Nasai

(1) From this blessed hadith, it is established that an angel can appear in human form before people other than the Prophets (alayhimus salam); people can see him, he can speak in their presence, and they can hear his words.

(2) It is a praiseworthy act according to Shariah to attend the gatherings of scholars and kings/rulers after grooming oneself, taking a ritual bath (ghusl), and wearing clean and tidy clothes. Jibril Amin (alayhis salam) came to the noble service of the Messenger of Allah (sallallahu alayhi wa sallam) specifically to teach and instruct people in their religion, and he imparted this teaching through both his state and his words. He was dressed in the best and cleanest clothes. There were no signs of fatigue or dirt on him.

(3) For a person attending the gathering of the people of knowledge, it is also appropriate that if people are in need of an issue but are not asking, he himself should ask so that everyone becomes aware of the matter and thus their religious need is fulfilled.

(4) “Suddenly appeared” means he was not seen coming from afar. He was seen nearby. Then, from his hair and clothes, it seemed as if he had just left home after bathing, but no one recognized him. It was as if he was a traveler.

(5) “His knees” — he sat in an informal manner or, like students, sat on his knees (two knees).

(6) “On your thighs” — meaning on the thighs of the Messenger of Allah (sallallahu alayhi wa sallam), as is clarified in the next narration. In this case, it is as if he presented himself as a rough Bedouin, because this manner is contrary to etiquette.

(7) In this hadith, the definitions of Islam and Iman are given differently. It is as if the linguistic appropriateness was considered — Islam is referred to as the outward, and Iman as the affirmation of the heart. Clearly, there is some difference linguistically, but in Shariah, there is no difference.

(8) “He was astonished” because asking is an indication of ignorance, but affirming (the answer) makes him appear knowledgeable. In reality, he kept ambiguity in every action, which caused astonishment.

(9) “He is watching you” — meaning, the purpose of your seeing Him is that He is watching you, because when a person is certain that Allah Ta’ala is watching him, he will worship with utmost humility and devotion. If Allah Ta’ala were not watching the servant, then the mere thought of seeing Allah Ta’ala would not produce such humility. Some people have explained that Ihsan has two meanings: the first and higher level is that you worship as if you are seeing Allah Ta’ala. If you cannot attain this level, then the second and lower level is that you consider that Allah Ta’ala is watching you. And Allah knows best.

(10) From these words, it is also understood that no person can see Allah Ta’ala in worldly life; otherwise, there would have been no need to say “as if.”

(11) “Does not have more knowledge” — meaning, I do not have more knowledge of the Hour than you, or that no one being questioned has more knowledge of the Hour than the questioner. The meaning is that no one knows the time of the coming of the Hour.

(12) “The slave-girl will give birth to her master” — many meanings have been mentioned. The most appropriate meaning is that children will become disobedient, and mothers will be treated like slave-girls. As if they are not children, but masters. And Allah knows best.

(13) “Tall buildings” — meaning, poor people will become very rich. Wealth will become common. Due to narrow-mindedness, they will not be able to manage the wealth and will waste it in constructing buildings.

(14) “He was astonished” because just as he had come suddenly, he disappeared suddenly as well. People searched a lot but did not find him.

(15) This hadith is called “Hadith Jibril.”