⚠️ Content Warning: This article contains disturbing descriptions involving alleged possession, death, self-harm, blood, corpses, and supernatural beliefs. Some of the accounts may be upsetting or disturbing to sensitive readers. The paranormal cases described are based on reported testimony and have not been independently verified.
Ask most people where they first heard the word "jinn" and you'll probably get the same answer: the Aladdin cartoon. That was the introduction for a lot of us. Somewhere between that and the Turkish horror franchise Dabbe, whose tagline is literally "The Curse of a Jinn," the concept turned from cartoonish to genuinely frightening for a lot of people.
According to paranormal investigator RJ Arsh Oracle, the mere mention of jinn is enough to put people on edge — because of things they've heard repeated for years: that jinn are drawn to pleasant fragrances, that they can pull a person into another world, and that they live right alongside us without ever being seen. Arsh goes further, saying he's personally felt their presence himself.
Arsh has spent years looking into cases connected to jinn, and in a recent conversation with host Rahul Chaudhary, he laid out what he believes jinn actually are, where the idea comes from, and walked through three cases from his own investigations — a wealthy businessman with a room full of hidden graves, a family torn apart by something he calls a "khabees," and a woman in Hyderabad whose curses were said to come true. None of this is presented as proven fact. It's testimony, and it's unsettling either way.
 |
| Jinn |
What Is a Jinn, According to Islamic Belief?
Arsh starts with the basics. According to the Quran, jinn are beings made from fire, while humans were made from clay — a belief he says some Muslims hold. He places their existence at roughly 60,000 years, though he admits he doesn't know the complete story behind that figure.
He describes an origin story in which jinn were originally good. At some point they were commanded to prostrate before God and refused, and as a result they were cast out of the ordinary world and given a separate existence — what he calls "the world of the jinn." When Rahul suggests this sounds like a parallel dimension, Arsh's answer is a little tangled: no, he says, it's a separate world — though he then adds that yes, it does run parallel to a dimension — but either way, jinn still live right among us, walking past us without our ever knowing.
Are Jinn Real? Good Jinn and Bad Jinn
Arsh is clear that he doesn't think jinn can be "captured" in any conventional sense — he calls them too powerful an entity for that. What they can do, he says, is form relationships with people: becoming a companion, a friend, or using tricks to manipulate someone. And crucially, he distinguishes between good jinn and bad jinn, a distinction that runs through every case he describes.
The Alleged Jinn-and-Wealth Case
The first case Arsh describes began with a woman offering him an enormous sum — between ₹17 and 18 crore — just to remove a jinn from her home.
Digging into the background, Arsh learned the house belonged to a "seth," a businessman who had once struggled badly — his shop barely functioned, and he lived like an ordinary working-class man. Then his fortunes flipped. Money started pouring in, so much that it triggered income tax scrutiny, which he apparently managed to resolve, and his wealth kept growing regardless.
Talking to the seth's wife, Arsh learned she believed her husband had somehow "captured" a jinn. She described her husband regularly going into a locked, otherwise empty room carrying a sack of wheat and a live rooster. He'd come out empty-handed of those items but with money in his hand. Neither Arsh nor the wife could explain exactly why the wheat and rooster were part of the routine — only that it happened, over and over.
The Room and the Hidden Shrine
To understand what had really happened in that house, Arsh stayed there overnight after the seth had already died. Using techniques he says he learned from his guru — methods meant to allow communication with those no longer among the living — he and his companions pieced together a backstory.
According to what Arsh says he learned, the seth, during a period of desperation, had once passed by an existing mazar (shrine) and made a vow there: if he found some way to gather wealth, he would build a shrine in that entity's name. Arsh says making this kind of request at a mazar is a very bad thing to do in general — and he finds this particular detail even stranger, since the mazar in question already existed. He speculates it may have been a delusion or a hallucination brought on by the jinn itself, though he's upfront that he isn't certain.
A bad jinn, in this telling, overheard that request and began helping the seth. In gratitude, the seth built a shrine to the jinn inside a room of his own house, which he tended daily — laying a cloth over it, offering flowers — and near it kept a small round marker onto which he poured blood, which would empty out over time. The jinn allegedly promised to remain his slave. Rahul compares this to the old idea of three wishes, but Arsh is quick to note that jinn, in his view, never give anything for free — they always take something in return. Over time, the seth reportedly began dreaming that building more shrines would bring more money.
When Arsh finally opened that room, he says he found somewhere between 17 and 18 small graves or shrines inside — describing the space as less a room and more of a hall.
The Alleged Pact and What It Cost
The wife told Arsh she'd had no idea any of this was happening — in fact, the seth died on the very same day she finally opened that room herself.
Arsh describes the daily arrangement as an exchange: grain and rooster's blood offered to the jinn, wealth received in return. Two conditions supposedly came with the pact — nobody was to know about it, and nobody was to enter the room. Breaking either condition, the jinn allegedly warned, would void the bond and result in the seth's death.
Arsh frames the jinn's method as deliberate corruption — using the lure of money to turn a simple, straightforward man into someone who could no longer speak properly to his own wife. Arguments escalated, and, worn down, the seth reportedly raised a hand against her. Eventually the wife, fed up herself, opened the forbidden door. That same night, when the seth went into the room, he never came back out. She had to leave that night, and, according to Arsh, his body lay decomposing in that room for two days before she returned and found it herself.
She described an overwhelming stench the moment she stepped into the room, and then — the moment she stepped back out — a pleasant fragrance, similar to a kewra perfume. Arsh notes this fits a broader belief he holds: wherever jinn are present, there's said to be a distinct, pleasant scent.
The Investigation Itself
Arsh calls that night one of the hardest of his life — negotiating with what felt like 17 or 18 graves at once. He admits that at the time, he genuinely thought it might turn out to be the last case of his life. He believes the seth, under the influence of one dominant jinn, had ended up building shrines for several different jinn, each assigned to different tasks. Why jinn build graves in the first place, he admits, he doesn't fully know — he compares it loosely to how a mazar functions for the devout, except in this case serving as a dwelling for something malevolent. To this day, he says, he still doesn't know exactly what was inside those graves.
Entering the room alone, Arsh says it felt as though he were standing on burning coals — a heat intense enough that he worried his feet might actually burn. For the confrontation itself, he brought three friends — experienced paranormal investigators he chose not to name out of respect for their privacy — who recited Durood Sharif and passages from the Quran. Arsh says he personally heard them communicating with the jinn. After this, the room emptied out completely.
Before leaving, the remaining jinn demanded a proper, large shrine be built for them, regardless of cost. Ultimately, all the money the seth had accumulated from the jinn went into constructing that new shrine, and the family relocated to live near it. Arsh insists his goal was never the money the woman had offered — only to free the family from what was happening. Even so, he says, the woman and her family remain so afraid of jinn to this day that passing near any mazar leaves them unable to sleep for two days afterward. Where the new shrine was actually built was never disclosed to Arsh — the jinn's condition was that only the woman herself would know, and Arsh says he never asked.
What Is a Khabees? Jinn vs. Khabees
Partway through the conversation, Arsh introduces a related but distinct entity: the khabees. Where jinn, in his account, can be good or bad, a khabees is described as an entire family unit — and if one attaches itself to a person, that person's death is considered certain.
| Jinn | Khabees | |
|---|---|---|
| Nature | Can be good or bad | Always described as harmful |
| Structure | Individual entity | An entire "family" that acts together |
| Outcome for the afflicted | Varies by case | Death considered certain, per Arsh |
| Alleged dwelling | Shrines/graves built for them | Cemeteries — described as their "home" |
The Alleged Khabees Possession Case
Arsh recounts a case, in a place he refers to as Bhor, involving a Muslim family and their car breaking down on the road, just before reaching a cemetery. Some of them got out to change a tire, and from that day on, misfortune started following the family — a large vegetable-selling household, as Arsh describes them.
Their eldest son, Arsh says, became possessed — not by one jinn, but by four separate khabees. He shut himself in his room and never came back out that night. When the family broke the door down, they found him scratching at the walls with his nails and attempting to eat his own flesh, having already cut himself significantly. In shock, the family struck him on the head with a stick to knock him unconscious, then restrained him completely.
His condition reportedly worsened from there — he'd soil the room, vomit, spit on any food offered to him, and demand it be mixed with urine, or ask instead for water from a drain, which the family eventually gave him just to calm him down. Arsh describes khabees, in general, as treating cemeteries as their home and mosques as something closer to a bathroom — entities that reject any form of worship. He also points to one telling sign of khabees possession: the afflicted person begins to walk hunched over, as if the whole khabees "family" has settled onto his shoulders and refuses to leave until it chooses to.
The family took the young man to numerous shrines and dargahs without success. On the way back from one such visit, seated in the middle of the car between family members as they crossed a bridge, he suddenly shoved with enough force to swerve the car toward the edge, then broke the window glass and jumped from the bridge to his death. Arsh describes meeting the grieving family afterward as one of the more difficult moments of his career.
The Hyderabad Curse Case
Arsh ranks the third account he shares among the top three paranormal cases of his career. It dates back roughly five to six years, to a call he received from a mother in Hyderabad. Her message: whatever bad thing her daughter said about someone was coming true, and she wanted lives saved.
On arriving, Arsh found the daughter — a strikingly beautiful young woman, by his account — tied to the walls in the middle of a room, with cloth stuffed into her mouth. The family explained it wasn't a physical ailment: anything she said would happen to someone, happened.
They gave examples. She had cursed her sister-in-law to die, and the sister-in-law died. She told a neighbor he'd be "better off lame," and he fell from a roof and became lame. When a household maid complained about pay and timing, the young woman cursed her tongue to be cut — and the maid ended up biting her own tongue so badly it bled and she could no longer speak properly.
Arsh, along with a friend well-versed in Islamic practice, tried Durood Sharif, Fatiha, and various mantras of his own. None of it had any effect — the woman simply laughed. Frustrated, the group took a break at a nearby tea stall, where they heard about a boy roughly ten houses away who was behaving strangely — specifically, speaking with unusual formality and politeness for his age.
The Alleged Helpful Jinn
Curious, Arsh asked what kind of odd behavior they meant, and the family said the boy simply spoke with unusual refinement — which struck Arsh, at the time, as a good thing rather than a warning sign. He went to that house anyway, though the boy's parents initially refused to let him speak to their son. Only after explaining, roughly ten times, that he was a paranormal investigator trying to help, was he allowed in.
What he found, he says, was the most spiritual experience of his life. The room was filled with loban (incense) smoke — the family, notably, was Hindu. As the smoke cleared, Arsh saw a boy of seven or eight folding a prayer mat, wearing a white kurta-pajama and a Muslim cap, speaking in formal, refined Urdu — addressing Arsh the way an elder statesman might, apologizing for the wait and inviting him to sit. Before Arsh could respond, the boy asked that permission be sought from his mother to take him to the cursing woman's house so he could help her.
As soon as he was carried out of his own room, the boy lost consciousness. Arsh carried him to the woman's house, and the moment they arrived, the boy became alert again — standing with his hands clasped behind his back, asking to be left alone to work, and instructing everyone present to keep reciting Ayat-ul-Kursi and Durood Sharif, one after another — prayers he called especially effective. He went into the room alone and told them to keep reciting until he emerged, warning it could take about half an hour.
For that half hour, curses reportedly kept coming from inside the room. Then, according to Arsh, the woman's curses turned into blessings — she began praying good things for everyone instead. When the boy finally came out, he was holding the woman's hand the way a small child holds a parent's. At the threshold, he said his work there was done and that it was now up to them — and the moment both of them stepped over the threshold, they collapsed, unconscious.
For Arsh, this case is the clearest proof of the point he makes throughout the interview: jinn can help just as easily as they can harm.
Jinn in Popular Culture
The conversation closes on a lighter note, circling back to popular culture — the same territory it opened in. Rahul brings up the film Stree and its famous line, "O Stree, kal aana." Arsh corrects him: the concept being referenced there wasn't that line itself, but rather the figure known as "Nale Ba."
Disclaimer
The information, stories, experiences, and claims described in this article are based on the conversation and accounts presented by the speakers. True Horror Feed has not independently verified the paranormal events or supernatural claims described. This article is intended for informational and entertainment purposes and documents the beliefs, experiences, and accounts shared by the speakers. It should not be taken as scientific proof that jinn or other supernatural entities exist or that the events described occurred exactly as reported.
References & Further Reading
- Royal College of Psychiatrists / PMC — “Possession and jinn” — useful for discussing jinn possession as a religious/cultural belief and how possession experiences have been studied clinically.
- Encyclopaedia Iranica — “Genie” — useful for historical/cultural background on jinn and related supernatural traditions.
Countinue Reading:
