. J '-Ɵ  (cont.)

The ruling concerning these additional 1 The scholars of hadith have differed over whether one may narrate a hadith according to its meaning only. Perhaps the most balanced opinion is if the narrator is a scholar of the Arabic language and will not distort the meaning of the hadith in any way, he may narrate the hadith according to its meaning ifhe does not have access to the exact wording of the hadith. Commentary on the Forty Hadith of al-Nawawi wordings is that if they are from trustworthy narrators and do not conflict with stronger authorities, they are to be accepted.' Ibn Hibbaan records a narration of this hadith which includes "performing the lesser pilgrimage (umrah), complete washing from sexual defilement and completing the ablution" among the other acts mentioned as part of Islam. Ibn Hibbaan points out that Sulaimaan al-Taimi is the only narrator who narrated this hadith with these words. 2 Perhaps he was the only one to recall them or perhaps he added them on his own to emphasize that they are also part of Islam. It does seem strange that none of the other narrators mentioned those deeds at all. Allah knows best. However, this factor by itself does not give the entire picture of what has happened with respect to this hadith. It also seems that the second aspect, or narration according to meaning, has also occurred here. This explains why some narrators mentioned the question regarding faith (Imaan) first while others mentioned the question about Islam first. Similarly, towards the end of the hadith, some state that the slave-girl gives birth to rabbataha (4-l!.J) while others mention ba 'laha (4la-! ). However, the meaning of the two words are the same. The fifth factor mentioned above also seems to be present in these narrations. This is especially true with respect to the last part of the hadith wherein Umar and Abu Huraira differ as to when the Prophet (peace be upon him) identified the questioner as being the angel Gabriel. Many scholars pointed out that Umar must have left in search of the person and then, upon not finding him, returned to his home which was some distance from the Prophet's mosque. Al-Qadhaah adds the further speculation that on the following day it was Umar's neighbors turn to be with the Prophet (peace be upon him), as they used to alternate being with the Prophet (peace be upon him) and then they would tell each other what happened on that day. Hence, it was not until the third day, as is explicitly stated in some narrations, that Umar was told by the Messenger of Allah (peace be upon him) who the questioner was. However, the others who stayed around the Prophet (peace be upon him), such as Abu Huraira, were told shortly afterwards that he was the Angel Gabriel who had put forth those questions. 3 Finally, the seventh cause mentioned above, mistakes in narration, also seems to be present here with respect to some of the narrations. In particular, a narration in Sunan al-Nasaai states that the questioner was in the appearance of Dahya al-Kalbi. However, it is confirmed in the narrations that none of the Companions recognized the questioner. It is also confirmed in other hadith that the Angel Gabriel would come to the Prophet (peace be upon him) in the appearance of Dahya al-Kalbi. Obviously, one of the narrators simply made a 1 Al-Qadhaah, p. 14. 2 lbn Hibbaan, vol. 1, p. 399. 3 Al-Qadhaah, pp. 20-21. Hadith #2: The Hadith of Jibreel mistake by stating that in this incident the Angel Gabriel appeared like Dahya al-Kalbi. (It should be noted that al-Sindi states that there is no reason to assert that the narrator made a mistake. He says that perhaps he looked similar to Dahya but there were clear signs to the people that he was not him and, therefore, he was not known to the people at all. 1) General Comments On This Hadith This is one of the most comprehensive hadith of the Prophet (peace be upon him). It touches upon almost every deed of Islam. Qaadhi Iyaadh has pointed out that this hadith covers or points to all of the aspects of inward and external acts of worship of Allah. It touches upon the deeds that are related to the external organs as well as that of the heart. Indeed, he stated, "[It covers the religion] to such an extent that all the religious sciences are found in it and branch out from it. "2 This hadith is known as the hadith of Gabriel; it is also called Umm al­ Sunnah (or "the foundation of the Sunnah") in the same way that surah al­ F aatiha is called Umm al-Kitaab (or "the Foundation of the Book"). In the same way that surah al-Faatiha encompasses the meaning of the Quran as a whole, this hadith encompasses the meaning of the sunnah as a whole.