5 Ways One Ruqyah Audio Attacks Sihr

This article studies a ruqyah audio track on sihr (black magic; sorcery) recited by Sheikh Khalid al-Hibsi, which you can listen to here or here.

The aim is to illustrate the standard structure of a ruqyah recitation while drawing attention to five critical elements that are often overlooked.

This particular ruqyah audio track is a useful case study because it does not limit itself to the general or common ruqyah verses; instead, it launches a specialised and comprehensive ruqyah offensive against sihr, deploying a vast arsenal of Quranic verses and duas, striking at the affliction from multiple fronts and dismantling it from various angles.

The ruqyah audio track is intended for a wide range of cases and patients, and its comprehensive nature gives it a clear, recognisable structure:

It names magic, exposes its weakness, repeatedly declares its invalidation, and then makes a vast and detailed dua addressing many possible forms, locations, effects, and sources of sihr — all through Islamic and Quranic language.

1. Intention and Interaction

The ruqyah audio track opens by instructing the listener to make a clear intention and dua: that Allah exposes and destroys every trace of magic. It then instructs the listener to engage with the recitation in several ways: reciting, blowing, and wiping over affected areas.

This is critical because ruqyah is not meant to be a passive listening exercise. The listener is encouraged to be present: to ask Allah directly, and to listen attentively and interact with the ruqyah with tawakkul (confidence in Allah to bring about the intended outcome).

2. Naming the Harm, Limiting Its Power, and Declaring Its Defeat

The ruqyah audio track then moves into verses that explicitly name sihr, particularly the passage in Surah al-Baqarah [2:102]:

• يُعَلِّمُونَ النَّاسَ السِّحْرَ (magic is taught)

• فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ (magic causes division)

• وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ (magic is bound by and within Allah’s universal decree) 

This is a key feature of the ruqyah: it does not speak vaguely about the affliction, nor does it avoid naming the harm. It acknowledges that sihr exists, that it is taught and practised, and that it causes real harm.

Yet the same verse immediately humiliates sihr by restricting its power: it cannot harm except after and within the boundaries of Allah’s universal decree.

A significant part of the track is therefore dedicated to declaring the defeat of sihr. It repeatedly returns to Quranic passages such as haqq against batil (truth, good acts vs. false, corrupt acts), and the confrontation between Musa and the magicians, where sihr appears powerful for a moment, only to collapse when faced with Allah’s command, words, and support.

For this reason, the ruqyah audio track repeatedly recites phrases such as:

• فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ (falsehood is devoured) [7:117]

• فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ (haqq prevails; magic fails) [7:118]

• مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ (Allah nullifies magic) [10:81]

• وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى (magicians not succeeding) [20:69]

The repeated naming, limiting and defeat of magic through Quranic and Islamic language is part of the treatment, as explained below.

3. Repetition. Repetition. Repetition.

One of the important features of the ruqyah audio track is the heavy repetition of particular verses and phrases.

In ruqyah, repetition is part of the treatment method itself. The reciter (raqi) may therefore stop at a verse, repeat it, emphasise a word, return to a phrase, or combine it with dua because the purpose is not to pass through the passage, but to make the verse “land, anchor and repeatedly strike” the problem being treated.

This is why the track repeatedly returns to phrases such as:

• فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ

• مَا جِئْتُمْ بِهِ السِّحْرُ ۖ إِنَّ اللَّهَ سَيُبْطِلُهُ

• إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ

• وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى

• وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

  
  

These verses are repeated because they are being aimed directly at the sihr. The repetition is constant assault:

• Each repetition drags the hidden into the open and exposes it.

• Each repetition strikes a different layer of sihr until its structure begins to weaken.

• Each repetition wears down what has been renewed or reinforced.

• Each repetition pushes back the work of the magician, forcing every lock, knot, and blockage open by Allah’s help.

• Each repetition applies the cure to the sickness.

4. The Langue of the Affliction

The track gives special attention to the language of sihr: blowing, knots, and tying. For example:

• وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (from the evil of those who blow into knots)

• وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي (untie the knot from my tongue)

• اللَّهُمَّ حُلَّ كُلَّ عُقْدَةٍ (O Allah, untie every knot)

• اللَّهُمَّ أَبْطِلْ كُلَّ سِحْرٍ مَعْقُودٍ مَرْبُوطٍ (O Allah, nullify every magic that has been knotted and bound)

  
  

Part of targeted ruqyah is to use vocabulary associated with the affliction’s mechanism through Quranic and Islamic language. This is part of treating the problem with precision and specificity, as explained in the next point.

In the context of sihr, knots and bindings can represent real-life restriction and obstruction: blocked marriage, blocked work, blocked worship, blocked fertility, blocked emotions, blocked relationships, blocked clarity, or a general sense of being held back.

By repeatedly mentioning knots, binding, and untying (through Quranic or Islamic language), the ruqyah directly addresses the process of the affliction, asking Allah to untie what has been tied, release what has been bound, open what has been restricted, and nullify every form of magic connected to those knots and bindings.

5. The Major Role of Dua

A very large segment of the ruqya audio track is dua, because dua tailors the request directly to the listener’s situation.

The dua is broad and detailed. It asks Allah to nullify magic by form:

• Eaten (مَأْكُولٌ)

• Drunk (مَشْرُوبٌ)

• Knotted (مَعْقُودٌ)

• Sprinkled (مَرْشُوشٌ)

• Buried (مَدْفُونٌ)

• Written (مَكْتُوبٌ)

• Scattered (مَنْثُورٌ)

• Guarded (مَحْرُوسٌ)

It asks Allah to nullify magic by location:

• in homes;

• beneath doorways and at entrances;

• in graves;

• in the sea or rivers;

• in trees, birds, clothing, hair, images, statues, metals, wood, or papers.

It also asks Allah to nullify magic by effect:

• separation between spouses;

• hatred and divorce;

• unlawful love and attachment;

• delayed marriage;

• illness;

• infertility;

• bleeding or womb-related complications;

• poverty and financial loss;

• laziness and failure;

• forgetfulness and mental distraction;

• obstruction from worship, Quran, hijab, or Islam.

This is done so that the source, form, location, and effect of the sihr are brought under direct attack.

In ruqyah, specificity is extremely effective. The more accurately the source, form, effect, or location of the affliction is identified, the more targeted the ruqyah becomes. A specific dua locks onto the harm directly: “O Allah, nullify the magic that was eaten,” or “O Allah, undo the knot that caused separation,” or “O Allah, remove what is affecting the womb,” or “O Allah, uncover what was buried.”

This does not mean a person must know every detail before ruqyah can work. Allah knows even when the person does not. But when a genuine sign, diagnosis, or strong indication points to something specific, targeted dua is especially effective.

The track therefore operates with both breadth and precision. It covers many possibilities, but it does not remain vague. It searches. It names. It isolates. It strikes. It asks Allah to expose the hidden, sever the connection, destroy the mechanism, undo the knots, collapse the falsehood, and restore the afflicted person.

Much of what is explained here also applies to the exhaustive ruqyah audio tracks developed by Fitrah Centre, which you can listen to here.