Hadith of Jibril: Understanding the Three Levels of Religion (Islam, Iman, Ihsan) and Signs of the Apocalypse According to Syarah Al-Fath Al-Mubin

In the ocean of Islamic knowledge, there is one hadith that serves as the “mother” of all religious teachings. Scholars refer to it as Ummus Sunnah (Mother of Sunnah). This hadith is known as the Hadith of Jibril.

Why is this hadith so special? Because in one brief dialogue between the Angel Jibril and the Prophet Muhammad ﷺ, , the roadmap for a complete Muslim life is laid out: from physical actions (Sharia/Islam), to heartfelt beliefs (Aqidah/Iman), to spiritual qualities (Tasawuf/Ihsan), to awareness of the end times (Eschatology).

However, understanding this hadith is not enough just by reading its translation. There are many layers of meaning, fiqh rulings, and theological debates hidden behind it. In this article, we will analyze this hadith in depth by referring directly to the authoritative book Al-Fath Al-Mubin bi Syarhi Al-Arba’in by Sheikh Ibn Hajar Al-Haitami (pages 139-187).

We will explore each word, quote scholars’ opinions with the original text, and understand its relevance to us today.

Complete Text of the Hadith of Jibril and Its Meaning

Before delving into a deeper discussion, let us examine the original text of the hadith narrated by Imam Muslim from Amirul Mukminin Umar bin Khattab, may Allah be pleased with him:

عن عمر رضي الله عنه أيضا قال: بينما نحن عند رسول الله صلى الله عليه وسلم ذات يوم. . إذ طلع علينا رجل شديد بياض الثياب، شديد سواد الشعر، لا يري عليه أثر السفر، ولا يعرفه منا أحد، حتى جلس إلى النبي صلى الله عليه وسلم، فأسند ركبتيه إلى ركبتيه، ووضع كفيه على فخذيه، وقال: يا محمد؛ أخبرني عن الإسلام…

(From Umar, may Allah be pleased with him, he said: One day, while we were sitting with the Messenger of Allah, suddenly a man appeared, dressed in very white clothes, with very black hair, showing no signs of having traveled far, and none of us recognized him. He sat before the Prophet, rested his knees against the Prophet’s knees, placed both palms on the Prophet’s thighs, and said: “O Muhammad, tell me about Islam…” — (Reported by Muslim).

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Chapter 1: The Mystery of the Questioner and the Etiquette of Seeking Knowledge (Asbabul Wurud)

The beginning of this hadith is not merely a description of the atmosphere. Sheikh Ibn Hajar Al-Haytami, in Al-Fath Al-Mubin (pp. 139-142), reveals many valuable lessons about the etiquette (adab) of a seeker of knowledge from Jibril’s behavior.

1. Physical Appearance Reflects Inner Readiness

Jibril did not come in his original form with 600 wings, but rather in human form (tamatsul). However, his appearance was very contrasting:

• Very white clothes (syadid bayad ats-tsiyab)
• Very black hair (syadid sawad asy-sya’r)
• There is no dust of travel (la yura ‘alaihi atsar as-safar)

The Companions (Sahaba) were surprised. If he was a local from Medina, they should have known him. If he was a traveler, his clothes should have been dirty and his hair messy. From this, Sheikh Ibn Hajar concluded a sunnah rule for seekers of knowledge:

ففيه ندب تنظيف الثياب، وتحسين الهيئة بإزالة ما يؤخذ للفطرة، وتطييب الرائحة عند الدخول للمسجد

(Therefore, it is recommended to clean clothes, improve appearance by removing natural impurities, and wear perfume when entering the mosque).

This refutes the assumption of some people who feel that piety is synonymous with shabby clothing. In fact, angels teach us to appear clean, neat, and fragrant when facing Allah or attending religious gatherings.

2. Jibril’s Sitting Position: A Symbol of Sincerity

Notice how Jibril sat. He did not sit far away, but placed his knees against the Prophet’s knees.

فأسند ركبتيه إلى ركبتيه.. صريح في أنه جلس بين يديه دون جانبه، وهي جلسة المتعلم، لكنه بالغ في القرب

(He rested both knees on the Prophet’s knees… this clearly shows that he was sitting in front of the Prophet, not beside him. This is the way a student sits, but he was excessive in getting close).

This position teaches that knowledge must be sought out, and that physical closeness (within the bounds of propriety) and closeness of heart with the teacher are the keys to the blessings of knowledge.

3. Why Call Out “Ya Muhammad”?

Jibril called him “Ya Muhammad,“ not “Ya Rasulullah.“ According to Al-Fath Al-Mubin, there are two possibilities:

1. To conceal his identity, he pretended to be an Arab Bedouin (from the interior) who was accustomed to calling people by their first names.
2. This incident occurred before the verse prohibiting the use of the Prophet’s name alone in supplication was revealed (La taj’alu du’a ar-rasuli bainakum…).

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Chapter 2: Islam (The Foundation of Physical Deeds)

Jibril’s first question was about Islam. The Prophet answered with the Five Pillars of Islam. However, let us explore further the perspective of fiqh and its definition according to this commentary.

Definition of Islam: Physical Compliance

What is the difference between Islam and Iman? The book Al-Fath Al-Mubin (p. 144) explains the definition precisely:

الإسلام هو لغة: الطاعة والانقياد، وشرعا: الانقياد إلى الأعمال الظاهرة

(Islam linguistically means obedience and submission. In terms of Sharia, it means submission to outward deeds).

So, the Islamic world is a physical territory. A person is judged to be a Muslim if he practices outwardly, even though his heart may not necessarily be convinced (as in the case of hypocrites who are still treated as Muslims in worldly law).

Critical Analysis of the Pillars of Islam

1. The Shahada: The Controversy Over the Word “Ashhadu”

The Messenger of Allah said:

الإسلام أن تشهد أن لا إله إلا الله

(Islam is that you bear witness…).

An interesting discussion appears on page 144: What if someone converts to Islam without using the word “Asyhadu” (I bear witness), but instead uses the word “A’lamu” (I know)?

Sheikh Ibn Hajar quoted the scholars’ debate:

فلو قال: (أعلم) بدل: (أشهد)… لم يكن مسلما.. ويؤيده أن الشارع تعبد بلفظ: (أشهد) في أداء الشهادة

If someone says “I know” instead of “I bear witness,” then he is not considered a Muslim. This is reinforced by the fact that the Prophet specifically stipulated the phrase “I bear witness” in the recitation of the shahada, so that phrase is ta‘abbudī and cannot be replaced with any other expression.

However, the author then explains a stronger opinion (mu’tamad), that what is most important is the meaning. If someone says “There is no God but Allah” without Asyhadu, he is still valid in entering Islam in order to maintain the greater good and make it easier for people to enter the religion of Allah.

2. Prayer, Zakat, Fasting, and Hajj

The author provides important notes on these principles:

• Prayer: It is called Tuqimas Shalah (Establishing), not merely performing. This means maintaining the requirements, pillars, and sincerity.
• Zakat: Denying this obligation is disbelief because it is ma’lum minad-din bidh-dharurah (a religious matter that is known to everyone).
• Hajj: This obligation is bound by the condition of Istitha’ah (ability), which includes provisions, transportation, and travel safety.

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Chapter 3: Faith (The Essence of Ahlussunnah Belief)

This is the most comprehensive and crucial part of the book Al-Fath Al-Mubin (pp. 149-173). Here we learn to distinguish between true faith and mere claims.

Definition of Faith: Is It Enough in the Heart?

Jibril asked about faith, and the Prophet answered with the six pillars of faith. But what is the essence of faith? Must it be spoken aloud?

وشرعا: التصديق بالقلب فقط؛ أي: قبوله وإذعانه لما علم بالضرورة أنه من دين محمد صلى الله عليه وسلم

(And according to Islamic law [Faith is]: Affirmation or Conviction in the heart alone; that is, acceptance and submission of the heart to what is known with certainty to be from the religion of the Prophet Muhammad.

According to Jumhur Asy’ariyah, faith is only valid before Allah through Tashdiq bil Qalb (heartfelt conviction). As for verbalizing the shahada, it is a requirement for the application of worldly laws (such as inheritance and marriage), not a requirement for valid faith in the hereafter.

Theological Debate: Does Faith Grow or Remain Static?

Can your faith fluctuate? There is a major difference of opinion between Imam Abu Hanifah and Jumhur Ulama (Shafi’iyah/Muhadditsin).

1. Abu Hanifah’s opinion: Faith does not increase or decrease. The reason: Faith is Tashdiq (belief). Belief cannot be half-hearted. You either believe 100% or not at all.
   
2. Opinion of Jumhur (Shafi’i): Faith increases with obedience and decreases with sin. The proof is in the verse of the Quran: Li-yazdaadu iimanan (So that their faith may increase).

Imam Ibn Hajar offered a brilliant middle ground: The difference lies only in perspective. Those who say faith remains constant focus on the essence of belief. Those who say faith increases focus on the fruits of faith (deeds) and the power of the light of belief.

Is it permissible to say, “I am a believer, insha’Allah”?

This is a sensitive issue that is often misunderstood. In religious terms, it is called Istitsna’ fil Iman (Exceptions in Faith).

• If you say “I believe, God willing” because you doubt whether God exists or not, then it is forbidden and you are a disbeliever.
• However, the majority of Shafi’i scholars permit, and even recommend, saying this with a different intention.

إما للتبرك، أو للجهل بالخاتمة

(It is permissible to say it, either for the purpose of seeking blessings [seeking blessings in the name of Allah], or due to ignorance about the end of life [whether one will die in a state of husnul khatimah or not]).

So, the phrase “Insya Allah” here is a form of humility and fear (khauf) of a servant regarding his ultimate fate, not doubt in his Lord.

Is the Faith of Those Who Merely Follow Others (Muqallid) Valid?

Many ordinary people believe only because they follow their parents or teachers, without knowing the complex philosophical arguments for the existence of God. Is their faith valid?

Sheikh Ibn Hajar strongly emphasized (pp. 163-164) his rejection of the opinion that requires lay people to study kalam (complex theology):

والمختار الذي عليه السلف، وأئمة الفتوى من الخلف، وعامة الفقهاء: صحة إيمان المقلد

(The prevailing opinion held by the Salaf scholars, the imams of fatwa from among the Khalaf, and generally the experts in fiqh is: The faith of a muqallid [a person who follows blindly] is valid).

As long as his heart is absolutely certain (“Jazim”) that Allah is One, his faith is valid even though he cannot explain the arguments of existence and eternity.

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Chapter 4: Ihsan (Spiritual Peak & Sufism)

After Islam (physical) and Iman (reason/heart), Jibril asked about Ihsan. The Prophet answered with a very poetic and profound statement:

أن تعبد الله كأنك تراه، فإن لم تكن تراه. . فإنه يراك

(You worship Allah as if you see Him. If you do not see Him, He sees you).

According to Al-Fath Al-Mubin (pp. 174-175), this definition divides humans into two spiritual levels (Maqam):

1. Maqam Musyahadah (Upper Level)

That is the condition كأنك تراه (As if you were seeing Him).

This is the level of the Shiddiqin and Arifin. Their hearts are filled with light so that when they worship, it is as if the veil is lifted and they “witness” the majesty of Allah with the eyes of their hearts (bashirah). Their worship is based on love (Mahabbah) and longing.

غالب عليه مشاهدة الحق

(Dominant in his witness to Al-Haqq [Allah]).

2. Maqam Muraqabah (Intermediate Level)

That is the condition فإن لم تكن تراه.. فإنه يراك (If you do not see Him, He sees you).

If we are not yet able to reach the first level, at least we are aware that we are being watched by Divine Surveillance This level is based on Fear (Khauf) and Shame (Haya’).

مشيرا إلى أنه ينبغي للعبد أن يكون حاله مع فرض عدم عيانه لربه سبحانه وتعالى كهو مع عيانه؛ لأنه سبحانه وتعالى مطلع عليه

(This implies that a servant should remain as if he sees his Lord, even though he does not see Him, because Allah Ta’ala always sees him).

Sheikh Ibn Hajar emphasized that Ihsan is the spirit of good deeds. Without Ihsan, prayer is merely gymnastics and fasting is merely starvation.

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Chapter 5: Signs of the Apocalypse (Social Eschatology)

The final part of the hadith discusses As-Sa’ah (the Day of Judgment). When asked when the Day of Judgment would occur, the Prophet gave an answer that taught humility:

ما المسؤول عنها بأعلم من السائل

(The person being asked knows no more than the person asking).

This means that the timing of the Day of Judgment is the absolute prerogative of Allah. Even the Prophet and the Angel Jibril do not know it. However, the Prophet mentioned two signs (Amarah) whose interpretation is very surprising when we look at the current state of the world.

Sign 1: A Female Slave Gives Birth to Her Master

أن تلد الأمة ربتها

(The female slave gives birth to her master/mistress (rabbataha)).

Sheikh Ibn Hajar provides several interpretations in Al-Fath Al-Mubin (pp. 179-180), one of which is highly relevant to the moral crisis of the modern family:

أو عن كثرة عقوق الأولاد لأمهاتهم، فيعاملونهم معاملة السيد أمته من الإهانة والسب

(Or [a metaphor] about the many acts of disobedience children commit against their mothers, treating them as masters treat their slaves, with contempt and insults).

When a child commands his mother, yells at her, and makes her a servant to his ambitions, that is a sign that the apocalypse is near, according to this interpretation.

Sign 2: Competing to Build Higher Buildings

وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان

(And you see people without shoes, without clothes, poor, shepherds, competing to build taller buildings).

This is a sharp sociological prediction. The Prophet described the phenomena of social climbing and social inversion. People who were once ignorant, marginalized, and uneducated (ru’aa asy-syaa’) suddenly held economic power.

وهذا كناية عن كون الأسافل يصيرون ملوكا أو كالملوك… فتفرق هممهم إلى تشييد المباني

(This is a metaphor about lowly people who become kings or like kings… then their aspirations are divided only for the sake of magnificent buildings).

They do not use their wealth for science or religion, but rather compete to build skyscrapers (tathawul fil bunyan) as symbols of status.

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Summary of the Differences Between Islam, Iman, and Ihsan

To make it easier for you to understand, here is a summary table based on the book’s explanation:

Aspects	Islam	Faith	Ihsan
Focus	Physical Deeds	Inner Deeds (Heart)	Spiritual Quality (Feeling)
Definition of the Book	Al-Inqiyad (Submission)	At-Tashdiq (Confirmation)	Muraqabah (Supervision)
Worldly Laws	Protecting blood and property	Not visible to humans	The secret between servant and God
The Laws of the Hereafter	Not enough to be saved	Conditions for entering Heaven	Determining the level of Heaven

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FAQ: Frequently Asked Questions About the Hadith of Jibril

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Conclusion

The Hadith of Jibril teaches us that Islam is a complete and unified system. We cannot take Islam (Sharia) without Iman (faith), because that is hypocrisy. We cannot take Iman without Islam, because that is wickedness. And both will feel dry without Ihsan (spirituality).

As the Prophet Muhammad (peace be upon him) beautifully concluded in this hadith:

فإنه جبريل أتاكم يعلمكم دينكم

(In truth, he is Jibril, who has come to you to teach you your religion).

May this guide help us understand our religion not only superficially, but to its very core. Allah knows best.

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Primary Reference: Kitab Al-Fath Al-Mubin bi Syarhi Al-Arba’in An-Nawawiyah by Ibn Hajar Al-Haitami, pages 139-187.