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The Jinn Extraction Technique (JET) Is Not Bidah

Version: 17th October 2022.
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Bismillahi Walhamdulilah wa salatu wa salam ala Rasulilah.
Unfortunately, I had to write this because some patients could not see that the JET procedure was islamic and they were worried that it might be a bidah and affect their akhirah so we had to put something together to show to them with examples that this treatment is not a bidah.
You can read the JET article here:
Definitely, you may not see anyone else doing or promoting the JET treatment. In fact, you may not find anyone doing anything similar in the past or any scholars discussing it. However, this does not matter at all since we are allowed to develop new forms of treatment to cure diseases. So if a Sheikh or Raqi has never heard of this JET treatment before then it doesn’t really matter because it is just a new form of hijama treatment that doesn’t contain any shirk or bidah or anything haram.
People shouldn’t use as evidence ‘Our Sheikh has never heard of this JET before’ or ‘Our Sheikh is unsure of this JET’ or ‘My teacher says that JET isn’t in the Sunnah so it must be a bidah’. Such statements are not evidence and people should not be like extreme sufis who just blind follow whatever their Sheikh or teacher says.
If your teacher or Sheikh doesn’t believe that jinn can be removed via hijama then that is upto him but he can’t say to those who believe in it that they are misguided or lying because he has NO PROOF TO SAY THOSE THINGS! I REMOVED THE JINN FROM MY BODY THROUGH HIJAMA, AFTER I LOCATED IT VIA SPECIFIC RUQYA DIAGNOSIS AND I KNOW IT WAS REMOVED BECAUSE OF SPECIFIC RUQYA DIAGNOSIS. If you don’t want to believe me then that is fine but you can’t say I am a liar or deceiving people because you have not experienced that yourself.
This issue of removing jinn using hijama is NOT an issue of haram or halal. If you believe that jinn can be extracted from the body through hijama then you have NOT committed anything haram and if you believe the exact opposite then you have also NOT committed anything haram. This is similar to someone saying and believing that cancer cells can be removed from the body using hijama while others may disagree with that. The main thing here is that nothing haram has been done. You may believe or disbelieve in what I say about the JET hijama treatment.
There is NO evidence in the Quran or Sunnah that says you cannot use hijama to remove jinn or it is impossible to remove jinn with hijama. THE SHARIAH DOES NOT STOP, PREVENT OR RESTRICT SOMEONE USING HIJAMA TO REMOVE JINN OR ANYTHING ELSE BECAUSE THE SHARIAH ALLOWS PATIENTS TO TRY OUT HIJAMA ON DIFFERENT ILLNESSES TO SEE IF HIJAMA BENEFITS OR CURES THEM. If a patient tries to remove jinn using hijama and it was successful then that is from Allah and they haven’t done a bidah and no one can say that the patient is lying or it is not true just because in their Sheikh’s experience, jinn can’t be removed via hijama. YOUR SHEIKH’S LIMITED EXPERIENCE IS NOT AN EVIDENCE FOR US. 
We must realise that we are allowed, according to the Shariah, to develop NEW forms of hijama and even add changes to hijama in order to benefit patients and THAT IS BECAUSE HIJAMA ISN’T A FIXED ACT OF WORSHIP LIKE SALAH OR FASTING. In fact, hijama is NOT an act of worship full stop! So it doesn’t matter if JET hijama is NOT mentioned in the sunnah. We must remember if something or a treatment is not mentioned in the sunnah, it doesn’t automatically become a bidah. For example, because dry cupping therapy or using fire cupping is not mentioned in the sunnah, does that mean they are both bidah! Certainly not, because they, or hijama in general, are not acts of worship that we do to get close to Allah so they can never become a bidah.
Remember, it is definitely not wajib to do JET and a sheikh or raqi is free to have the opinion that this JET treatment is utter rubbish and he definitely doesn’t have to recommend or encourage people to do it. Having said this, they are not allowed to say it is bidah or haram unless they bring convincing arguments and evidence from the Quran and Sunnah. They have to be very careful here because accusing people of bidah is a serious matter and it should never be taken lightly. FEAR ALLAH BEFORE YOU SAY JET HIJAMA TREATMENT IS BIDAH OR HARAM WITHOUT CONVINCING ARGUMENTS
There is no difference in MEDICAL TREATMENT between a spiritual ailment (sihr, jinn etc) and a physical ailment (cancer, diabetes etc) and this is known by the deen by necessity ie the means of treatment of any physical or spiritual illness is NOT fixed by the Shariah. Therefore we can create, invent and develop new forms of treatment for sihr and jinn possession, just as we can invent and develop new forms of treatment for cancer and diabetes, providing all methods, treatments and medicines are permissible and don’t contain anything haram or shirk. Hence, we can use hijama, zamzam water, black seeds, honey, medical lasers, special surgery or any other modern forms of medicine or surgery to treat cancer and we can also definitely use exactly the same methods to treat jinn possession and sihr, if we have good evidence that the method works or gives relief to patients…..AND NO ONE CAN CRY BIDAH OR HARAM because they are treatments or procedures and they are not acts of worship.


Recently, I had one of my students tell me that a patient they know told my student that a raqi said that ruqya during hijama is a bidah, which I was very surprised about! Now, since I have only heard this from one person, I don’t think it is important to spend time refuting this understanding.
Having said that, what I will do is post two links, one to an Arabic fatwa from ‘islamqa’ explaining that it is permissible to do ruqya during hijama and the other link, an audio clip of Sheikh Suliman Al-Rahili advising people to do ruqya during hijama. Since the important part of the audio is short, I will translate the relevant section of the audio. The Sheikh said (at 23 seconds):
“And it is good if a person combines hijamah and ruqya. He reads ruqya on himself during hijamah. This is very beneficial”
If this audio translation is not good enough for you and you still have doubts regarding this issue, then please find someone who can translate the Arabic fatwa for you.
If I find more people asking the same question then I may expand this particular section of this article but for now I will just leave the two links to the Arabic fatwa and the YouTube video here:


PLEASE REMEMBER HIJAMA IS NOT AN ACT OF WORSHIP……so having the intention to kill jinn during JET or to extract jinn into the hijama cup via the pumping action of the gun is not a bidah because hijama is a treatment and not an act of worship like salah or fasting.
We have seen a very serious improvement in treatment when one tries to actually kill the jinn via hijama ie making the intention to kill but at the end of the day it is upto Allah if the jinn will die. Certainly, in making that intention, I have seen several jinn die and NO ONE CAN SAY IT IS BIDAH BECAUSE THE HIJAMA PART OF JET IS NOT WORSHIP……so please don’t let this doubt stop you from making the kill intention while cutting with the blade during JET ie go for the kill by the permission of Allah and it maybe that Allah kills the jinn through you.
Please note that ‘kill the jinn’ is just a phrase and it is the meaning that we are looking at ie ‘get rid of jinn’ ‘destroy jinn’ so don’t get bogged down by the word ‘kill’……just like when the hijamist makes intention to remove, get rid of or eliminate or kill a particular disease in the body….no one says to the hijamist ‘you are doing a bidah to try and kill or eliminate that disease’……likewise jinn possession is a type of disease and so if the hijamist makes the intention to eliminate jinn – no one can shout ‘bidah’ because this is treatment and if it is ok to eliminate or destroy  a disease via hijama cuts and pumping action of the gun then it is ok to eliminate or destroy the DISEASE of jinn possession via the cuts of the blade and the pumping action of the gun. Yes, jinn possession is a spiritual disease but this fact doesn’t change anything – a disease is a disease be it spiritual or physical. If you got a problem with the words ‘jinn possession disease’ then just see jinn possession as a type of illness like any other illness. If you got a problem with the phrase ‘kill jinn’ then just use ‘eliminate jinn’ or ‘eradicate jinn illness’.
Remember, in Islam we look at the reality of what is actually being done and not just words, and there is no difference between one hijamist that might use hijama to kill cancer cells and another that might use hijama to kill jinn. If you accept what the first one does and you didn’t shout ‘bidah’ then you have no right to shout bidah at what the second one does.


The same argument that I used above regarding the blade and killing jinn with it, also applies to the pumping action of the gun so if the hijamist makes the intention to extract jinn into the cup, they have not done a bidah because this pumping is not an act of worship but a form of treatment. The hijamist does the exactly the same thing when they pump out other things like toxins from the blood so if the hijamist can pump out toxins from the body, they most certainly can pump out the jinn and no can say that they have done a bidah.
I hope that has made it clear that the hijama part of JET is not a bidah.


Ruqya treatment for jinn possession, or when we ask Allah to cure us from jinn possession, usually happens or occurs in two ways from our experience: (obviously, there other ways to get cured by Allah that are unknown to us but known to Allah only)

1. killing or destroying the jinn so that they die and disintegrate or dissolve in the patient’s body.

2. khurooj (extraction) of the possessing jinn from the body.

These two forms of ruqya treatment are also applicable to the other spiritual ailments such ayn, sihr and waswaas conditioning.

In the JET treatment we use both forms of ruqya treatment. We ask Allah to kill the jinn when they arrive at the kahil point and we also ask Allah to cause the jinn to exit the body. NO ONE HAS A PROBLEM WITH ACCEPTING THESE TWO RUQYA TREATMENTS.

Now, in order to make things easier for patients, we broke down the khurooj ruqya for the JET process into 3 separate intentions, when in reality they are just one long process intention just like normal khurooj ruqya that most raqis already do.

When you do normal khurooj ruqya, you ask Allah to move the jinn to anywhere in the body (intention 1) and then to cause it to exit (intention 2). Obviously, while the jinn is exiting from a particular point in the body, it is by default, held or trapped in that area of exit so that it can be forced out by the ruqya (intention 3). If that wasn’t the case then the jinn would just go back to their original place, where the initial ruqya moved them from and they would not exit. Since this is the case with the original khurooj ruqya ie that it really has 3 intentions then no one can really complain about me dividing the khurooj ruqya for JET into 3 distinct intentions to help and make things easy for patients.

If you have accepted the 3 intentions for normal khrurooj ruqya then you have to accept the 3 intentions for the JET khrurooj treatment because they are the same and nobody can say that we are doing anything wrong or that we are doing a bidah!

If you still have a problem with accepting the JET treatment, then I say to you that you shouldn’t even do normal khurooj ruqya to remove the possessing jinn because it has exactly the same ruqya intentions as JET!


With regards to the ruqya intentions during JET treatment:
Ruqya is a worship so “Is there anything WRONG with these ruqya treatment intentions during JET”? NO, there is NOTHING WRONG because they are ALL treatment intentions.
Remember ruqya is ONLY for diagnosis and treatment NOTHING ELSE! It must be beneficial to the patient because of the hadith on ruqya states: “Whoever among you is able to benefit his brother then let him do so” (Al-Albani: Saheeh Jam’i 6019). It must also not contain shirk because of the hadith: “There is nothing wrong with a ruqyah that does not involve shirk.” [Muslim: 5732]. The JET ruqya treatment fufill these two conditions so no one can say that they are a bidah or shirk. The Shariah has NOT written down all the ruqya intentions or duas that we can use but it has laid down conditions such as the two that we have mentioned. This means that we can invent new dua or ruqya provided they follow the rules of the Shariah. Our JET ruqya does NOT go against any of the rules of ruqya, dua or intentions that are in the Shariah such as “no shirk”, “not asking for anything haram” or “not showing off” etc, so it is permissible to do, walhamdulilah!
Any shirk in JET ruqya intentions? = NO!
Any bidah in JET ruqya intentions? = NO!
Any asking for something haram or inappropriate in JET ruqya intentions? = NO!
Are all the JET ruqya intentions for treatment or diagnosis = YES! (In our case all treatment, which is fine).

The reason these two above hadiths are very broad and general in meaning is so that ruqya can effectively deal with the many different kinds of diseases and even any new disease that might appear. They also allow us to adapt the application of ruqya to changing contexts or situations. For instance, this broadness allows us to invent or develop different methods to get the ruqya to the disease directly. So someone with bowel problems might read ruqya on his food instead of water so that the ruqya can get to the colon and stay there for longer. Likewise, someone with a blood disease, after consulting doctors, might read ruqya over the liquid contents in an intravenous medication or drip to get the ruqya directly into the blood. Another example would be a raqi doing ruqya over the phone or using videophone. If the application of ruqya was not as broad, then we would not be allowed to do such treatments, but by the mercy of Allah it is, so we can do such actions and not worry about falling into sin because of a bidah in ruqya.

Those who say that doing JET is not allowed have not understood that ruqya is quite broad in scope and it is not restricted as they see it. It seems that they see it, like the way they see salah and therefore they request that you prove every single action you do in ruqya with a hadith. However, if they understood the broadness of the two aforementioned hadiths, they would not constantly ask to prove every issue in ruqya. They have to make a distinction between ruqya and the other fixed acts of worship like salah. Yes, ruqya is a fixed act of worship but it is not as fixed as salah and that is because it is a type of medicine that needs flexibility so that it can deal with any disease and any situation. Hence, the accusations of bidah in ruqya are not as easy to establish as they are with salah. Yes, we can fall into bidah with ruqya but it is easier to do bidah in salah. Therefore, we must see ruqya like the way we see the reading of the Quran, the listening to the Quran and making dua. All three are fixed acts of worship but they have some flexibility so they can deal with different situations and contexts. This is how we need to see ruqya.

This is the understanding of Sheikh Bin Baz (rahimullah) and other scholars and that is why they believe you can read ruqya over a mixture of sidr leaves and water to treat sihr and they do not see this as a bidah (See below for the fatwa). There are no hadiths about reading ruqya over sidr leaves but that does not matter as the aforementioned 2 ruqya hadiths cover this situation. If we take on this understanding of ruqya that Sheikh Bin Baz (rahimullah) has, then a lot of arguing between the Muslims would stop and they would stop accusing each other of bidah and then patients would receive better care. This broad and flexible understanding of ruqya is also demonstrated in the fact that the scholars allow ruqya to be read while hijama is being done as we mentioned earlier. If ruqya was so fixed as some people believe then the scholars would not allow ruqya to be done during hijama (please see the fatwa below)

We have already illustrated the similarities between normal khurooj ruqya and the JET treatment in the previous section. In reality, what I have said in that previous section and what we have said in this section should be enough to prove that JET isn’t a bidah. However, since that might not be enough for some people, let us look carefully at each of the JET ruqya treatment intentions and provide other similar examples, that people can relate to, so that they can see that the intentions are not haram or against the Shariah.

1.Can we ask Allah to move jinn to kahil point via ruqya so that we can use hijama to take them out. Yes, we can, just like asking Allah via ruqya to move phlegm out of the lungs and into the throat so a patient can spit it out. How exactly Allah makes the phlegm expel or move out is not for us to worry about. This is also like khuruj ruqya ie asking Allah to expel jinn from the body and obviously the ruqya will make the jinn move in the body to the place of exit, wherever Allah has chosen that place to be… usually raqis don’t exactly care where that place is and they leave it to Allah but there is no problem in specifying a particular spot such as kahil point ie if Allah can make jinn leave through a foot then Allah can also make jinn leave through the kahil point.

I specifically remember a case where I ordered the jinnee to get of out of the patient’s body or I may have ordered the jinnee to get out via the patient’s feet or a foot so then I read khuruj ruqya for this to happen ie asking Allah to move the jinnee to a foot or the feet of the patient and then to expel it out of the feet or a foot. It seemed like the jinnee left through the right foot. Some raqis do something similar when they read khuruj ruqya and no one complains or condemns them for specifying the feet or a foot when reading khuruj ruqya so then no one can really condemn or complain about me for specifying the khahil point to be the point of the jinn’s exit, if we have seen some benefit in that area of the body.

2. Can we ask Allah to trap or hold a jinnee at the kahil point so that we can perform hijama and remove the jinnee. Yes, just as we mentioned above in normal khurooj ruqya the exiting jinnee will be held or trapped by default in a particular point of the body so that it can be pushed out by the ruqya. If that didn’t happen then it would just go back to its original place in the body.

Another example of this, we can ask Allah via ruqya to stop or trap or stop the contents of the appendix from bursting out so we can get a patient to hospital and then get surgery done. Which sane muslim is going to shout ‘bidah’ and stop a parent from making the ruqya intention to cure appendicitis in a child and also at the same time ask Allah via ruqya to keep the contents of appendix trapped until they can get to the hospital because as some of you know if it bursts then the child might die.

Also, a raqi might read khuruj ruqya but with the intention to stop or trap the jinn in the lower body to prevent the jinn from exiting through the eyes because this could damage the eyes so the ruqya intention is to expel the jinn from the body and to trap the jinn in the lower part of body and not letting the jinn get to the head and exiting through the eyes. In short, basically trapping jinn in lower body or keeping jinn in lower body. So there is no harm in trapping or stopping jinn as long as it has to do with treatment. AGAIN, THESE ARE JUST WORDS AND YOU MUST LOOK AT THE REALITY OF WHAT THE RUQYA INTENTION FOR JET IS DOING…..Don’t get deceived by the word ‘trapped’….If it makes it easy for you then say: STOP THE JINN AT THE KAHIL POINT OR PREVENT THE JINN FROM LEAVING THE KAHIL POINT OR NOT LETTING THE JINN ESCAPE FROM THE KAHIL POINT OR KEEPING THE JINN AT THE KAHIL POINT.

3. Can we ask Allah to kill jinn during ruqya. Yes, we can just like we can ask Allah to kill or destroy cancer cells and just like we ask Allah to burn the jinn to death. Remember forget the words and look at the meaning. This is exactly what all raqis do on jinn possession patients ie the read ruqya to burn the jinn with the Quran and obviously this is asking for the death of the jinn but using other words. If the raqi keeps on burning the jinn with the Quran then they eventually die by the permission of Allah.

4. Can we ask Allah to cause the jinn to get push out of the body via ruqya into the hijama cup. Yes, because this is basically khuruj ruqya ie asking Allah to expel jinn from body. This is asking Allah to move jinn out of the body or get jinn out of the body which many raqis do. You will find a youtube ruqya audio called khuruj ruqya (see below). Obviously, this ruqya will be moving the jinn to a particular area and then making them exit the body according to how Allah wills so if this khuruj ruqya is acceptable then what we are asking for during JET is also permissible.


In Islam, we are not supposed to seek the help of the jinn in anything nor are we supposed to claim that we can control them because that is something that was ONLY given to Suleiman (alayhi salam) as mentioned in the Quran (38: 35).
Some might say that we are claiming that we can control the jinn because we say that we make the jinn move to the kahil point via ruqya.
This is completely wrong and a misunderstanding of what is actually happening during the JET hijama treatment! IT IS ALLAH WHO BRINGS THE JINN TO THE KAHIL POINT, NOT US! It is also Allah who kills the jinn and extracts them from the patient’s body. We have absolutely nothing to do with all of this and we are not claiming the control of the jinn. We just make intentions and then leave the rest to Allah. Yes, we do the actions of hijama but this is also with the intentions of asking for the help of Allah. If we did not ask Allah to help us with the actions of hijama then it does not work as we have seen from experience.
If people believe that by just doing the JET, this means that we are actually claiming to control the jinn, then we ask them to also say and apply this same logic to those people who do ruqya or hijama to remove the jinn or kill the jinn. If you are going to say that the JET hijama treatment is claiming to control the jinn then any other treatments to remove or kill the jinn are also claiming to control the jinn. You can’t just have it one way! You must apply the rule to other treatments as well, which is obviously ridiculous, since we would not be able to treat jinn possession.
Can it be said that if I shout and command the possessing jinn to leave a patient’s body that I am claiming to control the jinn? Obviously, not. Just because some jinn listened to me and then left the patient’s body, it does not mean that I am claiming to control the jinn! Likewise, we should accept the same argument when I say that we can remove the jinn using the JET treatment but this does not mean that I am claiming to control the jinn.
It must be remembered that we ask Allah to move the jinn to the kahil point because we want Allah to kill them there and it is easier, from experience, to extract them from there using hijama. We are not bringing any external jinn into the patient nor are we speaking to them or asking for assistance! As you can see, we are not gaining any benefit or favours from the jinn nor are we obeying them or pleasing them but it is all to do with treating our brothers and sisters. Hence, it is wrong to say that those who practice the JET hijama treatment are claiming to control the jinn. It is Allah who controls the jinn and we only ask him to deal with the jinn when we make our the ruqya and hijama intentions.
What we must understand is that treating someone for jinn possession and using whatever is Islamically permissible, to get the jinn out of the patient, should be commended and not criticised. Just because JET treatment for jinn possession actually causes the removal of the jinn, it doesn’t necessarily mean that we are claiming to control the jinn. I have NEVER said that I have power over the jinn nor have I said that I can control them. It is Allah who controls and kills the jinn during the JET hijama treatment!


It has been said that I have done a bidah or something haram because I got cured of my ayn affliction by using specific ruqya diagnosis to locate the ayn in my body and then I used hijama to remove it (Version 3 of JET)…..THEY SAID I SHOULDN’T HAVE DONE THIS TREATMENT BECAUSE AYN CAN ONLY BE CURED BY AYN PERPETRATOR’S GHUSL WATER OR RUQYA …….This is a total misunderstanding of the issue. Ayn is a disease just like any other disease and we can cure it however or with whatever we have as long those things we use are halal things and we don’t just have to stick to using ruqya or ayn perpetrator’s ghusl water…..WE SAY PROVE THAT THE TREATMENT OF AYN IS FIXED IN THE SHARIAH OR PLEASE PROVIDE A HADITH STATING THAT AYN IS ONLY ALLOWED TO BE CURED VIA RUQYA OR AYN PERPETRATOR’S GHUSL WATER.
It should be noted that I used to two forms of ruqya when I treated myself and it was not just specific ruqya and hijama. Firstly, I used specific ruqya diagnosis to locate the area where the ayn disease had gathered and then I used ruqya treatment at the same time as hijama treatment to remove the ayn disease (if you don’t like me using the phrase ‘ayn disease’ then we can use instead of it  ‘ayn illness or ailment’)
Now, for arguments sake, if we were to find a type of apple that cures ayn in patients ie after eating this special apple for several weeks the ayn disappears ie it has cured the ayn by the permission of Allah. Is it permissible to eat this apple….OBVIOUSLY YES…..and apples are halal anyway……which sane muslim is going to make it haram to eat this special apple for ayn treatment and say ‘This apple is ONLY OK for normal people to eat but it is haram and a bidah if ayn patients eat it because it cures the ayn’…..I think ayn patients may well beat this person and even report him to authorities for such utter nonsense.
Now, I can’t see any bidah here with what I did because treatment of any disease is by ruqya or hijama or anything else that will help including surgery. Hijama treatment is not an act of worship like salah so you are open to use it as you wish.
Those who say the specific ruqya I did to find the ayn is a bidah then we say that this specific ruqya I did is a diagnosis ruqya and diagnosis ruqya is permissible to do and not a bidah. Please read (see link below) my article the ‘importance of ruqya diagnosis’ so if you accept ruqya diagnosis in general then you must also accept specific ruqya diagnosis as well because the same arguments that support and defend general ruqya diagnosis can also be used to support and defend specific ruqya diagnosis.
After reading the above you should also read the article below that illustrates that specific ruqya is not a bidah.


If anyone still has any doubts after all that discussion then they should personally contact me at: [email protected]
Obviously, the possessing jinn in certain patients may give them a lot of waswaas and try to convince them that this JET treatment is bogus and a bidah so it is essential that patients ignore doubts that are not justified by evidence. If you can’t refute the above evidence, logic or examples then you need to understand that your doubts are probably coming from the possessing jinn or qareen in you.
What we have mentioned above regarding the fact that this JET is not a bidah when treating jinn possession (which is version 1 of the JET) can also be applied to versions 2 and 3 of the JET ie we can treat sihr, ayn etc in a similar way as jinn and not worry about doing a bidah because the same arguments I used to defend version 1 can be used to prove the legitimacy of versions 2 and 3.