The Hadith of Jibril

• In Muslim's narration the hadith comes with an account by Yahya ibn Ya'mar: the first to deny the divine decree in Basra was Ma'bad al-Juhani, so Yahya and Humayd ibn 'Abd al-Rahman, on their way to Hajj or 'Umrah, asked 'Abdullah ibn 'Umar about it. Ibn 'Umar disowned those people and narrated this hadith from his father, 'Umar ibn al-Khattab. Ibn Rajab (vol. 1, p. 103) explains that Ibn 'Umar narrated it as proof against those who denied the decree, because of its words on belief in the decree.[1][5]
• 'Umar describes a man no one recognised, with very white clothes and very black hair and no sign of travel on him. He sat before the Prophet (peace be upon him), knee to knee. Al-Nawawi (vol. 1, p. 131) explains that the man placed his palms on his own thighs and sat in the manner of a learner. Ibn Daqiq al-'Id (Sharh al-Arba'in an-Nawawiyya, attributed to him, p. 29) draws from this that one should come clean, well dressed and well presented before scholars and people of standing, since Jibril came to teach people by his appearance as well as by his words.[1][6][7]
• The Companions were amazed that he asked and then confirmed the answers. Al-Nawawi (vol. 1, p. 131) explains that an ignorant questioner does not do this: these were the words of someone who already knew, and at that time no one but the Prophet (peace be upon him) knew these things. Ibn Daqiq al-'Id (Sharh al-Arba'in an-Nawawiyya, attributed to him, p. 29) adds that the man was not known to have met the Prophet or to have heard from him, yet he asked like one who knows and confirms.[1][6][7]
• Islam is explained here by outward deeds: the two testimonies, which are the deed of the tongue, then prayer, zakah, the fast of Ramadan, and the pilgrimage for whoever is able. Ibn Rajab (vol. 1, p. 98) notes that these are the foundations on which the deeds of Islam are built, and that the hadith points to every outward obligation being part of Islam.[1][5]
• Iman is explained by inward beliefs: in Allah, His angels, His Books, His messengers, the Last Day, and the decree, its good and its bad (Ibn Rajab, vol. 1, p. 102). Ibn Rajab (p. 103) describes belief in the decree on two levels: that Allah knew beforehand all that His servants would do and wrote it down; and that He created all their deeds and willed them.[1][5]
• Why does the hadith separate Islam from Iman, when elsewhere deeds are counted as part of faith? Ibn Rajab (vol. 1, pp. 105-108) answers that some words cover several meanings when used alone and share them out when paired: mentioned alone, each of Islam and Iman includes the other; mentioned together, as here, Iman means the belief of the heart and Islam the deeds. So every believer is a Muslim, but not every Muslim has complete faith (pp. 108-109). Al-Nawawi (vol. 1, p. 122) quotes al-Baghawi to the same effect: Islam names what is outward, Iman what is inward, and together they make one whole, the religion.[5][6]
• Al-Nawawi (vol. 1, pp. 131-132) calls the definition of ihsan one of the Prophet's concise and comprehensive sayings. If a person stood in worship actually seeing his Lord, he would leave nothing undone of humility, attention and care; so worship Allah in every state as you would then, because what moves that care is knowing that Allah sees you, and that remains true when you do not see Him. Its aim is sincerity in worship and constant awareness of Allah.[6]
• Ibn Rajab (vol. 1, p. 126) explains that worshipping as if you see Allah means keeping His nearness present in the heart, which brings fear, awe and reverence, and an effort to make the worship complete. He describes two stations (p. 129): to act aware that Allah sees you, which is sincerity; and, above it, to worship as though seeing Him with the heart, which is the reality of ihsan.[5]
• Asked about the Hour, the Prophet answered: "One who is asked knows no more than the one who is inquiring" (Siddiqui's translation). Ibn Rajab (vol. 1, p. 135) explains that all creatures are equal in not knowing its time: Allah has kept that knowledge to Himself.[1][5]
• The first sign is that the slave-girl will give birth to her mistress. Al-Nawawi (vol. 1, p. 132) reports that most scholars read it as a report that slave-women and their children would become many, because a master's child stands in his father's place; he also mentions other views. Ibn Rajab (vol. 1, p. 136) relates it to the opening of lands and the many captives brought in. Ibn Daqiq al-'Id (Sharh al-Arba'in an-Nawawiyya, attributed to him, p. 31) also reports the view that disobedience to parents would spread, so that a child treats his mother as a master treats his servant.[6][5][8]
• The second sign is barefoot, unclothed, destitute shepherds competing in tall buildings. Al-Nawawi (vol. 1, p. 133) explains that the people of the desert and those in need would be given so much of the world that they boast in building. Ibn Rajab (vol. 1, p. 137) says it means the lowest of people becoming their leaders, and (p. 139) that these signs come back to one thing: matters being entrusted to those not fit for them.[6][5]
• Al-Nawawi (vol. 1, p. 133) cautions that a sign of the Hour is not in itself a ruling: not everything the Prophet (peace be upon him) named as one of its signs is forbidden or blameworthy; a sign may be good or bad, permitted or forbidden.[6]
• 'Umar says that he stayed a long while. Al-Nawawi (vol. 1, p. 133) notes that in the narrations of Abu Dawud and al-Tirmidhi it was after three, while in Abu Hurayra's narration the Prophet (peace be upon him) says at once that it was Jibril. He reconciles the two: 'Umar had left the gathering, so the Prophet told those present at once, and told 'Umar after three. Ibn Daqiq al-'Id (Sharh al-Arba'in an-Nawawiyya, attributed to him, p. 32) also says it was three.[6][9][4]
• The hadith ends: "He came to you in order to instruct you in matters of religion" (Siddiqui's translation). Al-Nawawi (vol. 1, p. 133) draws from it that Islam, Iman and Ihsan are all together called religion. Ibn Rajab (vol. 1, p. 97) calls it a very great hadith that contains the explanation of the whole religion, which is why the Prophet called all three levels religion; Ibn Daqiq al-'Id (Sharh al-Arba'in an-Nawawiyya, attributed to him, p. 32) explains the words as the foundations, or the general principles, of their religion.[1][6][5][9]
• The scholars stress how much this hadith gathers. Ibn Daqiq al-'Id (Sharh al-Arba'in an-Nawawiyya, attributed to him, p. 29) says that all the sciences of the Shari'ah return to it and branch out from it, so it is like the mother of the Sunnah, as al-Fatihah is called the Mother of the Quran. Al-Nawawi (vol. 1, p. 132) reports the same from al-Qadi 'Iyad, and Ibn Rajab (vol. 1, pp. 134-135) shows how what the jurists, the scholars of creed and those who speak of the heart's deeds discuss all falls under its three parts.[7][6][5]

• Come before people of knowledge clean and well dressed, and sit attentively, in the manner of a learner.[7][6]
• When those present need an answer they do not ask for, one may ask it so that all benefit; and a teacher should be gentle with the one who asks and let him come close, so that he can ask without fear.[6]
• A scholar asked about something he does not know should say 'I do not know'. Al-Nawawi says this does not lessen him; it shows his piety, his fear of Allah and the depth of his knowledge.[6]
• The religion has three levels, Islam, Iman and Ihsan, and all three together are called religion.[5][6]
• Worship Allah as if you see Him; and if you do not reach that, remember that He sees you. This is the heart of sincerity and of watchfulness over oneself.[6][5]
• Belief in the decree, its good and its bad, is part of faith; Ibn 'Umar was severe with those who denied it and disowned them.[1][5]
• No one but Allah knows when the Hour will come.[5]
• Boasting and competing in tall buildings is blameworthy, and building beyond need is disliked.[5][9]
• When leadership passes to people unfit for it, the order of both religion and the world is corrupted; this is among the signs of the Hour.[5]

These questions are written by Qabas Academy to help you reflect. They are not part of the hadith or its commentary.

1. Jibril came to the lesson clean and well dressed, and sat like a learner. How do you prepare yourself, outwardly and inwardly, when you sit down to learn about your religion?
2. Of the three levels, Islam, Iman and Ihsan, which one do you find most neglected in your own life right now?
3. If you truly kept in mind that Allah sees you, what would change in the way you pray today?
4. The Prophet (peace be upon him) did not claim to know when the Hour would come. When did you last say plainly that you did not know something?