Who is the Man in White? Analysis of Jibril in Hadith (Al-Fath Al-Mubin)

In the treasury of Ḥadīth studies, there is a well-known narration known as Ummus Sunnah (Mother of the Sunnah). This narration began with the arrival of a mysterious figure who surprised the companions in the assembly of the Messenger of Allah ﷺ. This figure was not merely an ordinary guest, but the key to unlocking the door to understanding Islam, Imān, and Iḥsān.

Many seekers of knowledge ask, who is the man in white? Why does his appearance contrast so sharply with the dusty geographical conditions of Arabia? This article will unravel the identity, physical characteristics, and theological significance behind the presence of this figure by directly referencing the text of the book Al-Fath Al-Mubin bi Syarhi Al-Arba’in An-Nawawiyah pages 139-143.

The Narrative of the Mysterious Guest’s Arrival

​Umar bin Khattab radhiyallahu ‘anhu narrated this event with a very vivid visual description. While the companions were sitting quietly, a man suddenly appeared, unknown to them, but with a very clean appearance.

In the original manuscript of the book Al-Fath Al-Mubin, the wording of the ḥadīth is written as follows:

​ إذ طلع علينا رجل شديد بياض الثياب , شديد سواد الشعر , لا يري عليه أثر السفر , ولا يعرفه منا أحد

​(Suddenly, a man appeared before us with extremely white garments, very black hair, showing no signs of travel, and none of us recognized him).

Sheikh Ibn Hajar Al-Haitami provided an interesting linguistic ta’liq (commentary). The word ( لا يرى ) is read with a dhommah on the letter ya’ (yu-raa), which implies passivity and carries a more eloquent (baligh) meaning compared to the reading of na-raa (we see). This affirms that objectively, there is not the slightest indication of travel on his person.

The Paradox of Identity

The arrival of this man created a paradox in the minds of the companions. Sheikh Ibn Hajar explained that this situation added to the ambiguity or obscurity (al-‘amāyah) for them.

1. If he was a resident of Medina, the companions should have known him.
2. If he is a traveler (visitor), the athar as-safar (traces of travel) should be apparent, such as dusty clothes or disheveled hair.

However, this man in white clothes appeared very neat, as if he had just come out of the bathroom in the neighboring house, even though no one knew who he was.

Analysis of Physical Characteristics and Their Symbolic Meaning

The physical appearance of Jibril ‘alaihis salam in human form contains ‘ilal (legal reasons) and high lessons in etiquette.

1. The Whiteness of Garments and the Blackness of Hair

Description of شديد بياض الثياب (his garments being very white) and شديد سواد الشعر (his hair being very black) is not merely a narrative detail. As explained on page 141:

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

​(Therefore, it is recommended to cleanse clothing, improve one’s appearance by removing natural impurities, and apply perfume when entering the mosque).

White is preferred by Umar bin Khattab for the Qari (reciters of the Qur’an/students of knowledge), and the imams recommend it when entering the mosque. This teaches us that inner purity must be in harmony with outward cleanliness.

2. A Pervading Fragrance

Besides the visual aspect, Sheikh Ibn Hajar also quotes a narration from Imam An-Nasa’i from Abu Hurairah and Abu Dzar radhiyallahu ‘anhuma which adds the detail of smelling:

​ أحسن الناس وجها , وأطيب الناس ريحا , كأن ثيابه لا يمسها دنس

​(He was the most handsome of people in face, the most fragrant in scent, as if dirt had never touched his clothes).

This fragrance is a sign that the figure is not an ordinary human being from the earth, but a sacred being who brings good tidings.

The Etiquette (Adab) of Jibril in the Presence of the Messenger of Allah ﷺ

The question “who is that man in white?” is answered not only by his physical appearance, but also by his ahwal (conduct) when facing the Prophet Muhammad ﷺ.

Sitting Position: Jalsah Al-Muta’allim

The man did not sit haphazardly. He took a very close position:

​ فأسند ركبتيه إلى ركبتيه , ووضع كفيه على فخذيه

​(He rested both his knees on the knees of the Prophet, and placed both his palms on the Prophet’s thighs).

​In Al-Fath Al-Mubin it is explained that this position is جلسة المتعلم (the sitting position of a student). However, Jibril performed mubalaghah (totality/sincerity) in approaching until his knees touched. This is a symbol of Muraqabah and seriousness in seeking knowledge.

Scholars differ regarding كفيه على فخذيه (placing the palms on the thighs). Was it the Prophet’s thigh or Jibril’s own thigh? Sheikh Ibn Hajar strengthens the opinion that the hand was placed on the Prophet’s thigh ﷺ (i.e., فخذي النبي صلى الله عليه وسلم ) as a form of ta’zim (respect) or spiritual intimacy during the revelation.

The Call “O Muhammad”

One odd thing was the man’s call: “Ya Muhammad!”, not “Ya Rasulullah”. Indeed, calling the Prophet by his name alone is Ḥarām in the Qur’an (An-Nur: 63).

Sheikh Ibn Hajar provides tawjih (explanation) on page 143:

1. Concealing Identity: Gabriel deliberately imitated the rough and straightforward manner of speech of أجلاف الأعراب (inland Bedouin A’rab) so that the companions would be even less suspicious that he was an angel.
2. Events Before the Prohibition: It is possible that this event occurred before the revelation of the verse prohibiting directly calling upon the name of the Prophet.

Theological Essence: The Formation of Angels

At the end of the ḥadīth, after the man left, the Messenger of Allah ﷺ said to Umar:

​ فإنه جبريل أتاكم يعلمكم دينكم

​(Indeed, he is Gabriel, he comes to you to teach your religion).

How is it possible for Angels, beings of light, to transform into solid matter (humans)?

Sheikh Ibn Hajar refuted the concept of Hulul (divine incarnation) and explained the concept of Ahlussunnah wal Jamaah (page 184):

​ لأن جبريل جسم نوراني في غاية اللطافة , فقبلت ذاته التشكل والانخلاع من طور إلى طور

​(Because Jibril is a luminous essence [body of light] that is very subtle [lathif], his essence is able to take on different forms [tasyakkul] and transition from one phase to another).

​Therefore, the man in white clothing was Jibril performing tasyakkul. He often came in the form of the handsome companion Dihyah Al-Kalbi, but this time he came in the form of an unknown stranger (la ya’rifuhu minna ahad) to ensure the companions’ full attention was on the subject matter, not on his personal figure.

Realizing that the figure was Jibril made the companions aware of the existence of unseen beings around them, an important lesson in truly understanding the meaning of faith in angels.

This event serves as the primary evidence (ummus sunnah) detailing the order of the pillars of faith, teaching us that belief must encompass Allah, Angels, the Book, the Messenger, the Day of Judgement, and Divine Decree.

Summary Table: Characteristics of the Man in White

Description in Hadith	Meaning & Explanation (Al-Fath Al-Mubin)
Clothing	Very White (Shadidul Bayadh)	Symbol of purity of the heart and the sunnah of wearing white in gatherings of knowledge.
Hair	Very Black (Shadidus Sawad)	Indicates youthfulness and physical vitality.
Condition	No trace of travel	An unusual occurrence (Kharqul ‘Adah) that aroused the curiosity of the companions.
Position	Knees touching knees	The etiquette of a student towards a teacher; a symbol of closeness (Qurb).
Address	“O Muhammad”	Disguise as an Arab Bedouin (A’rab) or occurred before the prohibition.

FAQ: Questions About the Figure of Jibril in This Ḥadīth

Through the discussion above, it is clear that the man in white is Jibril ‘alaihis salam, an angel sent by Allah with a unique method of teaching. His appearance teaches us that religious knowledge must be approached with purity of both body and soul, high morals, and sincerity of the heart.

In the Islamic treasury of knowledge, the story of this mysterious figure is a prelude to the well-known Hadith Jibril, which scholars call Ummus Sunnah (The Mother of Sunnah).

And Allah knows best.