of Sana and you will check if they will have stomach ache along with diarrhea. When the person has unusual pains, apply cupping glasses where the pains are located and add two (2) bottles of sidr (if you have only two bottles of Sana); the sidr will be taken after the bottles of Sana, that is total four bottles in eight days. When the patient has only pains in the body with no other symptoms at all, check if they are symptoms of jinns or spells. When there are jinns and the person has a lot of spells, do not try to be hard with them during Koran recitation and concentrate on healing sorcery. When there are spots or eczemas, loss of hair or other skin problems, give oil of Habba Sawda to massage after showers. You can also give habba sawda oil to massage parts hurting much or not functioning correctly. On massaging with the oil, the person should recite Koran to help cure himself, Surat Fatiha for example. When they are also a weakness or a pain in the legs, apply cupping glasses and read the Koran.

For all symbolic sorceries, explanation has been given on how to recognize them already.

From the very beginning, give treatment covering everything that you suspect. It is better to give more than less because same symptoms may relate to different problems, so if you treat one kind of sorcery without the other, it will not go away.

When the patient returns, be attentive to any changes that might have happened. The first question you try to answer is: “Is there any sorcery remaining?” Check if symptoms are still present. If some still remain, check carefully what they are. Ask the patient to perform the prayer of need as soon as he finishes his treatment to ask Allah to show the problems and how to solve them.

If you find any remaining sorcery, ask yourself: “Would it have been possible to cure it from the very beginning?” Then you will do better with the next patient. Treatments will get more diverse and efficient as you are trying permanently to reach the goal of curing all sorceries during the first treatment.

When the jinns are alone, it is the best time to attack. It is extremely rare to find a jinn attached to a person without sorcery; even if he is not there because of spells, there is often a spell which made the access easier. That just means people having sorcery are much more likely to attract jinns. So, try to locate the jinn in a precise part of the body and apply hijama cups, candles, and recite Koran. This should delocalize the jinn. Also, prepare twelve bottles of water and two bottles of sidr. Meanwhile, explain to the patient all things they should do in order to fight his jinn. Then recite for the patient when holding the temples and his head, massage the head from the forehead to the back of the neck until he feels his head free, then massage from the back of the neck to the hips, and from the hips to the feet and the toes. When the jinn wants to come out through the patient’s mouth (the patient will feel like they want to throw up), hit the chest and the collarbone of the patient to make them vomit. You can have other people reciting Koran and massaging the patient, it will also help. Recite with as much passion you can so the Koran will burn the jinn even more. When the jinn has left the body (or seemed to leave) get the patient to bath with twelve bottles of water and two bottles (2) of sidr. If the jinn come again, then there is surely a spell/sorcery and you will need to look for it.


1 The precautions

For the purpose of prevention you must be careful with the food you eat, mainly when it is served individually and a host insists strangely that you eat. Beware people who want to borrow your clothes, your photo, or your writing and who give you unusual gifts. Stay discreet concerning gifts and blessing Allah gave you, so you do not draw people’s envy. If you know a sorcerer, you must be extremely courteous with him and avoid challenging him; the Prophet, blessing and peace be upon him, said: “The worst people are those who are respected for the harm they can cause”. When the sorcerer is in your close relations, you must absolutely break off the relationship with him, even if you have to split up a couple, family or business relationship, or move to another place. When you meet people you suspect of witchcraft and they ask your news, show you are miserable and unlucky rather than seeming strong or wealthy, so they will think their work is efficient and they will leave you alone.

To protect yourself from jinns you must say “Bismillah” in the following cases: when you are entering or exiting, eating, entering the toilets, getting undressed, and before sexual relations. In all these five moments there are prophetic prayers one should learn but at least say “Bismillah”. You must also mention Allah at three moments: anger, sadness (on deceptions or sad events) and fear. Say also “Bismillah” when passing by sewers or sewage, when throwing hot water or any things. What is more important than all this is avoiding sins and sin places, because that is like inviting wicked jinns to you, especially sexual sins, alcohol and drugs, not mentioning sorcery itself.

To avoid the evil eye, it is necessary to mention the name of Allah every time we appreciate something: ma sha Allah, tabarak Allah, etc. You must also say it for others when they omit it. For your protection you must read once the three last surats in your hands and pass hands on your body before going out of home. Do it also for your children; babies have often the evil eye. Of course you must not expose your achievements, your beauty or your children in front of people, mainly before people likely to be jealous and likely to do bad things.

Be on your guard during wedding ceremonies: there are people who just look for weddings to spoil them; we will always find one or two in marriages gathering a lot of people. Try as much as possible to have an intimate marriage: close friends and the family.

To avoid having non Muslim jinns living in your house, you and your children must regularly say “Bismillah” when entering your home or eating. You must not stay in major impurity in the house. You must not have images or statues of humans or animals exposed if you can see their eyes. The look is what determines if an image or an object can be a jinn’s host; that makes them an entrance for jinns. I will not talk about the legal side of the question, leaving that for scholars to discuss. Every image or object even on a pot or a wallpaper, with eyes open and visible, so that we can feel life through it, are possible places for jinns and free access for them to the house. There is no difference between hand drawn images and photographs. You just have to hide the eyes of the image to prevent jinns from accessing it: with tippex (white corrector), by tearing out eyes of teddy bears or by any other way. Images in books not regularly used, everything that is not permanently exposed cannot be jinn’s hosts. Food not well covered at night is for jinns an attraction into the house. Finally, places rarely visited like granary, closet or disused places, are favorite places of jinn’s, since they do not like to be disturbed by human activities.

2 The invocations

There are also invocations against witchcraft, jinns and evil eyes. In fact, all invocations serve this purpose and give you a spiritual force that will be a shelter against attacks. Just make intention before all your invocations and as well as before reading the Koran to be protected against spells, jinns or evil eye. Ask Allah to protect your, family and belongings, and to send evil back to its senders.

First you should read three times after subh and Maghrib and before sleeping, the three last surats, since the Prophet, blessing and peace be upon him, said: “This will be enough against everything”. Below I have provided phonetics for those who cannot read in Arabic.

Qul huwa Allahu ahad. Allahu ssamad. Lam yalid wa lam yoolad wa lam yakun lahu kufu’an ahad.

Qul acoozu birabbil falaq. Min sharri ma halaq. Wa min sharri ghasiqin iza waqab. Wa min sharri nnaffathati fil cuqad. Wa min sharri hasidin iza hasad

Qul acoozu birabbi nnas. Maliki nnas. Ilahi nnas. Min sharril waswasil khannas. Allazee yuwaswisu fee sudoori nnas. Minal jinnati wannas.

You should also read the following three times after subh and maghrib:

Bismillahi llazee la yadurru maca ismihi shay’un fil ardi wa la fissama’i wahuwa ssameecul caleem, meaning:

“By the name of Allah, with His name nothing on earth or in sky can be harmful, and He is the audient and sighted person”, because the Prophet, blessing and peace be upon him said: “Nothing will harm him”.

Say also three times after subh and Maghrib:

acoozu bikalimati llahi ttammati min sharri ma khalaq”, meaning:

“I seek protection by the complete words of Allah against all evil He has created”.

If you want more protection or you feel exposed, I propose to read seven times the verse of the Throne after each compulsory prayer; it is a sufficient protection against most spells and jinns. Do not forget the precaution measures previously mentioned. I recommend the Throne verse to patients who just finished a treatment against sorcery, in case there is a succession of spells or a repetition. I also recommend it to anyone passing through an uncertain period such as travel, marriage etc… People practicing roqya must respect regular and powerful zikr, and add the intention to protect and treat themselves every time they read for others. Do not forget to take showers with Koran, even if you do not have symptoms, as a preventive measure, during all your life and all the time you treat people. People treating occasionally the others can recite the verse of the Throne seven times after each prayer, during three days after treating someone.