Abu Rayyah Rejects the Hadith: ‘Dung and Bones are the Food of the Jinn’

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Abu Rayyah Rejects the Hadith: ‘Dung and Bones are the Food of the Jinn’

 

On page 247-248, Abu Rayyah says:

 

و روى البخارى عنه انه كان يحمل مع النبى اداوة لوضوءه و حاجته فبينما هو يتبعه بها فقال من هذا؟ فقال انا ابو هريرة فقال ابتغى احجارا استنفض بها ولا تاتى بعظم و لا بروثة فاتيته باحجار احملها فى طرف ثوبى حتى وضعته الى جنبه ثم انصرفت حتى اذا فرغ اذا مشيت معه فقلت: ما بال العظم و الروثة؟ قال هما من طعام الجن و انه قد اتانى وفد جن نصيبين و نعم الجن فسالونى الزاد  فدعوت الله لهم ان لا يمروا بعظم و لا بروثة الا وجدوا عليه طعاما

Al Bukhari reports from him that he was carrying a container for the Prophet salla Llahu ‘alayhi wa sallam, for his wudu water and other needs. As he was doing so, whilst following the Prophet salla Llahu ‘alayhi wa sallam, the Prophet salla Llahu ‘alayhi wa sallam asked, “Who is this?”

He replied, “I am Abu Hurairah.”

The Prophet salla Llahu ‘alayhi wa sallam then said, “Find some stones which I can use to purify myself, but do not bring bones or dung.”

Abu Hurairah radiya Llahu ‘anhu says, “Thus, I brought a few stones which I carried using the side of my clothes. I left them at his side and then went away. When he was done, I walked with him and asked, ‘What is wrong with bones and dung?’

The Messenger salla Llahu ‘alayhi wa sallam replied, ‘They are from the food of the Jinn. A delegation of Jinn came to me from Nasibin. They were wonderful Jinn. They asked me for provisions, so I asked Allah on their behalf that they should not pass any bone or dung, except that they should find food on it.’”

 

He comments:

 

فانظر الى تركيب الفاظ هذا الحديث قبل ان تنظر الى معانيه

Look at the sentence structure of this hadith before looking at its meaning.

 

Our comment: This hadith has been reported by those who claim that they do not accept any narration unless it is reported authentically by the Ahlul Bayt from their grandfather.

Layth reports from Imam Jafar rahimahu Llah, “I asked him regarding a man using bones, wood, and dung to purify himself. He replied:

 

اما العظم و الروث فطعام الجن و ذلك مما اشترطوا على رسول الله    فقال: لا يصلح بشيئ من ذلك

Bones and cow dung are the food of the Jinn, this is the condition that they laid down with the Messenger salla Llahu ‘alayhi wa sallam, due to which he said, “It will not be correct to use any of that.”[1]

 

It is stated in al Faqih:

 

لا يجوز الاستنجاء بالروث و العظم… فلذلك لا ينبغى ان يستنجى بهما

It is impermissible to purify one’s private parts using dung and bone as a delegation of Jinn came to the Messenger salla Llahu ‘alayhi wa sallam and said, “O Messenger, give us something.” Thus, he gave them dung and bones. It is for this reason that it is inappropriate to use them for purification.[2]

 

 

NEXT⇒ Abu Rayyah Rejects the Hadith of the Fly


[1]Bihar al Anwar, 63/82, 288, 332; Wasa’il al Shia, 1/252, Bab Karahat al Istinja bi l-’Azm wa l-Rawth.

[2]Bihar al Anwar, 63/72-73, Bab Haqiqat al Jinn wa Ahwalihim; al Faqih, 1/20; Wasa’il al Shia, 1/252; Mustadrak al Wasa’il, 1/279, 280, Bab Karahat al Istinja bi l-’Azm wa l-Rawth.

BACK Return to Table of contents

 

Abu Rayyah Rejects the Hadith: ‘Dung and Bones are the Food of the Jinn’

 

On page 247-248, Abu Rayyah says:

 

و روى البخارى عنه انه كان يحمل مع النبى اداوة لوضوءه و حاجته فبينما هو يتبعه بها فقال من هذا؟ فقال انا ابو هريرة فقال ابتغى احجارا استنفض بها ولا تاتى بعظم و لا بروثة فاتيته باحجار احملها فى طرف ثوبى حتى وضعته الى جنبه ثم انصرفت حتى اذا فرغ اذا مشيت معه فقلت: ما بال العظم و الروثة؟ قال هما من طعام الجن و انه قد اتانى وفد جن نصيبين و نعم الجن فسالونى الزاد  فدعوت الله لهم ان لا يمروا بعظم و لا بروثة الا وجدوا عليه طعاما

Al Bukhari reports from him that he was carrying a container for the Prophet salla Llahu ‘alayhi wa sallam, for his wudu water and other needs. As he was doing so, whilst following the Prophet salla Llahu ‘alayhi wa sallam, the Prophet salla Llahu ‘alayhi wa sallam asked, “Who is this?”

He replied, “I am Abu Hurairah.”

The Prophet salla Llahu ‘alayhi wa sallam then said, “Find some stones which I can use to purify myself, but do not bring bones or dung.”

Abu Hurairah radiya Llahu ‘anhu says, “Thus, I brought a few stones which I carried using the side of my clothes. I left them at his side and then went away. When he was done, I walked with him and asked, ‘What is wrong with bones and dung?’

The Messenger salla Llahu ‘alayhi wa sallam replied, ‘They are from the food of the Jinn. A delegation of Jinn came to me from Nasibin. They were wonderful Jinn. They asked me for provisions, so I asked Allah on their behalf that they should not pass any bone or dung, except that they should find food on it.’”

 

He comments:

 

فانظر الى تركيب الفاظ هذا الحديث قبل ان تنظر الى معانيه

Look at the sentence structure of this hadith before looking at its meaning.

 

Our comment: This hadith has been reported by those who claim that they do not accept any narration unless it is reported authentically by the Ahlul Bayt from their grandfather.

Layth reports from Imam Jafar rahimahu Llah, “I asked him regarding a man using bones, wood, and dung to purify himself. He replied:

 

اما العظم و الروث فطعام الجن و ذلك مما اشترطوا على رسول الله    فقال: لا يصلح بشيئ من ذلك

Bones and cow dung are the food of the Jinn, this is the condition that they laid down with the Messenger salla Llahu ‘alayhi wa sallam, due to which he said, “It will not be correct to use any of that.”[1]

 

It is stated in al Faqih:

 

لا يجوز الاستنجاء بالروث و العظم… فلذلك لا ينبغى ان يستنجى بهما

It is impermissible to purify one’s private parts using dung and bone as a delegation of Jinn came to the Messenger salla Llahu ‘alayhi wa sallam and said, “O Messenger, give us something.” Thus, he gave them dung and bones. It is for this reason that it is inappropriate to use them for purification.[2]

 

 

NEXT⇒ Abu Rayyah Rejects the Hadith of the Fly


[1]Bihar al Anwar, 63/82, 288, 332; Wasa’il al Shia, 1/252, Bab Karahat al Istinja bi l-’Azm wa l-Rawth.

[2]Bihar al Anwar, 63/72-73, Bab Haqiqat al Jinn wa Ahwalihim; al Faqih, 1/20; Wasa’il al Shia, 1/252; Mustadrak al Wasa’il, 1/279, 280, Bab Karahat al Istinja bi l-’Azm wa l-Rawth.