For example, rain is viewed as one of the best favors of God. While the Bantu talking bunches in the Democratic Republic of Congo, the Ewe in Togo, Ghana and Benin see thunder as the voice of God, the Gikuyu of Kenya see thunder as the development of God. Then again, the Yoruba in Nigeria see thunder as a sign of God’s anger.2
The general conviction concerning the divinities is that they were made by God to satisfy particular capacities. As animals some West African social orders see them as youngsters paddle delivery people of God. These divinities might be made to look like male or female creatures and are given spots of habitation as slopes, waterways, trees, shakes, the oceans or even certain animals.
In result, some of these common components in some African people group are loved and held in high regard as elements, which are possessed by spirits who identify with the Supreme being in one way or the other. For example, in a few groups, ladies may not go to a town well with their shoes on or with their head revealed.
It would be ideal if you take note of: the topic of Djinn is substantial, and exceptionally point by point. I am just touching of the very nuts and bolts of these entrancing and fascinating animals.