Are Ruqyah SA
accountable for everyone claiming to practice Ruqyah?
Ruqyah SA are only accountable for those Ruqaa
who have signed their code of conduct and are officially affiliated to them.
Are Ruqyah SA
involved in made a money-making business?
Kindly consider the following:
We have free self-help information for one and all,
available direct from our website or via other social media channels like
what’s app etc.
Free self-help training, where the patients come to us
and are taught: Hijaamah, how make treatment items like quraanic water, oil,
incense, etc. Advice on how to do the treatment at home, how to recognise the
This empowers the public to continue to help their
wife, husband, children in the future without ever coming to us again.
Free training to become a professional Raaqi, thereby
reducing the patient to Raaqi ratio. More Ruqaa means that less patients per
Raaqi. By training others, (for free) we are literally killing our own business.
The objective is that every household must
have a Raqi. Our goal is to exterminate falsehood, from our homes and our
To prevent over charging, we have a
standardised rate followed by ALL affiliated to Ruqyah South Africa. No
Raaqi is allowed to charge more than the specified amount. He/she is free to
offer a discount and treat for no compensation should he/she wish to do so.
Does Ruqyah SA use the Masaajid to promote
The musjid programs are not for promotion of business.
Here is a talk given at the musjid:
The talk at the masaajid is to make the public aware
of shirki practices perpetrated by many “healers” and thereby save the imaan of
For example, many a people consider it permissible to
go to a sangoma due to the effect of sihr being so strong that only jadoo can
break it. Others go to aamils who tell them to place goats head in the
graveyard or wear taw’eez which have shirki words and symbols.
There are many other examples, for the sake of brevity
I will leave it out. We do not charge the musjid committee any fee to host the
program. In the talk we explain to the people the following solutions:
Free: how to
treat yourself without coming to us.
Free: Self-help training, where the patients
come to us and are taught, how to do Hijaamah, make treatment items quraanic,
like water, oil, incense, etc. Also, how to do the treatment at home, how to
recognise the symptoms, etc., so that they continue to help their wife,
husband, children in the future without our assistance.
to us for professional treatment.
Are there are
hidden costs in the treatment process?
The charge for full treatment is R 550.
Patients are not made to pay any hidden costs at different stages of the
process. Prices are regulated. No Raaqi is allowed to come up with their own
pricing. Those who cannot afford are not turned away.
R 550 is a
rip off. The treatment packs are much cheaper than that.
The charge for full treatment is R 550, not
just the treatment pack.
Our treatment methods comprise of the following 5 things. Three
of which is included in the cover charge, and the other two aspects are charged
with Ruqyah recitation.
Treatment Pack; to enable the patient to bath with quraanic water, rub quraanic
oil onto the body, smoking the home and body with quraanic incense, drinking
quraanic senna boiled in quraanic water, spraying the home or business with
quraanic water. A booklet explaining the full treatment and how to make your
own treatment items.
Psychotherapy and Jinn Catching are charged
SA take information for diagnosis from the jinn during the jinn catching
No. Please use this link for how we diagnose a
Does Ruqyah SA inform
patients “who done it”. I have heard that it was said: “It is due to your family”
It is probable that the
patient misunderstood us, as regards to generational sihr, or when a person is
attacked due to being close to the one who is the real target, that you have
sihr inherited due to your family or coming from your family, meaning that the
sihr was done on your family or your parents, that is why you have the problem
as well. Inshallah we will be more careful when explaining this to the
Giving the patient
information, about whom has done sihr upon them, is not only completely against
our code of conduct, but totally haram and those who do so are worthy of punishment in an Islamic state.
We clearly talks that there
is no way in Islaam that one can prove who is the one that has done the magic.
Kindly listen to the
recording of a live radio programme by Ruqyah SA: in which this matter has been
clarified most adequately:
Title of interview:
Many a home have been broken.
This is also a cause of many divorces that have taken place. Suspicion and
Jealousy thrives on it. Hafez Yusuf and Moulana Manjoo spoke to Salaamedia
explaining the misconception that some Raaqis & Aamils have passed on to
their patients. that you are not allowed to eat and drink at certain families
and friend’s residence as those are the people making Jadoo on you. Some people
will still visit you and not touch a morsel of food in your home becausehave
been told not to eat or drink at your place. Some Aamils even mention to their
patients’ names of people they accused of making Jadoo on you. Listen to this
interview as we raise some pertinent questions on the sensitive topic of Jadoo.
In terms of
the usages of ta’weez, Ruqyah SA disregard our pious ulama akaabireen and have
violated their honour.
Consider the following statement of Hakeem ul ummahMoulana Ashraf
Ali Thanwi a.r.:
سحر ميں اگر کلمات کفریہ ہوں مثلا استعانت
بکواکب و غیرہ تب تو کفر ہے خواہ اس سے کسی کو ضرر پہنچانا جائے یا نفع پہنچانا
اور اگر کلمات مفہوم نہ ہوں تو بوجہ احتمال کفر
ہونے کے واجب الاحتراز ہے اور یہی تفصیل ہے تمام تعویذ گنڈوں اور نقش و غیرہ میں
– تحفة العلماء – مولانا تہانوی رح
In magic if
there are any words of kufr used, for
example taking assistance from the stars etc. Then it is kufr, disbelief. It does not matter whether this is
done to cause harm or to get benefit. And if the wordings are not understood,
then due to the possibility of kufr, disbelief then it is compulsory to refrain
from it. This explanation includes all types of Taweez and patterns, numbers
Gift for the ulama.
“Naqsh-e-Sulaimani” is a book ofTaweez. Hakim al-Ummah
Hadhrat Maulana Ashraf Ali Thanavi (may Allah have mercy upon him) has
forbidden to read it.
Zewar, vol. 10, p. 614) (Fatwa Darul Uloom Deoband: 267/217/SD=3/1439)
Consider the following Fatwa:
Mufti Saheb, I have seen one wazifa of reciting Ya Badooh. But what is the
meaning of Ya Badooh? Please reply at the earliest.
Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,
Ta’ala has many beautiful names. Allah Ta’ala has advised us to call Him using
these names. In verse 180 of Surah al-A’araaf, Allah said,
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ
فَادْعُوهُ بِهَا ۖ
(الأعراف – 180)
“And to Allah the most Beautiful names; so call unto Him by
using these names…”
of these are mentioned in the Quran. In a narration of Sunan Tirmidhi, there
are ninety-nine different names mentioned. However, the name Badooh has not
featured anywhere in Quran or Hadith. There is no proof of any of the Sahaba or
Tabi’een using this name. Furthermore, there is much difference as to what the
name Badooh means. Many scholars went to the extent of saying that this is the
name of the devil. Others have said that it is the name of a Jinn. Thus, it is
not permissible to recite the Wazifa of Badooh.
following Fatwa regarding the use of Yaa Badooh, is endorsed by Mufti Muhammad
Taqi Usmani, Mufti Shabbir Ahmed, Mufti Muhammad Tahir (UK) and Mufti Muhammad
Tahir (India). To read or download, click on the following
From Mufti Ebrahim Desai website: http://www.askimam.org/public/question_detail/18505
There are three conditions
for the permissibility of Taweez
1.It is in one of the understood languages.
2.It is derived from Quran Ahaadith.
3.It is not considered that the Ta’weez is
effective, but that Allah (Ta’ala) has placed the effect in the Taweez.
the above consider the following:
Ruqyah SA has
not said that it is not permitted to use ta’weez. We have said it is permitted
with conditions. We have never spoken ill of any of the akaabireen ulamaa (may
Allah raise their ranks). If a Raaqi of Ruqyah South Africa has abused any of
our akaabir this should be brought to our notice as this is a contravention of
our training. What we have said, that our esteemed akaabir knew the limits of
In today’s era,
there are many, who have taken the ta’weez of our akaabir and tainted it by
adding things from their own side and utilising their ta’weez for bad.
Therefore, we should refrain from ta’weez as most of those who write the
ta’weez do not even know what they are writing or the meaning of it, neither
does the recipient and that will be regarded as shirk.
Please do not
only look at this ta’weez issue within our akaabir circles. Look at the use of
ta’weez in other circles where you will find serious dangers in them. There is
a very, very low percentage patients who come to us with permitted ta’weez.
Looking at the
way forward, the cure of the masses suffering from different mystical issues
from Ayn to sihr etc. considering their spiritual condition, we want to move
them away from getting others to sort their problems, whilst they themselves
live a life contrary to the sunnah.
patients to take active participation and thereby getting themselves closer to
Allah and the sunnah by reciting Quranic aayaat and duas from Hadith. In this
way their yaqeen in Allah increases, they see the benefit and protection in
following deen. Alhamdulillah we encourage
patients to recite their aayaat and duas after every salaah. Patients will
start reading salaah because they are told the prescription of reciting after
This is why we discourage use of ta’weez سدا
للباب to close the door to incorrect and wrong usage
and to protect the people from having reliance on the ta’weez alone which may
harm ones Imaan and Aqeedah in the future.
قال الترمذي حدثنا إبراهيم
بن يعقوب الجوزجاني حدثني صفوان بن صالح حدثنا الوليد بن مسلم حدثنا شعيب بن أبي
حمزة عن أبي الزناد عن الأعرج عن أبي هريرة قال : قال رسول الله صلى الله عليه و
سلم إن لله تعالى تسعة وتسعين اسما من أحصاها دخل الجنة هو الله الذي لا إله إلا
هو الرحمن الرحيم الملك القدوس السلام المؤمن المهيمن العزيز الجبار المتكبر
الخالق البارئ المصور الغفار القهار الوهاب الرزاق الفتاح العليم القابض الباسط
الخافض الرافع المعز المذل السميع البصير الحكم العدل اللطيف الخبير الحليم العظيم
الغفور الشكور العلي الكبير الحفيظ المقيت الحسيب الجليل الكريم الرقيب المجيب
الواسع الحكيم الودود المجيد الباعث الشهيد الحق الوكيل القوي المتين الولي الحميد
المحصي المبدئ المعيد المحيي المميت الحي القيوم الواجد الماجد الواحد الصمد
القادر المقتدر المقدم المؤخر الأول الآخر الظاهر الباطن الوالي المتعالي البر
التواب المنتقم العفو الرؤوف مالك الملك ذو الجلال والإكرام المقسط الجامع الغني
المغني المانع الضار النافع النور الهادي البديع الباقي الوارث الرشيد الصبور
(أخرجه الترمذي فيسننه– (5/ 530) وقالهذا حديث غريب حدثنا به غير واحد عن صفوان بن صالح ولا نعرفه إلا من حديث صفوان بن صالح وهو ثقة عند أهل الحديث
وقد روي هذا الحديث من غير وجه عن أبي هريرة عن النبي صلى الله عليه و سلم ولا نعلم في كثير شيء من الروايات له إسناد صحيح ذكر الأسماء إلا في هذا الحديث
وقد روى آدم بن أبي إياس هذا الحديث بإسناد غير هذا عن أبي هريرة عن النبي صلى الله عليه و سلم وذكر فيه الأسماء وليس له إسناد صحيح)