How Does Living in a House with a Foundation Rooted in Black Magic Affect Your Mental Health?

In this piece, our analyst and the contributor continue their analysis of the relationship between spirituality and mental health by looking at the consequences of residing in a house that was constructed on a site where black magic was buried prior to construction. According to our analyst, it is a widely held belief among Africans, particularly in Nigeria, that one must first engage in spiritual activities before building a home. Hence, there is a need to consult African traditionalists and spiritualists for the production of some spiritual concoctions.

There are at least two schools of thought on this practice. The first school of thought holds that people perform the ritual to protect issues that could jeopardize the effective construction of the house. In this scenario, there is nothing wrong with doing so as long as the aim is positive rather than negative. The second school of thought holds that people do it with the purpose of creating wealth through the people who would reside in the house. In this situation, the owner is considering adding the possible renters’ financial prowess to his or her own or influencing their physical and mental wellbeing. Participants in this same school feel the landlord did it to limit the tenants’ advancement or success.

But as our analyst and his contributor point out in this post, as long as the black magic originates from them (Jinns), Jinns do indeed possess the house. The instance discussed in this article emphasizes the value of starting significant activities with Istikhaarah, seeking parents for guidance when necessary, and never going to bed or wake up without offering prayers of protection or remembering.

Three Female Jinns, Witchcraft and Possessed House

“? wò ó, mo tí ? jáde, torí pé ara mi tí ? se rádaràda…—See, I’m leaving now because my body is being harmed.” This is not a movie script. It is not also a dress rehearsal. It was the first statement Ummu Ub (pseudonym) uttered as Ustadh Musa, the Islamic exorcist, started exorcising her for the second time. The first was a face-to-face exorcism, while the second took place over the phone.

What happened to Ummu Ub? Before the last exorcism, she had complained of several symptoms. She was always hearing strange voices and seeing bizarre objects in the house. She always ate in her dreams. In fact, at times, a man would physically appear as his husband and have sexual intercourse with her; her real husband would later come in and deny the act. These created much fear in Ummu Ub, and her mental health dwindled as a result.

The Jinns spoke during exorcism

Our analyst shivered as he listened to the Jinn-human communication between Ustadh Musa and the leader of the female Jinn who possessed Ummu Ub. Throughout his ethnographic exploration of Jinn-human communication, that was the first time he would hear a Jinn declare that someone’s house was possessed.

Our analyst only read such stories in Arabic books prior to this case. At the same time, her husband’s mother practised witchcraft. Wooliyah, Waaliyah, Woleeyah were the three female Jinns who possessed her. As Wooliyah spoke through Ummu Ub, she clarified that it was easy for them to possess her since the home she and her husband dwelled in is inhabited by Jinns; voodoo/charm was buried in the foundation of the house during construction.

She also informed Ustadh Musa that Ummu Ub’s husband’s mother is a witch who knew about the house. In fact, we later learnt that the husband’s mother had cautioned them not to rent the house when they wanted to, but the husband ignored her advice. The woman knew almost everything happening in the community.

As the exorcism progressed, Mallam Musa observed the Jinns weren’t ready to leave. They even fed Ummu Ub ‘poisonous’ food a night before the exorcism. After preaching to them, Mallam Musa warned them that Allah’s Supreme force would descend on them if they did not leave the possessed body. Wooliyah’s voice quivered when she heard this. She shuddered and began to lament, “Mo dáràn o, mo sis?? se o—I’m doomed; I accepted a wrong job.”

Earlier, the leader of the Jinn had told the exorcist that the only remedy for Ummu Ub and his husband was to leave the house and relocate far away from the neighborhood. She even insisted the husband’s mother be brought for confession; the mother never appeared. After another session of Islamic exorcism, Umm Ub regained her well-being. She and her husband left the house and relocated to another community.

What lessons did we learn?

Some of us may wonder about the possibility of Jinns speaking the Yoruba language. If you recall, we stated in one of our previous discussions that Jinns can communicate through a possessed person in the language the exorcist uses to communicate with the Jinns. This case study has provided a practical illustration of the Islamic prohibition of burying voodoos/charms while laying the foundation of buildings.

Also, it is important to be selective of one’s neighborhood. Moreover, the case has reinforced the necessity of abandoning the abode of Jinns for them if one wants to live in peace; in fact, it is compulsory to untie the knots used to cast spells on someone if their mental condition is connected to buried magic.

In addition, the case showcases the significance of initiating important actions with Istikhaarah (an Islamically recommended prayer to seek Allah’s best choice). Then, at times, when our parents advise us, we shouldn’t always discard such advice; we can instead ask them to provide reasons for such advice (if they are ready to). Finally, and most importantly, we should never wake up and sleep a day without saying our protective prayers/remembrance.

Umar Olansile Ajetunmobi, an independent, interdisciplinary researcher with special interests in political, (mental) health, development, and digital media communication, contributes to the development of this piece through his skills and knowledge garnered over the years.