Al-Arba’īn an-Nawawīyah Ḥadīth [2] – Ḥadīth of Jibrīl

This ḥadīth is known among the people of knowledge as the ḥadīth Jibrīl and the mother of the sunnah.

Given its importance and comprehensiveness, this ḥadīth has also been declared the mother of all aḥādīth and the mother of all comprehensive texts (Umm al-Jawāmi’), as it mentions the Pillars of Islām, its fundamental beliefs, the spirit of all deeds, which is iḥsān, and the end of the world, which is the Day of Judgment.

The issues addressed in it are as follows:

❶ The issue of angels appearing in human form. This is indeed not an impossible matter, as it is present in this ḥadīth that the person who came to the Prophet (peace and blessings of Allāh be upon him) was not human but rather Jibrīl (‘alayhi salām). His human appearance would be in the form of Diḥyah al-Kalbī (may Allāh be pleased with him). Similarly, the arrival of angels in human form to aid the companions in the Battles of Badr, Hunayn, and Khandaq, etc., is established.

The coming of Jibrīl (‘alayhi salām) to Maryam (‘alayha salām) in human form, or as mentioned in the Qurān, the arrival of angels in human form to Ibrāhīm (‘alayhi salām), confirms this. Therefore, it is an established fact that angels have occasionally appeared in human form.

❷ Apparently, he sat like a respectful student, but it is mentioned in Musnad Aḥmad (2924) that he placed his hands on the thigh of the Prophet (peace and blessings of Allāh be upon him) in order to draw the attention of the viewers and listeners.

Regarding the 1st question he asked: After adopting a manner that was contrary to the usual practice of the companions (may Allāh be pleased with them), and drawing everyone’s attention towards himself, he asked about Islām. In response, the Prophet (peace and blessings of Allāh be upon him) mentioned five fundamental pillars:

❖ Acknowledging the Oneness (tawḥīd) of Allāh – the Exalted – and the Prophethood of the Messenger of Allah (peace and blessings of Allāh be upon him).
❖ Establishing the ṣalāh.
❖ Paying the zakāh.
❖ Fasting of Ramadan.
❖ Performing Ḥajj to the House of Allāh if one is able.

These matters are also established by the ḥadīth of ‘Abdullāh bin ‘Umar (may Allāh be pleased with them both) [See, Ṣaḥīḥ al-Bukhārī (8); and Ṣaḥīḥ Muslim (16)].

Then Jibrīl (‘alayhi salām) confirmed this answer. The companions (may Allāh be pleased with them), who were already astonished by his appearance, were even more surprised upon hearing the confirmation.

Regarding the 2nd question he asked: After confirming the answer, the questioner asked about īmān, asking what it is. The Prophet (peace and blessings of Allāh be upon him) then mentioned the fundamental beliefs of Islām:

❖ Belief in Allāh – the Exalted.
❖ Belief in His Angels.
❖ Belief in His revealed Books.
❖ Belief in His Messengers whom He sent.
❖ Belief in the Last Day.
❖ Belief in Divine Decree, both the good and the bad.

Regarding Islām and īmān: These are two distinct terminologies. However, they are generally used synonymously in place of one another, as they were used synonymously in the Qurān. Allāh – the Exalted – says: “So We brought out whoever was in them [i.e., the cities] of the believers. ~ And We found not within them other than a [single] house of Muslims.” ^{[Sūrah adh-Dhāriyāt 51: 35-36]}

At times, they are also applied to different meanings, as Allāh – the Exalted – says: “The Bedouins say: ‘We have believed.’ Say: ‘You have not [yet] believed; but say [instead]: ‘We have submitted.’’” ^{[Sūrah al-Ḥujurāt 49: 14]}

In that āyah, Islām is stated to relate to outward deeds, while īmān is related to inward beliefs.

Regarding the 3rd question he asked: Concerning iḥsān, the literal meaning is to make something excellent or beautiful.

In the ḥadīth, the meaning is to worship in a way that one conceives of oneself as seeing one’s Lord – Allāh, but if this degree of sincerity is not reached, then at the very least, one must surely conceive that my Lord is watching me.

And Allāh – the Exalted – has commanded iḥsān to be done with everything. As in the narration reported from Abū Ya’lā Shaddād bin Aws I,: “Verily Allāh has prescribed iḥsān in all things. So, if you kill then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.” [Ṣaḥīḥ Muslim (1955)]

Regarding the 4th question he asked: The questioner asked about the coming of the Hour. In response, the Prophet (peace and blessings of Allāh be upon him) said: “The one being questioned does not know more than the questioner.” Meaning, they are both equal in their lack of knowledge about the Hour, because knowledge of it rests only with Allāh – the Exalted.

As mentioned in the Qurān: “Indeed, Allāh [alone] has knowledge of the Hour…” ^{[Sūrah Luqmān 31: 34]}

And “… Say: ‘Its knowledge is only with my Lord …’” ^{[Sūrah al-A’rāf  7: 187]}

Regarding the 5th question he asked: When the expression of not knowing the Hour was made, the questioner said that if you do not have definitive knowledge of the Hour, then at least tell us its signs. The Prophet (peace and blessings of Allāh be upon him) replied, saying:

❶ When the slave-girl gives birth to her mistress.

This can have three meanings:

❖ The children will be disobedient to their parents and will force their parents to serve them
❖ The second is that conquests will be numerous, and the offspring of slave-girls will become rulers of kingdoms, and their mothers will be among the subjects, similar to the rule of the Ghulāmān (Mamluks) in India.
❖ The third meaning is that the abundance of slaves will be so great that a person will purchase a slave-girl who is, in reality, his mother, but both will be unaware.

❷ You will see the barefooted, naked, impoverished, and destitute shepherds building tall buildings. Meaning, wealth will be abundant, and tall buildings will become signs of honor and status.

It is present in the narration of Musnad Aḥmad (2924) that when asked who was meant by them, the Prophet (peace and blessings of Allāh be upon him) replied that they would be the people of Arabia. In the current era, this can be witnessed – that people who were destitute and poor some time ago are now owners of huge buildings and are competing with one another in this regard.

May Allāh – the Exalted – protect us from all trials, grant us a life of virtue and safety, and grant us a death while possessing īmān. Āmīn.

• Ṣaḥīḥ Muslim (8)
• Sunan Abī Dāwūd (4695)
• Sunan an-Nasā’ī (4990 [4993])
• Sunan at-Tirmidhī (2610)
• Sunan ibn Mājah (63)
• Mishkāt al-Maṣābīḥ (2)
• Riyāḍuṣ Ṣāliḥīn (60)