روي ا نه قال عبد االله بن عمر رضي االله عنهما: حدثني ا بي عمر بن الخطاب قال: بينما نحن عند رسول االله صلى

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1 A Matan Analysis Technique: Gathering related Ahadith together & analyzing them. A sample of the technique is as follows and is only being presented to learn some techniques and make these techniques even better and I do not necessarily agree with everything stated in this sample as it is just a sample for presenting some techniques so that they are improved even further. Title: Explanation of Iman, Islam, Ihsan, & Some Signs of the Day of Judgment - The Hadith of Jibreel Article: روي ا نه قال عبد االله بن عمر رضي االله عنهما: حدثني ا بي عمر بن الخطاب قال: بينما نحن عند رسول االله صلى االله عليه وسلم ذات يوم ا ذ طلع علينا رجل شديد بياض الثياب شديد سواد الشعر لا يرى عليه ا ثر السفر ولا يعرفه منا ا حد حتى جلس ا لى النبي صلى االله عليه وسلم فا سند ركبتيه ا لى ركبتيه ووضع كفيه على فخذيه وقال: يا ا ن تشهد ا ن لا ا له ا لا االله وا ن محمدا الا سلام محمد ا خبرني عن الا سلام. فقال رسول االله صلى االله عليه وسلم: االله وتقيم الصلاة وتو تي الزكاة وتصوم رمضان وتحج البيت ا ن استطعت ا ليه سبيلا. قال: صدقت. قال رسول [عمر]: فعجبنا له يسا له ويصدقه. تو من باالله وملاي كته وكتبه ورسله واليوم الا خر وتو من بالقدر خيره وشره. ا ن قال: فا خبرني عن الا يمان. قال: صدقت. قال: قال: فا خبرني عن الا حسان. تعبد االله كا نك تراه فا ن لم تكن تراه فا نه يراك. ا ن قال: عنها با علم من الساي ل. المسي ول ما قال: فا خبرني عن الساعة. قال: تلد الا مة ربتها وا ن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان. ا ن قال: فا خبرني عن ا مار ا. قال: جبريل فا نه قال [عمر]: ثم انطلق فلبثت مليا ثم قال لي: يا عمر ا تدري من الساي ل قلت: االله ورسوله ا علم. قال: دينكم يعلمكم د ا تاكم It is reported that Abd Allah ibn Omar (ra) said that his father Omar (ra) said: One day, while we were with the Prophet (pbuh) a man, with shining white clothes and jet black hair, appeared before us. We could see no indications of a journey on him and neither did anyone among us know him [to be a resident of Medinah]. [He kept advancing towards us] till he sat himself in front of the Prophet (pbuh). [So close was he to the Prophet (pbuh) that] his knees touched the Prophet's knees; he placed his hands on his [own] legs. He asked: 'Muhammad, inform me about Islam'. The Prophet (pbuh) replied: 'Islam is that you bear witness that there is no god, except the One God and that Muhammad is the messenger of God; that you establish Sala'h; that you pay Zaka'h; that you fast during [the month of] Ramadan; and that you undertake the Hajj of the Bayet Allah, if you are in a position to do so' 3. He said: 'You are right'. Omar said: 'We were surprised at him. He asked the Prophet a question and then himself verified the Prophet's answer'.

2 Then he said: 'Inform me about Iman'. The Prophet (pbuh) said: 'Iman is that you believe in God, His angels, His books, His prophets; the Final Day 2 and that you believe that the desirable and the undesirable events [in life] are all from God' 3. He said: 'You are right'. Then he said: 'Inform me about Ihsan'. The Prophet replied: 'Ihsan is that you serve God as if He was right in front of your eyes; for even if you cannot see Him, He definitely sees you' 4. Then he said: 'Inform me about the Hour [when shall it happen?]' The Prophet (pbuh) replied: 'The person who is being asked is no more aware of it than the inquirer'. Then he said: 'Tell me about its signs'. The Prophet (pbuh) replied: 'That the slave girl will give birth to the free woman 5 ; that you shall see these bare footed, naked, and poor shepherds [of Arabia] 6 competing with each other in making high buildings' 7. Omar continued: Then he went away and I kept sitting there for quite some time. Then the Prophet (pbuh) said to me: 'Omar, do you know who this inquirer was?' I said: 'God and His messenger know best'. He said: 'It was Gabriel. He came to you to teach you [some important aspects of] your religion'. *************** General Notes: 1. The five stated elements are, in fact, the distinguishing observable elements of Islam. 2. Each of these elements of belief is referred to as the essential elements of Islamic belief in Al-Baqarah 2: This element of belief is the direct corollary of the belief in the omniscience of God and His absolute control over all the events that take place in the world. 4. i.e. to perform all the deeds of piety in the best of manners. In the manner in which man would have performed these deeds had he been able to physically see God watching him perform these deeds. 5. This seems to be a reference to the abolition of the institution of slavery. It refers to the time when a child born to a slave-girl would be a free person. 6. This is a reference to the prevalent poverty of the Arabs. This fact is substantiated by a clear reference to the Arabs in some of the variant texts of the same Hadith (see, for instance, Ahmad Ibn Hanbal's narrative no. 2926). 7. i.e. when the affluence of the then destitute Arabs would be manifested in their competing with each other in building sky scrapers. Notes on the Text of the Narrative: This narrative or a part of it, with minor variations, has been reported in Bukhariy (narrative no. 50 and 4499), Muslim (narrative no. 8, 9 and 10), Tirmidhi (narrative no. 2610), Nasaa'iy (narrative no. 2093, 3480, 4990 and 4991), Abu Dawood (narrative no. 4695), Ibn Maajah (narrative no. 63, 64 and 4044), Ahmad ibn Hanbal (narrative no. 184, 191, 367, 374, 375, 2926, 5856, 9497, and 17537), Ibn Hibban (narrative no. 159, 168 and 173), Ibn Khuzaymah (2244 and 2504), Bayhaqiy (narraive no and 20660), and Ibn Abi Shaybah (narrative no , and 37558). The preferred narrative is the one reported in Muslim (narrative no. 8). "قال In some narratives, as in Muslim's narrative no. 10, the narrator has started the narration with the words (pbuh) (i.e., 'The Prophet رسول االله صلى االله عليه وسلم سلوني فهابوه ا ن يسي لوه فجاء رجل فجلس عند ركبتيه..." directed the people to ask him [about religious matters], but the people were afraid to ask. Then a man came and sat close to the Prophet's knees...').

3 In some narratives, as in Bukhariy's narrative no. 4499, the words " طلع علينا رجل "ا ذ (i.e., 'a man appeared before us') have been replaced with " ا تاه رجل يمشي "ا ذ (i.e., 'a man came walking to him [i.e., the Prophet]'). "فا تاه جبريل While in other narratives, as in Bukhariy's narrative no. 50, these words have been replaced with (i.e., 'then Gabriel came to him and said...'). In Ahmad ibn Hanbal's narrative no , the following فقال " words are reported " جبريل عليه السلام في غير صورته يحسبه رجلا من المسلمين "جاءه (i.e., 'Gabriel came to him in a different guise than his own. The Prophet (pbuh) thought that he was one of the Muslim men'). "رجل In some narratives, as in Bukhariy's narrative no. 4499, the attributes of the visitor reported in the words (i.e., a' man, with shining white شديد بياض الثياب شديد سواد الشعر لا يرى عليه ا ثر السفر ولا يعرفه منا ا حد " clothes and jet black hair on whom there were no traces of travel and no one among us recognized him') have been omitted. While in some narratives, as in Nassaiy's narrative no. 4991, these attributes have been given as (i.e., a' man with a most attractive face "ا قبل رجل ا حسن الناس وجها وا طيب الناس ريحا كا ن ثيابه لم يمسها دنس " and the best of fragrances approached. His clothes were shining white as if dirt had never touched them'). In some narratives, as in Ibn Majah's narrative no. 63, the words " سواد الشعر "شديد (i.e., 'jet black hair') have been reported as " سواد شعر الرا س "شديد (i.e., 'jet black hair of the head'). In Musnad Ahmad Ibn Hanbal's narrative "جاءه رجل يمشي حسن الوجه حسن الشعر عليه ثياب no. 184 these attributes have been reported in the words (i.e., a' man, who was handsome, had بياض فنظر القوم بعضهم ا لى بعض ما نعرف هذا وما هذا بصاحب سفر " beautiful hair and was wearing white clothes, came walking to him. People looked at each other [saying:] neither do we know him nor does he look like a traveler'). "جلس ا لى النبي صلى االله عليه وسلم فا سند ركبتيه In some narratives, as in Bukhariy's narrative no. 4499, the words (i.e., 'he sat himself in front of the Prophet (pbuh), his knees touched the ا لى ركبتيه ووضع كفيه على فخذيه " Prophet's knees; he placed his hands on his legs') have been omitted. While in some narratives, as in Tirmidhi's narrative no. 2610, these words have been replaced with " ركبته بركبته "فا لزق (i.e., 'he stuck his legs with the Prophet's). In some narratives, as in Nassaiy's narrative no. 4991, it is reported that the person kept asking the Prophet (pbuh) to allow him to come closer till the time that he reached near the Prophet (pbuh). The words "سلم في طرف البساط فقال السلام عليك يا محمد فرد عليه السلام. فقال ا دنو يا محمد قال have been reported as (i.e., 'He greeted the ا دنه. فما زال يقول ا دنو مرارا ويقول له ادن حتى وضع يده على ركبتي رسول االله صلى االله وسلم " Prophet from the corner of the gathering and said "Assalaam Alaikum O Muhammad". The Prophet returned his greeting. Then he asked "Muhammad, can I come closer?" The Prophet allowed him to come closer. But he kept on requesting the Prophet to allow him to come closer and each time the Prophet permitted him to come closer till the time that he placed his hands on the knees of the Prophet (pbuh)'). In Ahmad Ibn Hanbal's "فقال رسول االله صلى االله narrative no. 374, the Prophet himself directed the person to come closer in the words closer", (i.e., 'the Prophet said "come عليه وسلم ا دنه فدنا فقال ا دنه فدنا فقال ا دنه فدنا حتى كاد ركبتاه تمسان ركبتيه " he came closer then the Prophet kept on telling him to come closer till his knees were almost touching the Prophet's knees'). While in Ahmad Ibn Hanbal's narrative no. 184, Gabriel is reported to have sought the Prophet's permission about coming close to him in the words رسول االله ا تيك " "يا (i.e., 'Prophet, can I come to you?').

4 "وضع يده على ركبتي رسول االله صلى االله عليه In some narratives, as in Nassaiy's narrative no. 4991, the words (i.e., 'he placed his hands on the knees of the Prophet') have been reported, yet it clearly seems that this وسلم " reporting is based on a misunderstanding of the words " كفيه على فخذيه "وضع (i.e. "placed his hands on his [own] legs") on the part of some later narrator. In some narratives, the sequence of the first two questions is altered. For instance, in Bukhariy's narrative no. 4499, the inquirer's first question is reported as regarding Iman, rather than Islam. Moreover, the wordings of the "ما inquiry are also slightly altered. For instance, in Bukhariy's narrative no. 4499, the questions are reported as "متى (i.e., 'what is Ihsan?') and "ما الا حسان " Islam?'), (i.e., 'what is "ما الا سلام " Iman?', (i.e., 'what is الا يمان " no (i.e., 'when shall be the hour [of judgment]?') respectively; and in Ahmad ibn Hanbal's narrative الساعة " "حدثني ما الا يمان Islam?'), (i.e., 'narrate to me what is "حدثني ما الا سلام " as "حدثني متى الساعة (i.e., 'narrate to me what is Ihsan?') and "حدثني ما الا حسان " " (i.e., 'narrate to me what is Iman?'), " (i.e., 'when shall be the hour [of judgment]?') respectively. While in some other narratives, as in Muslim's narrative no. 10, the question regarding the time of the Day of Judgment has been reported as تقوم الساعة " "متى (i.e., 'when shall the hour [of judgment] be established'). In some narratives, as in Muslim's narrative no. 9, the confirmation ( (صدقت of the inquirer given at the end of each of the Prophet's response has been omitted. There is also a slight variation of the nature of omission and/or addition on the part of the narrators in the reporting of the various answers. Some of the variations are given below: Variations in the Reporting of the Answer Regarding Islam a. In some narratives, as in Bukhariy's narrative no. 4499, the response to the question regarding Islam is reported as: تعبد االله ولا تشرك به شيي ا وتقيم الصلاة وتو تي الزكاة المفروضة وتصوم رمضان",. i.e )"ا ن 'that you worship God and refrain from ascribing anything to Him and that you establish Sala'h, pay the obligatory Zaka'h and fast during Ramadan'). b. In some narratives, as in Muslim's narrative no. 9, the sentence الصلاة" "وتقيم (i.e., 'and establish Sala'h') has been reported as " الصلاة المكتوبة "وتقيم (i.e., 'and establish the obligatory Sala'h') and the "وتو دي الزكاة المفروضة (i.e., 'and pay Zaka'h') has been reported as "وتو دي الزكاة " sentence pay the prescribed Zaka'h'). " (i.e., 'and c. In some narratives, as in Muslim's narrative no. 9, the words وتحج البيت ا ن استطعت ا ليه" "سبيلا (i.e., 'and you undertake the Hajj of the Bayet Allah, if you are in a position to do so') have been omitted. While in some narratives, as in Nassaiy's narrative no. 4991, only the words " استطعت ا ليه سبيلا "ا ن (i.e., 'if you are in a position to do so') have been omitted, while in some other narratives, as in Bayhaqiy's narrative no , these words have been reported as " استطعت السبيل "ا ن (i.e., 'if you find a way to do so'). d. In some narratives, as in Ahmad ibn Hanbal's narrative no , fasting and Hajj have been omitted.

5 لا " said e. In some narratives, as in Muslim's narrative no. 10, the Prophet (pbuh) is reported to have (i.e., that you refrain from ascribing anything to "باالله شيي ا وتقيم الصلاة وتو تي الزكاة وتصوم رمضان تشرك God, establish Sala'h, pay Zaka'h and fast during Ramadan'). f. In some narratives, as in Tirmidhi's narrative no. 2610, the Prophet (pbuh) is reported to have said (i.e., "الزكاة وحج البيت وصوم رمضان شهادة ا ن لا ا له ا لا االله وا ن محمدا عبده ورسوله وا قام الصلاة وا يتاء" 'bearing witness that there is no god but the one true God and that Muhammad is His servant and messenger, establishing Sala'h, paying Zaka'h, undertaking Hajj of the Bayet Allah and Fasting during Ramadan.') g. In some narratives, as in Ibn Majah's narrative no. 63, the Prophet (pbuh) is reported to have said (i.e., 'bearing witness that there is no god but the one true God and "ا له ا الله وا ني رسول االله شهادة ا ن لا" that I am his messenger.'). h. In Abu Dawood's narrative no. 4697, the Prophet (pbuh) is also reported to have added the words contact.'). (i.e., bathing after sexual "الجنابة الا غتسال من" ا قام الصلاة وا يتاء " said i. In Ahmad Ibn Hanbal's narrative no. 374, the Prophet (pbuh) is reported to have Zaka'h, (i.e., 'establishing Sala'h, paying "وصيام شهر رمضان وغسل من الجنابة كل ذلك الزكاة وحج البيت Hajj of the Bayet Allah, Fasting of the month of Ramadan and bathing after sexual contact, all this is Islam.' الا سلام ا ن تسلم " said j. In Ahmad Ibn Hanbal's narrative no. 2926, the Prophet (pbuh) is reported to have (i.e., 'Islam is that you "لا ا له ا الله وحده لا شريك له وا ن محمدا عبده ورسوله وجهك الله وا ن تشهد ا ن submit yourself to God and that you bear witness that there is no god except the one true God and that Muhammad is His servant and messenger'). وتعتمر وتغتسل من " reported: k. In Ibn Hibban's narrative no. 173, these additional words have also been الجنابة وا ن تتم thorough ablution'). (i.e., 'and you undertake Umrah, bathe after sexual contact and perform "الوضوء In Ahmad Ibn Hanbal's narrative no. 374, the inquirer's confirmation following the Prophet's reply is seen as an "قال القوم ما indication of the inquirer's respect for the Prophet (pbuh). This implication is narrated in the words (i.e., 'People را ينا رجلا ا شد توقيرا لرسول االله صلى االله عليه وسلم من هذا كا نه يعلم رسول االله صلى االله عليه وسلم " said: We have not seen any person more respectful towards the Prophet (pbuh) than this man, it was as if he knew the Prophet (pbuh)'. In some narratives, as in Nassaiy's narrative no. 4991, after the Prophet's reply, Gabriel is reported to have asked فعلت ذلك فقد ا سلمت " "ا ذا (i.e., 'If I do these things, would I enter Islam?') to which the Prophet (pbuh) is reported to have replied " "نعم (i.e., 'yes'). In Ahmad Ibn Hanbal's narrative no. 2926, after the Prophet's reply, Gabriel asked فعلت ذلك فا نا مسلم " "فا ذا (i.e., 'so, if I do these things, would I be a Muslim?'), to which the Prophet (pbuh) replied " فعلت ذلك فقد ا سلمت "ا ذا (i.e., 'If you do these things, you would enter Islam.'). Variations in the Reporting of the Answer Regarding Iman a. In some narratives, as in Bukhariy's narrative no. 4499, the response to the question regarding Iman is reported as: ا ن تو من باالله ملاي كته وكتبه ورسله ولقاي ه وتو من بالبعث" "الا خر (i.e., 'that you believe in God,

6 in His angels, in His books, in his prophets, in meeting Him and in the final resurrection.') omitting the words " خيره وشره "بالقدر (i.e., 'you believe that the desirable and the undesirable events [in life] are all from God') and adding the words " "ولقاي ه (i.e., 'and in meeting Him'). While in some other narratives, as, "الا خر " word for instance, in Bukhariy's narrative no. 50, this variation has been reported without the (i.e., 'final') in the phrase " الا خر "بالبعث (i.e., the final resurrection'). b. In some narratives, as for instance in Muslim's narrative no. 9, the word "وكتبه" (i.e., 'His books') is rendered as " "كتابه (i.e., 'His book'). "وشره وتو من بالقدر خيره" c. In some narratives, as for instance in Muslim's narrative no. 10, the words (i.e., 'and that you believe that the desirable and the undesirable events are all from God') have been reported as " بالقدر كله "وتو من (i.e., 'and that you believe that all events are from God'). While in some narratives, as in Nassaiy's narrative no. 4990, this part is reported as " كله خيره وشره "والقدر (i.e., 'and in all events - desirable and undesirable - [as being from God]'). In some narratives, as in Ibn Hibban's narrative no. 168, these words have been reported as " خيره وشره حلوه ومره "والقدر (i.e., 'all events - desirable and undesirable, sweet and sour - [as being from God]'). In some narratives, as in Ibn Hibban's narrative no. 159, the words " خيره وشره "والقدر (i.e., 'and all events - desirable and undesirable - [are from God]') have been omitted. d. In some narratives, as in Musnad Ahmad Ibn Hanbal's narrative no. 184, the Prophet (pbuh) is reported to have said باالله وملاي كته والجنة والنار والبعث بعد الموت والقدر كله ا ن" "تو من (i.e., 'that you believe in God, in His angels, in Paradise and Hellfire, in the resurrection after death and in all the events [being from God]'). الا يمان ا ن تو من " said e. In Ahmad Ibn Hanbal's narrative no. 2926, the Prophet (pbuh) is reported to have والحساب والملاي كة والكتاب والنبيين وتو من بالموت وبالحياة بعد الموت وتو من بالجنة والنار باالله واليوم الا خر (i.e., 'Iman is that you believe in God, in the Day of Judgment, in "والميزان وتو من بالقدر كله خيره وشره the angels, in the Book, in the prophets, in death and in life after death, in Paradise and in Hellfire, in the [final] Judgment, in the balance [evaluating deeds] and in all the events - whether desirable or undesirable - [as being from God]'). In some narratives, as in Nassaiy's narrative no. 4991, after the Prophet's reply, Gabriel is reported to have added the asked فعلت ذلك فقد ا منت " "ا ذا (i.e., 'if I do these things, would I have believed?') to which the Prophet (pbuh) is reported to have replied " "نعم (i.e., 'yes'), while in Ahmad Ibn Hanbal's narrative no. 2926, the Prophet (pbuh) is reported to have replied with the words " فعلت ذلك فقد ا منت "ا ذا (i.e., 'if you do these things, you would then indeed have believed'). While in Ahmad Ibn Hanbal's narrative no the same question of the inquirer is given in the words فعلت ذلك فا نا مو من " "فا ذا (i.e., 'if I do these things, would I then be a believer?'). Variations in the Reporting of the Answer Regarding Ihsaan

7 a. In some narratives, as in Muslim's narrative no. 9, the response to the question regarding Ihsan is reported as: االله كا نك تراه فا نك ا ن لا تراه فا نه يراك ا ن" "تعبد (i.e., 'that you worship God as if you see Him, because even if you do not see Him, He is most definitely seeing you.'). ا ن " said b. In some narratives, as in Muslim's narrative no. 10, the Prophet (pbuh) is reported to have (i.e., 'that you fear God as if you see Him, because "تكن تراه فا نه يراك تخشى االله كا نك تراه فا نك ا ن لا even if you do not see him, He is most surely seeing you.'). c. In some narratives, as in Ahmad Ibn Hanbal's narrative no. 184, the Prophet (pbuh) is reported to have said الله كا نك تراه فا ن لم تكن تراه فا نه يراك ا ن" "تعمل (i.e., 'that you do you deeds for God as if you see Him, for even if you do not see Him, He is seeing you.'). The same response is also reported in Ahmad Ibn Hanbal's narrative no. 2926, with the exception of the words " لم تراه "فا ن (i.e., 'for if you cannot see Him') which have been rendered as " لم تره "فا ن (i.e., 'for if you cannot see Him'). d. In some narratives, as in Ahmad ibn Hanbal's narrative no , the Prophet (pbuh) is reported to have said االله كا نك تراه فا نك ا ن كنت لا تراه فهو يراك ا ن" "تعبد (i.e., 'that you worship God as if you see Him, because even if you do not see Him, He is seeing you'). e. In some narratives, as in Ahmad ibn Hanbal's narrative no. 5856, the Prophet is reported to have said (i.e., 'fear God as if you see Him, because even if you "كا نك تراه فا ن لا تك تراه فا نه يراك تخشى االله" could not see Him, He is seeing you.'). In some narratives, as in Ahmad ibn Hanbal's narrative no. 5856, after the Prophet's response the inquirer is reported to have asked فعلت ذلك فا نا محسن " "فا ذا (i.e., 'if I do this, would I be a Muhsin?'), to which the Prophet (pbuh) is reported to have replied " "نعم (i.e., 'yes'), the same implication is reported slightly differently in some "فا ذا narratives, as in Ahmad ibn Hanbal's narrative no , in which the inquirer is reported to have asked Ihsan?'). (i.e., 'if I do this, would I have done فعلت ذلك فقد ا حسنت " Variations in the Reporting of the Answer regarding the Day of Judgment In some narratives, as in Ahmad Ibn Hanbal's narrative no. 5856, the question regarding the Day of Judgment and about its signs has been omitted. In some narratives, as in Nassaiy's narrative no. 4991, when Gabriel asked about the timing of the Day of Judgment, the Prophet (pbuh) lowered his head and did not respond. Gabriel asked the question again, to which, once again, the Prophet (pbuh) did not respond. At this Gabriel asked the question a third time. Nassaiy's "قال يا محمد ا خبرني متى الساعة قال فنكس فلم يجبه شيي ا ثم ا عاد فلم يجبه شيي ا narrative no reports this part as (i.e., 'He asked: O Muhammad inform me ثم ا عاد فلم يجبه شيي ا ورفع را سه فقال ما المسي ول عنها با علم من الساي ل " about when shall be the Hour [of judgment]? [The narrator] said that the Prophet lowered his head and did not respond. He repeated, but the Prophet did not respond. Then he repeated once again, but the Prophet did not respond. Then the Prophet raised his head and said that the inquired is no more knowledgeable [about it] than the inquirer.'). In Ahmad Ibn Hanbal's narrative no. 2926, in response to the question regarding the timing of the "سبحان االله في خمس من الغيب لا يعلمهن ا لا هو ا ن االله عنده علم Day of Judgment, the Prophet (pbuh) replied الساعة ويترل الغيث ويعلم ما في الا رحام وما تدري نفس ماذا تكسب غدا وما تدري نفس با ي ا رض تموت ا ن االله عليم (i.e., 'God is clear of all fault. In relation to five things, which are from among the hidden things, no one خبير " knows anything except God: Indeed with God is the knowledge of the Hour [of judgment]; He pours the rain; He

8 knows what is in the wombs; No one knows what he shall earn the next day; And no one knows where shall he die. Indeed God is knowledgeable, aware.') In contrast to the preferred text, in which the inquirer has asked about the signs of the Day of Judgment, in Bukhariy's narrative no. 4499, in response to the question regarding the timing of the Day of Judgment, the Prophet (pbuh) himself continues to tell the signs of the Day. There are however, some variations in the reporting of the signs of the Day of Judgment. Some of these important variations are as under: ا ذا ولدت" as: a. In some narratives, as in Bukhariy's narrative no. 4499, the first sign has been rendered (i.e., 'when this woman will give birth to the free woman. This, then, is "المرا ة ربتها فذلك من ا شراطها among its signs.'). In some narratives, as in Bukhariy's narrative no. 50, this sign has been rendered as: (i.e., 'when this slave girl will give birth to the master'). In some narratives, as in "ا ذا ولدت الا مة ر ا " Muslim's narrative no. 10, the first sign has been reported in the words " را يت المرا ة تلد ربتها "ا ذا (i.e., 'when you shall see that this woman bears the free woman'). In Ahmad Ibn Hanbal's narrative no. 184, this sign has been reported in the words " الا ماء ربا ن "وولدت (i.e., 'and these slave women will bear free women'). وا ذا " as: b. In some narratives, as in Bukhariy's narrative no. 4499, the second sign has been rendered (i.e., 'when these bare-feet and naked [Arabs] shall "الحفاة العراة رو س الناس فذلك من ا شراطها كان become rulers of people, this then is one of its signs.'). In some narratives, as in Bukhariy's narrative no. 50, the same sign has been rendered as: " تطاول رعاة الا بل البهم في البنيان "وا ذا (i.e., 'when these cattle and camel grazers start competing in making high-rise buildings.'). In Ahmad Ibn Hanbal's narrative no. 184, this sign has been reported in the words " العراة الحفاة العالة رعاء الشاء تطاولوا في البنيان "ا ذا (i.e., 'when these naked, bare-feet, destitute shepherds start competing with each other in making high-rise "ويطول buildings.'). In Ahmad ibn Hanbal's narrative no , the second sign has been reported as (i.e., 'the builders start making high rise buildings and اهل البنيان بالبنيان وكان العالة الجفاة رو وس الناس " these destitute and coarse become the leaders of people.'). c. In some narratives, as in Muslim's narrative no. 9, three rather than two signs have been mentioned in ا شراطها ولدت الا مة ر ا فذلك من ا شراطها وا ذا كانت العراة الحفاة رو وس الناس فذلك من ا ذا" the words woman, (i.e., 'when the slave girl gives birth to the free "وا ذا تطاول رعاء البهم في البنيان فذلك من ا شراطها this then is one of its signs; When these naked, bare-footed become the leaders of people, this then is one of its signs; And when these cattle grazers start competing in making buildings, this then is one of its signs.'). The same is the case in Muslim's narrative no. 10. However, in Muslim's narrative no. 10, the second sign has been reported as " را يت الحفاة العراة الصم البكم ملوك الا رض "وا ذا (i.e., 'when you see these bare-footed, naked, deaf, dumb [people] become kings in the land.'). In some narratives, as in Ahmad ibn Hanbal's narrative no. 2926, the word " "الجياع (i.e., 'hungry') has also been added to 9497, no. (i.e., 'bare-footed, naked, destitute'), while in Ahmad ibn Hanbal's narrative "الحفاة العراة العالة " the word " "الجفاة (i.e., 'coarse') is also added. يا رسول االله ومن " asked d. In Ahmad Ibn Hanbal's narrative no. 2926, the inquirer is also reported to have bare-footed, (i.e., 'Prophet of God, who are these shepherds, the "والجياع العالة ا صحاب الشاء والحفاة

9 the hungry and the destitute?", to which the Prophet (pbuh) is reported to have answered " "العرب (i.e., 'the Arabs'). While in Ahmad ibn Hanbal's narrative no , in response to a similar question, the Prophet (pbuh) is reported to have said " "العريب (i.e., 'the Arabs'). e. In some narratives, as in Nassaiy's narrative no. 4991, the sequence of the reporting of these signs has been altered. According to Ahmad ibn Hanbal's narrative no , when the Prophet (pbuh) told the inquirer that no one knew about the timing of the Day of Judgment, the inquirer, rather than the Prophet (pbuh), informed about some signs of the Day of Judgment. The referred part of the narrative reads thus: يا رسول االله ان شي ت حدثتك بعلامتين تكونان قبلها فقال حدثني فقال ا ذا را يت الا مة تلد ر ا ويطول ا هل البنيان بالبنيان وعاد العالة الحفاة رو وس الناس قال ومن ا ولي ك يا رسول االله قال العريب 'Prophet of God, if you desire, I will tell you about two of the signs that shall be manifested before it. He replied: tell me. He said: When you see the slave girl giving birth to the free woman; and when you see the builders making high rise buildings; and when you see the destitute, the bare-footed shall becoming leaders of the people. Someone asked: Who are these, O Prophet of God. He replied: the Arabs.' In some narratives, as, for instance, in Bukhariy's narrative no. 4499, after mentioning the signs of the Day of the Judgment, the narrator, without specifying whether the Prophet (pbuh) said these words or not, has added the words: " خمس لا يعلمهن ا لا االله ا ن االله عنده علم الساعة ويترل الغيث ويعلم ما في الا رحام "في (i.e., 'Among five things that no one knows except God are: Indeed with God alone is the knowledge of the Hour of Judgment; He pours down the rains; and He knows what is in the wombs'. However, in some narratives, as, for instance, in Bukhariy's narrative no. 50, it is mentioned that these words were spoken by the Prophet (pbuh). In some "وما تدري نفس ماذا narratives, as for instance in Muslim's narrative no. 9, there is also an addition of the words (i.e., 'and no knows what shall he earn the next day and no one تكسب غدا وما تدري نفس با ي ا رض تموت " knows shall he die'). لا". والذي In some narratives, as in Nassaiy's narrative no. 4991, before leaving the scene, the person said (i.e., 'No. By Him, Who has sent Muhammad with a بعث محمدا بالحق هدى وبشيرا ما كنت با علم به من رجل منكم " just purpose, as a guide and as a bearer of good tidings, I am not aware of it any more than any of the men among you'). "قال: ثم انطلق فلبثت مليا ثم قال لي: يا عمر In some narratives, as in Tirmidhi's narrative no. 2610, the words (i.e., 'He said: then he left and I kept sitting there for quite some time. Then the Prophet ا تدري من الساي ل " "قال عمر: فلقيني النبي صلى االله عليه asked me: Do you know who the inquirer was?') have been replaced with (i.e., 'Omar said: the Prophet met me three days after the وسلم بعد ذلك بثلاث فقال يا عمر هل تدري من الساي ل " incident and said: Omar, do you who the inquirer was?'). While in some narratives, as in Nassaiy's narrative no. "قال عمر: فلبثت ثلاثا ثم قال لي رسول االله صلى االله عليه وسلم: يا عمر هل,4990 this part has been reported as (i.e., 'Omar said: Three days passed by. Then the Prophet (pbuh) asked me: Omar, do you تدري من الساي ل " know who the inquirer was?'). In some narratives, as, for instance, in Bukhariy's narrative no. 4499, after the man had left, the Prophet (pbuh) is reported to have directed the Muslims to go after him and to bring him back. However, people could not see a

10 trace of him. At this, the Prophet (pbuh) declared that it was Gabriel, who had come to teach people some important aspects of their religion. Thus, the following words are added at the end of Bukhariy's narrative no. (i.e., "ثم انصرف الرجل فقال ردوا علي فا خذوا ليردوا فلم يروا شيي ا فقال هذا جبريل جاء ليعلم الناس دينهم " :4499 'then the person left. Then the Prophet said: Return him to me. People started looking for him to return him [to the Prophet] but could not find any trace of him. Then the Prophet said: He was Gabriel, who had come to teach people their religion.'). While in some narratives, as in Tirmidhi's narrative no. 2610, the Prophet is reported to have said " جبريل ا تاكم يعلمكم معالم دينكم "ذاك (i.e., 'that was Gabriel. He had come to teach you some important aspects of your religion.'). While in some narratives, as in Nassaiy's narrative no. 4990, the Prophet (pbuh) is reported to have said " جبريل عليه السلام ا تاكم ليعلمكم ا مر دينكم "فا نه (i.e., 'It was Gabriel (pbuh), he had come to teach you an aspect of your religion.'). In some narratives, as in Muslim's narrative no. 10, when "هذا جبريل ا راد the people returned without being able to find him, the Prophet (pbuh) is reported to have said questions.'). (i.e., 'this was Gabriel. He had wanted to teach you, as you hesitate in asking ا ن تعلموا ا ذ لم تسي لوا " "قال علي In Ahmad Ibn Hanbal's narrative no. 184, subsequent to Gabriel's departure, the narration continues as (i.e., 'the Prophet said: Bring the person to me. People started الرجل فطلبوه فلم يروا شيي ا فمكث يومين ا و ثلاثة " looking for him but could not find him. The Prophet waited for two or three days.'). In some narratives, as in Nassaiy's narrative no. 4991, it is mentioned that Gabriel came in the guise of one of the companions of the Prophet (pbuh), named Dahya Al-Kalbiy. While in Ahmad Ibn Hanbal's narrative no. 374, "هذا جبريل جاءكم يعلمكم دينكم ما ا تاني في صورة ا لا عرفته غير هذه the Prophet (pbuh) is reported to have said (i.e., 'this was Gabriel, he had come to teach you your religion. Every time he came to me in a guise, I الصورة " recognized him, except this once.'). The above has been copied from: www[dot]understanding-islam[dot]com/related/text.asp?type=article&aid=156&sscatid=546 Google has warned regarding this site www[dot]understanding-islam[dot]com as: Warning Visiting this website may harm your computer! and this warning was still there as on editing date i.e.6 th August 2008.