Zia Sheikh – Aqidah Belief of a Muslim #Hadith of Jibreel 4172017
AI: Transcript ©
This is the second lesson that we are
doing on Aqidah, which means the belief of
a Muslim.
And we discussed last week the importance of
knowing what our Aqidah should be because we
have learned our Islam, the majority of us,
from childhood we were taught some basic principles,
some basic beliefs, and we probably never got
an opportunity to go into them in great
detail.
But nevertheless, it is important to understand the
core beliefs of a Muslim, why?
So that if we waver in those beliefs,
or if we are taught something, immediately the
wisdom and the insight that we have of
those beliefs will tell us, you know what,
this is not right.
What is being taught here, or what this
person is saying, it's incorrect.
That is why it's important for us to
have this very deep insight.
So in any case, today inshallah I'm going
to be discussing a very famous hadith.
And this hadith is one of the foundations
of Islam because of the core beliefs that
it addresses.
All of the religion and a majority of
the Aqidah, the beliefs are mentioned in this
particular hadith.
And this hadith is known as Hadith Jibreel.
And why it's known as Hadith Jibreel we'll
find out inshallah towards the end of it.
I'll read the hadith to you, and I'll
translate and explain as we go along.
Umar ibn al-Khattab radiyallahu ta'ala said,
Umar ibn al-Khattab radiyallahu ta'ala narrates,
that while we were sitting with the Prophet
ﷺ once, one day, إِذْ طَلَى عَلَيْنَا رَجُلٌ
شَدِيدُ بِيَاضِ الْثِيَابِ شَدِيدُ سُوَادِ الشَعْرِ Suddenly, a
man emerged in front of us, and he
had extremely white clothes, and he had extremely
black hair.
لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلَا يَعْرِفُهُم مِّنَّ
أَحَدٍ There was no sign of a journey
upon him, and none of us recognized him.
So, these are all contradictory things, contradictory facts.
The first thing, that he had extremely white
clothes on.
Okay, so, that would mean that he didn't
travel anywhere.
Any person who's traveled in our countries, even
in this modern day and age, you know
that if you start off the journey with
white clothes, you're going to end up the
journey with clothes which are very brown, covered
with dust, covered with sweat.
So, that whiteness of the clothes will not
remain until the end of the journey.
Even despite the fact that we have air
-conditioned cars and everything, but our clothes are
not going to remain clean until the end
of the journey.
So, if you can imagine that nobody recognized
this man, and yet his clothes were extremely
white.
And شديد سوادي شعر His hair was extremely
black.
And again, this is an indication that he
had not traveled far, because if you've seen
people who have black hair, and that hair
is exposed to the sunlight, what happens that
that blackness of the hair turns into brownness.
But the hadith says that it was very
black hair.
The hair of this person was very black.
And then it says, لا يعرفه لا يرى
عليه أثر سفر There was no sign of
any journey upon him.
ولا يعرفه من أحد And yet, nobody from
amongst us knew him to be a local.
Nobody knew him, and yet there was no
sign of any journey upon him.
حتى جلس إلى النبي صلى الله عليه وسلم
Until he sat down next to the Prophet
ﷺ.
فأسند ركبتيه إلى ركبتيه Until he joined his
knees with his knees.
فأسند ركبتيه إلى ركبتيه Meaning, he sat right
in front of the Prophet ﷺ to a
point that their knees were touching, completely right
in front of him.
ووضع كفتيه على فخذيه And he put his
hands on his thighs.
And there are two meanings, two interpretations of
what this means.
He put his hands on his own thighs,
meaning that he sat in a state of
tashahud or he put his hands on the
thighs of the Prophet ﷺ kind of imploring
him.
And when you are basically coming and pleading
with somebody, you put your hands on the
person's thighs or you put your hands on
his shoulders and you are pleading with him
for something.
So these are the two opinions about putting
the hands on the thighs.
One opinion that he put his hands on
his own thighs and the other opinion that
he put them on the thighs of the
Prophet ﷺ.
وقال يا محمد أخبرني عن الإسلام And he
said, oh Muhammad inform me about Islam.
Inform me about Islam.
What is Islam?
فقال له The Prophet ﷺ responded to him.
And he said الإسلام أن تشهد اللا إله
إلا الله وأن محمد رسول الله وتقيم الصلاة
وتؤتي الزكاة وتسوم رمضان وتحج البيت إن استطاعت
إليه سبيل So the
answer to the question was that Islam is
that you bear testimony that there is only
one God worthy of worship Allah and that
Muhammad is the Prophet of Allah.
This is the first thing.
وتقيم الصلاة You establish the Salah and you
give the Zakah وتؤتي الزكاة وتسوم رمضان and
you fast in the month of Ramadan and
you perform the Hajj to the Bayt meaning
Baytullah if you have the ability to do
so.
So basically this portion of the Hadith it
sums up the five pillars of Islam.
This is the thing that we've been taught
from childhood that Islam is based on five
pillars and this has been mentioned in other
Hadith also but this is again one of
the like I said it is one of
the fundamentals of Islam that teaches us the
very basics of Islam so here the five
pillars are mentioned and the question was what
is Islam?
The Prophet ﷺ responded by saying this is
Islam and we will actually discuss this issue
of Islam and Iman and whether there is
a difference between the two that Inshallah we
will discuss in depth a little bit later
on but we go on with the Hadith
so after the Prophet ﷺ answered the question
this person he said Sadaqt you have told
the truth so this is very strange that
a person asked the question and then when
he gets the response to the question he
acts as if he already knows the answer
of the question he said you told the
truth you are right Sadaqt okay and this
fact was didn't go unnoticed by the Sahaba
the Sahaba in this case Umar ibn Khattab
he says Fa ajibna lahu yas'aluhu wa
yusaddiqu we were astonished at this man that
he asked the question and then he says
that this is the truth this was very
strange that we heard this and actually some
people do that you know when it comes
to people of knowledge or scholars sometimes people
will just come and test you even though
they know the question they want to see
what your stance is on a certain subject
and they will ask you a question they
know the answer to the question but they
want to know what your position is and
they will do that they will say yes
you are right at the end so that
happens so the hadith goes on to say
the man asked the question akhbirni anil iman
tell me about iman so first was Islam
and the second question is about iman qal
an tu'mina bil laahi wa malaikatihi wa kutubihi
wa rusulihi wa al yawm al akhir wa
tu'mina bil qadri qayrihi wa sharrihi that you
should have iman in Allah and his angels
and his books and his prophets and the
last day and you should have iman in
the divine decree qadr it's good and it's
bad and this is a very deep subject
the last point but in any case these
are the things that are known as arkan
ul iman these are the fundamentals and the
prerequisites of iman without them our iman is
incomplete what are they again?
we have to have iman in Allah, his
angels the books that were sent, the anbiya
alimus salatu wasalam, the rusul belief in the
last day and belief in the divine decree
that everything good and bad is from Allah
subhana wa ta'ala and it was written
by Allah subhana wa ta'ala that it
will happen so these are all the fundamentals
of iman without which our iman is deficient
if we say we don't believe in any
of them then our iman is deficient and
again after the prophet alayhi salatu wasalam he
answered the question, he said sadaqt, you have
told the truth so again if we look
at the difference between the two in this
particular instance we have Islam and in Islam
we find that the prophet alayhi salatu wasalam
mentioned things which are related to physical actions
testifying that there is only one God, testifying
that Muhammad salallahu alayhi wasalam is the prophet
establishing the salat giving the zakat, performing the
month of Ramadan and performing the hajj so
it seems that Islam is actions which are
done physically and when it came to iman
it seems as if these are internal things
iman in Allah the angels, the books, the
prophets all internal beliefs, internal beliefs external, internal
so this is one difference between Islam and
Iman but inshallah we will discuss this in
detail like I said later on the next
thing that this person asked the prophet alayhi
salatu wasalam was tell me about ihsan now
ihsan here it has many meanings the scholars
have defined it in different ways ihsan can
mean perfection perfection, so perfection meaning when a
person perfects his deeds to such a degree
that that thing is now known as ihsan
he is perfected and another meaning is internal
perfection, which is ikhlas sincerity that a person
expresses his sincerity how?
how does he have sincerity in his deeds?
so these are the meanings of ihsan so
the question was tell me about ihsan so
the prophet alayhi salatu wasalam he responded by
saying an ta'budallaha ka annaka taraahu fa
inn lam takun taraahu fa innahu yaraak that
you should worship Allah as if you are
seeing him as if you are seeing him
now if you can imagine our salat our
sincerity our devotion the way that we perfect
each and every action of ours if we
were seeing Allah directly right in front of
us how would it be?
you know to give a worldly example you
are at work there is a huge difference
in how you work when the boss is
standing over you as opposed to when the
boss is not there you might get the
work done but in the meantime you might
be chit chatting and wasting your time a
little bit checking your email, checking your facebook
you might get the work done but if
the boss is standing there you make sure
that you are focusing on your job and
making sure that you are not messing around
during the work hours to a point that
you might get in trouble with the boss
so the same thing applies with perfection in
our a'mal in deeds that if we were
seeing Allah subhanahu wa ta'ala right in
front of us how would our worship be?
we would not have any kind of deficiency,
our concentration our devotion, our submission our fear
of Allah subhanahu wa ta'ala would be
very very clear and apparent because Allah subhanahu
wa ta'ala is right in front of
us we are seeing him right in front
of our eyes now not everybody can imagine
that that I am seeing Allah subhanahu wa
ta'ala because obviously and we will also
discuss this later that Allah subhanahu wa ta
'ala is unimaginable we cannot imagine how Allah
subhanahu wa ta'ala is because Allah says
in the Quran there is nothing similar to
Allah subhanahu wa ta'ala there is nothing
comparable to Allah subhanahu wa ta'ala even
though in the Quran the hand of Allah
subhanahu wa ta'ala the shin of Allah
subhanahu wa ta'ala the face of Allah
subhanahu wa ta'ala is mentioned but our
belief is that we do not ascribe any
kind of description to these things we do
not ascribe any type of description to these
things we do not know how Allah subhanahu
wa ta'ala is so it is difficult
for us to imagine how Allah is so
how can we imagine that we are seeing
him in front of us yes we should
try to do that but because it is
so impossible the prophet a.s. gave us
another choice what is that?
if you cannot imagine that you are seeing
him then at least imagine that he is
seeing you he is watching you so that
is something that we can all do we
can all do that it is a very
easy thing and this concept this principle if
it is if it guides our life then
a person in reality would never fall into
any type of sin so remember again what
was the question what was the question that
was asked ihsan right?
ihsan so ihsan in our life if we
imagine that Allah subhanahu wa ta'ala is
watching us then we would perfect our life
it would be free and devoid of any
type of sin we would not commit any
type of sin and thereby we would get
perfection in our life so this is what
ihsan refers to the next question this man
asked tell me about the hour and when
we use this word hour in this context
it generally refers to the hour of the
day of judgment he said the person
who is being questioned the prophet is responding
and saying that the person who is being
questioned he doesn't have more knowledge than the
one who is questioning meaning you don't have
the knowledge of that I don't have the
knowledge of that meaning you are asking me
but I put my hands up and say
I have no knowledge of when the day
of judgment is going to take place so
then the person asked tell me about the
signs its signs what are the indications that
the day of judgment is becoming close so
again you will find many books that are
written on this subject we don't know when
the day of judgment will actually take place
this is from the ilm al ghayb when
it will actually occur but there will be
certain signs that will happen prior to it
coming and there are major signs and there
are minor signs that are described in the
books that are that describe these signs that
will take place and in this particular hadith
we will find the minor signs have been
mentioned so he says tell me about its
signs tell me about the signs of the
day of judgment you will find that a
woman a slave girl will give birth to
her master and the slave girl in this
context refers to any woman because we are
all slaves of Allah and what it means
one meaning is that disrespect of the parents
will become prevalent that a woman when she
gives birth to her child that child will
act like her master meaning he will treat
his own parents like slaves so that's one
meaning and then there is another meaning which
may not be very understandable in this day
and age but this is related to fiqh
there is a fiqhi thing discussion and that
is that when a slave when a slave
is purchased by his own children so basically
a slave gives birth to her child and
then that child grows up and starts earning
a living and so on and then what
this child does is saves up enough money
to purchase the freedom of the parents so
the rule is that in the case of
the purchasing of the parents the parents automatically
become free the parents they automatically become free
this is the fiqhi ruling of slaves we
don't have slaves anymore but just to understand
the meaning of the hadith so the meaning
according to this definition was that the adultery
and fornication will become so prevalent that this
woman will have a child and the child
will somehow become lost somewhere and then that
child will grow up and become a man
and start saving up money and so on
and without knowledge he will go to the
marketplace and buy his mother or father who
are slaves and he won't even realize that
they are my mother and father so and
because he doesn't realize he will become the
master of those slaves and he and that
concept of freedom will not exist because the
child doesn't even know the parents and the
parents don't even know the child and the
reason behind this is that adultery and fornication
will become commonplace to a degree that illegitimate
children will be everywhere unfortunately this is so
common in this day and age too you
know of course we don't have slavery as
such but so many people especially in non
-muslim societies that have never for example met
their father or even sometimes their mother because
the mother maybe she feels that she is
not prepared to look after the child because
she is giving birth to this child at
a young age she gives up the child
for adoption and you know the child grows
up without even knowing who the parents are
so this is a very common thing you
know fortunately in our society in the muslim
society it's not that commonplace but amongst the
non-muslims it's very common so this thing
this is one of the meanings of antalid
al amatu rabbataha that a woman she will
give birth to her master.
The next part of the hadith is very
very astounding and you will see
we're talking about again the athar of the
day of judgment, some of the signs of
the day of judgment you will see that
a person who is barefooted and bareheaded and
destitute barefooted and bareheaded and destitute meaning a
poor person, goat herders ri'aa ash-sha
'i goat herders yathatawaluna fil-bunyan they're going
to compete with each other in building the
tallest buildings tallest buildings now if you can
imagine the concept of tallness of buildings in
the time of the prophet a.s. was
not there but the prophet a.s. used
the word tool tool here the word tool
maybe I don't know if the word tall
is from the same word in arabic in
arabic it refers to length upwards in the
time of the prophet a.s. the buildings
would have been big houses would have been
built big but the concept of tall buildings
would not have been there as such, the
concept of skyscrapers has only been in existence
for the past hundred years or so in
any society right, but the prophet a.s.
mentioned that these people, these goat herders that
are barefooted bareheaded and destitute, they will be
competing with each other in building the tallest
buildings so what is happening now we have
in the middle east in particular, what is
the origin of those people that are ruling
these countries now before they were just bedouins
camel herders, goat herders and because of the
wealth of oil they became rich and they
basically forgot their origins and now you have
them competing with each other to build the
tallest buildings, so the tallest building in the
world right now, I believe it's the one
in Dubai right, Burj Khalifa and I've heard
now that in Jeddah, the king or one
of the princes has intended to build one
taller than that in Jeddah which is going
to be even taller than the building which
is in Dubai, so again they are competing
with each other in building the tallest buildings
so these are the things that this person
said that these are the signs of the
day of judgement, again you will find that
a woman will give birth to her master
and you will see that a bare headed,
bare footed and destitute person or people that
are goat herders, they will compete with each
other in building the tallest buildings so, I
believe it's supposed to be, maybe it's a
misprint so then this man got up and
walked away, this man he got up, he
had asked the Prophet ﷺ these questions this
exchange took place and he got up and
walked away I stayed for a little while
Umar ﷺ says then the Prophet ﷺ said
Ya Umar do you know who this questioner
was I said Allah and his Prophet know
better it was Jibreel ﷺ he came to
teach you your religion he came to teach
you your religion so this is a classic
example of Jibreel ﷺ coming in the shape
of a human being and presenting himself as
a man and coming in front of the
rest of the Sahaba where the Sahaba actually
saw him clearly in the shape of a
man but the main point is that the
Prophet ﷺ he mentioned in this last sentence
that this was Jibreel he came to you
to teach you your religion so what does
that mean it means that the combination of
all of those things that have been mentioned
in this Hadith are basically a summary of
our religion and that's why this Hadith is
so important and Inshallah we are going to
be discussing in detail some of the points
that were mentioned here today, what was Iman,
the difference between Iman and Islam, what are
the different opinions of the scholars related to
that what is Ihsan and we'll go into
depth there and maybe we may not get
the opportunity to talk about the signs of
the Day of Judgment but in any case
Inshallah this Hadith is a foundation of our
religion and Inshallah we will discuss more of
this in detail next week I pray that
Allah gives us the ability to understand and
practice what is being said and heard every
week every Monday