Jibreel
Join 1,000+ Muslims
One of the most famous and profound narrations in Islam is the Hadith of Jibreel – also known as the Hadith of Gabriel (often spelled Hadith Jibril or Hadeeth Jibreel). In this remarkable event, the Angel Jibreel (Gabriel) appeared as a man and questioned the Prophet Muhammad (peace be upon him) in front of his companions.
Through a series of questions and answers, the Prophet ﷺ laid out the fundamentals of the religion: Islām (submission, embodied by the Five Pillars of Islam), Īmān (faith or belief in six key articles), Iḥsān (spiritual excellence), and the Signs of the Hour (portents of the Day of Judgment).
Scholars often highlight this hadith as a summary of the core of Islam, dubbing it the “Mother of the Sunnah” for its comprehensive scope. In fact, Imam Ibn Hajar Al-Haythami remarked that if this single hadith were the only one transmitted, it would suffice to convey the essential teachings of the religion.
“One day, while we were sitting with the Messenger of Allah (ﷺ), a man came up with extremely white clothes and very black hair. There were no signs of travel on him, and none of us recognized him. He sat down close to the Prophet ﷺ, rested his knees against the Prophet’s knees, placed his palms on his thighs, and said: ‘O Muhammad, inform me about Islam.’
The Messenger of Allah ﷺ replied: ‘Islam is to testify that there is no deity worthy of worship except Allah, and that Muhammad is His Messenger; to establish the ṣalāh (ritual prayer); to pay the zakāh (obligatory charity); to fast Ramaḍān; and to perform Ḥajj (pilgrimage) to the House [the Ka‘bah] if you are able to find a way to it.’
The man said, ‘You have spoken the truth.’ We were astonished that he asked the question and then confirmed the answer. He then said, ‘Inform me about Īmān (faith).’
The Prophet ﷺ answered: ‘Īmān is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in al-qadar (Divine Decree), both its good and its evil.’
The man said, ‘You have spoken the truth.’ Then he said, ‘Inform me about Iḥsān.’
He (the Prophet) answered: ‘It is to worship Allah as though you see Him, for if you do not see Him, [know that] He surely sees you.’
The man then said, ‘Inform me about the Hour (the Day of Judgment).’
The Prophet ﷺ replied: ‘The one questioned knows no more about it than the questioner.’ So he said, ‘Well, inform me about its signs.’
The Prophet ﷺ answered: ‘(One sign is) that the slave girl will give birth to her mistress, and (another is) that you will see barefoot, naked, destitute shepherds competing in building lofty buildings.’
Then the stranger left. I (Umar) stayed behind for a long while. The Prophet ﷺ then said to me, ‘O Umar, do you know who the questioner was?’ I replied, ‘Allah and His Messenger know best.’ The Prophet ﷺ said, ‘That was Jibrīl. He came to teach you your religion.’”
(Source: Ṣaḥīḥ Muslim, also reported by Imām al-Nawawī as Hadith #2 in Arba‘īn Nawawī)
عَنْ عُمَرَ ابْنِ الخَطَّابِ رضي الله عنه أَنَّهُ قَالَ:
“بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللهِ ﷺ ذَاتَ يَوْمٍ، إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ، شَدِيدُ سَوَادِ الشَّعْرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ؛ حَتَّى جَلَسَ إِلَى النَّبِيِّ ﷺ، فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ،
وَقَالَ: يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الْإِسْلَامِ.
فَقَالَ رَسُولُ اللهِ ﷺ: الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ؛ وَتُقِيمَ الصَّلَاةَ؛ وَتُؤْتِيَ الزَّكَاةَ؛ وَتَصُومَ رَمَضَانَ؛ وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا.”
قَالَ: صَدَقْتَ. فَعَجِبْنَا لَهُ، يَسْأَلُهُ وَيُصَدِّقُهُ!
ثُمَّ قَالَ: فَأَخْبِرْنِي عَنِ الْإِيمَانِ.
قَالَ ﷺ: أَنْ تُؤْمِنَ بِاللهِ، وَمَلَائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَالْيَوْمِ الآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ.
قَالَ: صَدَقْتَ. ثُمَّ قَالَ: فَأَخْبِرْنِي عَنِ الْإِحْسَانِ.
قَالَ ﷺ: أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ؛ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ.
قَالَ: فَأَخْبِرْنِي عَنِ السَّاعَةِ.
قَالَ ﷺ: مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ.
قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَاتِهَا.
قَالَ ﷺ: أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الحُفَاةَ العُرَاةَ العَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ.
ثُمَّ انْطَلَقَ فَلَبِثْنَا مَلِيًّا، ثُمَّ قَالَ لِي رسولُ اللهِ ﷺ: يَا عُمَرُ، أَتَدْرِي مَنِ السَّائِلُ؟ قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: إِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ.”
This narration is extraordinary in both content and method. The Prophet Muhammad ﷺ himself indicated its importance by stating at the end, “That was Jibrīl. He came to teach you your religion.” In other words, the angel was sent specifically as a teacher in this moment, so that the Muslims could learn the essentials of their dīn (religion).
Because it covers the foundations of belief and practice, scholars consider Hadith Jibril to be “one of the foundational texts for understanding the core aspects of Islam.” It comprehensively addresses all areas of worship – outer actions and inner faith – in one narrative.
Many Islamic scholars have written about the far-reaching depth of this hadith. Imam Ibn Hajar al-Haythami highlights its “immense importance and comprehensive nature,” noting that it encompasses all aspects of worship, belief, and sincerity, and even warns against flaws in deeds.
Because it touches on virtually every fundamental of Islam, some scholars analogized it to the Opening Chapter of the Qur’an (Al-Fātiḥah) – just as Al-Fātiḥah is called “Umm al-Qur’ān” (Mother of the Quran) since it summarizes the Quran’s message, Hadith Jibril is called “Umm al-Sunnah” (Mother of the Sunnah) for encapsulating the main themes of the Prophetic teachings. In fact, Ibn Hajar remarked that if this were the only hadith one knew, it would suffice in understanding the core of the Sharī‘ah – a testament to how all-encompassing it is.
In a few concise answers, the Prophet ﷺ defines Islam (submission) by its practical pillars, Iman (faith) by the required beliefs, and Ihsan (excellence) by the state of the heart. He then ties them to awareness of the Hour (the afterlife and accountability). This holistic integration shows that Islam is not just outward rituals, nor just inward belief or spirituality – it is a combination of all three levels.
As scholars note, the hadith “integrates the physical aspects of worship (Islam), the internal beliefs (Iman), and the spiritual excellence (Ihsan)” into one coherent whole. Every Muslim should thus strive to submit externally (Islam), believe internally (Iman), and excel spiritually (Ihsan). In what follows, we will break down each component as mentioned in Hadith Jibreel, with explanations and classical references for each.
When Jibreel asked the Prophet ﷺ about “Islam”, the Prophet’s answer described the well-known “Five Pillars of Islam.” Islam here refers to the outward submission to Allah through visible actions. In other words, these five pillars are the basic acts of worship and practice that define a Muslim’s outward faith. They are a foundation – the minimal framework – upon which the rest of the religion is built.
In a separate hadith, the Prophet ﷺ said: “Islam is built on five [pillars]...” and then enumerated these same five duties. Imam Ibn Rajab explains that this means Islam stands like a building upheld by five main pillars; if any pillar is removed, the structure would be compromised.
Below is a summary of the Five Pillars of Islam mentioned in Hadith Jibreel:
These Five Pillars constitute the foundation of a Muslim’s practice. By fulfilling them, one “submits” to Allah in action – which is the literal meaning of “Islam” (submission). Importantly, pronouncing the Shahādah sincerely makes one a Muslim, and observing the other pillars keeps one within the fold and spirit of Islam. The Pillars are mostly outward acts (speech or bodily actions), reflecting the fact that Islam in this context is about visible obedience. As one scholar notes, when Islam and Iman are mentioned together (as in this hadith), “Islam” specifically refers to outward deeds.
However, this does not mean Islam is a mere checklist of rituals. Each pillar has profound wisdom and spiritual benefit. For example, prayer (ṣalāh) is meant to be performed with humility and concentration, cleansing one’s sins and preventing wrongdoing. Charity (zakāh) purifies the heart of greed and cares for society’s vulnerable. Fasting (ṣawm) trains patience and sincere devotion. Hajj cultivates sacrifice, unity, and remembrance of our purpose.
In essence, the Five Pillars are practical duties that, when done properly, transform a person’s character and life in accordance with God’s guidance. They are the starting point of the faith, meant to be built upon with additional good deeds and ethics. As Ibn Rajab analogized: these pillars support the “building” of one’s religion; without them the structure collapses, but with them in place, a believer can continue to beautify and perfect the building with additional virtues.
Next, the angel Jibreel asked the Prophet ﷺ about “Iman”, which means faith or firm belief. While Islam in this hadith pertains to outward actions, Iman refers to the inner convictions that a Muslim holds in the hear. The Prophet’s response enumerated what are often called the “Six Articles of Faith” in Islam. These are the essential beliefs that every Muslim must have. He said: “Iman is that you believe in".
The Six Articles of Faith in Islam are:
These six beliefs are the core doctrines of the Islamic creed (ʿaqīdah). Together, they shape a Muslim’s worldview. A person who truly has Īmān will trust in Allah’s wisdom, rely on His help (through unseen angels, for example), follow His guidance revealed in the Holy Book and teachings of prophets, remain mindful of the coming Judgment, and be content with Allah’s decree in their life. In short, Īmān lives in the heart and informs one’s intentions, hopes, and fears.
Classical scholars stress that acknowledging the prophets implies accepting all that they taught – which includes these six articles of faith. Imam Ibn Rajab al-Ḥanbalī noted, for instance, “belief in the Prophets entails belief in everything they brought – including the six tenets of faith.” In other words, one cannot partially believe: true faith means to affirm all those essential truths conveyed by Allah’s messengers.
It’s important to understand that in Islam, “faith (īmān) is more than just a list of beliefs in the mind – it must have an impact on one’s life.” A faithful heart produces humility, trust, and love of God. For example, believing in the Last Day should motivate one to seek Allah’s pleasure and prepare for the Hereafter. Belief in angels and the unseen should instill tranquility, knowing we are not alone and that angels record our deeds and help by Allah’s command. Belief in qadar (Divine decree) brings acceptance and patience, knowing that life’s ups and downs are all within Allah’s control and knowledge.
Thus, a strong Īmān shapes one’s character: “True believers are those whose hearts tremble when Allah is mentioned… who trust in their Lord, establish prayer, and give charity… those are the true believers.” (Qur’an 8:2–4)
Iman and Islam Together: The hadith makes a distinction between Islam and Iman for teaching purposes, but in reality the two are interrelated. Outward practice (Islam) without sincere belief (Iman) is empty, and inward belief without outward practice is incomplete. In fact, when someone asked the Prophet which is superior, he replied that Iman is higher.
The Qur’an also distinguishes mere submission from true faith. Regarding some desert Arabs who proclaimed themselves believers, Allah revealed: “The Bedouins say, ‘We have believed (Āmannā).’ Say [O Muhammad], ‘You have not [yet] believed; rather say, “We have submitted (Aslamnā),” for faith has not yet entered your hearts…’” (Qur’an 49:14). This verse shows that Īmān resides in the heart (with qualities like love and awe of God), and it may not instantly reach the level of one’s outward Islam. Ideally, of course, a Muslim should be both externally practicing and internally believing – that is the goal.
Scholars describe the relationship between these terms by saying every true Mu’min (believer) is by definition a Muslim, but not every Muslim is a true Mu’min. In the context of Hadith Jibreel, Islam and Iman were defined separately, but elsewhere the Prophet ﷺ used them interchangeably. This is a known principle: when mentioned separately, “Islam” and “Iman” can encompass each other (both belief and deeds), but when mentioned together, Islam refers to the outward actions and Iman to inner beliefs.
Ultimately, a complete Muslim is one who submits outwardly and believes inwardly. We should strive to strengthen our Iman so that it reflects through consistent Islam (practice). As one sage from the early generations (Hasan al-Basri) said: “If faith is truly in the heart, it will surely be confirmed by action.”
The third question Jibreel asked was about “Ihsan,” which can be translated as excellence, perfection, or beauty in worship and character. While Islam covers actions and Iman covers beliefs, Ihsan is the highest level – it is the spiritual quality that gives life to those actions and beliefs. The Prophet ﷺ defined Ihsan in a single profound sentence: “that you worship Allah as if you see Him, for if you don’t see Him, indeed He sees you.” This encapsulates the concept of murāqabah, or being ever-conscious of Allah’s presence. Ihsan is often described as sincerity and depth in worship, where a believer worships not out of habit or formality, but with full awareness and devotion, as though standing in front of their Lord.
To understand this better, scholars describe Ihsan in two levels:
Ihsan, therefore, is about quality of faith. It’s not a separate action or belief, but the state of heart that accompanies all actions and beliefs. A person with Ihsan (a muḥsin) performs their prayers with sincerity and humility, gives charity without show or pride, speaks truth and kindness even when angry, and remembers Allah in all situations. They do the right thing with excellence, whether in worship or daily life, because they are conscious of Allah.
Classic scholars have beautifully elaborated on Ihsan. Imam Ibn Hajar al-Haythami explained that a true worshiper should feel as if “they are in the presence of the Truth (Allah), being seen and heard by Him.” This awareness leads one to “utmost perfection in their acts of worship” and stops worship from being mere ritual or habit. In other words, Ihsan makes our worship heartfelt and “alive.”
Likewise, Imam Ibn Rajab said that when a believer attains Ihsan, they worship with such vigilance “as if they are seeing [Allah] with their heart”. As a reward for this level of faith, Allah will bless them to literally see Him in the Hereafter – as indicated by the Quranic verse, “For those who have done excellence (al-iḥsān) is the best reward – and even more” (Qur’an 10:26), where “even more” was explained by the Prophet as the blessing of looking upon Allah in Paradise. Thus, Ihsan in this life leads to the ultimate reward in the next life.
While the concept may sound lofty, every Muslim can strive for Ihsan. It begins by remembering Allah often and cultivating khushūʿ (focus and humility) in prayer, honesty in dealings, and purity of intention in all deeds. Even when no other people are around, a muhsin knows that Allah is witness, so they worship and behave with integrity. Ihsan is sometimes translated as “excellence” because it means to do the best you can, seeking Allah’s pleasure. It is the spirit of taqwā (God-consciousness) taken to its peak. As one hadith states, “Allah loves that when any of you does something, you do it with excellence (iḥsān).” Living with Ihsan brings a Muslim closer to Allah and also shines in their character – such a person is often kind, generous, patient and trustworthy, because they constantly feel accountable to the All-Seeing.
In summary, Ihsan is the soul of our faith: it turns mundane actions into acts of worship and ordinary Muslims into truly devout believers. It is a goal to continuously work towards. We may not reach perfection, but we draw nearer to Allah through the effort. As the hadith of Jibreel indicates, Islam (actions) and Iman (belief) find their ultimate fruit in Ihsan (excellence and sincerity). A tradition says, “Allah has prescribed excellence (ihsan) in all things” – meaning, we should seek to improve and beautify every aspect of our religious and personal life.
Finally, Jibreel asked two related questions: “When is the Hour (Day of Judgment)?” and “What are its signs?”. The Prophet’s responses here remind us of an essential reality: the knowledge of the exact time of the Hour is known only to Allah. When asked about the timing, the Prophet ﷺ replied, “The one questioned knows no more than the questioner.” In other words, neither Jibreel nor the Prophet – nor any human or angel – knows when the Hour will occur; only Allah knows. This teaches us humility regarding unseen matters. The scholars note how the Prophet elegantly taught by example here: he was not ashamed to say “I do not know.” In fact, one narration quotes him: “The one being asked has no more knowledge than the one asking.”. A companion, Abu Darda’, later said, “How comforting it is to me, that if I’m asked about what I do not know, I can simply say: ‘I do not know.’”. Thus, a lesson is that only Allah has complete knowledge, and we must acknowledge our limits. Anyone claiming to predict the Hour’s exact date is misguided, since even the Prophet ﷺ did not know it.
As for the Signs of the Hour, the Prophet gave two specific signs in this hadith:
These were somewhat cryptic descriptions, but the companions did not ask for further explanation at the time. Over centuries, scholars have discussed what these signs likely mean.
First Sign – Slave girl giving birth to her mistress: One interpretation is literal – in the chaotic times near the end of the world, social structures could be disrupted so severely that, say, slaves or servants might rise in status and end up ruling over those who bore them. However, classical scholars more commonly understood this as metaphorical, referring to a widespread inversion of family roles and a breakdown of respect. In particular, it is taken to symbolize children becoming arrogant and disobedient toward their parents. In an Islamic sense, the mother deserves great respect and service from her children; she is figuratively the “master” in the kindness and obedience children owe her. But this sign predicts a time when a daughter treats her mother like a slave – showing gross disobedience, disrespect, and hurtful behavior, as if the child is the “mistress” and the mother is the “servant”. In fact, there is a hadith that “the Hour will not come until a child becomes a cause of anger (to their parents)”. This reflects a major moral decline in society: an upheaval of traditional family ethics and loss of filial piety as the end of times approaches.
Notably, Imam Ibn Hajar al-‘Asqalani (and also Ibn Hajar al-Haythami, later) pointed out that in another version of this hadith the wording is “that the woman gives birth to her mistress”, not explicitly “slave-woman”. This reinforces that the essence of the sign is children treating their mothers in a domineering or contemptuous way. Such behavior – a servant bossing around her master – was unthinkable in earlier times, hence its use as a sign of the world turned upside-down. When we observe, in the modern era, many instances of children showing extreme disobedience, disrespect, or even abuse towards parents, it reminds us of the Prophet’s words coming to fruition. It serves as a warning that as the Day of Judgment nears, family ties will weaken and disrespect will become rampant – a trend we should actively resist in our own families by upholding Islamic values of honoring parents.
Second Sign – Poor shepherds competing in tall buildings: The Prophet’s second sign describes a dramatic change in worldly fortunes and priorities: those who were once destitute, barefoot herders will become wealthy and compete in building skyscrapers. This has been astonishingly witnessed in recent history. In places like the Arabian Gulf, for example, within a few generations some Bedouin herders went from poverty to extraordinary oil wealth – and indeed a sort of rivalry emerged to erect the tallest, most lavish towers in the world. Many scholars interpret this sign generally: it indicates that the lowly or indigent will suddenly acquire great riches and use them for material boasting (tall buildings being a symbol of worldly competition). It’s a metaphor for social reversal – those who had nothing now have excess, and their priorities are skewed towards showy constructions rather than spiritual growth. The sight of desert nations now filled with glittering skyscrapers is often cited as a literal fulfillment of this prophecy.
Beyond specific locales, this sign teaches a broader lesson: as the end of time approaches, people’s focus will shift heavily to worldly advancement, pride, and luxury, even among those who once lived simply. Wealth in itself is not evil, but the hadith implies a criticism of using it in vain competition. The Prophet ﷺ warned against “the temptation of worldly life” elsewhere, and here we see an example – wealth tests human character, and near the Hour many will fail that test by indulging in rivalry and extravagance.
It’s worth mentioning that these are not the only signs of the Hour mentioned in Islamic sources. Other ahādith mention numerous minor signs (such as the spread of sexual immorality, prevalence of usury, abundance of killing, etc.) and major signs (like the appearance of the Mahdi, the return of Prophet Jesus, the emergence of Gog and Magog, the sun rising from the west, and so on). However, in this particular encounter, the Prophet ﷺ highlighted only two signs. Some scholars suggest he chose these to emphasize moral and social issues that might have been relevant even in the audience’s own context. Indeed, disrespect to parents and misplaced pride are spiritual diseases for any community, not just distant prophecies. By mentioning these, the Prophet ﷺ admonished the listeners to avoid such behavior themselves. The companions hearing this would take note: do not be the cause of your parent’s sorrow, and do not let wealth make you arrogant.
After the Prophet answered, Jibreel departed, and the Prophet then revealed his identity. This closing part, “That was the Angel Gabriel who came to teach you your religion,” is crucial. It underscores that learning about the end times signs is also part of our faith – not for speculation, but to stay mindful that this world is temporary. The mention of the Hour’s signs encourages believers to remain prepared and not become heedless. It balances the conversation: we’ve learned about correct belief and practice (Iman and Islam), about excelling in worship (Ihsan), and finally about the coming Judgment (Hour) – reminding us that we will meet Allah and should be ready. A Muslim lives between hope and fear: hope for Allah’s reward by following Islam, fear of Allah’s account on the Last Day, and love driving excellence (Ihsan) in all deeds.
The Hadith of Jibreel is remarkable in that it weaves together all dimensions of the Islamic faith in a single narrative. Its lessons remain as relevant today for Muslims in the West (and everywhere) as they were 1,400 years ago in Madinah. Through this hadith, we learn that Islam is built on actionable pillars that nurture our obedience and identity as Muslims. Iman is built on unshakeable beliefs that anchor our hearts to the truth. Ihsan is the ihsān (excellence) that we strive for, to give soul to our worship and character. And awareness of the Hour and its signs keeps us cognizant of our ultimate meeting with God and the importance of moral uprightness in preparation for it.
As Imam Ibn Hajar highlighted, this hadith covers “all aspects of worship, both outward and inward” – teaching us that to be a complete Muslim, one must pay attention to deeds, beliefs, and spiritual sincerity alike. Moreover, the interplay of Islam, Iman, and Ihsan shows a progression: one begins by submission through basic obligations, grows in faith and understanding, and aspires towards true devotion and excellence. Each aspect reinforces the others. In the words of one classical commentary, all the sciences of religion “return back to this hadith” because it is a microcosm of Islam itself.
In summary, Hadith Jibril is a gift and guide for the Ummah (Muslim community). It was literally a lesson delivered by Angel Gabriel in the Prophet’s assembly, and by Allah’s wisdom, it has been preserved so that we too can sit in on that gathering and learn the fundamentals of our faith. Studying this hadith reminds us what is truly important: to worship Allah alone, establish our prayers, purify our wealth and souls, believe in all that He has revealed, perfect our character, and prepare for the Day we meet Him. As we incorporate these lessons into our lives, we fulfill the Prophet’s intention when he said, “Gabriel came to teach you your religion.” May we all be taught, inspired, and guided by this profound hadith, and may we implement Islam, Iman, and Ihsan in our daily lives, ameen.
