Table des matières

I LEVEL 1.................................................................................................................................................................................. 2
PURPOSE............................................................................................................................................................................. 2

1 RISKS AND PROTECTIONS ................................................................................................................................................2

A RISKS............................................................................................................................................................................ 2

B PROTECTIONS AND PRECAUTIONS...............................................................................................................................2

3 READING.......................................................................................................................................................................... 3
4 EXPLANATION ................................................................................................................................................................. 3
5 SYMBOLS.......................................................................................................................................................................... 3
6 DIAGNOSTIC..................................................................................................................................................................... 3
II LEVEL 2................................................................................................................................................................................. 4
PURPOSE............................................................................................................................................................................. 4
1 THE SPIRITUAL WAY.........................................................................................................................................................4
2 JINN CATCHING AND VISION............................................................................................................................................5
3 RELATIONSHIP WITH MEDICINE.......................................................................................................................................5
4 THE PSYCHOTHERAPY......................................................................................................................................................6
5 LEGAL ARGUMENTS.........................................................................................................................................................6
6 OTHER METHODS.............................................................................................................................................................7
III LEVEL 3................................................................................................................................................................................ 7
PURPOSE............................................................................................................................................................................. 7
1 THE THREE STAGES OF ROQYA.........................................................................................................................................7
2 CLOSER TIES..................................................................................................................................................................... 7
A FINANCES..................................................................................................................................................................... 7
B THE UNCTROLED BEHAVIOR........................................................................................................................................7
C THE SPIRITUAL EVOLUTION..........................................................................................................................................8
APPENDIX 1 – ROQYA VERSES.................................................................................................................................................9
APPENDIX 2 – DIAGNOSTIC...................................................................................................................................................10
APPENDIX 3 – 45 VERSES WHICH CANCEL SORCERY.............................................................................................................11
APPENDIX 4 – OPERATIONNAL JINN CATCHING....................................................................................................................16
APPENDIX 5 - PSYCHOTHERAPY............................................................................................................................................18
APPENDIX 6 – LEGAL ARGUMENTS.......................................................................................................................................20
APPENDIX 7 – THREE STEPS OF ROQYA.................................................................................................................................25
APPENDIX 8 – AL BOUNYANOU AL MARSOUS......................................................................................................................27
I LEVEL 1
PURPOSE
The aim of Level 1 is to control the practice of the roqya from diagnostic to explanations.
There will be two steps in this level: theoretical and practical.
There will be in this level a maximum of practice for the control.
At the end of this level, we expect from the student to be able to practice roqya around him.
INTRODUCTION

The reality of black magic and possession.

The illegal character of black magic, clairvoyance, marriage with the jinn, pacts and sacrifices to the jinn.
Pre-Islamic (roqya before Islam) and traditional healers: it is allowed if there is no chirk in the method but these
rukhyas are not recommended.
The Qur'an as healing
Ways to apply the Qur'an
Roqya to keep the faith
Fighting against sorcerers and their friends

1 RISKS AND PROTECTIONS

A RISKS
No risks: treating yourself or your family, friends…
Jinn: how to kill them in the dream
The sorcerers: wash constantly with Quranic water and pray for their destruction until you kill them in your
dream
Sins and weakness of faith

Tests and steps. Nothing increases faith more than roqya. More you advance; more Allah will test you with
increasingly big tests which will not spare any part of your life and your family, on the contrary. If you go back,
you fall into a spiral of problems and your spirituality will be blocked until you agree to do it. With his
benefaction, ALLAH help you to resolve your problems - because most part of Raqi lived many problems before
starting to heal others - and give you the capacity to help others so you have to use this capacity the best you
can to help the others and you have to rely on Allah for everything happen.

B PROTECTIONS AND PRECAUTIONS

Invocations of the morning and the evening

5 Bismillah: before entering in house, before undressing, before eating, before entering in washroom,
intercourses.
Anger, fear and sadness.
Dirty and wet places
Discretion
Jealousy: illness without remedy. In life, there are good and bad people, kind and wicked people. How can we
know if we are amongst the good or the bad? Good people think that they have to do good actions to succeed,
even if they do not do enough, they think that if they do more their life would be better. And even if they do
mistakes by "constraint" or "weakness", they see it as a default and would like to get rid of. Bad people look at
them like idiots who do not understand life and who are doomed to failure. They believe that to succeed they
have to hurt and eliminate all potential enemies. They believe that if they do more harm, they will have more
success. They look at the success and the rise of everyone like a potential danger. Thus, the jealous does not
support the success of others and works to destroy them without apparent benefit for him. So when you see a
jealous person around you, flee it like the plague. Do not try to reconcile with this person and do not let him the
opportunity to get involved in your life or your business.
2 HIJJAMA (CUPPING)
In the Sunna and in others
Not recommended days and full moon days
The hadeeths which not recommended the hijjama part of days are low, so there is no reason to not make
hijjama each day and each hour. There are sahih hadiths which recommend some days for doing hijjama. The
full moon days are explained by the instability of fluids during full moon days and it furthers the evacuation of
bad blood. But in Roqya, the aim is the evacuation of sorcery and jinns and it is valid at each moment.
Does cupping cancel fasting? Some hadeeths attest that hijjama cancel fasting, while anothers attest the
contrary. These overcome the others.
When and where apply? Avoid the front for white people and very clear skin.
Tools:
First, train on yourself without cutting. To not burn, put the paper in the cup quickly and put the cup quickly too.
Repeat the process until you control the movement. In case of burning, remove the cup immediately. In case of
burning, use medicine.
Small incisions in the direction of blood vessels and over the entire surface, in rows and not in circle for not
doing incisions in the same places.
3 READING
Simplified treatment: Read Fatiha, ayat Korsi, Ikhlas, Falaq, Annas, Al A’raf verses 117-122, Younous verses
81-82, Taha verses 68-70; 11 times in 25L Galon of 1.5L Theses verses are the fundamentals in Roqya, you
can add many others from hadeeths, roqya books or any verse or prophetic duaas you like or read more than
11 times, this will increase the power of the Qur’an in water.
Every evening, during 12 days, pour one bottle (1,5L) on your body, collect the water and throw it in a clean
place.
Also, spray your house: walls, roof, floor, doors and windows, shop or workplace.
In case of body pain: When reading on water read on olive oil or black seed oil to rub your body after bathing:
the Qur’an will affect you as long as the oil is on you.
In case of digestive problems: Boil 1 big spoon of Sana leaves with 1/2L of Quran water and drink on empty
stomach; repeat every day until it gives no pain.

Verses we read in roqya: below, appendix number 1.

Speed and anger.
We entirely cover the patient with a light bed sheet. The role of the sheet is to make a greenhouse effect: the
Koran recited concentrates on the person, in addition it is better to avoid the patient looking at the scene
because jinns see through him and can try to impress people attending, Finally, if it is a woman, this will cover
her body shape. If it is not possible to cover him because it is a child or he is scared or asthmatic or choked
over the recitation, we just cover the body and leave the head.
4 EXPLANATION
Insist on fighting in the dreams. Too many patients, when they come back, say that they saw their enemies in
their dreams but did not know that they had to kill them. The patient has to go in bed with anger for finishing the
jinns and sorcerers who disturb him and ask Allah to bring them for killing them. Once he sees them, he catches
them and he reads the verse 2 of Sura 255 or he takes a sword and kills them until he wakes up. He has to
restart this process each night until he succeed and all of his enemies are neutralized. When we do not have
the strength or strong spirituality to kill them, with trying every day, we will can do it gradually.
Oil and reading Fatiha: The patient has to read in the same time he rub his body and no on the bottle before
rubbing.

Invocations aim to strong the spirituality of the patient and accelerate the healing and also protect him against
reactions or revenges.
5 SYMBOLS
6 DIAGNOSTIC
The Jinns come almost exclusively with witchcraft - or possibly with pacts which made by the ancestors or
protections which the person has intentionally searches with the jinn, but these two cases are similar to
witchcraft. So if there is jinn’s manifestations of jinn, search which witchcraft sent them.
For evil eye, the effect is too thin in order that the person come to treat it. Sometimes the evil eye is so strong
and it causes the same effects than sorcery, at that time we treat it like sorcery. Anyway, the treatment of the
evil eye is included in all treatments.
There are four symptoms:
- Blocages in life, - Unusual mental states,
- Unusual health problems, - Nightmares

Blocages in life are the main objective of witchcraft and this is what determines the presence of witchcraft; the
other symptoms are side effects which determine how witchcraft was made and which treatment we have to
give.
Health problems determine cupping, Sana leaves and oil or pomade.
Cupping: We put cups every place on the body where the patient has pain or medical problem.
Sana leaves :

- When the person feels a lot of stomach pain, give 12 days of Sana leaves.
- If he feels a little of stomach pain and there are many symptoms of witchcraft, give 8 days.
- If he feels a little of stomach pain and there is a little of witchcraft symptoms, give 4 or 6 days
- If he feels no stomach pain and there is many witchcraft symptoms, give two days to test.

Anyway, if the person comes back, if she had pain during the last two days, give him again.
When stomach pains persist or do not seem to fit with the effects of eaten witchcraft, do cupping on stomach.
For infertility, do cupping on ovaries even if there is no pain. For impotence, do cupping on pubis and kidneys.
When organs are malfunctioning, even without pain, do cupping.
For young children, hemophiliacs, very sensitive skin, or patients who do not want, let the cupping. Anyway,
when it is not possible to apply a part of the treatment, do the rest.
When the pains are enough strong, or dysfunction of the organ is delivered, give the oil or pomade and rub and
reading 11 or 21 times the Fatiha in function of the intensity of the problem.
To amplify the effects of the treatment for difficult cases, say to the person to take shower on morning and
evening or possibly to rewash on the morning the concerned part of the body, and rub again with oil or pomade.

In case of jinn, problems at home, or multiple problems, tell to the patients to spray the house twice.
In case of problems in business or work, tell to the patient to spray the store, the workshop, the shop, the office
or vehicles, twice for more precautions.
Search always to remove all problems the patient has the first time, because even like that most part of time
you will cannot. When you doubt, treat. Each time the patient come back, ask yourself if it was not possible to
remove all of the problems since the first time. This is why the treatments are heavier, for example, at the
beginning it was 7 days of shower, then 9 days and now 12 days and sometimes shower in the morning and in
the evening.
For symbols, firstly you have to master the dream’s interpretation of sorcery. Then, link blocages in life and mental states
with the good symbols. Now, if the list with the symbols is not enough to explain the blocages and the problems of the
person search which another witchcraft there is. For this, ask yourself the question: « If I would like to cause this problem,
which sort of sorcery will I use? » according to the principle wherein I am the criminal, then ask Allah to guide you and
take what it comes. Witchcraft is a world of intentions and symbols, and your intention, your prayer and your effort will
allow you to beat it incha Allah.
Finally, during reading, ask Allah to show you.
You can use this summary for doing diagnostic: below appendix number 2.
You’ll find also the 45 verses which cancel each symbol of sorcery : appendix 3

II LEVEL 2
PURPOSE
The aim of the level 1 is to access to complementary methods: jinn catching and psychotherapy, to practice the spiritual
way, to acquire the knowledge of the environment: medicine, scientists and others raquis.
1 THE SPIRITUAL WAY
Everybody has to understand the program and how to apply it.

You can download the book here:

htp://benhalimaabderraouf.fr/index.php/en/enjoy-and-download/viewcategory/33-anglais o r s e n d a n e m a i l t o
mouhammed ([email protected]), he will send you it.
2 JINN CATCHING AND VISION
You’ll fnd the defniton and operaton of jinn catching here : htp://benhalimaabderraouf.fr/index.php/en/the-
ruqyah/jinn-catching or in the book. Also send email to [email protected], he will send you the document.

See Appendix 4 for operatonal jinn catching.

3 RELATIONSHIP WITH MEDICINE
Sorcery and jinns cause many health problems. These diseases are mystcal and do not follow natural rules known by
medicine. They can be pain from unknown origin, known diseases but with abnormal start, unexplainable diseases which
have only been observed, named and classifed. Medical treatment is not efcient for mystcal diseases but can somehow
ease the symptoms.

1 Ulceres, digestve problems

Eaten sorcery consists in drops put in food and drink, then get reconsttuted like glue and stocks on the stomach or the
intestne. This can be anywhere from the esophagus untl the anus. The body detects a foreign body and tries to eliminate
it. This causes heartburns which can become ulcere, eventually with bloatng, constpatons diarrheas.

2 Psoriasis

Pimples, eczema or scars appear on the body most of the tme on the legs, sometmes with itching, purulence, bleedings,
then grow or move. There is no efcient treatment or valid explanaton. This disease is only due to a physical contact with
sorcery, most of the tme the person walked on it. When on the head it can cause loss of hair. In the mouth, it can create
wounds.

3 Open wounds

This is a phenomenon challenging all medical knowledge: wounds spontaneously appearing, sometmes afer a small choc
or an animal bite. These wounds get deeper and spread sometmes untl the bone and last years, resistng all therapies. A
disease only due to sorcery and jinns.

4 Keloid

Afer a small graze, the person develops a big scar which does not go. With years, his body becomes full of scar. It is said
that it is peculiar to African people, it is rare, with various forms, all that we see is that cells reproduce while healing.

5 Tuberculosis, « coco », sickle cell disease, zona, typhoid fever

Many diseases unknown in the Western world and several patents we received and who had sorcery was healed. For
sickle cell disease, we know that we had patent whose symptoms disappeared but we did not retake the blood test to
check the changes.

6 Erectle dysfuncton

Medically, this can be explained by diabetes, strong antdepressant, medicin for serious diseases like cancer, or otherwise
by psychological factors: but there must be a serious decepton, frustraton, anger, disgut or traumatsm for a man not to
be able to have intmate relaton with his wife or a woman. Especially if he loses his erecton when going to a woman, or
he can have relaton with one woman and not another, it becomes clear that the problem is not medical.

7 Sterility

We had many women who became pregnant afer our treatment; we have a high rate of success in this feld. Most of
them went through medicine: for some of them everything is normal; for other there were fbromas, blocked fallopian
tubes or tred ovaries; others did IVF. I did not see medical explanaton for a woman’s sterility whose cycle normally
works. Note that this sorcery ofen comes with painful menses, and sometmes pain in ovaries even outside the menses.
We also have case of man sterility, but is rarer because in the logic of sorcery the woman is the main target. But some
men with no or few or not mobile enough spermatozoid, this fact has no explanaton nor soluton. Sometmes there is an
embryo but it does not survive.

8 Kidneys failure, hemophilia

Unfortunately, it is possible to cause almost any health problem with sorcery. Even if the disease is known, but its start is
unusual, and these diseases have no treatment, beside stopping its spreading, limitate its efects or replace the defcient
organ. When we remove the sorcery, the disease may disappear itself (kidney failure) or contnue because it is a natural
process started (cancer).

9 Mental disorders, madness

How can a healthy person suddenly become mad? Unless the person had a serious emotonal choc, this is totally
incomprehensible. The same for behavior disorders: fear, depression, anger and agressivity, loss of concentraton, are not
comprehensible, unless the person had traumatzing painful experiences. During a conference with a psychiatre it
appeared that his patents have exactly the same symptoms with ours: we treat the same persons except that they do
not have explanaton about the origin, functoning and evoluton of the disease, they don’t expect recovery but just
stabilizaton. By God’s grace we have many healed people, but madness treatment are ofen long: you must persevere
untl the patent gets his senses back.

10 Disabled children

High fever during pregnancy can « burn » the fetus brain and cause disability to the child, 21 Down’s syndrome makes
mentally and physical disabled children. Beside this aspect, new babies born with disability, or disability appearing just
afer birth or during the child frst years are difcult to be explained by medicine (except contaminaton with toxic
products). It happens the child is « spoiled » with sorcery done to the pregnant woman; it happens that during the
concepton the jinn’s sperm mix with man’s, it happens that children are sacrifced to jinns and lose their strength and
mental capacites. In these cases, our treatment makes some improvement – which are always precious for a disabled
child – but we only expect a complete recovery if the child was healthy before and got sick. For children born with their
disability, it is irreversible but we treat the mother in order for the next children to be healthy.

11 Pains, heaviness and paralysies

Sorcery and jinns can cause persistant pains all over the body. These pains can prevent the person from studying or
working with no obvious physiological cause. Sometmes it can be heaviness in a limb and a weakness, and sometmes,
partal, half paralysis of the body or the face. Headaches can be due to lack of drink: make sure the person drinks enough.
Pain in the botom of the back come from exhaustng physical actvity ; if it’s the case, advise the person to do abds and
gymnastc because its strengthen the back and improve resistance to eforts.

Others criterias of sorcery and jinns.

Sorcery essental purpose is to block people’s life: work, money, marriage, having children, studies, etc. and health
problems are collateral consequences, but it happens that the health is the target. Besides that, sorcery causes specifc
dreams allowing certainty in diagnostc:

Pursuit = blockage
Dog, soldiers = jinns
Bull, being aggressed = magicians
Snake = jinn, magician or sorcery made with knots
Water = sorcery in water
Going up, Going done, seeing yourself up, falling= sorcery put up
Death, graves, funerals= sorcery in a cemetery
Cars, vehicles, trip= sorcery with footsteps
Fire or braise= sorcery in fre source or with fre
Fish = sorcery in a hook untl eaten by a fsh
Children, babies (for women) = sorcery with underwear
Blood (for women) = sorcery with menses blood
Frequent or unusual sexual relaton=jinn sent to block marriage, marital life or giving birth.

4 THE PSYCHOTHERAPY
Appendix number 5
5 LEGAL ARGUMENTS
Appendix 6
6 OTHER METHODS

III LEVEL 3
PURPOSE
It is important to remind that the purpose of Level I (introduction, risk, hijama, sana and ointment, reading and
diagnosis) is to practice roqya. We want the person to be operational and to practice roqya after a week of
training.
The goal of Level II (jinn catching, psychotherapy, relationship with medicine, dalils, spiritual path and other
methods) is to make the person a professional. This is when I consider that the person is well trained and able
to represent me.
Level III is for roqya center managers and its purpose is the management of the center and the development of
the roqya strategy.
1 THE THREE STAGES OF ROQYA
For this, see appendix 7
Each center must define its stage and then decide the policy to be followed.
2 CLOSER TIES
At the beginning, I gave my students freedom in many aspects of the roqya activities. It turned out that this
freedom has often been misused and resulted in unfortunate situations. So I had to intervene:
- In financial management,
- In the training program,
- To overcome uncontrolled behavior,
- For the spiritual evolution.
I named it "al-Bonyan marsous" - closer ties - inspired by the verse: "Allah loves those who battle for His cause
in close ranks as if they were a solid structure" (surah 61 verse 4). This means that in jihad, basic Islamic
brotherhood rules are not enough, you need a higher level of unity, support, understanding and a greater
cohesion. Without this unity of ranks, our struggle cannot be blessed.
Look appendix 8 for more informations.
A FINANCES
We need to remind ourselves frequently that we are not here for money. We have to remove the attachment to
money from our hearts. We should not rejoice for receiving more or get sad for not receiving any money. Our
cause should be healing the sick and fighting against shirk. Allah's satisfaction is all that matters. In addition, it
is better not to try to know how much others received because our hearts can get sick and sad.
Before sharing, you must pay back all those who lended you the money used to pay for the equipment and the
other needs required for the work. The sharing is based on merit and individual participation. Everyone is given
a coefficient: 1 for the reader, 1.2 for the jinn catcher, 0.8 for the person doing hijama without reading, the
trainer gets a bonus of 0.2. Depending on the role and the participation of each person, these coefficients may
have slight variations. This coefficient is multiplied by the number of days the person was present.
One part is reserved for the organization: 50% in my presence, and 15% in my absence. The organization
mainly concerns working to bring people, so communication is essential. It should be done by a very qualified
and knowledgeable person and this person should get a good pay. The rest of the organization should concern
the area and the equipment used for the roqya.
B THE UNCTROLED BEHAVIOR
We include the correction of past mistakes in the training program. The centers should progressively add
changes and new developments to the training. I would like the training to be given everywhere as if I am giving
it myself.
Then you should know that training does not entitle the person to work in the roqya center. So, depending on
the needs, we recruit the most efficient and interesting people. The goal is to increase the number of roqya
centers and to make them more accessible to the public, so we support all those who want to start a center
near their home.
Finally, do not hesitate to fire a person if his presence is detrimental to the group and to the activities. The first
type of person that should be dismissed is the one whose heart is not with us: he wants money, he is
complaining about the sharing method and criticizing, he does not agree with the method (ie criticizing jinn
catching), he does not get along with the other members of the group and refuses to find agreements. The
second cause is harmful actions: the person does not put the hijama cups on the right area (as he is told), does
not read the verses with the requested number of repetitions, and other actions that lead the patient to remain
sick, which might even cause the entire activity to collapse. The third cause is being unqualified: there are
people who are slow to understand, slow to act and are a burden for the group. They cannot stay.
C THE SPIRITUAL EVOLUTION
In addition to mastering the "spiritual path" in the practice and in teaching, there is a need for collective Dua in
the roqya centers. There are two possible forms: reading surah Yaseen and doing Duaa in a group, or praying
at night and doing qunut in a group. The formule that I prefer is the taraweeh, but each center is free to organize
itself. For example if the brothers are not there at night, the formula Yaseen + Dua is more appropriate.

May Allah accept us and help us.

 ‫‪APPENDIX 1 – ROQYA VERSES‬‬
‫ل ٱلرّ ۡح َم ٰـ ِن ٱلرّ ح ِ‬
‫ِيم‬ ‫ِب ۡس ِم ٱ ِ‬

‫عُوذُب– ك‪ -c -‬بّ أ‪-‬ن ي‪ -‬حۡ ضُرُ ون–‬ ‫م نۡ ه‪-h-‬ز‪-‬ٲ –ت‪n‬ل ‪– ٰH-kّd‬ط ي– و‪-‬أ‪-‬‬ ‫عُوذُب– ك‪– -‬‬ ‫و‪-‬قُل ‪ ّc‬بّ أ‪-‬‬
‫ٲط ٱلّذ َ‬
‫ِين‬ ‫ٲط ۡٱلم ُۡس َتقِي َمصِ َر َ‬ ‫ّاك َن ۡس َتعِينُ  ۡٱه ِد َنا ٱلص َّر َ‬ ‫ّاك َن ۡع ُب ُد َوإِي َ‬ ‫ين إِي َ‬ ‫ِيم َم ٰـلِكِ َي ۡو ِم ٱل ّد ِ‬ ‫ي‪ -‬ٱلرّ ۡح َم ٰـ ِن ٱلرّ ح ِ‬ ‫‪h‬‬ ‫ل–‬‫‪n‬لۡ ح‪ۡh-‬دُ –لّ‪ -c -‬بّ‪n‬لۡ‪-ٰH-f‬‬
‫ت َعلَ ۡي ِهمۡ غ‪ۡk-‬ر–‪n‬لۡ‪-‬غۡ ضُ و ب–ع‪-‬ل‪ۡk-‬ه–مۡ و‪ -‬ل‪n-‬ل ضّالّ ي‪-‬‬ ‫أَ ۡن َع ۡم َ‬
‫م‪ّh‬ا ‪c‬ز‪-‬قۡ‪-‬ن‪ ٰH‬هُمۡ يُ –‬‫‪-‬‬ ‫‪-‬‬
‫ق ون‪-‬‬‫نف ُ‬ ‫ة و‪–-‬‬ ‫لوٰ ‪-‬‬
‫ق‪ ُhk‬ون‪n-‬ل ‪-ّe‬‬ ‫ب و‪-‬يُ–‬‫بٱلۡغ‪– ۡk-‬‬ ‫ۡمُن ون‪–-‬‬ ‫‪ b‬ي ن‪ -‬يُؤ–‬ ‫ل–‬ ‫ق ي‪ّn-‬‬ ‫للۡ‪ُّh‬ت–‬ ‫۬ ىّ‬ ‫ۛ هُدً‬ ‫‪k‬ه‌‬
‫ف–‬ ‫ۛ–‬ ‫ل ‪-‬ك‪n‬لۡڪ–‪-‬ت‪ٰH‬بُ ‪-‬ل ‪c‬يۡب‪‌-‬‬ ‫ٓ ذ‪-‬ٲ–‬ ‫لم‬‫ٓ‬ ‫ا‬
‫ْ يُ‪-f‬لّ‪ ُh‬ون‪n-‬لنّا س‪n-‬لسّ حۡر‪-‬‬ ‫ٰط ي‪ -‬ك‪-‬ف‪-‬رُ وا‬ ‫‪-‬‬
‫ٰك نّ‪n‬ل ‪– H-kّd‬‬ ‫ۖ و‪-‬م‪-‬ا ڪ‪-‬ف‪-‬ر سُل‪ ٰH-hۡk-‬نُ و‪-‬ل‪–H-‬‬ ‫ۡك سُل‪ ٰH-hۡk-‬ن‪‌-‬‬ ‫ْ‪n‬ل ‪– ٰH-kّd‬ط يُع‪-‬ل‪ -‬ىٰ مُل –‬ ‫ْ م‪-‬ا ت‪-‬تۡلُ وا‬ ‫و‪n-‬تّب‪ ُf-‬وا‬
‫ۖ لّإ–ل‪ٰH-‬ه‪-‬إ– لّ هُ و‪n-‬لرّ حۡ‪ ٰH-h‬نُ‪n‬لرّ ح–‪k‬مُ‬ ‫۬ و‪-‬ٲ ح–دٌ‬
‫۬‌‬ ‫و‪-‬إ–ل‪ ٰH-‬هُكُمۡإ–ل‪ٰH-‬هٌ‬
‫‪ b‬ى ي‪ۡd -‬ف‪ُ -‬‬
‫ع‬ ‫‪ P‬م‪ -‬نذ‪-‬ا‪n‬لّ–‬ ‫ف ى‪ n‬لۡ‪– ۡc-‬ض‌‬ ‫ف ى‪n‬لسّ‪ ٰH-h‬و‪-‬ٲ –ت و‪-‬م‪-‬ا –‬ ‫‪R‬لّهُۥ م‪-‬ا –‬ ‫۬ و‪-‬ل‪-i -‬وۡمٌ‬
‫۬‌‬ ‫‪ R‬ل‪ -‬ت‪-‬أۡ خُ‪ ُb‬هُۥ –سن‪-‬ةٌ‬ ‫إلّ هُ و‪n-‬لۡ ح‪ -‬ىّ‪n‬لۡق‪ ّk-‬ومُ‌‬ ‫إل‪ٰH-‬ه‪–-‬‬ ‫‪ n‬لُّ ل‪–-‬‬
‫‪ R‬و‪– -‬سع‪ -‬كُرۡ –س‪ّk‬هُ‪n‬لسّ‪ ٰH-h‬و‪-‬ٲ –ت‬ ‫ۡ‪–h‬هۦ‪T‬إ– لّب–‪-h‬ا ش‪-‬اء‪‌-‬‬ ‫عل–‬ ‫۬ مّ نۡ –‬ ‫ۖ و‪ -‬ل‪ -‬يُ ح–‪ k‬طُ ون‪-‬ب– ‪ -d‬ىٍ‬
‫ۡء‬ ‫د يه–مۡ و‪-‬م‪-‬ا خ‪-‬لۡف‪ -‬هُمۡ‌‬ ‫‪ R‬ي‪ۡf-‬ل‪-‬مُ م‪-‬اب‪ -‬يۡ‪ -‬أ‪-‬يۡ–‬ ‫عند‪ -‬هُۥ‪T‬إ–لّب–إ–ذ–‬
‫ۡ‪–i‬هۦ‌‬ ‫–‬
‫ظ‪k‬مُ‬ ‫–‬ ‫‪-‬‬
‫‪f‬‬ ‫ل‬
‫ۡ‬ ‫‪n‬‬ ‫ى‬
‫ّ‬ ‫ل‬
‫–‬‫‪-‬‬
‫‪f‬‬ ‫ل‬
‫ۡ‬ ‫‪n‬‬ ‫‪-‬‬
‫و‬ ‫ُ‬
‫ه‬ ‫‪-‬‬
‫و‬ ‫ا‬
‫‌‬
‫‪R‬‬‫‪-‬‬
‫‪h‬‬ ‫ُ‬
‫ه‬ ‫ظ‬
‫– ُ‬ ‫ف‬
‫ۡ‬ ‫ح‬ ‫ۥ‬ ‫ُ‬
‫ه‬ ‫ُ‬
‫د‬ ‫و‬ ‫‪H‬‬
‫ٔ‬
‫ُ‬ ‫‪-‬‬
‫ي‬ ‫ل‬
‫‪-‬‬ ‫‪-‬‬
‫و‬ ‫‌‬
‫ۖ‬
‫ض‬
‫‪-‬‬ ‫‪c‬‬
‫ۡ‬ ‫‪-‬‬
‫ل‬
‫ۡ‬ ‫‪n‬‬ ‫و‪-‬‬
‫ۖب–‪-k‬د ‪n-g‬لۡ خ‪ۡk-‬رُ‬
‫إ‪ ّi‬ك‪-‬‬ ‫ۖ‌–‬ ‫‪b‬لّ م‪ -‬ن ت‪-d -‬اءُ‌ –‬ ‫‪f‬زّ م‪ -‬ن ت‪-d -‬اءُ و‪-‬تُ–‬ ‫م‪ ّh‬ن ت‪-d -‬اءُ و‪-‬تُ–‬ ‫ۡت ى‪n‬لُۡلۡ ك‪ -‬م‪ -‬ن ت‪-d -‬اءُ و‪-‬ت‪ -‬نز–عُ‪n‬لُۡلۡ ك‪– -‬‬ ‫ۡك تُؤ–‬ ‫ل ك‪n-‬لُۡل –‬ ‫‪–H‬‬‫قُل–‪n‬للّ هُمّ م‪ٰ-‬‬
‫يرٌ‬
‫د۬‬ ‫ع‪--‬‬
‫ق–‬ ‫۬‪-‬‬ ‫ۡء‬
‫ش ىٍ‬ ‫ل ‪-‬‬ ‫ل ىٰ ُك ّ‬
‫‪ d‬ى‪n‬لّۡ‪k‬ل‪n-‬لنّ ہ‪-‬ا‪ -c‬ي‪ -‬طۡلُبُهُۥ ح‪–-‬ث‪ k‬ثً‬
‫۬‬ ‫ش يُغۡ –‬ ‫۬ ثُمّ‪ n‬سۡت‪ -‬و‪ -‬ىٰع‪-‬ل‪ -‬ى‪n‬لۡ‪-f‬رۡ –‬ ‫ة أ‪-‬يّامٍ‬ ‫ف ى –ستّ–‬ ‫‪ b‬ى خ‪-‬ل‪-‬ق‪n-‬لسّ‪ ٰH-h‬و‪-‬ٲ –ت و‪ n-‬لۡ‪ ۡc-‬ض‪– -‬‬ ‫إنّ ‪c‬بّكُمُ‪ n‬لُّ‪n‬لّ–‬
‫– ‪-‬‬
‫ون َف ُغلِبُو ْا ُه َنال َِك‬ ‫ن‪َ -‬ف َو َق َع ۡٱل َح ّق َو َب َط َل َما َكا ُنو ْا َي ۡع َملُ َ‬ ‫ۖف‪-‬إ–ذ‪-‬ا ه– ى‪ -‬ت‪-‬لۡق‪-‬فُ م‪-‬ا ي‪-‬أۡف–كُ و ‬ ‫ٓ أ‪-‬نۡ أ‪-‬لۡق–ع‪-e -‬ا ‪‌-g‬‬ ‫و‪-‬أ‪-‬وۡ ح‪ۡk-‬ن‪-‬اإ–ل‪ -‬ىٰ مُ و س‪ -‬ىٰ‬
‫‪ h‬ي‪ -c -‬بّ مُ و س‪ -‬ىٰ و‪ -‬ه‪ٰH-‬رُ ون‪-‬‬ ‫ل–‬‫بر‪ -‬بّ‪n‬لۡ‪-ٰH-f‬‬ ‫ا ء‪-‬ام‪-‬نّا–‬ ‫ْ‬‫ٓ‬
‫لو‬ ‫د ي ن‪-‬ق‪-‬اُ‬ ‫‪-‬‬
‫ين َوأ ُ ۡلق َِى ٱلسّ ح‪-‬رةُ س‪–a– ٰH-‬‬ ‫صٰـغ ِِر َ‬ ‫َوٱن َق َلبُو ْا َ‬
‫ٱل ح‪-‬قّ‬ ‫ٱلُ ۡ‬‫د ي ‪-‬ن َو ُيح ِّق ّ‬ ‫لحُع‪-h-‬ل‪n-‬لُۡف –‬
‫ۡس–‬ ‫إنّ‪ n‬لّ‪ -‬ل‪ -‬يُ ‪–ۡe‬‬ ‫ۖ–‬ ‫إنّ‪ n‬لّ‪ -‬س‪ُk-‬بۡ –طلُهُ ۥ‪‌T‬‬ ‫ۖ–‬ ‫ْق‪-‬ال‪ -‬مُ و س‪ -‬ىٰ م‪-‬ا ج–ئۡتُمب––ه‪n‬لسّ حۡرُ‌‬ ‫ف‪-‬ل‪ّh-‬ا أ‪-‬لۡق‪-‬وۡا‬
‫لُ ‪–ۡa‬رمُ ون‪-‬‬ ‫لوۡ ڪ‪–-‬ر ه‪ۡn-‬‬ ‫ٰت–هۦ و‪--‬‬ ‫ل‪–H-h‬‬ ‫ب ‪-‬ك–‬ ‫–‬
‫ُ‬
‫لحُ‪n‬لسّا –حر ح‪ ۡk-‬ثُ‬ ‫‪-‬‬ ‫‪-‬‬ ‫ٓ‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪-‬‬
‫ۖ و ل‪ -‬يُفۡ–‬ ‫ْ ك‪ۡk-‬دُ س‪– ٰH-‬حرٍ‬
‫۬‌‬ ‫إ‪hّi‬ا ص‪-‬ن‪ ُf-‬وا‬ ‫ۖ‌–‬ ‫‪k‬ن ك‪ -‬ت‪-‬لۡق‪-‬فۡ ما ص‪-‬ن‪ ُf-‬وا‬
‫ْ‬ ‫‪–h‬‬ ‫ف ى ي‪–-‬‬ ‫عۡل‪ -‬ىٰ وأ‪-‬لۡق– ما –‬ ‫إ‪ ّi‬ك‪ -‬أ‪ i -‬ت‪ n-‬لۡ‪-‬‬ ‫قُلۡن‪-‬ا ل‪ -‬ت‪ -‬خ‪-‬فۡ–‬
‫بر بّ ه‪ٰH-‬ر ون‪ -‬و‪-‬مُ و س‪ -‬ىٰ‬ ‫ُ‬ ‫‪-‬‬ ‫ا ء‪-‬ام‪ّ-‬نا–‬ ‫ٓ‬
‫لو‬‫قاُ‬ ‫۬ا ‪-‬‬ ‫ة سُ ‪ّa‬دً‬ ‫‪-‬‬
‫ق ى‪n-‬لسّ ح‪-‬ر ُ‬
‫ْ‬ ‫ألۡ–‬‫فُ‬‫‪-‬أ‪-‬ت ىٰ ‪-‬‬
‫ش‪n‬لۡ ڪ‪-‬ر– يم–‬ ‫إ لّ هُ و‪ -c -‬بّ‪n‬لۡ‪-f‬رۡ –‬ ‫إل‪ٰH-‬ه‪–-‬‬‫ۖ ل‪–-‬‬ ‫ل كُ‪n‬لۡ ح‪-‬قّ‌‬ ‫إل‪ۡk-‬ن‪-‬ا ل‪ -‬تُرۡ ج‪ ُf-‬ون‪-‬ف‪-‬ت‪ٰH-f-‬ل‪ -‬ى‪ n‬لُّ‪n‬لۡ‪–-‬‬ ‫۬ا و‪-‬أ‪ّi-‬كُمۡ–‬ ‫سبۡتُمۡ أ‪-hّi-‬ا خ‪-‬ل‪-‬قۡن‪ٰH-‬كُمۡع‪-‬ب‪-‬ثً‬ ‫أ‪-‬ف‪ -‬ح‪– -‬‬
‫ل‪ۡf-k‬بُدُ ون–‬ ‫و‪-‬م‪-‬ا خ‪-‬ل‪-‬قۡ تُ‪n‬لۡ ‪ –a‬نّ و‪n-‬لۡ– ‪ i‬س‪-‬إ– لّ–‬
‫۬ ‪ ّc‬بّ‪n‬لسّ‪ ٰH-h‬و‪-‬ٲ –ت و‪ n-‬لۡ‪– ۡc-‬ض و‪-‬م‪-‬اب‪ۡk-‬ن‪ -‬ہُ‪-h‬ا و‪ -c-‬بّ‬ ‫ل و‪-‬ٲ –حدٌ‬ ‫ل‪ ٰH‬ه‪-‬كُمۡ ‪-‬‬ ‫إ‪-‬‬‫إنّ–‬ ‫ذكۡرًا –‬ ‫ل‪– ٰH-k‬ت –‬ ‫ۡرا ف‪-‬ٱلتّ‪–ٰH‬‬
‫فًّا ف‪-‬ٱلزّٲ –جر‪-‬ٲ ت ز‪ -‬جً۬‬
‫–‬ ‫ٓفّ‪– ٰH‬ت ص‪۬-‬‬ ‫و‪n-‬ل ‪ٰHّe‬‬
‫۬ مّا‪ٍ –c‬‬
‫۬د‬ ‫۬ا مّ ن كُلّ ش‪ ۡk-‬ط‪ ٰH-‬نٍ‬ ‫ظً‬ ‫اكب– و‪– -‬حفۡ‬ ‫ة‪n‬لۡك‪ -‬و‪– -‬‬ ‫إ‪ّi‬ا ز‪-‬يّنّا‪n‬لسّ‪-h‬اء‪n-‬لدّ‪-kۡi‬اب–ز– ين‪ٍ-‬‬ ‫‪n‬لۡ‪ٰH-d -‬ر–‪– –f‬‬
‫ٓ‬
‫حم‬
‫‪-‬‬
‫‪kh‬م–‬ ‫م نۡع‪-b-‬ا ب–‪n‬لۡ ح‪–-‬‬ ‫ْف‪-‬وۡ‪c -f‬أۡ –س–هۦ –‬ ‫صُبّ وا‬
‫‪ R‬و‪–-‬تلۡ ‪-‬ك‪ۡ n‬ل‪-‬مۡ‪-‬ث‪ُ ٰH‬‬ ‫‪-‬‬ ‫قرۡء‪-‬ان‪-‬ع‪--‬‬
‫ل هُمۡ‬‫ل‪ّ-f‬‬ ‫للّنا –س ‪-‬‬ ‫ل ‪ i-‬ضۡ–ربُ ہ‪-‬ا–‬ ‫ة‪ n‬لّ–‌‬ ‫۬ا مّ نۡ ‪-‬خ ‪–-kۡd‬‬ ‫عً‬ ‫۬ا مّ‪-‬ت ‪-e‬دّ‬ ‫‪ًfd‬‬‫لر‪-‬أيۡ‪-‬تهُۥ ‪-‬خ‪– ٰH‬‬ ‫ّ۬‬ ‫ل ىٰ ج‪-‬ب‪ٍ -‬‬
‫ل‬ ‫‪b‬ا‪n‬لۡ ُ‬ ‫لوۡ ‪-‬أ ‪i‬ز‪-‬لۡ‪-‬نا ه‪- ٰH-‬‬ ‫‪-‬‬
‫ُ‬
‫ي‪-‬ت‪-‬ف‪-‬كّر ون‪-‬‬
‫ۖ و‪-‬ل‪ -‬ن ‪ۡd ّi‬ر– ‪-g‬‬ ‫‪H‬ام‪-‬نّاب––هۦ‌‬ ‫ّ‬ ‫‪ۡfh‬ن‪-‬اقُرۡء‪-‬ا‪ًi‬اع‪۬-a -‬‬ ‫قُلۡ أُ و ح ى‪-‬إ–ل‪ -‬ىّ أ‪ّi-‬هُ‪ n‬سۡت‪-h-‬ع‪-i -‬ف‪-‬رٌ‬
‫ٔ‪-‬‬
‫دف‪-‬‬ ‫ٓإ–ل‪ -‬ى‪n‬لرشۡ–‬ ‫د ى‬ ‫بًا ي‪-‬ہۡ–‬ ‫ْإ–‪ّi‬ا س‪–-‬‬ ‫ٓا‬
‫۬ مّ ن‪n-‬لۡ ‪ –a‬نّف‪-‬ق‪-‬الُ و‬ ‫–‬
‫ل ى‪ n‬لّ– ش‪ -‬ط‪۬-‬طًا و‪-‬أ‪ّi-‬اظ‪-‬ن‪-‬نّا أ‪-‬ن‬ ‫‪-‬‬ ‫‪-‬‬
‫ع‬ ‫ا‬ ‫ن‬
‫‪-‬‬ ‫ہ‬
‫ُ‬ ‫‪k‬‬ ‫ف‬
‫–‬ ‫‪-‬‬
‫س‬ ‫ل‬
‫ُ‬ ‫و‬ ‫ق‬
‫ُ‬ ‫‪-‬‬
‫ي‬ ‫ن‬
‫‪-‬‬ ‫ا‬ ‫ك‬
‫‪-‬‬ ‫ۥ‬ ‫ُ‬
‫ه‬ ‫‪i‬‬
‫ّ‬ ‫أ‬
‫‪-‬‬ ‫‪-‬‬
‫و‬ ‫ا‬‫ً‬
‫د‬
‫۬‬ ‫ل‬
‫‪-‬‬‫‪-‬‬
‫و‬ ‫ل‬
‫‪-‬‬ ‫‪-‬‬
‫و‬ ‫۬‬
‫ة‬
‫–ً‬‫‪-‬‬
‫ب‬ ‫ح‬ ‫‪H‬‬
‫ٰ‬‫‪-‬‬
‫ص‬ ‫‪b‬‬
‫‪-‬‬ ‫خ‬
‫‪-‬‬ ‫ت‬
‫ّ‬ ‫‪n‬‬ ‫ا‬‫‪-‬‬
‫م‬ ‫ا‬ ‫ن‬
‫‪-‬‬ ‫ّ‬
‫ب‬ ‫‪-‬‬
‫‪c‬‬ ‫ّ‬
‫د‬ ‫‪-‬‬
‫ج‬ ‫ى‬
‫ٰ‬ ‫ل‬
‫‪-‬‬‫‪H‬‬
‫ٰ‬ ‫‪-‬‬
‫‪f‬‬ ‫ت‬
‫‪-‬‬ ‫ۥ‬ ‫ُ‬
‫ه‬ ‫‪i‬‬
‫ّ‬ ‫أ‬
‫‪-‬‬ ‫‪-‬‬
‫و‬ ‫ا‬ ‫ً‬
‫۬‬
‫د‬ ‫‪-‬‬
‫ح‬ ‫بر‪-‬بّن‪-‬ا أ‪-‬‬ ‫–‬
‫‪-‬‬
‫قًا وأ‪ ّi-‬ہُمۡ‬ ‫‪-‬‬ ‫ُ‬
‫۬ م ن‪n-‬لۡ ‪ –a‬نّف‪-‬ز‪-‬اد و هُمۡ ‪ c‬ه‪۬-‬‬ ‫ّ‬ ‫‪-‬‬
‫لۡ ‪ i‬س– ي‪f‬وذُ ون‪-‬ب–ر– جالٍ‬ ‫ُ‬ ‫‪-‬‬ ‫۬ م ن‪–n-‬‬ ‫ّ‬ ‫‪-‬‬
‫با وأ‪ّi-‬هُ ۥ ك‪-‬ان‪ –c -‬جالٌ‬ ‫‪-‬‬ ‫ً‬
‫‪۬b‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫ُ‬
‫لۡ ‪ i‬س و‪n‬لۡ ‪ –a‬نّعل‪ -‬ى‪ n‬لّ– ك‪–-‬‬ ‫لّ ن ت‪-‬قُ ول‪–n-‬‬
‫۬ا و‪ُ -‬‬ ‫‪-‬‬ ‫لسۡ‪-‬نا‪n‬لسّ‪-h‬اء‪- -‬‬
‫بًا‬
‫ش ہُ۬‬ ‫ديدً‬ ‫ش–‬ ‫۬ا ‪-‬‬ ‫لئ‪ -‬تۡ ح‪-‬ر سً‬ ‫ف و‪ -‬ج‪-‬دۡ‪ ٰHi-‬ه‪-‬ا مُ–‬ ‫۬ا و‪--‬أّ‪i‬ا ‪-‬‬ ‫ل ن ي‪-‬بۡ‪ -f‬ث‪ n-‬لُّ ‪-‬أ ح‪-‬دً‬ ‫ظ‪-‬ن نُتمۡ ‪-‬أن ّ‬ ‫ا ‪-‬ك‪-h‬ا ‪-‬‬ ‫ْ‬ ‫ظّن و‬
‫‪-‬‬
‫ً‬ ‫‪-‬‬
‫لدۡ ول‪-‬مۡ يُ ول‪-‬دۡ ول‪-‬مۡ ي‪-‬كُ نلّهُۥ ڪُفُ وا أ‪ -‬ح‪-‬دٌ‬ ‫‪-‬‬ ‫‪-‬‬
‫قُلۡ هُ و‪ n‬لُّ أ‪ -‬ح‪-‬دٌ ‪ n‬لُّ‪n‬ل ‪hّe‬دُل‪-‬مۡ ي‪–-‬‬ ‫‪-‬‬
‫ت فِى ۡٱل ُع َق ِد َومِن َشرّ َحاسِ ٍد إِ َذا َح َسدَ‬ ‫ب َومِن َشرّ ٱل ّن ّف ٰـ َث ٰـ ِ‬ ‫لق‪َ -‬ومِن َشرّ َغاسِ ٍق إِ َذا َو َق َ‬ ‫شرّ م‪-‬ا ‪-‬خ‪-‬‬ ‫من ‪-‬‬ ‫ق–‬ ‫ل–‬ ‫بر‪ -‬بّ‪n‬لۡ ‪-‬‬
‫ف‪-‬‬ ‫ذ–‬ ‫عُ و ُ‬ ‫قلۡ ‪-‬أ‬ ‫ُ‬
‫ّ‬ ‫‪-‬‬
‫م ‪-‬ن‬ ‫ف ى صُدُ و–‪nc‬لنّا –س –‬ ‫‪ b‬ى يُ و‪ -‬سۡ–و سُ –‬ ‫م ن ش‪-‬ر‪n‬لۡ و‪ -‬سۡ و‪-‬ا –س‪n‬لۡ خ‪-‬نّا –س‪n‬لّ–‬ ‫ٰه‪n‬لنّا –س –‬ ‫إل‪–H-‬‬‫ل –ك‪n‬لنّا –س–‬ ‫بر بّ‪n‬لنّا –س م‪–-‬‬ ‫عُوذُ–‬ ‫قُلۡ أ‪-‬‬
‫ة و‪n-‬لنّا س–‬ ‫‪n‬لۡ ‪–a‬نّ–‬
 APPENDIX 2 – DIAGNOSTIC
Padlock: dreaming to be chased fights, blocked or imprisoned; blocked in life.
String with knots: dreaming snakes
River: dreaming a mass of water.
Tree: dreaming climbing, going down, falling, being high, or in an airplane.
Hole, bridge, or well: dreaming about a hole, bridge or well, falling in a deep place; deep problem, permanently
losing money.
Cemetery: dreaming dead people, graves or funerals. Apathy, depression, weakness and thinking about death.
Shoes, footsteps: dreaming about vehicles, journey, mounts, and foot illness.
Clothes: dreaming children or babies. Bad effect wrapping the person.
Photo: alteration of the personality, ugliness, darkness of the face, illness in the face.
Hair: worries, successive problems, headaches, mental problems.
Writings: dreaming about people, study problems.
Charcoal: sadness, dark aspect, bad perception.
Fire: dreaming of fire, embers or smoke; burnings in the body.
Star or trombone: being tied, promises not honored, extremely complex situation.
Canary (it’s a pot where they put mixtures for sorcery): blocked life.
Cut cola (2-inch nut they eat in Africa and use on occasions, they use it in sorcery like doll to burn or cut or
sting): broken chance.
Stung cola or doll: stung sensation, multiple pains in the body.
Dirty blood: blood illness, abnormal health problems.
Menses blood: dreaming blood, sexual and pregnancy problems.
Animal carcass: repulsing illnesses, miserable or repulsing look.
Dog: dreaming dogs, bad character.
Fish: dreaming fish.
Bones: bones’ illness, pain or weakness.
Excrements: dreaming excrements, shitting, dirty water or toilets.
Donkey: evident stupidity, unable to understand, stubbornness.
Pants: serious sexual problem, heavy erotic dreams.
Pubis hair: same thing.
Ants, termites: pins and needles in the body, hundreds of jinns in the body.
Pimento: burning like hot pimento, constant nervousness.
Other symptoms are treated without searching what symbols were used to provoke them:
Madness: loosing mental capacities on different degrees, dreaming crazy people.
Sacrifice: dreaming meat, soul captured (no personality), sorcery with sacrifices.
Statue: along with sacrifice sorcery; dreaming masks.
Revivification: dead personality, no conscience. Any part of the person dead, not responding any more.
Skin: skin illnesses.
Mental weakness: difficulty to think or decide loss of confidence.
 APPENDIX 3 – 45 VERSES WHICH CANCEL
SORCERY
PADLOCK Surat 21 verse 30
َ‫ض َكانَتَا َر ْتقا ً فَفَتَ ْقنَاهُ َما َو َج َع ْلنَا ِمنَ ا ْل َماء ُك ّل ش َْي ٍء َح ّي أَفَ َل يُ ْؤ ِمنُون‬
َ ‫ت َو ْالَ ْر‬ َ ‫س َم‬
ِ ‫اوا‬ ّ ‫أَ َولَ ْم يَ َر الّ ِذينَ َكفَ ُروا أَنّ ال‬
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?
STRING WITH 11 KNOTS Surat 20 verses 26 to 28
َ ّ‫احلُ ْل ُع ْق َدةً ّمن ل‬
‫سانِي يَ ْفقَ ُهوا قَ ْولِي‬ ْ ‫س ْر لِي أَ ْم ِري َو‬
ّ َ‫َوي‬
Ease my task for me; And remove the impediment from my speech, So they may understand what I say.
RIVER Surat 26 verse 63
ٍ ‫ق فَ َكانَ ُك ّل فِ ْر‬
ِ ‫ق َكالطّ ْو ِد ا ْل َع ِظ‬
‫يم‬ َ ‫اض ِرب بّ َع‬
َ َ‫صا َك ا ْلبَ ْحر فَانفَل‬ ْ ‫سى أَ ِن‬
َ ‫َ فَأ َ ْو َح ْينَا إِلَى ُمو‬
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 Surat 6 verse 59 until a`lamouha
ِ ‫سقُطُ ِمن َو َرقَ ٍة إِلّ يَ ْعلَ ُم َها َولَ َحبّ ٍة َفِي ظُلُ َما‬
ِ ‫ت الَ ْر‬
َ‫ض َول‬ ْ َ‫ب لَ يَ ْعلَ ُم َها إِلّ هُو َويَ ْعلَ ُم َما فِي ا ْلبَ ّر َوا ْلبَ ْح ِر َو َما ت‬
ِ ‫َو ِعن َدهُ َمفَاتِ ُح ا ْل َغ ْي‬
‫ب ّمبِي ٍن‬ٍ ‫س إِلّ فِي ِكتَا‬ ٍ ِ‫ب َولَ يَاب‬ ٍ ‫ط‬ ْ ‫َر‬
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 Surat 22 v 31 from waman yochrik
ٍِ ‫س ِح‬ ٍ ‫يح فِي َم َك‬ ّ ‫س َماء فَت َْخطَفُهُ الطّ ْي ُر أَ ْو تَ ْه ِوي بِ ِه‬
ّ ‫ال فَ َكأَنّ َما َخ ّر ِمنَ ال‬ ْ ُ‫َو َمن ي‬
‫يق‬ َ ‫ان‬ ُ ‫الر‬ ّ ِ‫ش ِركْ ب‬
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 Surat 6 verse 122 until bikharijin minha
ٍ ‫س بِ َخا ِر‬
ً ‫ج ّم ْن َها‬ ِ ‫ظلُ َما‬
َ ‫ت لَ ْي‬ ّ ‫س َك َمن ّمثَلُهُ فِي ال‬ ِ ‫أَ َو َمن َكانَ َم ْيتا ً فَأَ ْحيَ ْينَاهُ َو َج َع ْلنَا لَهُ نُورا يَ ْم‬
ِ ‫شي بِ ِه فِي النّا‬
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 Surat 38 verse 42 twice
‫اب‬ َ ‫س ٌل بَا ِر ٌد َو‬
ٌ ‫ش َر‬ َ َ‫ض بِ ِر ْجلِ َك َه َذا ُم ْغت‬
ْ ‫ار ُك‬
ْ
“Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink.
CLOTHES Surat 7 verse 26 until khayr
َ ‫اس التّ ْق َو‬
‫ى َذلِكَ َخ ْي ٌر‬ َ ‫يَا بَنِي آ َد َم قَ ْد أَن َز ْلنَا َعلَ ْي ُك ْم لِبَاسا ً يُ َوا ِري‬
ُ َ‫س ْو َءاتِ ُك ْم َو ِريشا ً َولِب‬
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 Surat 7 verse 11 until fasajadou
َ َ‫س ُجدُو ْا ل َد َم ف‬
‫س َجدُو ْا‬ ْ ‫ص ّو ْرنَا ُك ْم ثُ ّم قُ ْلنَا لِ ْل َملئِ َك ِة ا‬
َ ‫َولَقَ ْد َخلَ ْقنَا ُك ْم ثُ ّم‬
It is We Who created you and gave you shape; then We bade the angels prostrate to Adam
HAIR Surat 19 verse 4 from inni wahana
َ ‫ش ْيبا ً َولَ ْم أَ ُكن بِ ُدعَائِ َك َر ّب‬
ً ‫شقِيّا‬ ُ ‫شتَ َع َل ال ّر ْأ‬
َ ‫س‬ ْ ‫إِنّي َوهَنَ ا ْل َع ْظ ُم ِمنّي َوا‬
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!
c
WRITINGS Surat 2 verse 102 from fayata Allahmouna to bi’idhni llah
ّ ‫آرينَ بِ ِه ِمنْ أَ َح ٍد إِلّ بِإِ ْذ ِن‬
ِ‫ا‬ ّ ‫ض‬َ ِ‫فَيَتَ َعلّ ُمونَ ِم ْن ُه َما َما يُفَ ّرقُونَ بِ ِه بَيْنَ ا ْل َم ْر ِء َوز َْو ِج ِه َو َما هُم ب‬
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 Surat 3 verse 106 until imanikom
‫س َودّتْ ُو ُجوهُ ُه ْم أَ ْكفَ ْرتُم بَ ْع َد إِي َمانِ ُك ْم‬
ْ ‫س َو ّد ُو ُجوهٌ فَأ َ ّما الّ ِذينَ ا‬ ّ َ‫يَ ْو َم تَ ْبي‬
ْ َ‫ض ُو ُجوهٌ َوت‬
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 Surat 5 verse 64 from kollama awqadou

ِ ‫اُ لَ يُ ِح ّب ا ْل ُم ْف‬
َ‫س ِدين‬ ّ ‫ساداً َو‬ ِ ‫س َع ْونَ فِي الَ ْر‬
َ َ‫ض ف‬ ْ َ‫اُ َوي‬ ِ ‫ُكلّ َما أَ ْوقَدُو ْا نَاراً لّ ْل َح ْر‬
ّ ‫ب أَ ْطفَأَهَا‬
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 OR PAPER CLIP Surat 5 verse 89 until alayman
َ‫اُ بِاللّ ْغ ِو فِي أَ ْي َمانِ ُك ْم َولَـ ِكن يُؤَا ِخ ُذ ُكم بِ َما َعقّدتّ ُم الَ ْي َمان‬
ّ ‫لَ يُؤَا ِخ ُذ ُك ُم‬
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 Surat 25 verse 23

ً‫َوقَ ِد ْمنَا إِلَى َما َع ِملُوا ِمنْ َع َم ٍل فَ َج َع ْلنَاهُ َهبَاء ّمنثُورا‬
And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust
scattered about.

CUT COLA NUT Surat 6 verse 95 until alhayy

ِ ّ‫ت َو ُم ْخ ِر ُج ا ْل َمي‬
‫ت ِمنَ ا ْل َح ّي‬ ِ ّ‫ق ا ْل َح ّب َوالنّ َوى يُ ْخ ِر ُج ا ْل َح ّي ِمنَ ا ْل َمي‬ ّ ّ‫إِن‬
ُ ِ‫اَ فَال‬
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 Surat 33 verses 10 and 11

َ‫ظنُونَا ُهنَالِكَ ا ْبتُلِ َي ا ْل ُمؤْ ِمنُون‬ ِ ّ ِ‫اج َر َوتَظُنّونَ ب‬
ّ ‫ال ُ ال‬ ِ َ‫وب ا ْل َحن‬ َ ‫سفَ َل ِمن ُك ْم َوإِ ْذ زَا َغتْ ْالَ ْب‬
ِ ‫صار َوبَلَ َغ‬
ُ ُ‫ت ا ْلقُل‬ ْ َ‫إِ ْذ َجاؤُو ُكم ّمن فَ ْوقِ ُك ْم َو ِمنْ أ‬
ً‫ش ِديدا‬ َ ً‫َو ُز ْل ِزلُوا ِز ْلزَال‬
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 Surat 42 verse 37 from wa’idha three times

ِ ‫َوإِ َذا َما َغ‬
َ‫ضبُوا هُ ْم يَ ْغفِ ُرون‬
And, when they are angry even then forgive.

DIRTY BLOOD Surat 5 verse 3 until lighayri llah bihi

ّ ‫ُح ّر َمتْ َعلَ ْي ُك ُم ا ْل َم ْيتَةُ َوا ْل ّد ُم َولَ ْح ُم ا ْل ِخ ْن ِزي ِر َو َما أُ ِه ّل لِ َغ ْي ِر‬
‫اِ بِ ِه‬
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 Surat 2 verse 222 from de fa’idha tatahharna

َ‫ط ّه ِرين‬
َ َ‫اَ يُ ِح ّب التّ ّوا ِبينَ َويُ ِح ّب ا ْل ُمت‬ ّ ‫ث أَ َم َر ُك ُم‬
ّ ّ‫اُ إِن‬ َ َ‫فَإِ َذا ت‬
ُ ‫طهّ ْرنَ فَأْتُوهُنّ ِمنْ َح ْي‬
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 Surat 5 verse 3 until fisq

‫سبُ ُع إِلّ َما‬
ّ ‫يحةُ َو َما أَ َك َل ال‬
َ ‫اِ بِ ِه َوا ْل ُم ْن َخنِقَةُ َوا ْل َم ْوقُو َذةُ َوا ْل ُمت ََر ّديَةُ َوالنّ ِط‬
ّ ‫ُح ّر َمتْ َعلَ ْي ُك ُم ا ْل َم ْيتَةُ َوا ْل ّد ُم َولَ ْح ُم ا ْل ِخ ْن ِزي ِر َو َما أُ ِه ّل لِ َغ ْي ِر‬
ٌ ‫س‬
‫ق‬ ْ ِ‫س ُمو ْا بِالَ ْزلَ ِم َذلِ ُك ْم ف‬
ِ ‫ستَ ْق‬ْ َ‫ب َوأَن ت‬ ِ ‫ص‬ُ ّ‫َذ ّك ْيتُ ْم َو َما ُذبِ َح َعلَى الن‬
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 Surat 5 verse 4 from wa ma `Allahmtom to `Allahmakoum Allah

ِ ‫َو َما َعلّ ْمتُم ّمنَ ا ْل َج َوا ِر‬
ّ ‫ح ُم َكلّبِينَ تُ َعلّ ُمونَ ُهنّ ِم ّما َعلّ َم ُك ُم‬
ُ‫ا‬
And what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah

FISH Surat 37 verses 142 to 144

َ ‫فَا ْلتَقَ َمهُ ا ْل ُحوتُ َوه َُو ُملِي ٌم فَلَ ْو َل أَنّهُ َكانَ ِمنْ ا ْل ُم‬
َ ِ‫سبّ ِحينَ لَلَب‬
َ‫ث فِي بَ ْطنِ ِه إِلَى يَ ْو ِم يُ ْب َعثُون‬
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.

3 BONES Surat 36 verses 78 and 79

 ٍ ‫س َي َخ ْلقَهُ قَا َل َمنْ يُ ْحيِي ا ْل ِعظَا َم َو ِه َي َر ِمي ٌم قُ ْل يُ ْحيِي َها الّ ِذي أَنشَأَهَا أَ ّو َل َم ّر ٍة َو ُه َو بِ ُك ّل َخ ْل‬
‫ق َعلِي ٌم‬ ِ َ‫ب لَنَا َمثَلً َون‬ َ ‫َو‬
َ ‫ض َر‬
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-versed in every kind of creation!”

EXCREMENT Surat 74 verses 3 to 5

ْ‫ك فَطَهّرْ َوالرّ جْ َز فَا ْهجُر‬
َ َ‫ك فَ َكبّرْ َوثِيَاب‬
َ ّ‫َو َرب‬
And thy Lord do thou magnify! And thy garments keep from stain! And all abomination shun!
.
SKIN Surat 16 verse 80 from wa min
‫ش َعا ِرهَا أَثَاثا ً َو َمتَاعا ً إِلَى ِحي ٍن‬
ْ َ‫ص َوافِ َها َوأَ ْوبَا ِرهَا َوأ‬
ْ َ‫َو ِمنْ أ‬
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 Surat 62 verse 5 juntil asfara
ْ َ‫َمثَ ُل الّ ِذينَ ُح ّملُوا الت ّْو َراةَ ثُ ّم لَ ْم يَ ْح ِملُوهَا َك َمثَ ِل ا ْل ِح َما ِر يَ ْح ِم ُل أ‬
ً‫سفَارا‬
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 Surat 7 verse 22 from badat to janna

ِ ‫صفَا ِن َعلَ ْي ِه َما ِمن َو َر‬
‫ق ا ْل َجنّ ِة‬ ِ ‫س ْو َءاتُ ُه َما َوطَفِقَا يَ ْخ‬
َ ‫بَدَتْ لَ ُه َما‬
Their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies.

PUBIS HAIR Surat 86 verses 5 and 6

ٍ ِ‫ق ِمن ّماء دَاف‬
‫ق‬ َ ِ‫ق ُخل‬ ِ ْ ‫فَ ْليَنظُ ِر‬
َ ِ‫الن َسانُ ِم ّم ُخل‬
Now let man but think from what he is created! He is created from a drop emitted

PIMENTO Surat 56 verses 52 to 54

َ ُ‫ون ِم ْنهَا ْالبُط‬
‫ون‬ ٍ ّ‫ون ِمن َش َج ٍر ّمن َزق‬
َ ‫وم فَ َمالِ ُؤ‬ َ ُ‫َل ِكل‬
‫ُون َعلَ ْي ِه‬ ِ ‫ِم َن ْال َح ِم ِيم فَ َش‬
َ ‫ارب‬
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 Surat 2 verse 275 until almass

ّ ‫ش ْيطَانُ ِمنَ ا ْل َم‬
‫س‬ ّ ‫الربَا لَ يَقُو ُمونَ إِلّ َك َما يَقُو ُم الّ ِذي يَت ََخبّطُهُ ال‬
ّ َ‫الّ ِذينَ يَأْ ُكلُون‬
Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to
madness.

SACRIFICE Surat 6 verses 162 et 163

ْ ‫ش ِري َك لَهُ َوبِ َذلِ َك أُ ِم ْرتُ َوأَنَاْ أَ ّو ُل ا ْل ُم‬
َ‫سلِ ِمين‬ َ َ‫ب ا ْل َعالَ ِمينَ ل‬ ِ ّ ِ ‫ي َو َم َماتِي‬
ّ ‫ل َر‬ َ ‫س ِكي َو َم ْحيَا‬ َ ّ‫قُ ْل إِن‬
ُ ُ‫صلَتِي َون‬
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.

OVERSIGHT Surat 12 verse 42 from fa’ansahou and Surat 18 verse 24 from wadhkor
َ‫سنِين‬ ِ ‫ض َع‬ْ ِ‫س ْج ِن ب‬ ّ ‫ث فِي ال‬ َ ِ‫طانُ ِذ ْك َر َربّ ِه فَلَب‬َ ‫ش ْي‬ّ ‫ساهُ ال‬ َ ‫فَأَن‬
ً‫ب ِمنْ َه َذا َرشَدا‬َ ‫سى أَن يَ ْه ِديَ ِن َربّي ِلَ ْق َر‬َ ‫سيتَ َوقُ ْل َع‬ ِ َ‫َو ْاذ ُكر ّربّ َك إِ َذا ن‬
But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years.
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 Surat 30 verses 17-19

َ‫َشيّا ً َو ِحينَ تُ ْظ ِه ُرون‬
ِ ‫ض َوع‬ ِ ‫ت َو ْالَ ْر‬ ِ ‫اوا‬ َ ‫س َم‬
ّ ‫ُصبِ ُحونَ َولَهُ ا ْل َح ْم ُد فِي ال‬
ْ ‫سونَ َو ِحينَ ت‬ ُ ‫اِ ِحينَ تُ ْم‬ ّ َ‫س ْب َحان‬ ُ َ‫ف‬
َ‫ض بَ ْع َد َم ْوتِ َها َو َك َذلِكَ ت ُْخ َر ُجون‬
َ ‫ت َويُ ْخ ِر ُج ا ْل َميّتَ ِمنَ ا ْل َح ّي َويُ ْحيِي ْالَ ْر‬
ِ ّ‫يُ ْخ ِر ُج ا ْل َح ّي ِمنَ ا ْل َمي‬
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 Surat 18 verse 42 from fa’asbaha

ً‫ش ِركْ بِ َربّي أَ َحدا‬ ِ ‫ق فِي َها َو ِه َي َخا ِويَةٌ َعلَى ُع ُر‬
ْ ُ‫وش َها َويَقُو ُل يَا لَ ْيتَنِي لَ ْم أ‬ َ َ‫ب َكفّ ْي ِه َعلَى َما أَنف‬
ُ ّ‫صبَ َح يُقَل‬
ْ َ ‫فَأ‬
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 Surat 21 verse 98

َ‫ب َج َهنّ َم أَنتُ ْم لَ َها َوا ِردُون‬ َ ‫اِ َح‬
ُ ‫ص‬ ِ ‫إِنّ ُك ْم َو َما تَ ْعبُدُونَ ِمن د‬
ّ ‫ُون‬
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 Surat 20 verse 108 from wakhacha`ati three times
ً ‫س َم ُع إِ ّل َه ْمسا‬
ْ َ‫ص َواتُ لِل ّر ْح َم ِن فَ َل ت‬ َ ‫َو َخ‬
ْ َ‫ش َعت ْال‬
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 Surat 27 verse 52 until dhalamou three times

َ ‫فَتِ ْل َك بُيُوتُ ُه ْم َخا ِويَةً بِ َما‬
‫ظلَ ُموا‬
Now such were their houses, -in utter ruin, - because they practiced wrong-doing.
PASSIONS Surat 34 verse 54
ْ َ ‫شتَهُونَ َك َما فُ ِع َل بِأ‬
ٍ ‫شيَا ِع ِهم ّمن قَ ْب ُل إِنّ ُه ْم َكانُوا فِي شَكّ ّم ِري‬
‫ب‬ ْ َ‫َو ِحي َل بَ ْينَ ُه ْم َوبَيْنَ َما ي‬
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 Surat 38 verse 20

َ ‫ص َل ا ْل ِخ‬
ِ ‫طا‬
‫ب‬ ْ َ‫ش َد ْدنَا ُم ْل َكهُ َوآتَ ْينَاهُ ا ْل ِح ْك َمةَ َوف‬
َ ‫َو‬
We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision.
EYE DISEASE Surat 50 verse 22 from fakachafna three times
‫ص ُركَ ا ْليَ ْو َم َح ِدي ٌد‬ َ ‫ش ْفنَا عَن َك ِغ‬
َ َ‫طاء َك فَب‬ َ ‫فَ َك‬
Now have We removed thy veil, and sharp is thy this Day!

STERILITY AND SEXUAL WEAKNESS Surat 51 verses 47 to 49

َ‫ض فَ َر ْشنَاهَا فَنِ ْع َم ْال َما ِهدُون َو ِمن ُكلّ َش ْي ٍء خَ لَ ْقنَا زَ وْ َجي ِْن لَ َعلّ ُك ْم َ تَ َذ ّكرُون‬ ِ ‫َوال ّس َماء بَنَ ْينَاهَا بِأ َ ْي ٍد َوإِنّا لَ ُم‬
َ ْ‫وسعُونَ َو ْالَر‬
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 Surat 76 verse 13 from la yarawna twice

ً‫ش ْمسا ً َو َل َز ْم َه ِريرا‬
َ ‫َل يَ َر ْونَ فِي َها‬
They will see there neither the sun's (excessive heat) nor (the moon's) excessive cold.

TERMITE Surat 34 verse 14 until minsatah

ُ‫سأَتَه‬ ِ ‫ض ْينَا َعلَ ْي ِه ا ْل َم ْوتَ َما َدلّ ُه ْم َعلَى َم ْوتِ ِه إِ ّل دَابّةُ ْالَ ْر‬
َ ‫ض تَأْ ُك ُل ِمن‬ َ َ‫فَلَ ّما ق‬
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 Surat 106 verse 4 from manhum

ٍ ‫َوآ َمنَهُم ّمنْ َخ ْو‬
‫ف‬
And with security against fear (of danger)

KILLING DJINNS AND SORCERERS Surat 55 verses 33-35

‫ي َآلء َربّ ُك َما‬
ّ َ ‫ان فَبِأ‬
ٍ ‫ط‬ ُ ِ‫ض فَانفُ ُذوا َل تَنفُ ُذونَ إِ ّل ب‬
َ ‫س ْل‬ ِ ‫ت َو ْالَ ْر‬ َ ‫س َم‬
ِ ‫اوا‬ ّ ‫طا ِر ال‬
َ ‫ط ْعتُ ْم أَن تَنفُ ُذوا ِمنْ أَ ْق‬ ْ ‫س إِ ِن ا‬
َ َ‫ست‬ ِ ْ ‫ش َر ا ْل ِجنّ َو‬
ِ ‫الن‬ َ ‫يَا َم ْع‬
 ‫َص َرا ِن‬
ِ ‫اس فَ َل تَنت‬ ُ ‫س ُل َعلَ ْي ُك َما‬
ٌ ‫ش َواظٌ ّمن نّا ٍر َونُ َح‬ ِ َ‫تُ َك ّذب‬
َ ‫ان يُ ْر‬
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.
 APPENDIX 4 – OPERATIONNAL JINN
CATCHING
All praises are due to Allah (s.w.t) and peace and blessings on our beloved prophet Muhammad
(s.a.w).

1) Introduction :
Recite once the verse 196 from surah 7 (Al A'raf) which explains that we came to heal with the quran
and in this fight Allah is our ally and our support.

•(S7.196) Inna waliyyiyAllahu lladhee nazzalal kitaba wa huwa yatawallal saliheen

2)To bring all the jinns:

Recite verse 148 from surah 2 (baqarah) until the first jinn reveals himself.

•(S2-V148) ..aynama takoonoo ya'ti bikumullahu jameeAAan innAllaha AAala kulli shay-in qadeer

Recite continuously the 5 verses for spells (sihr) destruction, deals and sacrifices until all the jinns are
here.
Every time a jinn ask what we want we just reply : "we bring everyone (all the other jinns) and we'll
explain" until they confirm that all the jinns are here.

Verse for sihr destruction :

•(S25-V23) Waqadimna ila ma AAamiloo min AAamalin fajaAAalnahu haba'an manthoora

Verse to clean all sihr :

•(S8 - V11) ...wayunazzilu AAalaykum mina sama-i ma'an liyutahirakum bihi wayudh'hiba AAankum
rijza shaytani waliyarbita AAala quloobikum wayuthabita bihil-aqdam

Verse to destroy sihr from the root:

•(S16 - V26) ....fa'atallahu bunyanahum minal qawaAAidi fakharra AAalayhimu alssaqfu min fawqihim
wa'atahumul AAadhabu min haythu la yashAAuroon

Verse to cancel the deals with magicians:

•(S9 V1) Baraatun mina Allahi warasoolihi ila allatheena AAahadtum mina almushrikeen

•(S6 V162) Qul inna salatee wanusukee wamahyaya wamamatee lillahi rabbil AAalameen

---------------------------------------

Once they are all here, we propose them if they want to become muslim, if they don't accept then we
tell them to look their deals, their sacrifices and we recite the 5 verses continuously (for sihr
destruction-mentionned above-) until there is nothing left.
If they still object (refuse) to accept islam, we tell them here is our proposal and we recite the following
verse (so that they see the blessings they will have for accepting islam).
•(S30 V47)...Wa Kana Haqqaan `Alayna Naşrul-Mu'uminin

Then we can ask information regarding the patient (how many jinns he has, how many time witchcraft
has been done on him) or something in particular for clarification (for example if no improvment during
the treatment).
This question allows us to make sure the jinns of the patient are present and also reassure the
patient., but we really want to minimize as much as possible the information we ask the jinns.

3) To bring the other jinns:

Then we say that we'll bring inshallah all the other jinns from the patient(s) houses, from their families,
from their work places, schools, the one with the magicians they know, and all the places magicians
go and look for jinns, ifrit, shayateens.
After that we follow step 2) as mentionned above.
When they are all here and all became muslim, we ask is there any jinns, ifrits, shayateens left with all
the magicians they know until they say there is no one left.

4) Destruction

We tell the jinns to look at all the spells, deals and sacrifices everywhere where the jinns were and we
recite the 5 verses mentionned in step 2) until the destruction of all the deals, sacrifices and spells is
completed.

5) To massacre magicians

We tell the jinns to look everyone who use and whos does witchcraft (sihr) and we recite these 5
verses until their death and then we recite again the 5 verses continuously until their bodies dissapear.

6) To Arm the jinns:

We tell the jinns to take the weapons and we recite until they got them :

•(S30 V47)...Wa Kana Haqqaan `Alayna Naşrul-Mu'uminin

7) To send the jinns to set off for battle :

We then recite this verse until the jinns understand, accept and go for their mission :

•(S4 V76)....Faqatilu 'Awliyā'a shaytani Inna Kayda shaytani kana Đa`īfa

 APPENDIX 5 - PSYCHOTHERAPY
Psychotherapy is an important element in Roqya. It is a mental technique which permits to deliver the person
from the sufferings she lived. When we experience something painful, it stays within us. It gives us negative
feelings and abnormal reactions. Psychotherapy assists to remove these things which damage the person.
Sometimes the relation between the weakness of the person and things that she lived is obvious (for ex: since
you made this accident, you are not serene any more, something changed in you); sometimes the effect is not
easy to notice (for ex: somebody had some difficult in childhood, was mistreated over a long period, after he will
not have a personality anymore, he does not any more manage to assert oneself, he is excessively shy or he
has pleasure in nothing: in any case it can have very diverse effects).
What is the link between the psychotherapy and the roqya?
Why is the psychotherapy an important element of centers of roqya?
For several reasons:
- When we understand the psychotherapy and the functioning of human mind, it permits to make the difference
between the psychological problems and the mystic problems which they are owed to the black magic, to the
djinns etc. So it’s necessary to put things in perspective. For ex, if we speak about problems between couples,
we must be able to understand the normal problems which exist in the couple to say later that "No, this problem
is not normal, the problem is connected to black magic".
Some patients are suffering from serious psychological problems -what does not exclude that they have
problems of black magic. But sometimes the psychological problem is graver than the problem of djinn or and it
also happens that the psychological problem prevents the patient to be cured of the black magic and the djinns:
because he is psychologically too much touched it gives some strength to the djinns and to the witchcraft to
dominate him. So it is necessary to treat him at the same time for the psychological problems and for the mystic
problems.
- Those who practice roqya should also make to themselves the psychotherapy until they have no more
aftereffect of what they lived. Why? Because the effects of the sufferings that we lived weaken the person; even
if the person believes that she exceeded the problem, it is not true: it is always there and that always constitutes
a handicap and that gives a base to the djinns to influence him. So when anyone gets totally rid of the effects of
the sufferings he or she had lived, it makes him/her less vulnerable to the djinns and to the black magic. For
somebody who practises the roqya it is an important asset and anyway it is advantageous in everyone’s lives.
How is psychotherapy performed?
The foundation of the method it is to tell the things which we lived, the painful things to find relief. It is known for
a long time that when we tell problems we feel relieved, but here it is done in a more technical way:
It is made for two, we sit down in front of the person and we say to the person "Do you see something which
made you suffer in your life?
- Yes
- Close your eyes and tell me this event as if you are witnessing it now; imagining the scene as if you are
inside. Tell me what happened, I will listen to you and help you to tell, possibly I can ask you questions but what
is important here is to repeat the painful thing. Where you arrive at the part which hurts, you have to repeat it.”
For ex one of the worse sufferings we met in psychotherapy is the story of a woman who watched her mother die in front of
her. Her mother had a tube through which she breathed and she remade the dressing. At one point, she removed the
dressing and the vein is torn and all the blood was going out and she died like that in front of her. She could not do
anything, it was like she had murdered her mother. You can imagine how traumatic it is. So we told her to tell and she said,
"I remove the dressing and all the blood is out" we say "repeat all the blood came out" she said, "all the blood came out, all
the blood came out, all the blood came out ... "and then she started crying, we left her crying until she finished and we say"
say it again: all the blood came out "she repeated again until she felt nothing and it was done. In all it was a matter of 15
minutes, el hamdulilah. Something that has traumatized for years as it went in 15 minutes.

This technique is easy and very effective. There are lots of cases:

- Simple cases: we know where the problem is and the consequences of the problem, so the person repeats the problem
until it is finished. If we finish talking about an event, let's say to the patient " do you remember anything that hurt you in
your life?”. And he will remember something else, so we do the technique until it is finished. The sessions are during two
hours maximum because otherwise it will tire the brain. To do this you must be in good shape, having eaten well, slept well
for the brain to be empty. When an event is complex, takes part by part. For example: a person is affected by the illness of
his father, when he was in the hospital, when he was called, he was told he died etc... So whenever there is suffering,
every step we will remove the pain of the event.

How do we know that suffering is removed?

-First the patient is going over negative mental states: a state of apathy, fear, sadness, anger, boredom. These are the 5
negative states and it goes in that order. This means that the worst of all is the fear and after apathy; after sadness and
anger and after boredom. When the patient rehearses the painful thing, it will go through negative mental states until he
feels nothing about it.

- Until the images of painful events disappear. It will look until there are no more images coming up and the information
stops: when he will tell, he will remember something else and another thing until there is no more new information. At this
time there is nothing to remember, the event is finished and that’s all.

There are some cases where it is necessary to have solutions:

-First when the person repeats the painful event and the pain persists. The images of the event disappear and there is no
more new information but the pain is still there: This means that there is an event before this where there was the same
pain. For example: if someone has been humiliated, this can happen several times so we have to go back to the previous
history and previous history until we get to the first and it's over .We will ask the person " is there an incident like this
before? "And the mind of the person will look for other previous information.

- When the person is too sick to tell. We say "tell" he answers, "it hurts too much to tell" then he must repeat “it hurts too
much, it hurts too much, it hurts too much ...".The fact to say that, it will release the pain until it he/she ready to tell. Or the
patient may say "I don’t want to talk about this" we say "look at everything that happened and repeat: I don’t want to talk
about it"; he will repeat this until he is ready to talk.

-When the person does not remember: in this case we'll take the link that connects us to the event. For example, a patient
is scared when the night comes, he does not know why and since when. So we'll say " close your eyes look at the night
and repeat, I'm afraid, I'm afraid, afraid, etc." until he finds the event where he got really scared and how we will succeed in
solving the problem insha Allah.

This is extremely amazing how we will find through psychotherapy events of early childhood. For example, a patient during
the psychotherapy session saw herself as a baby. She saw her strap maternity and her mother trying to smother to stifle
her with a pillow. This was recorded in her mind when she was a little baby. It took psychotherapy to bring out the memory.

There was also a patient who has been hypnotized, we did experiments on him, he could not remember. We do the
psychotherapy until he said "we arrive at a door and I do not remember" we said, "repeat: I do not remember" he repeated
until he starts to say "y o u won’t remember more, you'll remember more, you'll remember more, whatever happens,
whatever you say, you'll never remember what happened here etc. "And it was a hypnosis program that he had done that
he could not remember. When we crossed the sails hypnosis he recalled, the door opened and we saw what happened
inside.

How does the technique work?

There are two persons: one listens and does not talk except when help in needed. When you listen to the person never judge or
comment or compliment, we shouldn’t say "it is good" or "it's not good what you did" we do not go into a discussion: what interests us,
is to locate the pain, the sentence expresses the pain and to make him repeat the phrase until the pain is over and that's it. And even after
psychotherapy we must not discuss the events we talked about with the patient. We leave that aside, it's over and you forget everything.

It’s always a good thing to do the psychotherapy. Don’t worry if you see the person crying; just prepare a box of tissues.

Generally, we do the psychotherapy after the roqya and the explanation of the treatment. Sometimes you are going to give
psychotherapy after the first treatment because the person has too much problem of black magic and it will disrupt psychotherapy. In
this case, it cannot work on problems of black magic. For example, someone has a black magic made with the cemetery and it makes it
sad. By psychotherapy we will not find the cause of his sadness because it is not the events he has experienced, it is black magic. You
should also know that psychotherapy is not to solve the problems of the present: for example, if someone was fired from his job so he is
depressed, it will not work by psychotherapy because he has a real problem, he needs to find work, a solution to their situation.

So psychotherapy is to remove the effects of past suffering. We recall everything, we draw lessons, in any case we will no
longer suffer the trauma of these past sufferings. For all those working in the roqya should do the psychotherapy, it will
make you stronger to face all situations particularly in relation to black magic and djinns.

May Allah help us.

 APPENDIX 6 – LEGAL ARGUMENTS
Book 1: The gift of the Most Merciful in healing djinns’ illnesses, By Hamdi Addemerdach.
Book 2: The cutting Sword.
Book 3: The roqya in the light of the belief of Ahl Assunna wal-Jamaa, and the rule of dedicating oneself to it and
taking it as a job, Dc Ali Nufayyi Al’ilyani.
Book 4: Guide of the healers with the Saint Quran, Riadh Mohammad Samaha.
Book 5: The Quranic way for healing sorcery and satanic possession, Usama Muhammad Al’awdi.
Book 6: Commentqry of last ten Soorahs.
Book 7: Protection of man from djinns and Shaytan, Waheed Abdussalam Bali.
Book 8: Collection of Fatwas from the Saudi Arabian Committee of Fatwas.
Question 1: Is the roqya “tawqeefiyya” or not?
Answer: B3P8: “Imam Malik reports that Abu Bakr Assiddeeq entered on Aisha who was ill and a Jewish lady was making
roqya on her. Abu Bakr said: “Make her roqya with the book of Allah” meaning Torah, and this indicates that Jewsand
Christians have roqyas. Almaziri says: “There are different opinions on the subject of getting roqya by Book’s people:
some authorize it and Malik hates it (makrooh) because he fears it could be from the changed parts of Torah. Those who
authorize it answer him that it is like medicine”. And the truth is that it varies according to people and situations”. Fath Al-
Bari.
Muslim reports: Rasool Allah (s) forbid the roqyas. The family of Amr Ibn Hazm came to Rassol Allah (s) and said: “O
Rasool Allah, we had a roqya that we recited for the scorpion and you have forbidden the roqyas”. They recited it to him
and he said: “I see nothing bad. Whoever can help his brother should help him”.
B3P41: Ibn Hajar says: “The ulemas are unanimous on authorizing roqyas at three conditions: if it is with the Words of
Allah, His Names or His Attributes; in Arabic language or other comprehensive languages; that he believes that roqya
doesn’t act by itself but only by Allah’s will”.
B3P47: “Are the roqyas fixed (tawqeefiyya)? What the Prophet (s) has taught, it is not allowed to change it; and if
someone has experienced a roqya not reported and found it useful and it contains nothing forbidden, it appears it is
allowed”. And P48: “Because the roqya is of the same nature than medicine and the Prophet (s) accepted roqyas that don’t
contain shirk”.
B3P52: “Al-Hakim reports that a “namla” (a cut in the foot) appeared on an Ansari. He was told that Shifa Bint Abdallah
makes the roqya for the namla. He went to see her and asked her to do him the roqya. She said: “By Allah! I haven’t done
roqya since I embraced Islam”. The Ansari went to Prophet (s) and informed him of what she said. Rassol Allah (s) called
Shifa and said: “Recite it to me” and she recited. He said: “Make him roqya and teach it to Hafsa as you have taught her
the book”. This story fills the conditions of the two sheikhs and Albani listed it with the saheeh. The roqya is: “The bride
feasts, colors her hair and puts khol in her eyes; she does all what’s to do but she doesn’t disobey to the man”.
B3P54: The best (azeema) is to leave all roqyas except the book of Allah and the sunna of Rasool Allah (s). Ibn Atteen
said: “The ulema of the Umma dislike (karaha) roqyas by other than the book of Allah”. Ashafi’i says: “The people of the
book can make ruqya to Muslims with the Book of Allah and the zikr of Allah”.
B3P55: “If we accept the roqya of pre-Islamic statue worshipers as long as it contains no shirk, and its benefit has been
experienced, so people of the book are more likely to be accepted”.
B3P72: “Opening (Hall): the remedy of man impotency with the fire and the digger (see furthermore in the cutting sword)
and noshra is to boil water with flowers to bathe. They are human experiences like the roqya of “namla” or scorpion”.
B4P55: “Extracting sorcery is a rare thing”. So the author contradicts “the cutting sword” and takes another way in healing.
B4P40: “Shaykh al-Islam Ibn Taymiya used to write on the forehead of the person whose nose is bleeding: “And it was
said: “Earth! Swallow your water! Sky! Stop! And the water ceased and the matter was over”. Ibn Al-Qayyim heard him
say: I have written to many people and they cured”.
B4P47: “According to Saeed Ibn Jubayr, Ibn Abbas said: when a woman has difficulty to deliver, write her some verses on
clean bowl and make her drink. Waqii added: make her drink and spray under her waist”. “Mujahid said: there is nothing
bad in writing Quran for the ill person to bathe and drink”. “Ayyub said: I have seen Abu Qulaba writing Quran then he
washed it with water and gave it to an ill person to drink”.
B1P53: “The unveiling (kashf) by the look: this is a unique method that my Almighty Lord has taught me and it gave great
results”.
B5P180: “Write verses on a belt and the woman will attach that on her waist”.
B5P221: “Write on the hit part”. “You write or read these verses”.
B5P79: “Read the verse of the Throne with the intention of emprisoning the djinn in the body”.
B5P142: The method of lighting a fire, heating a digger with it then urinating on it for man’s impotence, according to Fath
Al-Bari.
B5P197: “Write on a cloth and burn it so that he smells the smoke. The djinn will be burnt right away”.
B5P245: “Muslim and Ibn Maja report that Jabir was called for a woman in Medina bit by a scorpion to mak her roqya. He
refused and prophet (s) was informed. He called him and Amr said: “You forbid the roqya”. He said: “Recite it to me” He
recited it to him and he said: “There is no harm, they are engagements, make roqya with it”.
B8P41: Authorization for non sunna ruqyas as long as there is no shirk in them.
B8P75: Forbidding ruqyas not reported by sunna.
Question 2: What can we ask djinns?
Answer: B1P37: Is it allowed to ask questions to djinns? Ibn Taymiyya answers: if it is believing all they say and
glorifying the informer it is forbidden. But if we ask him to test his status and know his reality having means of
distinguishing the truth from the lie, it is allowed. Also if he listens to what they say and the information they give like we
listen to what the unbelievers and perverse say to know what they have to say without believing them absolutely and
without rejecting what they say unless having a proof as says the Almighty: “If a perverse brings you news, check it out”.
Abu Musa narrates that Umar was late and there was a woman who had a djinn connected to her (qareen) and he asked
him. He said he left him sharing the sadaqa camels. In another story, Umar sent an army and a man came to medina and
informed them that they had beaten their enemies and the news spread out. Umar asked about that and he was told what
happened. He then answered: “That is Abul-Haytham” – he means a Muslim djinn – “and the announcer of humans will
come later” and he arrived some days later (The argument and proof of possession of human by djinn, Ibn Taymiya, P21-
22).
B1P39: The hidden (ghayb) is the future that is impossible to know, whereas the hidden of present and past, even if it is
hidden of some people, others know it.
B4P52: “Ahmad Ibn Sulayman Annajjad reports in “the hopes” according to Aamash who says: a djinn came to marry one
of our women. I asked him: “What is your favorite meal?” He said: “Rice”. We brought him rice and I saw the bits raised
and I was seeing noone. I asked: “Do you have the sects within tou?” He said: “Yes”. I said: “How do you consider Rafida
amongst you?” He said: “They are the worst”.
So that allows to discuss with djinns and their world is understood by experience and mixing with them.
B7P66: “I said once to a djinn: “Extend this arm” and he extended it> Three very strong young men tried to bend it and
they couldn’t. I said: “Leave it” and he left it and it came back like before, totally natural”.
B8P202: It is not forbidden to ask questions to Muslim djinns.
B8P208: A djinn threatens a raqi by telephone.
B8P243: Ibn Baz says: “I asked the djinn a load of questions”.
QUESTION 3: Is the “Catching” halal? Does it have sources?
Answer: B1P50: Shaykh al-Islam Ibn Taymiya says: whoever amongst the humans orders djinns to do what Allah has
ordered as to worship Allah only and to obey his Prophet, and orders the same things to humans, is amongst the best allies
(waly) of Allah the Almighty, and is by this an inheritor (Caleefa) of the Messenger and his substitutes. And whoever uses
djinns for halal matters for him such as ordering them to do their duties and forbidding them what is forbidden and using
them for halal things for himself, he is like the kings who did that, if he is capable of it, and he is amongst the allies of
Allah the Almighty, like the prophet king with prophet slave, like Sulayman and Yusuf with Ibrahim, Musa, Issa and
Muhammad, peace of Allah on them all. And whoever uses djinns for what Allah and his messenger have forbidden, either
shirk or killing a person unjustly or aggressing people without killing them by making them ill or loose knowledge or other
harms, or use them for sins like bringing a person to commit a sin, that one has used their help for sin and harming, and if he uses
them for kufr he is kafir, and if he uses them for sins he is sinner or perverse, or sinner without being perverse, and his knowledge of
Islam is lacking. And if he uses their help for what he thinks is miracles like using them for pilgrimage or flying when he hears words
not taught in sunna (bidii words), or they take him to Arafat and he does not perform the correct Hajj that Allah and his Prophet have
ordered, or they take him from city to city and further on, that one is tricked and they are making fun of him. Majmu’ Alfatawa
V11P307.
B1P71: “Ahmad Ibn Hanbal obeyed to Allah and we received the order to obey to him”.
B1P127: Then I asked him (the djinn in the patient) to call Zakikhan (another djinn in the patient to discuss with him).
B1P129: The djinn possessing the body can escape and these verses will bring him back rapidly: “He is capable of bringing him back”
S85V8. “ And they ill-treated them for no other reason than that they believed in Allah, Exalted in Power , Worthy of all Praise!”
B2P76: “If there is another djinn with the djinn, tell him to bring him (yuhdiruhu)”.
So it is more acceptable to ask Allah to bring him.
B5P79: he reads the verse of the Throne with the intention of imprisoning the djinn in the body.
B5P224: “How to chain the djinn with prayers”.
B5P265: These verses will allow you to control the djinn as you want”.
B5P268: “The verses to bring the djinn. You read them, if he comes, alhamdu lillah; otherwise you read them on the water with the
intention of bringing him, you make the patient drink it then you repeat the roqya and he will come in sha Allah”.
B7P83-87-90-93: “Call the djinn”.
B8P207: “In the time of Umar (r.a.a), unbeliever djinns kidnapped a man and he disappeared for four years before reappearing. Muslim
djinns had defeated them and freed him”.
B8P208: A raqy was brought to a djinn trial for killing one of them and was declared innocent.
PERSONAL DISCUSSION
Q: How can you have this power on djinns whereas Prophet (s)caught a Shaytan and then released him and said he wanted to
tie him in the mosq so that sahabas coming for sobh will see him attached, but then he remembered the prayer of Sulayman,
alayhi salam, that no one should have a kingdom like his and let him free?
Answer: So this hadeeth says that catching a djinn then letting him free is not contradictory with the duaa of Prophet Sulayman, but we
can’t keep him as a servant or as a slave, like djinns were permanently submitted to Sulayman, alayhi salam. So that is what we do: we
catch them, we make them embrace Islam and then we release them. So according to this hadeeth it s actually a sunna.
Besides, the duaa of Sulayman, alayhi salam, means that no one will ever be able to reach his power, it doesn’t mean it is forbidden to
try. For example people can now fly with airplanes, but they will never reach being taken by the wind. People can bread animals and
teach them amazing things, but they will never reach Sulayman’s communication with animals. We also catch bad djinn and convert
them, but we can never have Shayateen submitted to us like Sulayman alayhi salam.
Q: But the Prophet (s) caught the djinn that materialized and came to him, do you have daleel on catching the djinn inside the
body?
Answer: yes, once Prophet (s) and sahabas were about to eat and a man came rushing to eat and the Prophet (s) caught his hand. Then a
young girl came rushing to eat and the Prophet (s) caught her hand again. Then he said: “Shaytan was wanting to eat with you so he
brought this man to eat and I caught his hand. Then he brought this girl and I caught her hand. Wallahi his hand was in my hand with
their hands”. So you can also catch the djinn in a body.
Q: But what allows you to make a djinn enter in someone’s body? That is a harm prohibited by Islam.
Answer: When we consider the black lady who came to the Prophet (s)because of her crisis, the Prophet (s) left her the djinn so she
would suffer and get Paradise for her patience. So the catcher accepts a small disturbance in order to help people recover from serious
problems. The catchers are people who suffered too much from djinns and sorcery and their lives were ruined. Now they have
recovered they want to help others. And some people cannot bear the catching: they are very tired and ill by djinns coming in their
bodies. So we treat them and release them. We only keep those who bear it without difficulty and without disturbing their lives. And
we are always watching them: if it happens to make them problems we will put an end to it in sha Allah
Question: has anyone practiced this method before? Because we should not as muslims add new things t o religion and go out of
the way of Salaf.
Answer: First of all we have exhaustively proved that roqya is not tawqeefiya, but is like medicine, so any solution from
jahiliyya, from Ahl al-Kitab, or from anywhere is accepted as long as it contains no shirk and nothing opposed to Islam. So
the good question is: is thre anything in this method in opposition with Islamic teachings?
But to answer the question: this method was not practiced previously on this way as far as we know, but there are so many
elements leading to it: the Prophet (s) caught the djinns and also sahaba like Abu Hurayra; Abu Musa (r.a.a) amd other
sahaba used to see the lady through whom the djinn came and spoke. So many raqis have developed methods to discuss
with the djinn, to bring him, to attach him, to call other djinns, etc. What we discovered is once you have an access to
djinns' world by one of them speaking through a patient, you can use that access to catch all the djinns you want, cure all
the people you want and destroy the power of all the sorcerers you want. So this is the promise of Allah: "And it is our duty
to help the believers" helping us healing people and giving us the means to accomplish his order: "So fight the allies of the
devil" and who deserves this name better than sorcerers and their clients? Besides so many raqis left roqya because of
consequences on them and their families so how can a believer accept the defeat in front of evil forces? So Allah now gave
us a weapon to beat them and we want all raqis in the world to know it and to use it.
Question 4: the verses used, are they only from hadeeths or how to choose them?
Answer: B1P53: Ibn Alqayyim says: "We send down from Quran what is a remedy and mercy for believers": "from" here
indicates the nature and not a part (harfu min liljinsi wa laysat littab'iidh). Zaad al-Ma'aad V3P121.
B1P112: The whole of Quran is the words of Allah and we can treat patients with it.
B2P57: "The whole Quran is a remedy" because of the hadeeth: "Treat her with the book of Allah".
B5P95: Treatment for love sorcery: "Remove the verse 102 of soorat Baqara ("They learned from them the means to sow
discord between man and wife.") and replace them by the verses of Taghabun: "Truly among your wives and children are
(some that are) enemies to yourselves". So the raqi has full freedom to choose amongst the verses those corresponding to
the problems he is treating. The book does not mention clearly wether all the Quran is a remedy or only the verses
mentioned in hadeeths, but through all the book the author uses verses whose meaning go with the purpose he aims to. He
even establishes chapters of ayat to get the djinn embrace Islam, for Allah's help, for revenge, for destruction, for
exhausting the djinn, to bring the djinn, to make him go, to make him quiet, for victory, for terror, for wisdom, for seeing,
for hearing, for blaming, for creation, for imprisonment, for disappearing the wrong, for war, for guidance and for calm.
Question 5: Can we kill a djinn?
Answer: B1P49: Ibn Taymiyya says: killing djinns without right is not allowed, as it is not allowed to kill a human being
without right. The Fatawi V3P19.
B1P251: Ammar Ibn Yasir said: "If I knew it was a Shaytan, I would have killed him".
B4P18: "The djinn has been tortured until death". P26: "That will end in two possible ways: either he exits, either he gets
burnt". P43: "And if he doesn't vomit it, his intestines will be torn and he will die". P56: "Finish off the djinn in charge of
the sorcery either by burning him either by killing him". "He will die inside his body".
B5P168: "Abolish sorcery by getting out the servant of the sorcery or by killing him".
B5P195: "Chapter of burning or killing" and full explanations for killing the djinns.
B5P195: "The djinn revenges because you killed his son or brother".
B5P211: "The djinn must go out only if you take his engagement that he doesn't come back otherwise you kill him".
B5P212: "Imam Ibn Al-Qayyim says in "Zaad al-Ma'aad" P85: it is authorized to hit the djinn, to torture him, to insult him
and to kill him if he wouldn't stop harming".
B5P285: "The verses of death: you read on the djinn you want to kill".
Question 6: Killing the sorcerer in dream, what does it mean? And Islam forbids killing except by justice.
Answer: I didn't find any raqy or hadeeth mentioning this fact. We had many patients that defended themselves when
attacked in dreams and there sorcerers died or had terrible accidents. So we found it is sometimes possible if you ask Allah
before sleeping, to see the people making you sorcery and they may die or have a terrible accident or you may not see
anything. So we recommend this to all our patients to put an end to their sorcery problems and to sorcery in general. Islam
condemns sorcerers to death, so it is well done for them. Of course we cannot apply this punishment on our own, so we
never tell someone to go kill the presumed sorcerer, but we believe Allah can realize his prayer by dream and it is
impossible to harm an innocent person by dream. Besides, you cannot have sins in your dream because the angels stop
writing for the sleeper.
Question 7: Is it permitted to fix a salary for the treatment?
Answer: B2P58: The sahabas put the condition of being paid to make the roqya.
B3P43: Al-Bukhari reports the story of the chief of tribe bit by a scorpion: "I will not make you the roqya until you fix us a
salary". And they agreed on a group of sheep.
Some muftis claim we can receive salary only after the person is cured. The matter is only depending on the terms of the
contract. We do not engage ourselves that the person will be cured. The salary we ask is only for the time and effort we
spend on the person. There is no guarantee he will be cured, that is in the hand of Allah, but our commitment is to do our
best. It is like a doctor, you pay the consultation, for the time and effort he spends with you, but if you are not cured you
cannot claim your money back because he did his job. Besides, our tariffs are a minimum for functioning and we never
refuse to treat someone who has nothing. But I can tell you I have treated tens of thousands of people and there are not ten
persons that gave me something after being cured, so that system is impossible.
Question 8: Can we take roqya as a job?
Answer: B3P75: "The rule (hukm) of taking roqya as a job. Roqya is authorized and requesting to receive a salary is
allowed: Al-Bukhari has written a chapter: "Putting the condition of receiving a salary for making roqya with Fatiha", but
taking it as a job has inconveniences: 1) We fear people will be attached to the reader and what is read 2) That didn't exist
in the salaf whereas the need was there; and shayateen can help them drive people astray 3) There is the danger of pride for
the raqi 4) When the djinn doesn't speak, they say: you have nothing; and that is a say without science 5) They read on a
group and spit in all the containers; where does this come from? 6) Cheaters will imitate them to earn money 7) It is
possible they appreciate it (istihbab0 and it will become a bidaa 8) Thousands of people coming to him is a temptation of
pride 9) The inconveniences are clear and rejecting them is more important than gaining the advantages 10) Pious people
didn't sit waiting for people to come and ask their prayers 11) People could forget to make roqya to themselves".
P57: "These problems are dangerous and affect the aqeeda because muslims go to the seers and sorcerers, so it is necessary
that some brothers dedicate themselves to this work to fight this evil; so there is no harm in specializing oneself in this
matter and giving full time and receiving a salary".
B4P59: "Curing the bodies is an obligation for a part of the community (fardh kifaya) and this is worse and more
important".
B5P35: "It is better that the roqya should not be a source of revenue because that weakens the spiritual work and he might
not be obtaining the result".
Question 9: Why showing everyone and generalizing the roqya?
Answer: the two last quotations.
Question 10: How can you explain having inspirations in roqya?
Answer: B2P120: "To know where is the sorcery ask Allah, and you might see in your dream or have an intuition or a
feeling or you really think that the sorcery is in such place; you must then thank Allah".
So by continuing piousness and asking Allah solutions for curing people, Allah will help the raqi and orientate him,
because Allah says: "And it is our duty to help the believers".
B4P58: The Prophet (s) asked the sahabi who made roqya with Fatiha: "And how did you know it is a roqya?" He said: "It
was something that came to me – or inspired to me".
B5P58: "It is not necessary that man sees in his dream what can guide him; Allah can inspire him the right way".
Question 11: Can we treat non Muslims?
Answer: B2P58 and 103: The sahabas treat two non Muslims, one possessed by djinns and the other bit by a scorpion; they
are cured and the Prophet (s) approves their action.
Question 12: Is it acceptable to write and dilute verses to wash and drink?
Answer: many examples have already been given on this so I will just add:
B2P116: Shaykh al-Islam Ibn Taymiyya says: it is permitted to write for a person hit by djinns or other illnesses verses of
the Book of Allah and his Zikr with a halal inkn then it is diluted and drunk as have reported that Ahmad and others".
B8P40: The muftis of Saudi Arabia allow to write Coran for dilution for roqya purpose.
 APPENDIX 7 – THREE STEPS OF ROQYA
PHASE I: INSTALLATION
By the Grace of Allah, when I arrived in Abidjan in August 2006, I was appointed by the Imams of the community to
install roqya centers in Ivory Coast. Today we have finished the first stage and we are starting the second.
1) Training of more than two hundred raqis
My first goal was to train nursing staff. By the Grace of Allah, in Abidjan only, has trained more than 200 brothers and
sisters. Many today are experienced professionals who can handle any situation and deal with all new cases. Some have
opened their centers and train their students, some are with them to assist, some practice occasionally or while travelling.
Others have learned for their family and private setting.
2) A structured training program
Initially, there was on the job training. I was busy with patients and I needed the different tasks to be done. As the first
students were trained and became professionals, we separated training from treatments, developed training levels with
several modules, selected trainers and established written and audiovisual course material.
3) Proven results
More than 4,000 people were treated in Abidjan and the results are excellent by the Grace of Allah. Patients return for a
check up at the end of treatment and the majority sees 85% of their problems disappear with the first treatment, if not all of
them. An old man had such painful stomachaches that he could not stand or walk by himself for years. He went to all the
hospitals and lost hope. The day he came to the center, he took the herbal tea, spent the whole night having diarrhea, and he
returned the next morning standing and walking by himself and testifying that his pain was gone. Women came to show me
the children they got after following the treatment after ten years of infertility. A five year old child came to us with
cramped and huddled limbs: he could not stand or carry his hand to his mouth. Three days after, his mother came to testify
to the radio: the child was standing, running and having fun, she believed in Allah before but now she believes in Him even
more. The number of women that were possessed, had fits and had night husbands and who got cured are endless.
Many patients managed to fight against their sorcerers and saw the evil turn against its authors: some had serious accidents,
some became blind and others died. Sometimes they came to confess their crimes, asked for forgiveness and asked the
patient to stop using Quran water.
We can say that by the Grace of Allah, we have the cure for all the problems related to witchcraft and jinns.
4) Battles won
In France, sorcerers have no relationship with each other: they destroy people's lives and we treat them. They do not get
involved in our work and we have not found a way to stop them. In Africa, in all the countries where we went to install
roqya, sorcerers associated in hundreds to block our way. By Allah’s Might and because we persevered in praying and
reading the Quran, we could repel their attacks, convert or kill their jinns and turn them against them. The hardest battle
was against the Dozo, man-eaters. But Allah ultimately sent them a wave of riders with swords that decimated them. Now,
by the Grace of Allah, we take the lead and destroy the witches before they attack us.
5) Developed techniques
When I came to Africa, I was pleased to see that the witchcraft was not too different from the one I saw in France.
Nevertheless, we had to adapt to the peculiarities of African witchcraft : the excessive use of sacrifices and jinns. We
managed to decode the sorcerers’ methods to defeat them, and Allah helped us with new techniques that have completely
changed the balance of power, namely jinn catching and unveiling. These techniques enable us to catch any jinn, kill or
convert him and then send him to fight the sorcerers and the shayatin. We got the first jinn catcher in February 2007, today
there are more than thirty by the Grace of Allah.
PHASE II: EXPANSION
1) Inform the public
We assist people who have suffered for years, sometimes 20 or 30 years or even more and who have looked for solutions
everywhere in vain, losing their money when it is not their faith. We want people to know that the solution to all these
problems exist, and it is relatively simple. That is why we had a press conference on January 5th, 2008 during which we
informed the media of our journey and our results. We demonstrated in front of them the catching of a present lady’s night
husband jinn: he refused Islam and we killed him in front of everyone.
We continue our communication actions in mosques, conferences, at Bayan radio, on TV. We hope that we will be more
present in the media, especially in TV programs.
2) Centers in all cities
It was necessary to focus first on the capital to install a stable base. Now we want to train people and to establish centers in
all cities. By the Grace of Allah, during this campaign, we are able to train nursing staff and to establish centers in
Korhogo, Bouaké, Yamoussoukro, Daloa and Gagnoa. We are welcomed in all these places by religious authorities, the
people and the intellectual elite.
3) The involvement of imams
The imams were notably absent from this epic. We have not carried out any particular action against them and the courses
were open to all. The majority of our students were student activists, active preachers and middle-aged people. Imams in
mosques support us but we expect more from them. Since these are mystical and spiritual diseases, that the cure is in the
Quran, and that people may do shirk if they do not find an Islamic solution, it is necessary that the imams play a role. I am
not saying that every imam should practice roqya as everyone is not able and does not have time for this. Nevertheless,
there is essential information that every imam should know as part of his duties: to understand the mystical phenomena and
to explain to the Muslims how to protect themselves, how to tell if a problem has a mystical origin and where to get
treatment. We pass on the information to a maximum of imams. It is such a shame to see people suffer for years of certain
diseases for which the solution is simple, does not require any commitment and is not risky: I want these simple teachings
to be available to imams who want it. Finally, the imam can be a complete raqi, managing all the cases, known by the
Muslims. Of all the imams and the servants of Allah, who deserves this more than raqui imams?
I address this paper to the imams of the community in order to ask for their help.
4) Cooperation with the medical profession
Many diseases and health problems have a mystical origin and many of our patients have spent all their money in medicine
without result: how many drugs, analysis, operations, trips to France without result? While some doctors are satisfied for
having regular patients, we believe that many conscientious physicians are truly concerned about the health of their
patients. Moreover, it is common that after some time, the doctors advise their patients to seek solutions at the village or
with the religious authorities because they are not qualified to treat that type of illness. Nevertheless, even if doctors admit
their inability to treat the patients, they do not necessarily know where to refer their patients and fear that the patients may
get more harm than good. We want to formalize this cooperation with doctors and it can be done in three steps. First we
gather the medical records of patients for whom the medical profession was helpless and who got cured with roqya. Then,
reinforced with these strong cases, we offer the doctors and the hospitals to send us their patients with pathologies that we
consider have a mystical origin. After the treatment, the patients go back to the physicians so that they can analyze the
changes in their condition. The scientific process is complete: observation, experimentation, verification and therefore law
and scientific truth. We then end up with the third step : the official recognition of mystical diseases and their treatment
with roqya. This will be a great good for patients and a victory for Islam that will surely by the will of Allah have a broad
impact. This may seem far away, but with Allah it is closer than we imagine, so pray with us.
PHASE III
By the Grace of Allah, here are our goals : to relegate witchcraft, clairvoyance, the worship of jinns and the fetishism to the
past; that faith in Allah destroys polytheism in these countries; that the dark forces that cripple and paralyze these African
societies, both at individual and collective level, and divert the normal course of events are demolished. By the Grace of
Allah, we can feel that these goals are reachable. We only started Phase II but Allah is with His servant to the proportion of
his faith and trust in Him.
Phase III involves systematically catching jinns for the patients, their homes, their work and their sorcerers, and the news
whether it is related to politics, economics, sports, social or cultural activities. Even if there is no witchcraft, jinns are in all
human activities and affect them negatively most of the time.
 APPENDIX 8 – AL BOUNYANOU AL MARSOUS
Allah Ta Ala says: "Allah loves those who battle for His cause in close ranks as if they were a solid structure"
(surah 61 verse 4).
This verse indicates that in jihad, the level of unity and cohesion required between Muslim fighters is much
higher than that of the Muslim brotherhood taught by Islam in society outside the framework of jihad. Indeed, a
fight for Allah requires united hearts so that can Allah accept and bless this effort. Allah cannot support a group
whose hearts are divided. That is why roqya has now reached a new stage by the grace of God : al- Bonyan
marsous .
When I started teaching roqya Africa in January 2005, I planned on training people then disengaging myself
from roqya and letting them continue so I could devote myself to Dawa. I realized later on that my participation
was still needed for communication and for the supervision of my students. I realized that I still had to intervene
even more to prevent different kinds of mistakes. That is what brings us to this stage.
The first issue of intervention is money. I will not tell you about the African way of managing money, but we set
up another system by the grace of Allah based on meritocracy: giving to each according to his merit, according
to his participation and contribution to the group.
The second issue is training. At first, I was alone and I had to quickly train people to do hijamas, give
explanations while I managed the consultations and reading. As things progressed, the first students started
training other students. As the first addition to the training, I wrote: "complements to the roqya". The brothers in
Ivory Coast were the first to establish a training program, followed by the brothers of Togo who also set up an
excellent program. Finally, I decided to develop my own training program after all this accumulated experience.
The program initially had two levels and the module that you are reading is part of the third level. The first level
deals with the practice of roqya : protection, risks , reading, cupping, giving explanations, preparing products
and diagnosis. The objective is that the person is able to exercise roqya (diagnosis and roqya) at the end of a
week of training. I eliminated unnecessary steps at this stage to increase practice and to ensure that the person
has mastered these skills at the end of training. The second level is professionalization. First there are
additional elements to know to practice roqya : jinn catching and psychotherapy. Then there are the elements to
understand roqya better and to be able to present the topic to various audiences: dalils , roqya and medicine,
other methods.
Finally, for the spiritual training of raqis, mastering "the spiritual path". Indeed, it is not possible to practice roqya
and not develop spiritually. In addition, one of the obstacles to the development of roqya is the reluctance of
patients to see my students and their expectation to see me arrive every time. To overcome this, there is of
course the improvement of training and treatment in my absence, but there is a need for the raqis to preach.
Indeed, the khutbahs in the mosques and the media have an impact on people because they want to meet the
preacher afterwards. The main goal of roqya is not learning how to preach in order to attract people, but it is not
normal for a raqi not to preach. We need to correct this lack of preaching. The spiritual path allows, by the grace
of Allah, to develop spiritually and to explain to people how to develop spiritually. It also gives access to an
understanding of the Quran and the life of the Prophet sallallaahu alayhi wa sallam Alllahou, which will allow
raqis to preach these issues in a very interesting way.
When the person masters all these modules of level II, I consider the person qualified to practice roqya as I
teach it. I could in a sense issue a certificate but we do not do that at the moment. The person who only
masters level I cannot receive a certificate.
It is planned that all roqya centers that follow these training programs receive regular updates based on the
developments and changes to roqya, which will improve by the grace of Allah the cohesion and advancement of
the whole group. The third level of the training program concerns the management of the center and includes
the following modules: financial management, the three stages of roqya and al-al-bonyane marsous.
The third step of the stage Bonyan al-al-marsous is the unity of hearts.