In the treasury of Islamic pedagogy, the method of delivering knowledge (uslub at-ta’lim) plays a vital role alongside the material of knowledge itself. One of the most monumental events recording the high level of the Prophet’s teaching method is the arrival of the Angel Jibril to the Prophet’s ﷺ assembly. This event, popularly known as Hadith Jibril, is not merely a narrative of a mysterious guest, but a demonstration of a perfect Islamic educational curriculum.
Many seekers of knowledge wonder: Why did Jibril ‘alaihis salam, who is the leader of the angels and the bearer of revelation, come to ask questions as if he did not know? Wasn’t it he who revealed the revelation?
This article will thoroughly examine the phenomenon by directly referencing the text (nass) of the book Al-Fath Al-Mubin bi Syarhi Al-Arba’in An-Nawawiyah by Ibn Hajar Al-Haitami (pages 139-187).
The Phenomenon of Gabriel Asking Questions: An Educational Strategy
Umar bin Khattab radhiyallahu ‘anhu recorded the astonishment of the companions when witnessing a dialogue between a man in white clothing (Jibril) and the Prophet Muhammad ﷺ. This astonishment peaked when Jibril confirmed the Prophet’s answer.
As written in the manuscript Al-Fath Al-Mubin (p. 139):
قال : صدقت , قال : فعجبنا له ; يسأله ويصدقه
(He [Gabriel] said: “You are correct.” Umar said: “So we were amazed by him; he is the one who asks, yet he is the one who confirms!”).
Sheikh Ibn Hajar Al-Haitami explained that the astonishment (ta’ajjub) of the companions was very reasonable. Questions usually arise from ignorance, while affirmation (tashdiq) arises from knowledge. This behavior of Jibril is an indication that he is a “Teacher” appearing in the guise of a “Student”.
Theological Wisdom: Why Does Gabriel Represent Companions?
This is the most crucial point in the Prophet’s teaching method in this event. Why did Gabriel have to intervene and ask? Why not just let the companions ask themselves?
Sheikh Ibn Hajar provided a very in-depth explanation (ta’lil) on page 186 regarding the psychological state of the companions at that time. Here is the original text of his explanation:
قيل : وحكمة إرساله : ليعلمهم أنهم كانوا أكثروا على النبي صلى الله عليه وسلم المسائل , فنهاهم كراهية لما قد يقع من سؤال تعنت أو تجهيل , فألحوا فزجرهم , فخافوا وأحجموا واستسلموا امتثالا , فلما صدقوا في ذلك .. أرسل لهم من يكفيهم المهمات 1
(It is said: The wisdom of his [Jibril’s] mission was to teach them [the companions]. Because previously they asked the Prophet ﷺ too many questions, and the Prophet forbade them for fear of questions that were burdensome or intended to mock (ta’annut). However, they insisted, so the Prophet reprimanded them. Then they became afraid, restrained themselves, and surrendered as a form of obedience. And when they were sincere in that obedience… Allah sent to them a figure who sufficed them in important matters).
Because the companions were “stuck” in asking questions due to fear and obedience (imtitsal), Allah sent Jibril. Jibril’s questions about the Arkān of Islam and the Arkān of Faith became a divine solution so that knowledge could still be conveyed without the companions having to violate etiquette or their fear.
The Concept of Ta’lim: A Teacher Disguised as a Student
This method demonstrated by Jibril and the Messenger of Allah ﷺ is known in modern education as Active Learning, but with far more noble manners.
At the end of the ḥadīth, the Messenger of Allah ﷺ said:
فإنه جبريل أتاكم يعلمكم دينكم
(Indeed, he is Gabriel, he comes to you to teach your religion).
Sheikh Ibn Hajar provides an interesting syarah (explanation) on the phrase yu’allimukum (He teaches you). Even though the one answering the question is the Prophet, why is Gabriel mentioned as the one teaching?
He explained in Al-Fath Al-Mubin (p. 186):
بسبب سؤاله , فنسبة التعليم إليه مجاز , وإلا .. فالمعلم لهم حقيقة هو النبي صلى الله عليه وسلم 2
(It is called teaching because of his questions. Therefore, attributing “teaching” to Jibril is a metaphor [figure of speech]. Because in reality, their true teacher is the Prophet ﷺ).
This teaches us that “asking intelligent questions” is a legitimate teaching method. It also deepens our understanding of the meaning of faith in angels, that their duties are very diverse, including being facilitators of knowledge.
The Etiquette of Jibril: The Sitting Position of the Seeker of Knowledge
Besides the verbal method, Jibril also taught non-verbal methods. He sat in a very specific position as written in the book (p. 139):
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).
The book Al-Fath Al-Mubin (pp. 141-142) refers to this position as:
صريح في أنه جلس بين يديه دون جانبه , وهي جلسة المتعلم 3
(This clearly indicates that he was sitting in front of the Prophet, not beside him. And this is the sitting position of a student).
The Urgency of the Material in Gabriel’s Questions
The questions of Jibril were not arbitrary. He structured the questions systematically, encompassing the entire edifice of religion. Sheikh Ibn Hajar mentioned on page 187 why this hadith is called the origin or primary reference:
لأن علوم الشريعة كلها راجعة إليه , ومتشعبة منه , فهو جامع لطاعات الجوارح والقلب أصولا وفروعا 4
(Because all the branches of Islamic jurisprudence return to this ḥadīth and stem from it. This ḥadīth is a compilation of the obedience of the limbs and the heart, both the fundamentals [uṣūl] and the details [furū’]).
Analysis Table: Comparison of Roles in the Gabriel Hadith
| Role | Action | Educational Goal (Hikmah) |
| Jibril (The Inquirer) | Questioning & Confirming | Overcoming the fear of the companions (khauf) & teaching proper etiquette (adab). |
| The Messenger of Allah (Answering) | Explaining Definitions | Providing authoritative material (Islam, Iman, Ihsan) |
| The Companions (Audience) | Amazement (‘ajibna lahu) | Receiving knowledge through observation of the dialogue. |
FAQ: Frequently Asked Questions About the Jibril Teaching Method
Did the Messenger of Allah ﷺ know from the beginning that it was Gabriel?
Based on the narration in Al-Fath Al-Mubin (p. 186) quoting Ṣaḥīḥ Ibn Ḥibbān, the Prophet said: “By He in Whose Hand is my soul, (Jibril) did not resemble himself upon me since he came to me before this time, and I did not recognize him until he turned away (left).”
Why did Gabriel use the address “O Muhammad”?
Sheikh Ibn Hajar explained (p. 144) that the purpose was for disguise (Ta’miyah), imitating the speech style of the Arab Bedouins (A’rab) so that the companions would not suspect that the guest was an angel.
Conclusion
The Prophet’s method of teaching ﷺ through the intermediary of Angel Jibril teaches us that Islamic education requires strategy. Jibril, the Sayyidul Malaikat (Master of Angels), taught that the right question is the key to unlocking knowledge.
This event became the foundation that Islam is built upon solid pillars, as explained in The Pillars of Islam and The Pillars of Faith which are contained in this ḥadīth.
And Allah knows best.
References
- Aḥmad ibn Muḥammad Ibn Ḥajar al-Haytamī, al-Fatḥ al-Mubīn bi-Sharḥ al-Arbaʿīn, ed. Aḥmad Jāsim Muḥammad al-Muḥammad, Quṣayy Muḥammad Nūrūs al-Ḥallāq, and Anwar al-Shaykhī al-Dāghistānī, 1st ed. (Jeddah: Dār al-Minhāj, 2008), 186. ↩︎
- Aḥmad ibn Muḥammad Ibn Ḥajar al-Haytamī, al-Fatḥ al-Mubīn bi-Sharḥ al-Arbaʿīn, ed. Aḥmad Jāsim Muḥammad al-Muḥammad, Quṣayy Muḥammad Nūrūs al-Ḥallāq, and Anwar al-Shaykhī al-Dāghistānī, 1st ed. (Jeddah: Dār al-Minhāj, 2008), 186. ↩︎
- Aḥmad ibn Muḥammad Ibn Ḥajar al-Haytamī, al-Fatḥ al-Mubīn bi-Sharḥ al-Arbaʿīn, ed. Aḥmad Jāsim Muḥammad al-Muḥammad, Quṣayy Muḥammad Nūrūs al-Ḥallāq, and Anwar al-Shaykhī al-Dāghistānī, 1st ed. (Jeddah: Dār al-Minhāj, 2008), 142-143. ↩︎
- Aḥmad ibn Muḥammad Ibn Ḥajar al-Haytamī, al-Fatḥ al-Mubīn bi-Sharḥ al-Arbaʿīn, ed. Aḥmad Jāsim Muḥammad al-Muḥammad, Quṣayy Muḥammad Nūrūs al-Ḥallāq, and Anwar al-Shaykhī al-Dāghistānī, 1st ed. (Jeddah: Dār al-Minhāj, 2008), 187. ↩︎
