عَنْ عُمرَ بنِ الخطابِ رضيَ اللّهُ عنه، قال: "بَيْنما نَحْنُ جُلُوسٌ عِنْدَ رسولِ اللّهِ صَلّى اللّهُ عَلَيْهِ وسَلَّم، ذَات يَوْمٍ إِذْ طَلعَ عَلَيْنَا رجُلٌ شَديدُ بياضِ الثِّيابِ، شديدُ سوادِ الشَّعْرِ، لا يُرَى عليْهِ أَثَرُ السَّفَرِ، ولا يَعْرِفُهُ منَّا أَحدٌ، حتَّى جَلَسَ إِلَى النَّبِيِّ صَلّى اللّهُ عَلَيْهِ وسَلَّم، فَأَسْنَدَ رَكْبَتَيْهِ إِلَى رُكبَتيْهِ، وَوَضع كفَّيْهِ عَلَى فَخِذَيْهِ وقال: يا محمَّدُ أَخبِرْنِي عن الإسلام، فقالَ رسولُ اللّهِ صَلّى اللّهُ عَلَيْهِ وسَلَّم: «الإِسلامُ أَنْ تَشْهَدَ أَنْ لا إِلٰهَ إِلَّا اللّهُ، وأَنَّ مُحَمَّدًا رسولُ اللّهِ وَتُقِيمَ الصَّلاةَ، وَتُؤتِيَ الزَّكاةَ، وتصُومَ رَمضَانَ، وتحُجَّ الْبيْتَ إِنِ استَطَعتَ إِلَيْهِ سَبيلًا». قال: صدَقتَ. فَعجِبْنَا لَهُ يسْأَلُهُ ويصدِّقُهُ، قَالَ: فَأَخْبِرْنِي عن الإِيمانِ، قَالَ: «أَنْ تُؤْمِنَ بِاللّه،ِ وملائِكَتِهِ، وكُتُبِهِ، ورُسُلِهِ، والْيومِ الآخِرِ، وتُؤمِنَ بالْقَدَرِ خَيْرِهِ وشَرِّهِ». قال: صدقْتَ قال: فأَخْبِرْنِي عن الإِحْسانِ، قال: «أَنْ تَعْبُدَ اللّهَ كَأَنَّكَ تَراهُ، فإِنْ لَمْ تَكُنْ تَراهُ فإِنَّهُ يَراك». قَالَ: فَأَخْبِرْنِي عن السَّاعةِ. قَالَ: «مَا المسْؤُولُ عَنْهَا بأَعْلَمَ مِن السَّائِل». قَالَ: فَأَخْبرْنِي عَنْ أَمَاراتِهَا. قَالَ: «أَنْ تلدَ الأَمَةُ ربَّتَها، وَأَنْ تَرى الحُفَاةَ الْعُراةَ الْعالَةَ رِعاءَ الشَّاءِ يتَطاولُون في الْبُنيان». ثُمَّ انْطلَقَ، فلبثْتُ ملِيًّا، ثُمَّ قَالَ: «يا عُمرُ، أَتَدرِي منِ السَّائِلُ؟». قلتُ: اللّهُ ورسُولُهُ أَعْلمُ، قَالَ: «فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعلِّمُكُم أَمْرَ دِينِكُم»رواه مسلم.
'Umar ibn al-Khattab (may Allah be pleased with him) said: "One day while we were sitting with the Messenger of Allah (peace be upon him), there appeared before us a man with extremely white clothing and extremely black hair. No traces of travel could be seen on him and none of us recognized him. He sat down before the Prophet (peace be upon him), resting his knees against his knees and placing his palms on his thighs, and said: 'O Muhammad, tell me about Islam.' The Messenger of Allah (peace be upon him) said: 'Islam is to testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, to establish the prayer, to give zakat, to fast Ramadan, and to perform hajj to the House if you are able to find a way to it.' He said: 'You have spoken the truth.' We were amazed that he would ask and then confirm the answer. He said: 'Tell me about faith (iman).' He said: 'It is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in the divine decree, both its good and its evil.' He said: 'You have spoken the truth.' He said: 'Tell me about excellence (ihsan).' He said: 'It is to worship Allah as though you can see Him, and though you cannot see Him, He surely sees you.' He said: 'Tell me about the Hour.' He said: 'The one questioned about it knows no better than the questioner.' He said: 'Tell me about its signs.' He said: 'The slave-girl will give birth to her mistress, and you will see the barefoot, naked, destitute shepherds competing in constructing tall buildings.' Then he departed. I stayed for a while, and then the Prophet (peace be upon him) said: 'O 'Umar, do you know who the questioner was?' I said: 'Allah and His Messenger know best.' He said: 'That was Jibril (Gabriel), who came to teach you your religion.'" Narrated by Muslim.
الشرح · explanation
القضاء: لغةً الحكم، وشرعًا إرادة اللّه تعالى الأزلية المتعلقة بالأشياء على ما هي عليه. القدر: لغةً التقدير، وجعل الشيء على مقدار مخصوص، وشرعًا: إيجاد الأشياء على وفق ما قضاه اللّه تعالى. الإحسان: إتقان العبادة وأداؤها على أكمل وجوهها. أن تعبد: العبادة أقصى درجات الخضوع للّه تعالى مع الإذعان والرضا. الساعة: يوم القيامة، والمسؤول عنه موعدها. أماراتها: وهي العلامات الدالة على اقترابها. تلِدُ الأَمةُ ربَّتَهَا: أَيْ سيِّدتَهَا، ومعناهُ أَنْ تكْثُرَ السَّرارِي وقِيل كثرة العقوق. الْعالَةُ: الْفُقراءُ. رِعاء: جمع راعٍ. يتطاولون في البنيان: يتفاخرون بارتفاع المباني. لبثت مَلِيًّا: أَي بقيت زمنًا طويلًا.
Al-Qada': linguistically means judgment; in Islamic law, it means Allah's eternal will concerning things as they are. Al-Qadar: linguistically means estimation, making something according to a specific measure; in Islamic law, it means the bringing of things into existence according to what Allah has decreed. Al-Ihsan: perfecting worship and performing it in its most complete form. An ta'bud: worship is the utmost degree of submission to Allah the Exalted with compliance and contentment. Al-Sa'ah: the Day of Resurrection; what is asked about is its appointed time. Amaratuha: the signs indicating its approach. Talid al-amah rabbataha: meaning her mistress. This means that slave-girls will become numerous. It was also said to mean the increase of disobedience to parents. Al-'Alah: the poor and destitute. Ri'a': plural of ra'in (shepherd). Yatatawwalun fil-bunyan: they compete with one another in the height of buildings. Labithtu maliyyan: I remained for a long time.
الدروس · lessons
أنّ جبريل نادى النبيّ صلّى اللّه عليه وسلّم باسمه، زيادة في إخفاء أمره. الإيمان هو التصديق بقواعد الدين، والإسلام هو الانقياد بالأفعال الظاهرة، فهما مختلفان مفهومًا لكنّهما متلازمان، فلا يُقبل إيمان بلا إسلام ولا إسلام بلا إيمان. النطق بالشهادتين للقادر على النطق شرط في إجراء أحكام الإسلام على الإنسان في الدنيا. في محاورة جبريلَ النبيَّ صلّى اللّه عليه وسلّم توجيه تربوي في طريقة الحوار والاستجواب في التعليم، وفي جلوس جبريل أمام النبيّ صلّى اللّه عليه وسلّم توجيه إلى الأدب واحترام مجالس العلم. تحديد موعد الساعة لم يُطلِع عليه اللّه تعالى أحدًا من خلقه، ولكن للساعة أمارات كثيرة منها ما ذُكِر في الحديث، ومنها ما ذكر في غيره. على الإنسان أن يراقب اللّه تعالى ويشعر دائمًا بأنّ اللّه مطَّلع عليه. في الحديث إشارة إلى كثرة العقوق. على المسلم أن يحافظ على أسس الدين وأركانه، وأن يشعر بالمسؤولية أمام اللّه تعالى فيحسن عمله بدافع الإيمان ومراقبة اللّه تعالى. بين الإسلام والإيمان تلازم، وأما الإحسان فهو صفوة كليهما.
Jibril addressed the Prophet (peace be upon him) by his name to further conceal his identity. Faith (iman) is the conviction in the foundations of the religion, and Islam is outward compliance through deeds. They differ in concept but are inseparable: faith is not accepted without Islam, and Islam is not accepted without faith. Uttering the two testimonies of faith (shahādatayn) is a condition for the one who is able to speak, so that the rulings of Islam may be applied to a person in this world. In the exchange between Jibril and the Prophet (peace be upon him), there is an educational directive in the method of dialogue and questioning in teaching. In Jibril sitting before the Prophet (peace be upon him), there is guidance regarding proper etiquette and respect in gatherings of knowledge. The exact time of the Hour has not been disclosed by Allah the Exalted to any of His creation, but the Hour has many signs, including those mentioned in this hadith and others mentioned elsewhere. A person must be mindful of Allah the Exalted and always feel that Allah is watching over him. The hadith contains an indication of the increase of disobedience to parents. The Muslim must preserve the foundations and pillars of the religion and feel a sense of responsibility before Allah the Exalted, perfecting his deeds out of faith and mindfulness of Allah the Exalted. Between Islam and iman there is an inseparable connection, while ihsan is the essence and refinement of both.