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مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(الهَمْزَادُ)(The companion from the jinn)
Hadith 67
اُردوEn
وَعَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ وَقَرِينُهُ مِنَ الْمَلَائِكَةِ. قَالُوا: وَإِيَّاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: وَإِيَّايَ وَلَكِنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ ". رَوَاهُ مُسلم
Ibn Mas'ud reported God's messenger as saying, “There is none of you who does not have his partner from among the jinn and his partner from among the angels put in charge of him.” The hearers asked, “Does this also apply to you, messenger of God?” He replied, “It applies to me too, but God has helped me against him and he has accepted Islam, so he commands me to do only what is good.” Muslim transmitted it.
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Takhrij:
[صحيح مسلم 7108]
Fiqh al-Hadith:
➊ Two companions (qarin) have been appointed and imposed upon every human being: one companion is an angel who inspires good and virtuous thoughts into his heart, and the other companion is a jinn (a devil), who inspires evil and disobedient thoughts into his heart. The angel calls towards goodness, and the devil invites towards evil. Now, it is up to the person to choose whichever path he wishes to follow, but remember that the end of the one who walks the path of goodness is Paradise, and the end of the one who walks the path of evil is Hell.
➋ The Prophet Muhammad (sallallahu alayhi wa sallam) had dominance over his companion (qarin), therefore he would only encourage him towards goodness. The Ummah of Muhammad, the people of faith, by the grace and mercy of Allah, remain protected from the evil of the devil (qarin). The stronger a person's faith is, the more he will be protected from the evil and whisperings of the devil.
➌ In this hadith, the word «فأسلم» has been recited in two ways:
① «فَاَسْلَمُ» Thus, I am safe from him.
② «فَاَسْلَمَ» Thus, he has become a Muslim.
Both readings are correct, and both meanings are correct. The Prophet's (sallallahu alayhi wa sallam) companion (qarin) had also become a Muslim, and he would only encourage him towards goodness.
➍ The word «ما» here is in the sense of generality; the noble Companions (radi Allahu anhum) understood it in a general sense, and the Prophet Muhammad (sallallahu alayhi wa sallam) did not refute this generality. In the language, «ما و من» is considered for generality, and from generality, certain individuals can only be excluded when there is a clear evidence or an explicit contextual indicator.
➎ The jinn can influence human beings, with the permission of Allah.
[صحيح مسلم 7108]
Fiqh al-Hadith:
➊ Two companions (qarin) have been appointed and imposed upon every human being: one companion is an angel who inspires good and virtuous thoughts into his heart, and the other companion is a jinn (a devil), who inspires evil and disobedient thoughts into his heart. The angel calls towards goodness, and the devil invites towards evil. Now, it is up to the person to choose whichever path he wishes to follow, but remember that the end of the one who walks the path of goodness is Paradise, and the end of the one who walks the path of evil is Hell.
➋ The Prophet Muhammad (sallallahu alayhi wa sallam) had dominance over his companion (qarin), therefore he would only encourage him towards goodness. The Ummah of Muhammad, the people of faith, by the grace and mercy of Allah, remain protected from the evil of the devil (qarin). The stronger a person's faith is, the more he will be protected from the evil and whisperings of the devil.
➌ In this hadith, the word «فأسلم» has been recited in two ways:
① «فَاَسْلَمُ» Thus, I am safe from him.
② «فَاَسْلَمَ» Thus, he has become a Muslim.
Both readings are correct, and both meanings are correct. The Prophet's (sallallahu alayhi wa sallam) companion (qarin) had also become a Muslim, and he would only encourage him towards goodness.
➍ The word «ما» here is in the sense of generality; the noble Companions (radi Allahu anhum) understood it in a general sense, and the Prophet Muhammad (sallallahu alayhi wa sallam) did not refute this generality. In the language, «ما و من» is considered for generality, and from generality, certain individuals can only be excluded when there is a clear evidence or an explicit contextual indicator.
➎ The jinn can influence human beings, with the permission of Allah.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 67
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that Abdullah ibn Umar radi Allahu anhu, while following his father, used to add some words to the talbiyah of the Prophet sallallahu alayhi wa sallam. And from the narration of Abdullah ibn Umar radi Allahu anhu, it is known that the Messenger of Allah sallallahu alayhi wa sallam, after performing two units (rak‘ahs) of prayer in the mosque of Dhu’l-Hulayfah, mounted his she-camel right there, and when the she-camel stood straight carrying him, he recited the talbiyah. Thus, from that moment, he sallallahu alayhi wa sallam entered into the state of ihram. The actual reality of this matter has already been explained above.
Benefits and Issues:
From this hadith, it is understood that Abdullah ibn Umar radi Allahu anhu, while following his father, used to add some words to the talbiyah of the Prophet sallallahu alayhi wa sallam. And from the narration of Abdullah ibn Umar radi Allahu anhu, it is known that the Messenger of Allah sallallahu alayhi wa sallam, after performing two units (rak‘ahs) of prayer in the mosque of Dhu’l-Hulayfah, mounted his she-camel right there, and when the she-camel stood straight carrying him, he recited the talbiyah. Thus, from that moment, he sallallahu alayhi wa sallam entered into the state of ihram. The actual reality of this matter has already been explained above.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2814
