The first to speak on Divine decree in al-Basrah was Ma`bad al Juhani. I and Humaid b. `Abd al-Rahman al-Himyari proceeded to perform Hajj or `Umrah. We said : would that we meet any of the Companions of the Messenger of Allah (ﷺ) so that we could ask him about what they say with regard to divine decree. So Allah helped us to meet `Abd Allah b. `Umar who was entering the mosque. So I and my companion surrounded him, and I thought that my companion would entrust me the task of speaking to him. Then I said : Abu ‘Abd al-Rahman, there appeared on our side some people who recite the Qur'an and are engaged in the hair-splitting of knowledge. They conceive that there is no Divine decree and everything happens freely without predestination. He said : When you meet those people, tell them that I am free from them, and they are free from me. By Him by Whom swears ‘Abd Allah b. ‘Umar, if one of them has gold equivalent to Uhud and he spends it, Allah will not accept it from him until he believes in Divine decree. He then said : ‘Umar b. Khattab transmitted to me a tradition, saying : One day when we were with the Messenger of Allah (ﷺ) a man with very white clothing and very black hair came up to us. No mark of travel was visible on him, and we did not recognize him. Sitting down beside the Messenger of Allah (ﷺ), leaning his knees against his and placing his hands on his thighs, he said : tell me, Muhammad, about Islam. The Messenger of Allah (ﷺ) said : Islam means that you should testify that there is no god but Allah, and Muhammad is Allah’s Apostle, that you should observe prayer, pay Zakat, fast during Ramadan, and perform Hajj to the house (i.e., Ka`bah), If you have the means to go. He said : You have spoken the truth. We were surprised at his questioning him and then declaring that he spoke the truth. He said : Now tell me about faith. He replied : It means that you should believe in Allah, his angels, his Books, his Apostles and the last day, and that you should believe in the decreeing both of good and evil. He said : You have spoken the truth. He said : now tell me about doing good (ihsan). He replied: It means that you should worship Allah as though you are seeing him; if you are not seeing him, he is seeing you. He said: Now tell me about the hour. He replied : The one who is asked about it is no better informed than the one who is asking. He said : Then tell me about its signs. He replied : That a maidservant should beget her mistress, and that you should see barefooted, naked, poor men and shepherds exalting themselves in buildings. ‘Umar said : He then went away, and I waited for three days, then he said : Do you know who the questioner was, `Umar? I replied : Allah and his Apostle know best. He said : He was Gabriel who came to you to teach you your religion.
Commentary on the Hadith of Jibrīl
This narration from Sunan Abī Dāwūd (4695) in the "Model Behavior of the Prophet (Kitāb al-Sunnah)" contains profound teachings about the fundamentals of Islamic creed. The initial discussion concerning Ma'bad al-Juhanī serves as a critical warning against the innovation of denying divine decree (al-qadar), which emerged in early Islamic history.
Ibn 'Umar's emphatic rejection of the Qadariyyah (those who deny predestination) demonstrates the orthodox position that belief in Allah's decree is an essential pillar of faith. His statement that even immense charity would be rejected without this belief underscores its fundamental importance in Islam.
The Three Dimensions of Religion
The core of this hadith presents the famous encounter with Jibrīl (upon him be peace) who came to teach the Companions the structure of their religion. He established three essential dimensions: Islām (outward submission), Īmān (inward faith), and Iḥsān (spiritual excellence).
The inclusion of belief in divine decree within the definition of Īmān explicitly refutes those who would deny this fundamental doctrine. This demonstrates that the Qadariyyah position contradicts the very definition of faith as taught by the Angel of Revelation himself.
The Excellence of Iḥsān
The level of Iḥsān represents the highest spiritual station - worshipping Allah as if seeing Him, and knowing that even when unseen, He sees us. This constant awareness (murāqabah) transforms ordinary acts of worship into profound spiritual experiences.
The Prophet's response regarding the Hour demonstrates proper humility before divine knowledge, teaching us that some matters are known only to Allah. The mentioned signs serve as warnings about societal corruption and role reversals that will precede the Final Hour.
Scholarly Significance
This hadith is considered a comprehensive summary of Islamic teachings, often called "Umm al-Sunnah" (the Mother of Sunnah) by scholars. It systematically presents the foundations of religion in a manner accessible to both novice and advanced students.
The chain of transmission from 'Umar to Ibn 'Umar to subsequent generations ensures the preservation of this essential knowledge, while the dramatic revelation of Jibrīl's identity emphasizes the divine origin of these teachings.