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Ayn portals, waswaas conditioning, dead Jinn and dead Jinn parts in humans are not bidah because they are all illnesses

Version: 4th April 2021.

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Bismillahi Walhamdulilah wa salatu wa salam ala Rasulilah.

I was asked about ayn portals on the patient’s body and why I believe they exist.

Firstly, let us define what I mean:

AN AYN PORTAL: It is part of the illness of ayn and it is an area on the patient’s body that is damaged by ayn to such an extent that jinn can enter through it and possess a human. So it is basically an opening or hole that we can’t see but the jinn can.

Obviously, we do not know what ayn portals exactly look like or what colour or size they are or what they are made of but all of that doesn’t really matter at all.

Are ayn portals a bidah? Definitely not because they are not an act of worship but are part of the ayn illness. An illness can’t be a bidah. We don’t use ayn portals in our acts of worship just like cancer or any other illness. If someone believes in ayn portals then that is fine and it doesn’t make someone a deviant for believing in ayn portals as this issue does not affect someone’s aqeedah. You can believe or disbelieve in ayn portals but Muslims must believe in sihr, ayn and jinn possession because there are Quranic ayahs and hadiths about these spiritual ailments and we must also believe in other physical illnesses that are mentioned in the Quran and sunnah like fever or leprosy. Having said that, if a raqi discovers and adds an illness to the list of spiritual ailments and a medical doctor discovers and adds an illness to the list of physical ailments then they have done nothing haram or wrong or they have not done a bidah because THE SHARIAH DOESN’T COMMAND US TO FOLLOW OR BELIEVE IN A SET OR FIXED LIST OF ILLNESSES WHETHER SPIRITUAL OR PHYSICAL……the number of illnesses or diseases may increase or decrease.

If you agree that ayn portals are not a bidah because of the arguments above then you must also accept that waswaas conditioning, dead jinn and dead jinn parts are not a bidah as well.

There are no hadiths about ayn portals, dead jinn, dead jinn parts or waswaas conditioning and obviously that doesn’t matter because they are all illnesses. Just like cancer or AIDS which also don’t have any hadiths but they are recognised as illnesses. There are no hadiths about the spiritual illness of SIHR JINN ie jinn possessing patients because of sihr, meaning a sahir sending jinn to people but we believe in this spiritual illness and there are also no hadiths about ASHIQ JINN illness OR LOVE JINN illness but people believe in these. We also believe that the possessing sihr jinn are stuck in the body because of the sihr itself and people can’t see this sihr trapping the jinn but they believe that to be the case. Also, there are no hadiths about jinn going through ayn or possessing people because of ayn but we believe this from experience and specific ruqya. Likewise, there are no hadiths about the hasd and sihr network illnesses that I have spoken about before in Practical Self Ruqya videos 2 and 3. Some of these are ‘VISIBLE’ physical illnesses (cancer and AIDS) and others are ‘UNSEEN’ spiritual illnesses but they are all ailments and have NOTHING to do with worship and they won’t affect your aqeedah if you believe or disbelieve in them. We don’t worship Allah using ayn portals and that’s exactly the same thing with physical illnesses so if cancer is not a bidah then ayn portals can’t be a bidah and there is no text from the Shariah that tells us that there is difference between NEW spiritual ailments and NEW physical ailments in terms of treatment and believing in them. So if someone doesn’t want to believe in the NEW illness of ayn portals and that they exist then that is fine but it is also fine if someone else wants to believe in the illness of ayn portals.


We know that ayn portals exists through 4 ways:

1. A Muslim patient, who knows experienced raqis, told me that ayn portals exist. This information may have come from jinn but I am just guessing it came from the jinn but I actually heard it from a Muslim patient who knows raqis. It may have just come from logical deductions and conclusions from a raqi’s experience (we don’t take information from the jinn until we see other evidence because the general rule for possessing jinn is that they are liars)

2. Through logic, deduction and our observations on how sihr jinn react to general ayn ruqya diagnosis

3. Through specific ruqya diagnosis.

4. Via the fact that when someone is cured of ayn they no longer react to specific ruqya diagnosis for ayn portals.

CAN WE TAKE INFORMATION FROM THE JINN?…..Yes, we can in some situations especially when you get so many muslim jinn saying it and the information from the jinn is NOT requested from them ie the jinn just give you the information while you are telling them to leave and you didn’t ask for the information or ask for any help from the jinn. Take for instance when we order the jinn to leave the patient’s body and then the jinn say they will leave a patient and then they really do leave the patient because when we check to see if the patient is possessed, we get a negative result so the jinn did say the truth and had left. So next time we tell a possessing muslim jinnee to leave and then it says it is going to leave the patient’s body then it can be the truth.
Below is advice from sheikh uthaymin rahimullah about children and jinn and the Sheikh’s evidence is taken from jinn.

Shaikh Ibn al-Uthaymeen رحمه الله said:

“Some of the foolish, ignorant people, lacking intelligence, scare their small innocent children and frighten them by saying: so-and-so will come (and take you), or so-and-so will (do such-and-such to you). So the child gets scared and this fear and anxiety remains in his heart, and this becomes permanent in his heart so that he is constantly in anxiety, fear and distress.

Sometimes it is the father who scares his son and sometimes it is the mother who scares her son and daughter.

But the most foolish ones are those who tell us that the when a child does something wrong (then as punishment) he should be locked inside his room, alone. And even when he shouts and screams they do not feel sorry for him nor do they open the door.

And this is one of the means by which a Jinn overpowers (and possesses) the child. This was conveyed by one of the Jinns who had possessed a child and said that he entered in him when his father had locked him inside the room, and he began to shout and scream, and that’s when he possessed him.

So we should be alert and take precautions from the things which can become a means for the Jinn to overpower us.”


[” بيان حقيقة صرع الجن للإنس ؛ مواعظ عامة ومواضيع متفرقة للشيخ محمد بن صالح العثيمين رحمه الله تعالى ]
Has Sheikh Uthaymin rahimullah done a bidah or believed in the ‘unseen’ or caused fitna by the fact that he believes jinn can possess children if you lock children up in a room…he believes this so much that he even advises parents not to discipline children in this manner…..HE BASES ALL THIS BELIEF AND THE ADVICE HE GIVES ON WHAT THE JINN SAID…there is no hadith about this but he believes it to be true BECAUSE JINN SAID SO…..who is going to say that the Sheikh was misguiding people.

So we can sometimes take information from jinn exactly like Sheikh Uthaymin rahimullah did but we must NOT request or ask for the information and that means the jinn just gives us the information during the ruqya session. The reason we must be careful and NOT ask the jinn for information is because that can be major shirk ie seeking help from jinn.

Some sheikhs believe that if you throw hot water down the drain or sink then it could hit jinn that live in the drain and then they might possess you as a sort of revenge attack…..Obviously, some of this information was taken from a possessing jinn that spoke in a patient and no one has condemned these scholars, just like no one has condemned Sheikh Uthaymin rahimullah.


Having mentioned what our Sheikh Uthaymin and others have said about the jinn telling the truth, I still believe it would be better for myself and the general Muslims who are NOT specialists in the fine details of Tawheed and the shirk of using the help of jinn, to avoid acting on any information that the jinn tell or give you. So if a jinnee speaks during ruqya then you should ignore it and JUST TELL IT TO LEAVE THE BODY. Don’t get into any conversations with jinn which may lead to shirk. If they offer you information or just tell you things about the unseen world, DON’T BELIEVE THEM BUT AT THE SAME TIME, DON’T DENY THE INFORMATION BECAUSE IT COULD BE TRUE. If the jinn say the taweez is in the back garden don’t believe them and don’t go to the back garden to look for it because the jinn told you. You should look in the back garden for the taweez, NOT because of what the jinn said to you but because searching gardens and the house is what people are supposed to do in the first place, when they realise they are suffering from sihr.

DON’T ACT ON OR FOLLOW UP ANY INFORMATION THE JINN GIVE YOU……TAKE IT AS IF YOU DIDN’T HEAR IT. This will stop you from having any interest in speaking to jinn and getting information from them. It will also foster and instill in you a hatred of speaking to jinn. 

Acting on any information from the jinn may make you more inclined to asking the jinn for help, which is major shirk, so that is why you should avoid it. By doing this, you will not have any veneration or love in your heart for the information that speaking jinn give you. It will also prevent you from being in awe of the jinn.

Occasionally, a jinnee may tell the truth. A jinnee may say that it is leaving the body and then it actually does leave the body so when we check the patient via ruqya diagnosis, we find that the jinnee really did leave. Knowing this fact, doesn’t mean we should listen to the jinn and act upon their statements. In this instance or situation, we don’t do the ruqya diagnosis for jinn possession because the jinn said it left but we do the ruqya diagnosis because it is always a good idea to do ruqya diagnosis after any treatments.

If a Muslim has this attitude of not acting upon any advice or statements from the jinn, it will help close the door to shirk.

In our situation of ayn portals, I heard from a patient that he heard from a raqi saying that jinn go through unseen ‘holes’ in the body. When we first heard this WE DIDN’T PAY ANY ATTENTION TO IT BECAUSE IT MUST HAVE COME FROM JINN BUT WE DIDN’T DENY IT BECAUSE IT COULD BE TRUE. To honest, this information could have just come from the raqi’s experience. The patient who told me this information didn’t say the jinn gave this information. So we must be careful and NOT say that information was definitely from jinn. 
We had cases where the patients didn’t have ayn jinn and ONLY had sihr jinn but the SAME sihr jinn were reacting to ayn ruqya because when we checked for ayn jinn we got negative results….in fact this was my own case as well… ayn jinn but only sihr jinnee but the same sihr jinnee was reacting to ayn ruqya. Then we sat down and thought carefully BECAUSE THIS ISSUE WAS CAUSING A SERIOUS PROBLEM FOR MY STUDENT AND I, AS IT COULD CAUSE US TO GIVE A MISDIAGNOSIS FOR AYN JINN: ‘why are sihr jinn reacting to general ayn ruqya diagnosis’?…..then I suggested that the sihr jinn have some sort of connection with ayn and then I further suggested that maybe it is because the sihr jinn went into the body via an ayn portal like what that Muslim patient told me….subsequently, I suggested if that is the real case then a patient and even myself should react to specific ruqya diagnosis for ayn portals because ayn portals, if they DO exist, are part and parcel of the ayn illness or affliction and SO I AND SOME PATIENTS MUST REACT TO SPECIFIC RUQYA DIAGNOSIS FOR AYN PORTALS (ie reading ruqya with the intention of wanting Allah to ONLY attack with our ruqya the ayn portals that are on the body) So we did the specific ruqya and got positive results to ayn portals and when I checked myself to see if the sihr jinnee inside me had entered me via an ayn portal then I also got a positive result for that. The final thing that convinced us about the reality of ayn portals was the fact that when patients are cured of all ayn, they don’t react to specific ruqya diagnosis for ayn portals. On top of that, we can add that I got cured from ayn portals before I actually got cured from the rest of the ayn that I was suffering from. I used to suffer from ayn portals but then there came a point in my ruqya treatment when I no longer reacted to specific ruqya diagnosis for ayn portals. However, if I did ruqya diagnosis for ayn then I would still get reactions. In the end, I was cured from ayn portals, hasd networks and general ayn. This shows that it is possible for ayn portals to be cured before general ayn.



We know that waswaas conditioning exists because of 3 reasons:

1. Logic, deduction and ruqya experience and observations

2. Specific Ruqya diagnosis

3. When a patient is cured from the illness of waswaas conditioning, they no longer react to the specific ruqya diagnosis for waswaas conditioning

(“Waswas Conditioning” may be defined as a type of Psychological Conditioning, that is caused by the qareen or possessing jinnee, and which reacts to or can be detected by ruqya diagnosis and because of this reaction to ruqya, it is a spiritual illness. It can cause anxiety, panic attacks, phobias, OCD, other mental health problems and even physical diseases, such as cancer and heart problems. We believe that Not every psychological conditioning, as defined by psychologists and psychiatrists, will react to ruqya diagnosis, hence, not every psychological conditioning is waswas conditioning. It seems that the normal waswas gets transformed into waswas conditioning by the psychological conditioning of the qareen and possessing jinn and Allah knows best. So those instances of psychological conditioning that react to ruqya diagnosis are ONLY those instances that were caused by the qareen and possessing jinn in the first place. For more information, descriptions and examples of waswas conditioning, please see my article: “The Waswas from the Posssessing Jinn”).

I had to two patients who I could no longer help with the problem they were complaining about. The illness they were complaining about was not because of jinn or sihr since they were jinn and sihr free. It was not because of ayn because what they were complaining about was extreme phobias and OCD, which the ayn does not cause (from my experience only). Yes, I have seen ayn damaging the physical brain and causing issues with memory and intelligence, and ayn can affect speech, listening and other brain functions but I have never seen ayn causing severe phobias and OCD. My first thought was that this must be jinn affliction causing these severe phobias and OCD but they never responded or reacted to jinn possession ruqya (mass ruqya) so I left them for a year or two and let them take prescription medicines to deal with the problems.

Now, since doctors could not help these patients and all the physical medical results were negative then the only conclusion my student and I could come up with was that THIS MUST BE SOME SORT OF SPIRITUAL ILLNESS BECAUSE MEDICAL DOCTORS CAN’T SEE IT. Now, we know that you cannot diagnose a physical ailment via ruqya but you can treat it with ruqya (we can’t do ruqya diagnosis for cancer but we can treat cancer with ruqya – diagnosis for cancer is done by doctors). However, all spiritual ailments do react to ruqya diagnosis and we can also treat all spiritual ailments with ruqya. To cut a long story short, we theorised that since it was clear that this illness was definitely not a physical thing that could be detected by modern medicine or seen with the naked eye…..then it must be a spiritual illness. So we concluded that it must be a form of waswaas that is so severe and strong that it actually leaves a mark on the person’s body that can be detected by islamic ruqya diagnosis and was not like the normal waswaas that everyone has or gets. The reason we thought of waswaas was because the patients were describing some sort of waswaas that they could not ignore and would sometimes cause them to shed tears. These were very pious patients who I knew personally so it was not because of sins they had these problems ie being punished by Allah or because of weakness of iman.

In order to test our theory that this illness might stem from or have its roots in normal waswaas or waswaas type 1, we decided to read ruqya diagnosis with the intention of asking Allah to show us if this mental illness of the patients was being caused by a spiritual illness that was formed from being conditioned by waswaas type 1 ie the waswas type 1 being turned into psychological conditioning. So when we did the ruqya diagnosis for waswaas conditioning we got a positive result and when we started to treat it, the patients got better walhamdulilah……..the funny thing is that I myself benefited from this ruqya and through it Allah cured my phobia of Tower Bridge…….yes, you read correctly, I said ‘TOWER BRIDGE’, that very famous London icon and tourist attraction. I describe this phobia of mine in detail in the video practical self ruqya part 4.

This waswas conditioning can be produced by qareen or possessing jinn independently of each other and they do not need help from each other to afflict it on a patient. Therefore, you may find a patient who has NEVER been possessed before, suffering from waswas conditioning from his or her own qareen. We know this information from the specific ruqya diagnosis that was done on a particular patient that was NO LONGER POSSESSED BY JINN. This patient reacted to waswas conditioning caused by his qareen before he was ever possessed. He also reacted to waswas conditioning that was only caused by his qareen with no help from possessing jinn in causing it. This patient and I needed to know this information because he was heavily affected by waswas conditioning. In fact, it was the worst case I have ever seen! After getting this information via specific ruqya diagnosis, we were able advise him appropriately and warn him to not forget his morning and evening adhkar and to not think that since he is no longer possessed then he can never get waswas conditioning again in his life ie there is always the potential of him being afflicted with waswas conditioning from his own qareen because it has happened to him before. From this particular case and experience, we can see how important it is for us to do specific ruqya diagnosis and we also realise how we need to be aware of this spiritual disease even if we are not possessed. Hence, the importance of the morning and evening adhkar. We all know or most of us know that the qareen can cause yawning independently and on its own with no help from possessing jinn so we shouldn’t really be surprised that it can cause waswas conditioning on its own!

I must point out that the feelings and emotions that are caused waswaas conditioning are not the actual waswaas conditioning itself but these feelings and emotions are just a manifestation of the actual unseen waswaas conditioning disease. This is similar to cancer that is caused by ayn. The cancer itself isn’t the ayn disease but a manifestion of the ayn. We must remember that ALL spiritual ailments, including waswaas conditioning, are unseen and are not physical ie we can’t feel them but they all react to ruqya, meaning when ruqya hits the waswaas conditioning, the waswaas conditioning causes the body to physically react. (For information about waswaas conditioning: please read my article ‘The waswas from the possessing jinn’).


We know that dead jinn and dead jinn parts can exist in humans because of 3 reasons:

1. Logic, deduction, ruqya experience and observations (All jinn have to die one day, just like humans. So if we can have live jinn in humans why can’t we have dead jinn and dead jinn parts in humans.)

2. Specific Ruqya diagnosis

3. When a patient is cured from the illness of dead jinn and dead jinn parts, they no longer react to the specific ruqya for dead jinn or dead jinn parts.
Briefly, I will keep this discussion short as the last two discussions for ayn portals and waswaas conditioning should suffice as I do not want to repeat myself on what were all the steps involved in realising that dead jinn and dead jinn parts exist.

This discovery of dead jinn and dead parts was a result of practising the JET procedure on patients. When patients would be clear of live jinn they would still complain about abdominal problems (like having “butterflies”). We had a feeling that these problems were not caused by a physical disease but we obviously couldn’t say 100% that these problems were a result of a spiritual problem until we did specific ruqya diagnosis. To cut a long story short, I think I initially checked if the problem they were complaining about was caused by a spiritual disease and they did react to that specific ruqya diagnosis. I then took a guess and concluded that they must have dead jinn and then when I checked for that via specific ruqya then I got a reaction for it. I also got a reaction for dead jinn causing the abdominal problem.

The dead jinn or jinnee would clear the body after a few days.

When a patient did not react to live or dead jinn after the JET but was still complaining of issues then I concluded that the JET must have caused dead jinn parts and indeed the patient would react to dead jinn parts as it was inconceivable for me to believe that ALL of the dead jinn had left the body so quickly ie if it was not complete dead jinn that is causing the problem then it must be dead jinn parts.

Checking for dead jinn and dead jinn parts, lets you know how successful the JET treatment is.

If the patients never complained about their abdominal problems after the JET hijama treatment then we would have never discovered these two spiritual diseases.

What we learn from this is how important specific ruqya diagnosis is and if I didn’t do the specific ruqya diagnosis then the patients would be complaining about an illness and we would not know how to treat it. If I didn’t do the specific ruqya diagnosis then the patient may have gone to the doctors and wasted their time and energy with useless diagnosis and unnecessary treatments and they may have ended up with having an operation to remove a part of an organ. All because the doctors would have treated the problem as a physical disease or illness. But by the mercy of Allah, I was able to do the specific ruqya diagnoses and then administer the proper treatment for dead jinn and dead jinn parts. Hence, this specific ruqya diagnosis was definitely beneficial as it prevented unnecessary treatments and it allowed the patient to get the proper and correct treatment for their problem.

(This specific ruqya diagnosis was in line with “Rule 1” from my article “7 rules of specific ruqya diagnosis” as it allowed the patients to be advised appropriately and it also allowed them to treat their illness correctly and therefore, it is according to the Sunnah)

Additionally, I had a case where I diagnosed a patient with jinn possession (obviously live jinn) then I warned the jinn to leave the patient’s body because I was about to do the JET procedure. As I was warning the jinn, it reacted to my voice and this was clearly visible on the patient and the patient as well felt that my voice had affected the jinn. Once the JET was done, we tried to warn the jinn again with my voice but this time no reactions were observed or even felt by the patient. BEFORE EVEN DOING THE RUQYA, I concluded that the jinn did not react to my voice because there were no longer any live jinn in the patient and the JET (by the permission of Allah) had killed all the jinn. And indeed, when we did the specific ruqya diagnosis for live jinn we got a negative result but when we checked for dead jinn then we got a positive result.

(Please note that dead jinnee’s body reacts to ruqya just like a dead human body reacts to electricity. So the ruqya is like fire or electricity to the dead jinnee and its body reacts to the ruqya as we have seen from experience)

In general, we don’t discuss the unseen if there is no need to. We keep quiet about it and only talk about the unseen when we can see a clear and direct benefit for the Muslims. So don’t go searching for new spiritual diseases if there is no need to. Allah will guide you to them like my example of how I discovered waswas conditioning. So this advice that I present here is coming from my own experience.
We have seen people get misguided because of these things and they end up doing strange things with the specific ruqya diagnosis. There has to be a real need. We just don’t go searching for a new spiritual disease. So if a patient says it is beneficial to know if I have a new spiritual disease and so I want to read ruqya diagnosis with the NEW intention: “O Allah show me if I have a new spiritual disease”, then we would say that there is no need for this particular diagnosis right now because you are not suffering from an unexplained medical problem and you may already have one of the four spiritual diseases that is causing your problems. You shouldn’t “jump the gun” and presume that you are negative for sihr, ayn, jinn possession or waswas conditioning.
We shouldn’t treat specific ruqya diagnosis like an experiment or game as I have said in “NB: 23” in my article: “7 Rules for Specific Ruqya Diagnosis”. We should only use it when we really need it. I have seen people being misguided by the shaytan because they delved into unnecessary diagnoses and then they end up denying ruqya diagnosis and then they could possibly deny spiritual diseases altogether.
In general, as with all Islamic issues, it is better to leave the issue of new spiritual diseases with the scholars and raqis.


The following is a list of conditions that should be understood or be present before conclusions about a new spiritual disease can be accepted from anyone.

1. Understanding that the Shariah has not fixed the number of spiritual diseases so therefore we can discover new ones.

2. Understanding the definition of spiritual diseases and how to differentiate them from physical diseases.

3. Understanding the use of specific ruqya diagnosis to discover a new spiritual disease and that no other way must be used as ruqya diagnosis is the only definitive way to discover a new spiritual disease.

4. Understanding that if medical doctors can’t explain a phenomenon or problem that a patient is complaining about then the problem is usually caused by a spiritual disease, be it new or old. However, this is not an essential condition.
5. Understanding that the raqi or the patient doing self ruqya must be competent in specific ruqya diagnosis to discover a new spiritual disease and they must know the issues that might cause a false positive result and that they must know about how to manipulate the ruqya intention to get the desired results
6. Understanding that other raqis and patients must get the same diagnosis results for the new spiritual disease.
7. Understanding that the new disease needs a name that corresponds to the source of the problem.
8. Understanding how to manipulate the specific ruqya diagnosis intention so that the source of the new spiritual disease can be discovered.
9. Understanding how people get the new spiritual disease needs to be explained.
10. Understanding how to treat the new spiritual disease needs to be explained.
11. Understanding that Ideally the patient should be negative for the other spiritual ailments but this is not essential. What is essential is that the problem the patient is complaining about is not caused by the other known spiritual diseases.


Now, when I read on patients especially children if they react to ayn then I may check for ayn portals and then if I get a positive result, I will advise the parents to keep the children in at magrib because jinn fly around and their children are easy targets and prey because of ayn portals.

For patients who suffer from OCD and phobias, I first tell them to check for jinn possession and if that is negative then I tell them to do waswaas conditioning ruqya.

For patients who use the JET procedure then I am always advising them to check for dead jinn or dead jinn parts after doing the treatment because that is the only way to know if it was successful or not.

REMEMBER RULE 1 FOR SPECIFIC RUQYA……We must have a good reason to do the specific ruqya diagnosis either for treatment ie find where static disabled jinn are in the body so that we can remove them via hijama OR specific ruqya diagnosis is done to give important advice, like telling patients not to divorce because they have sihr of divorce or advising parents to keep children in the house at magrib and rubbing ruqya oil on them because the children have ayn portals and the ruqya oil will stop or make it difficulty for jinn to enter the children’s body.

For more information about specific ruqya diagnosis please watch practical self ruqya part 2:

For more information about the rules for specific ruqya:

What we have mentioned regarding ayn portals, waswaas conditioning, dead jinn and dead jinn parts, and their realities and the arguments in support of their existence can also be applied to the other things I discuss in my talks and writings, namely the sihr network, hasd network and ayn muttajjib for negative traits or characteristics.

You can find out more about the sihr and hasd networks by watching the video practical self ruqya part 2 and you can read about them not being a bidah here:

Those raqis or doctors who do discover new diseases or help to redefine current illnesses or are able to add to our understanding of an old disease whether it is spiritual or physical are to be commended and should not be criticised. In fact, they should be encouraged to carry on their research and seek ways to eliminate and cure all illnesses by the permission of Allah so that Muslims can get cured and then return to worshipping Allah properly again without any illnesses.