I asked Ibn Masud, "Did any of you witness the night of the jinn with the Messenger of Allah ﷺ?"He replied, "No, but we were with the Messenger of Allah ﷺ one night, and we lost track of him. We searched for him in the valleys and ravines, saying, 'He has been snatched away or assassinated!' We spent the worst night any people ever spent. When morning came, there he was, coming from the direction of Hira."He continued, "We said, 'Messenger of Allah, we lost you and searched for you but could not find you, so we spent the worst night any people ever spent.'He said, 'A summoner from the jinn came to me, and I went with him and recited the Quran to them.'"He said, "Then he took us along and showed us their traces and the traces of their fires. They had asked him for provision, and he had told them, 'Every bone over which Allah's name has been mentioned that falls into your hands will have flesh on it as abundant as ever, and every piece of dung is fodder for your animals.'"The Messenger of Allah said, "So do not use these two for cleaning yourselves after relieving yourselves, for they are the food of your brothers."
سألت ابن مسعود فقلت: هل شهد أحد منكم مع رسول الله ﷺ ليلة الجن؟ قال: لا. ولكنا كنا مع رسول الله ﷺ ذات ليلة، ففقدناه، فالتمسناه في الأودية والشعاب، فقلنا: استطير، أو اغتيل! قال فبتنا بشر ليلة بات بها قوم فلما أصبحنا إذا هو جاء من قبل حراء. قال: فقلنا: يا رسول الله! فقدناك فطلبناك فلم نجدك فبتنا بشر ليلة بات بها قوم فقال: أتاني داعي الجن، فذهبت معه، فقرأت عليهم القرآن. قال: فانطلق بنا فأرانا آثارهم وآثار نيرانهم. وسألوه الزاد. فقال: لكم كل عظم ذكر اسم الله عليه يقع في أيديكم أوفر ما يكون لحما. وكل بعرة علف لدوابكم. فقال رسول الله: فلا تستنجوا بهما؛ فإنهما طعام إخوانكم.
Muslim narrated it in the Book of Prayer (450), from Muhammad bin Muthanna, who said, Abdul-Ala narrated to us, from Dawud, from Amir, who said, I asked Alqama, "Was Ibn Masud present with the Messenger of Allah ﷺ on the night of the jinn?" He said, Alqama said... and he mentioned the same thing.He also narrated it through the route of Ismail bin Ibrahim bin Ulaya, from Dawud bin Abu Hind, with this chain, up to his words, "and the traces of their fires." Shaybi said, "And they asked him for provisions, and they were from the jinn of the peninsula," to the end of the hadith, as the separate saying of Shaybi, distinguished from the hadith of Abdullah.He also related it through another route (151), from Dawud bin Abu Hind, from Shaybi, from Alqama, from Abdullah, from the Prophet ﷺ, up to his words, "and the traces of their fires," without mentioning what comes after it.Daraqutni said, "Dawud bin Abu Hind narrates it from Shaybi, from Alqama, from Abdullah. A group of Kufans and Basrans narrated it from him. As for the Basrans, they made his words, 'and they asked him for provisions,' to the end of the hadith, the separate saying of Shaybi as a mursal report. As for Yahya bin Abu Zaida and other Kufans, they incorporated it into the hadith of Ibn Masud from the Prophet ﷺ. The correct view is the saying of whoever separated it, for it is the mursal speech of Shaybi."Tirmidhi narrated the hadith (18) from Hannad, who said, Hafs bin Ghiyath narrated to us, from Dawud bin Abu Hind, from Shaybi, from Alqama, from Abdullah bin Masud, who said, the Messenger of Allah ﷺ said, "Do not cleanse yourselves with dung or bones, for that is the provision of your brethren among the jinn."He said, "Ismail bin Ibrahim and others have also narrated this hadith, from Dawud bin Abu Hind, from Shaybi, from Alqama, from Abdullah, that he was with the Prophet ﷺ on the night of the jinn," the hadith in full, and Shaybi said, "The Prophet ﷺ said, 'Do not cleanse yourselves with dung or bones, for that is the provision of your brethren among the jinn.'" He said, "It seems that the narration of Ismail is more sahih than the narration of Hafs bin Ghiyath."I say, Muslim gave preference to the narration of Abdul-Ala from Dawud over the narration of Ismail bin Ulaya and others, because he placed the narration of Abdul-Ala at the beginning of the hadith. Then there is the statement of Daraqutni that the correct view is the saying of Shaybi, for Shaybi would not say such a thing on his own authority, since he must have come across it as a raised report (marfu), except that he abridged the chain, so his statement carries the status of a marfu report. Thus the matter returns to preferring what Muslim narrated as marfu.The hadith of Ibn Masud has other marfu routes that support what Muslim adopted, and mention of some of them will come in the Book of the Beginning of Creation.