Cite this article as: Anka B.D. M. & Abdullahi H., (2026). Hausa Cultural Beliefs in Jinn Habitations: An Islamic Perspective. Zamfara International Journal of Humanities, 4(2), 53-57. www.doi.org/10.36349/zamijoh.2026.v04i02.006
By
Bawa Dan Muhammad Anka Ph.D1
Haliru Abdullahi2
1&2Department of Islamic Studies, Federal University Gusau
Abstract: This article examines the spatiality of Jinn habitations as conceptualized within Hausa tradition and Islamic theology. This study aims to analyze the ontological parallels between Jinn and human residences. Methodologically, the study utilizes qualitative data gathered through structured interviews with individuals experiencing possession, interpreted within a Hausa-Islamic framework. The article provides clear expositions on the Jinn taking residences according to their own economic ability; whereby affluent Jinn inhabit sophisticated environments, while impoverished Jinn are limited by economic constraints. Part of the findings of the paper is that some Jinn share human kinds residences, particularly in households where daily adhkar (morning and evening Prophetic supplications) and the recitation of the Glorious Qur’an are neglected.
Keywords: cultural, beliefs, Jinn, Habitations
Introduction
The interconnectedness of human and Jinn existence is a well-documnted phenomenon within Islamic and West African cosmologies. The relationship goes across religious, social, cultural, economic and political among others. One of the socio-cultural relationships between Man and Jinn is the issue of habitation. The term “habitation” simply means dwelling place which in Arabic language means as-sukna (Ba’albaki, 1998, p.407). Indeed, every living thing needs a shelter in which he or it, runs his or its domestic and private affairs. Man in this respect is not exceptional, for he has been endowed with talent and opportunity to construct his place of abode according to his economic wherewithal. This, is actually what leads to the building of houses with divergent architectural designs. Similarly, Jinn are not left behind in taking a place of abode. Just like men also, their dwelling places though could not be seen by mankind, have been differently decorated based on the economic position of each of them. The rich among them decorate their areas of living beautifully while the poor do so according to their own ability (Anka, 2017, p. 99). However, the concern of this paper is to identify the places being inhabited by the Jinn.
Primarily, we have learnt through the commentary of verse thirty (30) of Surah al-Baqarah that, after the mischievous act of the Jinn which led to their expulsion to the earth, they were dropped to peninsulas (i.e. seas and mountains) by the Angels as commanded by Allah the Most High (Gummi, 1426 A.H., p.14). With this authentic report at hand, the opinion of those who claimed that the Jinn are living beneath the earth is a gross mistake and unknown as pointed out by al-Zaghbi (Ahmad, 2013, p.30).
Jinn Habitations
Bunza identified ten different dwelling places of Jinn in hausa culture as follows:
i.Trees (Itace)
ii.Plants (Tsirrai)
iii.Holes (Ramu)
iv.filthy places (Wuraren kazanta)
v.Entertainment grounds (Wuraren shakatawa)
vi.Water surfaces (Ma’ajiyar ruwa)
vii.Humans’ and animals’ bodies (Jikin mutane da dabbobi)
viii.Public places (Wuraren shawagin mutane)
ix.Special places (Wurare na musamman)
x.City of the Jinn (Babban Birnin Iskoki) (Bunza, 2006, p.10).
The above dwelling places of the Jinn could be categorised into two viz; those that have been supported by Traditions of the Prophet (S.A.W) and those that have been held so by culture and tradition of the Hausa people. In the first category, the following dwelling places of the Jinn have been identified:
Dwelling Places of Jinn as Confirmed in Islam.
1. Holes. The hole of any kind can be a harbouring place for Jinn. This is why the Prophet (S.A.W) prohibits people from urinating in any hole in the following Hadith in which he said to the companions:
Let none of you urinate in a hole. They asked Qatada: for which thing is it undesirable to urinate in a hole? he said: It is said that holes are the dwelling places of Jinn (Abu Dawud, 2010, vol.1. p.6)
This is actually true, because since Jinn can take the form of a snake and scorpion and, it is well known fact that these reptiles took their shelter in various holes, then it can be religiously agreed that holes serve as houses for Jinn. It is historically agreed that Sa’ad bn Ubadah was killed by Jinn when he urinated in a hole where they resided. They were overheard saying; “We are the ones who killed the leader of Khazraj. We shot his heart with bows and we had not mistaken it.” (Ahmad, nd., pp. 33&34).
2. Filthy places. These include toilet, abattoir, cemetery and refuge dumping areas. Within Islamic demonology, latrines are identified as primary habitations for Jinn, particularly those classified as disbelievers (kuffar). The disbelievers among the Jinn prefer unpleasing smells and hate good smell such as perfume, and on the other hand, the Muslims among them hate bad smells and love pleasing one like that of scent (Bali, 2007, p.25). The Prophet (S.A.W) had one time taught his Sahabah what to say when entering toilet as a protection against the evils of the Jinn. The Hadith reads:
Those privies are inhibited (by the evil ones among the Jinn) so, if any one of you is (about) to enter it let him say: I seek refuge with Allah from the evil ones (among the Jinn): their males and females (Abu Dawud, 2010, vol. 1. p.2).
In another narration of the Hadith, the supplication starts with “O! Allah…”(Abu Dawud, 2010, p.1).
The Jinn are equally found in garbage dumps because they eat the food that is considered wastage by humans (Bukhari, 2008, p. 775).
They are equally found in abattoirs because some of them suck blood from the slaughtered animals (Anka, 2017, p.101).
3.Water surfaces: These include oceans, seas, rivers and streams. According to an authentic report, Iblis frequently identified in the tradition as the progenitor of the Jinn prepared his throne in the water from where he dispatches the evils Jinn to go and incite people to commit abominable acts (Muslim, 2020, p.659). It was said that the Shaytan (may he be cursed) did this in imitation of Allah (S.W.T) Whose throne was placed on water as testified in the Glorious Qur’an and Hadith of the Prophet (S.A.W) (Abu Dawud, 2010, p. 33). The Qur’an states:
…And His throne was on water…(Qur’an, 11:7)
The Prophet (S.A.W) was also quoted to have said:
Allah was in existence when there was nothing beside Him, and His throne was on water… (Bukhari, 2006, p. 278).
Similarly, in Hausa culture, people in Northern Nigeria believe that there are Jinn who live in rivers and seas to which fishermen offer some sacrifices either for seeking blessings for their occupation or protection against the evil Jinn who could have harmed them on entering into such kind of maritime areas. In most cases, whenever the name such as; Dan Tsatsunbe, Dodon-Ruwa or ‘Ya-Ruwa are mentioned, Hausa people are referring to such Jinn residing inside rivers and seas.
4. Humans’ and animals’ bodies. …. * sometime even manifested themselves, for which it was said a person or an animal was possessed by a Jinni. The following Hadith of the Prophet (S.A.W) indicates that every person has been accompanied with a Qarin from the Jinn:
There is none among you except that he has a partner entrusted to him from among the Jin. The companions asked, you too oh! Messenger of Allah? He responded yes, but Allah aids me against him, so I am safe from him and orders me to do well (Muslim, 2010, p. 659).
and the other Hadith mentions that Jinn run into the veins of Mankind just like blood flows therein. Moreover, if a Jinniy possesses a man, there are specific parts of his body in which the Jinni resides. Bunza listed such places as; eyes head and toes (Bunza, 2006, 13). Scapula of the left hand is also a place of rest for Jinn in human body. It has been observed that toes are normally breathing point of Jinn whenever they took possession of Mankind.[1]
Similarly, Jinn also accompany some animals, such as camels as mentioned in the following Prophetic Hadith:
Verily the camel has been created from devils. And behind every camel is a devil (Albanna, vol. 1. 1995, p.531).
This provides a theological rationale for the Prophet (Peace and blessing of Allah be upon him) prohibited praying in the pastures of the camel as reported in the following Hadith:
You might offer prayer in the sheepfolds, but you should not pray in the pastures of the camels, for they are created of the Evil Ones (Ibn. Majah, vol.1. 2008. P.310).
Dwelling places of Jinn in Hausa Cultural beliefs
1. Trees: in Hausa culture, some specific trees that Jinn had taken as their places of rest have been recognised. It is because of this traditional belief that, those who make sacrifices to the Jinn did so under a shade of one of such trees, believing that the Jinn they slaughtered for, are present on that particular tree appreciating their propitiation to them. Generally, the following trees are believed in Hausa tradition as the residences of Jinn: Tamarind tree (Tsamiya), Baobab tree (kuka), Gutta-percha tree (Gamji), Deleb-palm (Goriba/Giginya), shea-nuts tree (Kade) and Kaiwa. Recently, a Jinni told the writer through a possessed that they also live on neem tree (Dalbejiya/Bedi) (Anka, 2017, p. 103).
2. Plants. In addition to trees, Jinn are believed to have inhabited some plants as their shelter. Such plants include; giant milkweed (Tunfafiya) and a thorny plant (Gumbi).
3. Entertainment grounds. This can be described as any designated place where people gather for entertainment such as boxing and wrestling grounds, wedding and naming ceremonies. At this material time, football fields and for other games can also be visiting places of Jinn, in addition to cinema and video viewing houses. They enjoy attending such places because nudity is displayed and exposed and Jinn are very much in love for watching such immoral acts and thereafter imitate humans when the occasion is over and people had left for their respective destinations (Bunza, 2006, p. 12).
4. Public places. These include markets, road junctions and door step entrance of a room. Traditionally, it is believed that Jinn can be found in every junction due to the frequent presence of people there. Hausa culture attaches some importance to such areas so much that concoctions are made from the dust of those points. It is equally agreed by some people that sitting or standing at the door step is a taboo and can lead one to be affected by Jinn because it is their passing place. As for market places, they really serve as residential areas of Jinn. This has been confirmed in Islam and that was the reason the Prophet (S.A.W) discourages Muslims from going to market at the early morning hour or being among the last to quit from it. The Hadith reads;
…If you can, do not be the first one to enter the market place and do not be the last to leave it, for they are the places of Shaytan and therein he raises his banner (Muslim, 2010, p.582).
5. Special places. In the traditional belief of the Hausa people of Northern Nigeria, Jinn inhabited places like; barren land, threshing place and a structure with architectural design built by a large termite (Suri). All these places are believed to be harbouring places for the Jinn. Because of this belief, people normally shy away from those areas. Hardly you find a Hausa farmer who demolishes termite structure in his farm because of his belief that it is a residing place of the Jinn.
6. The general city of all Jinn called Jangarai. It is a common traditional belief of the Hausa people that this is a special city where Jinn gathered to run their daily affairs just like humans. It is asserted that this city is located at the Southern part of Kano near Bagawda town; at which entrance point are big baobab tree and an old Well (Gobir, 2012, p. 26). In another opinion the city of the Jinn is called Kwankwanbilo believed to be located at the city of Katsina or at Argungu in Kebbi state or at former Birnin Gobir now in Sokoto State (Bunza, 2006, p.15). However, according to what has been documented by Waziri Gidado, the city is at Dutsin Kwankwabilo found at Cimmola, a village under Gwadabawa Local Government in Sokoto State where Shaykh Uthman bn Foduye used to preach to the Jinn (Lema, nd. p.2)
Above are the identified dwelling places for the Jinn confirmed both from Islamic perspective as ascertained by some Muslims Jurists and from Hausa traditional points of view, in Northern Nigeria.
Recommendations
Going through the discussions in this article, the writers are putting down the following recommendations for the benefits of individual Muslims and community at large:
i. the places indicated as dwelling places for the Jinn, should be kept away from and if a person comes across such places, he should supplicate to Allah (S.W.T) for protection.
ii. people should not defecate under shade of trees or by roads’ side where peoples pass through.
iii. small children should not be allowed outside their houses at noon and at the sunset so as not be harmed by the Jinn who at that time are believed to have been roaming about.
iv. Muslims should learn more about supplications that can help in preventing Jinn’s afflictions.
v. morning and evening daily adhkar should be recited constantly without break every day.
Conclusion
It can be perceived that the Jinn as living powerful creatures of Allah (S,W,T) were also giving the favour of possessing dwelling places. Just like human beings, Jinn have wives and children and therefore, need a shelter. Like every living creature including ants, bees, birds etc, have their different abodes of living. Therefore, this article is strongly believing that Jinn have their habitations in which they live joyfully with their family and relations. Similarly, since among the Jinn are rich and poor, the writers of this article, discovered that the dwelling places of the two categories differed. For the former, they live in a highly valued places, while the latter according to their own economic ability. The article also finds out that some Jinn are residing in the houses of human beings most especially inside toilets. However, if the household members constantly keep to reciting the Glorious Qur’an especially Suratul-Baqrah (Chapter two of the Glorious Qur’an with 286 verses), the Jinn will never reside in such houses as indicated in the authentic Hadith of the Prophet (S.A.W) quoted earlier. In fact, one of the favours of Allah the Most High, is giving both Humans and the Jinn the ability to own residential places for their comforts and daily activities.
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[1] At any time, a Raqi holds a big toe of a possessed person, the Jinniy will become uncomfortable, and pleads for his release so as not be killed. This severally one of the writers of this article had experienced when he was exorcising an affected person. It should also be clarified that, Jinn do not reside in human body permanently such that he sleeps or defecate inside him.
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