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person who is possessed and repeating those readings as many as

three times or more, and other �y�t from Al Qur√ān. For all of the

contents of Al Qur√ān are cures for whatever is in the heart,
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treatment, guidance, and mercy for people who believe. Aswell
as the dufi�√ of ruqyah mentioned in the second way to treat Si˛r.

Within this treatment it is necessary for there to be two

matters, that is:

Firstly, from the aspect of the person possessed by a jinn,

that is related to ‘his’ strength, have ‘him’ honestly tawajjuh
(appear) before All�h, and truly request the protection of All�h

(tafiawwudh) for that which courses between ‘his’ heart and tongue.

Secondly, from the aspect of the person trying to perfrom a

cure, in which ‘he’ must also be so, because the weaponry used
must at the very least be balanced in accordance with the weaponry

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made use of by the opponent.

693 Refer to Al Fat˛ur-Rabb�nı, Tartıbu Musnad al Im�m Aḥmad XVII/183.
694 Refer to lengthy readings of ruqyah and their usefulness within the book, Wiq�yatul ins�n minal
Jinni wash-Shai†�n (pp. 81-84), and also Aṣ-∑�rimul Batt�r (pp. 109-117), by Shaikh Wa˛ıd fiAbdus-
Sal�m B�li. Refer also to Z�dul Mafi�d IV/66-69. As well as ˆ∂�hul ˘aqq fı Dukhülil Jinni bi’l Insi
wa’r-Radd fial� man Ankara Δ�lik, bu Al fiAllamah fiAbdul-fi◊zız bin fiAbdullāh bin B�z (p. 14). And
Fat�wa Ibni Taimiyah XIX/9-65 and XXIV/276. Likewise also Al Wiq�yah wa’l fiIl�j minal Kit�b
wa’s-Sunnah, by Mu˛ammad bin Shayfii (pp. 66-69). Besides that refer also to the way to expel jinn
from the house in the book, Al Wiq�yah wa’l fiIl�j, by Mu˛ammad bin Shayfii (p. 59). And also
fi◊lamul Jinni wa’sh-Shay�†ın, by Al Ashqar (p. 130).
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