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 symptoms, etc.


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 people.


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 business.


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 those unaware.

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.

Coming 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.

e 304

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 separately.


2.Hijaamah with Ruqyah recitation.

3.Day 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 individually.

Does Ruqyah SA take information for diagnosis from the jinn during the jinn catching process.


No. Please use this link for how we diagnose a patient.



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 patients.


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 جائے

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

بدائع ص71  –  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 etc.

Excerpt from 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.

(Bahishti Zewar, vol. 10, p. 614) (Fatwa Darul Uloom Deoband: 267/217/SD=3/1439)


Consider the following Fatwa:


Assalamualaikum Mufti Saheb, I have seen one wazifa of reciting Ya Badooh. But what is the meaning of Ya Badooh? Please reply at the earliest.


Answer: Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Allah 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…”

(al-A’araaf, 180)


Many 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.


The 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 link:                   



From Mufti Ebrahim Desai website:   



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.


After reading 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 Sharia’h.


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.


We encourage 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 salaah.


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)