When Recitation Is Not Ruqyah

A ruqyah centre offers a unique vantage point. Assisting our raqis, sitting in on sessions, and helping to develop learning programmes for students of ruqyah has supported me to observe patterns that are not immediately obvious from the outside.

Many of those who come to study ruqyah are already strong reciters of the Quran. They have memorised large portions, understand tajwid (phonetic embellishment rules), and recite fluently and correctly. On the surface, everything appears sound. But during practical sessions—when the Quran is recited in a treatment setting—a subtle gap becomes apparent.

Many recite the Quran as qira’ah (reading), but not as ruqyah (treatment).

Difference Between Reading and Applying Treatment

The way most of us are taught to read (recite) focuses on precision and flow: observing tajwid rules, completing verses smoothly, and continuing with the passage. These are important disciplines for qira’ah.

Ruqyah, however, operates by a different logic—and is in addition to the aforementioned practices.

In ruqyah, emphasis matters. Tone matters. Repetition matters. The interweaving of verses and duas matters.

At times, returning to a specific ayah (verse)—or a single word or even a ghunnah (a type of phonetic embellishment)—again and again is necessary for the treatment to take effect. Moving too quickly between verses, or continuing with the passage, without anchoring into one verse long enough, can dilute (weaken) the intended impact.

Ruqyah requires remaining with an ayah long enough for it to “land”: settle, confront, and act.

Ruqyah is not a neutral act. It is a confrontation—often a battlefield. The recitation, therefore, cannot always remain gentle, uniform, or aesthetically focused. It must reflect both what the individual is facing and what is being addressed.

For example, when a patient is experiencing persistent nightmares or disturbing attacks from stubborn devils, a firmer and more forceful delivery is often required. In contrast, when someone is burdened by emotional heaviness, trauma, or attacks that operate through their sadness and despair, a softer, flowing tone is helpful—one that uplifts and strengthens the heart. For this reason, shifting between tones within a single session is sometimes essential, as different jinn and emotional states respond differently.

This is one reason why repetition in ruqyah is deliberate rather than incidental.

Another reason lies in the nature of the devils themselves. They are characterised by aba’ (refusal) and istikbar (arrogance). Repeatedly targeting verses against them or their points of attack—while holding a clear intention of offensive treatment—pressures and frustrates them, weakens their defences, and often provokes a visible reaction.

And as mentioned previously, repetition allows sufficient time for an ayah or dua to anchor and take effect, ensuring that the recitation does not merely pass over the affliction, but settles into it with purpose.

Even the physical setting shapes ruqyah. Reciting with a microphone with an echo effect versus without one alters projection, force, and presence. It influences how the Quran is received in a treatment environment.

Through observing our raqis guide learners, familiar instructions are often heard:

• “Repeat that verse again.”

• “Stay with this ayah. Don’t move on yet.”

• “Emphasise this word.”

• “Say this dua now.”

• “Couple these verses together.”

In those moments, something shifts. The Quran is no longer just being recited. It is being applied—it is a directed act of spiritual treatment: piercing, striking, and dismantling what it is directed against.

The Necessary Shift

What ultimately distinguishes ruqyah recitation from ordinary recitation is intention with a shift in mindset and delivery.

It requires movement:

• From reading to confronting

• From flowing to anchoring

• From completion to impact and treatment

Teaching and developing programmes in this space has taught me that knowing the Quran is not the same as knowing how to use it in every context. Both qira'ah and ruqyah are valuable. Both are honourable. But they are not interchangeable.