Have you ever imagined the atmosphere of a gathering of knowledge with the Prophet Muhammad? One day, that peaceful atmosphere suddenly turned into one full of questions. A major event occurred, which later became known as the Hadith of Jibril. This was not just an ordinary visit; it was a moment when heaven descended to earth to teach the foundations of Islam directly.
The story of Jibril’s arrival was narrated by Umar bin Khattab, may Allah be pleased with him. He recounted how a strange man suddenly appeared among them. This man was no ordinary guest. At the end of the meeting, the Prophet Muhammad revealed that the guest was the Angel Jibril.
The big question that often arises is: Why did the Angel Jibril have to disguise himself as a human? Why didn’t he come in his original majestic form? Let’s explore the answer by referring to the book Al-Fath Al-Mubin bi Syarhi Al-Arba’in An-Nawawiyah by Sheikh Ibn Hajar Al-Haitami.
The Moments Leading Up to the Arrival of the Mysterious Guest
Umar bin Khattab described the arrival of this figure in great detail. While the companions were sitting casually with the Prophet, suddenly a man appeared whose appearance was very contrasting.
In the hadith text cited in Al-Fath Al-Mubin (p. 139), it is stated:
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, dressed in very white clothes, with very black hair. He showed no signs of having traveled far, and none of us knew him).
A Confusing Appearance for Friends
The physical appearance of this guest caused great confusion among the companions. On the one hand, he was a stranger (“none of us knew him”). Logically, a stranger must have come from a long journey (safar).
However, on the other hand, his appearance was very neat and clean (“his clothes were very white, his hair was very black, there were no signs of travel on him”). At that time, long journeys in the desert would have left traces of dust and tangled hair.
Sheikh Ibn Hajar explains in his commentary (p. 141) that this contradiction was intentional in order to increase curiosity and “add obscurity” for the companions about who this person really was. They actually saw him physically (ru’yah basariyah), not just with their inner vision.
Theological Reason: Angels’ Ability to Change Form
Why did Jibril not come in his true form? We know from other accounts that Jibril’s true form is very powerful, with hundreds of wings covering the horizon. If he had come in his true form, surely the companions would not have been able to see him, and might even have fainted from fear.
In Al-Fath Al-Mubin (p. 184), the nature of angels is explained. There is a misguided group (hululiyah) that considers this to be proof that God or the Holy Spirit can incarnate in the human body. This opinion is strongly refuted.
The correct explanation according to Ahlussunnah wal Jamaah is that angels are very subtle spiritual beings (bodies created from light). Because of their subtlety, they have the ability to transform or take on different forms.
Sheikh Ibn Hajar wrote:
لأن جبريل جسم نوراني في غاية اللطافة، فقبلت ذاته التشكل والانخلاع من طور إلى طور
(Because Jibril is a very subtle spiritual being, his essence accepts to transform and release itself from one phase to another).
Sometimes Jibril came in the form of the Prophet’s handsome companion (Sahabi) named Dihyah Al-Kalbi. However, in this Hadith story about Jibril, he came in the form of a complete stranger so that the companions would focus their full attention on what he was about to say, rather than on the figure of Dihyah, whom they already knew. The Prophet himself only saw Jibril in his true form twice.
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Another key reason why Gabriel disguised himself was as a method of direct teaching from God. Gabriel came to ask questions, not to give lectures.
The mysterious guest sat very politely in front of the Prophet. His position is described in the book (p. 139):
حتى جلس إلى النبي صلى الله عليه وسلم، فأسند ركبتيه إلى ركبتيه، ووضع كفيه على فخذيه
(Until he sat in front of the Prophet, leaning his knees against the Prophet’s knees and placing his palms on the Prophet’s thighs).
This is the sitting position of a very serious student (jalsatul muta’allim), showing closeness and seriousness in seeking knowledge.
He then asked about Islam, Iman, Ihsan, and the signs of the Apocalypse. Every time the Prophet answered, the guest would say, “You are right” (Shadaqta). This made his companions even more surprised; how could someone ask questions like a simple Bedouin, but then agree like a teacher who was testing them?
Sheikh Ibn Hajar (p. 185) explains the wisdom behind this method. The companions actually had many questions, but they were often reluctant or afraid to ask the Prophet too many questions because of their deep respect for him.
So, Allah sent Jibril in human form to “represent” the companions in asking fundamental questions about religion. In this way, the Prophet could explain the foundations of religion in a structured manner through a question and answer session.
The Prophet (peace be upon him) said at the end of the hadith:
فإنه جبريل أتاكم يعلمكم دينكم
(Indeed, he is Jibril, he has come to you to teach you your religion).
Although it was the Prophet who answered, Jibril is referred to as “teaching” because he was the cause of the knowledge coming forth through his questions.
Lessons in Manners from the Angel
In addition to teaching religious material (the pillars of Islam, faith, and virtue), Jibril’s arrival in the form of a well-groomed human also taught manners (ethics) in a subtle way.
Al-Fath Al-Mubin (p. 141) highlights Jibril’s clean white clothes:
ففيه ندب تنظيف الثياب، وتحسين الهيئة… وتطييب الرائحة عند الدخول للمسجد
(Therefore, it is recommended to clean your clothes, improve your appearance… and wear perfume when entering the mosque).
Jibril taught that when attending a gathering of knowledge or meeting a teacher, we must be clean, neat, and fragrant as a form of respect for knowledge and its owner.
Summary Table: Appearance vs. Reality of the Mysterious Guest
The following is a summary table to help understand the contradictions in Jibril’s appearance at that time:
| Aspects | Physical Appearance (Human Form) | True Nature (Angel Gabriel) |
| Status | A stranger, an unknown traveler. | Leader of the angels, inhabitant of heaven. |
| Physical | Extremely clean, neat, without any travel dust. | A subtle spiritual body (body of light). |
| Behavior | Asks questions like a student seeking knowledge. | A messenger of God who already knows the answer. |
| Purpose | Seems eager to learn from the Prophet ﷺ | Teaching religion to the companions through the question-and-answer method. |
FAQ: Questions About the Arrival of Jibril
Does Gabriel often come in human form?
Yes, Jibril often came to see the Prophet in human form, often resembling a handsome companion named Dihyah Al-Kalbi. However, in the event of the "Hadith of Jibril," he came in the form of an unknown stranger.
Why did Jibril call the Prophet "Ya Muhammad" instead of "Ya Rasulullah"?
In Al-Fath Al-Mubin (p. 143), it is explained that this was likely part of a disguise. Jibril imitated the speech patterns of the Arab Bedouins (ajlaf al-a'rab), who commonly used direct forms of address, in order to further conceal his identity from his companions.
Did the companions realize at that time that the guest was an angel?
No. They only found out after the guest left and the Prophet informed them. Umar bin Khattab himself said that they were silent for quite a while after the guest left before the Prophet asked Umar.
The story of Jibril’s arrival is clear evidence of how beautifully Allah teaches this religion to His servants. Through a dramatic yet dignified scenario, the foundations of Islam, Iman, and Ihsan were firmly planted in the hearts of the companions, and have been passed down to us today.
Reference
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), 139-187.
