Islamic Sufism Spirituality

The Jinn Prophets

Posted on: October 4, 2008

From the malfoozat of Faqih al-Ummah Hadrat Mahmud al-Hasan Gangohi (RA)

Majority of the ulama are of the opinion that there was no prophet among the jinn. Men were sent as nabis for both man and jinn. Allah Ta`ala mentions in the Qur’an: “O jinn and man! Didn’t messengers come to you from amongst yourselves?” [8: 130] Apparently this verse shows that there were messengers from the jinn as well, but the tafseer (commentary) of this verse is that a messenger will be sent to both man and jinn. It does not mean that each one of them will have their own messenger. The word منكم (from you) is addressed collectively to the jinn and man. (Bayan-ul-Qur’an, Vol 3, Pg 129)

A second tafseer is that منكم is individually addressing the jinn and man, and messengers is general. It refers to the messengers and their representatives. Hence, in respect to the jinn rusul (messengers) will refer to the jinns who were sent by the Ambiya. In the like manner, some jinnat had conveyed to their people part of the Qur’an which they heard from Nabiصلى الله عليه و سلم as mentioned in the last ruku of Surah Ahqaaf.

Nevertheless, some ulama like Ibn Hazam etc. are of the opinion that there were messengers from among the jinn. (Al-Ashbah-Wan-Nazair, Pg 330)

Ulama have written that Nabi sallallahu alayhi wasallam had participated in many wars yet he had never appointed a jinn as the ameer (leader). On several occasions Nabi sallallahu alayhi wasallam happened to leave Madina Munawwarah and appointed someone to lead the salah but never did he appoint a jinn.

Allah Ta`ala has not made man subservient to jinn. Rather, being ashraf-ul-makhlooqat (best of creation), man has been kept free from the subordination of the jinn. It is for this reason that a jinn can narrate a hadith from a human but a human cannot narrate from a jinn. How can such a report be reliable when it is not known who is he narrating from and who has related it? In short, man has not been kept in subordination to the jinn in any way.

It becomes clear from the context of the narration recorded as ‘zuhoor-e-sahabah’ (appearance of the sahabah) that towards the end of the fourteenth century Hijri a very old jinn sahabi will emerge. The ummat at that time will be split into seventy three sects. One sect will obey this old jinn sahabi and only this sect will attain salvation. The other seventy two sects will not obey this jinn sahabi and will enter Jahannum despite practising on the Qur’an Kareem and authentic ahadith.

The akaabir ul-aslaaf (the past senior elders) have already given a detailed explanation of the seventy three sects in their kitabs centuries before. In this narration salvation has been restricted to the following of just one person, whereas this is incorrect.

Imam Malik رحمة الله عليه had compiled his kitab Al-Muatta and seventy ulama had endorsed its authenticity. The khalifah of the era wished that the Muatta be hung on the Ka’bah so that all the people practise on it. Imam Malik stopped him from doing this and said, “The sahabah had gone to far off lands taking with them the ahadith which they had heard directly from Nabi sallallahu alayhi wasallam . They will practise on those ahadith. Why should they be forced to practise on this Muatta?”


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