Then the Messenger of Allah ﷺ said to me: "O 'Umar, do you know who the questioner was?" I said: "Allah and His Messenger know best." He said: "It was Jibril, peace be upon him, who came to you to teach you the matter of your religion."(1)

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(1) Its chain of transmission is authentic.

It was also recorded—in full and in abridged form—by Ahmad (191), (367), and (368), Muslim (8): (1), Abu Dawud (4695), al-Tirmidhi (2610), Ibn Majah (63), and Ibn Hibban (168) via multiple paths from Kahmas ibn al-Hasan with this chain of transmission, and Yahya ibn Ya'mar was paired—according to all except Ahmad—with Humayd ibn 'Abd al-Rahman.

It was also recorded by Muslim (8): (2) via the path of Matar al-Warraq, and by Muslim (8): (3) and Abu Dawud (4696) via the path of 'Uthman ibn Ghiyath, both from 'Abdullah ibn Buraydah from him. In these two versions there is addition and omission, and Yahya ibn Ya'mar was likewise paired with Humayd ibn 'Abd al-Rahman.

It was also recorded by Muslim (8): (4) via the path of Sulayman al-Taymi, and by Abu Dawud (4697) via the path of Sulayman ibn Buraydah, both from Yahya ibn Ya'mar from him, and in Abu Dawud's version there is an addition at its end.

Al-Sindi said: His statement: "and he placed his palms on his thighs"—meaning his own thighs, sitting in the posture of a learner. Thus said al-Nawawi, and al-Turbashti chose this view, as it is closer to reverence and more befitting the demeanor of the courteous. Or it means the thighs of the Prophet ﷺ, as mentioned by al-Baghawi and others, and this is supported by its agreement with his statement: "and he pressed his knees against his knees." Ibn Hajar favored this view because in the narration of Ibn Khuzaymah: "then he placed his hands on the knees of the Prophet ﷺ." He said: "It appears that he intended thereby to intensify the concealment of his affair, so that the assumption would be strengthened that he was one of the rough Bedouins." I say—i.e., al-Sindi—: "What he transmitted from the narration of Ibn Khuzaymah is the narration of the author in the hadith of Abu Hurayrah and Abu Dharr, and the incident is one and the same, and Allah knows best." I say: Their hadith is the one that follows.

"O Muhammad"—the dislike of addressing him by his name ﷺ applies to people, not to angels, so there is no problem in Jibril addressing him thus, especially since concealment was sought. "That you bear witness... etc."—its summary is that Islam is the five outward pillars. "The one asked about it is not more knowledgeable than the one asking... etc."—i.e., they are equal in lacking knowledge. "That the slave-girl gives birth to her mistress"—i.e., that the daughter rules over her mother due to the abundance of disobedience, ruling as a mistress over her slave-mother. And since disobedience is more prevalent among women, the daughter and the slave-girl were specifically mentioned. "Al-'alah"—the plural of 'a'il, meaning the poor. "The shepherds of sheep"—what is meant is the Bedouins and the people of the desert. "Then I waited three"—i.e., three nights. This has come in many narrations, and it is an explanation of his statement: "Then I waited a while"—i.e., a long time, and Allah knows best.