Which Deed is the Best?
BY ABU SHAHEED

All Praise is due to Allah, Lord of the Worlds, and Peace and Blessings be upon His Trustworthy Messenger, and upon all his Pure and Dignified Household and Companions.

Mankind yearns for success, accomplishment, prosperity and triumph. Thus, those with spiritually clouded hearts, which are fettered to the sensual gratifications of this worldly life relentlessly pursue their whims and lusts with a view to attaining their desired goal of material fulfillment. They are unmindful of their true purpose in life; without concern for the Hereafter.

"Nay, their hearts are in confused ignorance of this, and there are, besides that, deeds of theirs which they will [continue] to do." [23:63]

Only those who acknowledge their Lord and who submit to Him absolutely will constantly strive to seek out those deeds which are of maximum utility, and most pleasing to the Creator.


"Blessed be He in whose Hand is dominion, and He has power over
all things. He who created life and death in order that He may try you [as to] which of you is best in deed. And He is the Mighty, the Oft-Forgiving." [67:1-2] Then, having identified such deeds, they will prove their sincerity by exerting themselves in the performance thereof.

Considering that human lifespan is limited, it is evident that every Muslim who is concerned with attaining the greatest possible benefits in the Hereafter should ascertain which deeds are the most virtuous. Yet, in times such as ours, such an individual is likely to be faced with a confusing fray of ideas and opinions. These times fit well the description by Shaykh Dahlawi, who noted that "energies are dwindled severely, souls are drenched in caprice, and each revels in his own opinion."

Thus, some Sufis maintain the greatest devotion is to remain engaged in spiritual exercises for the sake of purification of the soul; some academics will propose that seeking knowledge is the priority, while propagators will maintain that spreading the message of Islam is the most praiseworthy deed. Others view Jihad for the sake of Allah (Subhannah wa Ta'aala) to be the most superior deed. In such a situation, it becomes obligatory to refer the issue back to the Qur'an and authentic Sunnah for judgement, in obedience to the order of Allah, the Exalted, (Translation of the Meaning),

"Then, if you dispute concerning anything, refer it to Allah and the Messenger [for judgement], if indeed you believe in Allah and the Last Day. That is best, and most suitable for final determination." [4:59]

Ahadeeth: Which deed is best?...

Abu Hurayrah (radiallaahu 'anhu) has reported that the Messenger of Allah (salallaahu 'alayhee wa sallam) was asked, "Which deed is best?" He said,

"Belief in Allah and His Messenger."
The man asked, "Then what [is the best after that]?" The Prophet (salallaahu 'alayhee wa sallam) replied,

"Jihad in the Path of Allah."
The man said, again, "Then what [is the next best]?" He replied,

"An accepted hajj."
[Bukhari, vide Riyad as-Saliheen, # 1285]

Ibn 'Allan comments on this hadeeth,
"The Prophet (salallaahu 'alayhee wa sallam) was asked - the questioner being Abu Dharr as [mentioned] in "at- Tawsheeh" - 'which deed is best?' i.e. greatest in reward before Allah, the Exalted. He said, 'Belief in Allah and His Messenger': It is the deed of the heart, for it is affirmation of all that is necessarily known to have been brought by the Messenger, and the oral expression of [Faith] is a prerequisite for the application of ordinances [regarding social relations]. 't was asked, 'Then what?' He said, 'Jihad in the path of Allah.'' ...

Perhaps this is with regard to the condition of the questioner, and that on account of the domination of the disbelievers at that time, performing [Jihad] was superior even to salaah, on account of its involving the setting up of Islam. Thus, it does not negate the hadeeth, "Your best deed is salaah;" nor the hadeeth of Ibn Mas`ud [who says],

'I asked the Messenger of Allah (salallaahu 'alayhee wa sallam), 'Which deed is best?' He replied, 'Salaah at it's [proper] times.' I asked, 'Then which?' He said, 'Then kindness to parents.' I said, 'Then which?' He (salallaahu 'alayhee wa sallam) said, "Jihad in the Path of Allah.'' The hadeeth is narrated by the Two Shaykhs [i.e. Bukhari and Muslim].

The compiler [of Riyad as-Saliheen, i.e. Imam Nawawi] said,

'Here, [the Prophet (salallaahu 'alayhee wa sallam)] mentioned Jihad and hajj after faith, while in the hadeeth of Abu Dharr, [he mentioned] freeing a slave in place of hajj. In the hadeeth of Abu Musa, [he mentioned] safety [of others] from one's hand and tongue. In the hadeeth of Ibn Mas`ud, [he mentioned] salaah, then kindness [to parents], then Jihad. The scholars have said: The difference in the replies is on account of the variation of the circumstances and the need of those being addressed, [so that] he mentioned what the questioner did not know, and left out what he knew.'" [Daleel al-Faaliheen, vol 4, p. 77]

Nawawi (raheemahullaah) discusses the issue further in his commentary on Saheeh Muslim, where he says, after mentioning the different narrations of the hadeeth as above,

"And, it has been authenticated, in the hadeeth of 'Uthmaan (radiallaahu 'anhu), 'The best of you is he who teaches the Qur'an and learns it,' and the like of these [ahadeeth] abound in the Saheeh. The scholars have differed regarding [the manner of] reconciliation between [the reports]. It has been mentioned that the dignified Imam, Abu 'Abdillah Al-Haleemy ash-Shafi'ee, reconciled them from two aspects

Firstly, that the difference in reply was according to the difference in situations and individuals, for one may say that such-and-such is the best thing, without meaning it is the best out of everything in all aspects and with regard to everyone in every circumstance. Rather [the statement is intended] for a particular situation, and thus forth. He supported this with [various] reports, among them that on the authority of Ibn 'Abbas (radiallaahu 'anhu), that the Messenger of Allah (salallaahu 'alayhee wa sallam) said, 'Hajj for one who has not performed hajj is better than forty battles, and a battle for one who has not fought is better than forty hajj.' Secondly, it is possible that what is meant [in the ahadeeth] is [that all these deeds] are among the best deeds... and another example of this is his saying (salallaahu 'alayhee wa sallam), 'The best of you is [he who is] the best to his wives,' where it is known that it is not referring to the best people in an absolute sense...

According to this second consideration, Faith is absolutely the best [deed], and the others are equal in their status of being among the best deeds... and then the excellence of some of them over others can be recognized by [other] evidences which indicate that... The author of "At-Tahreer" [after dismissing this second argument, said,]

'The authentic [position] is that [the hadeeth which mentions Jihad after Faith] is attributed to Jihad in the time of advance of the army and a general call to arms, for at that time Jihad is obligatory on everyone (i.e. Fard 'ayn), and if the situation is thus, then Jihad is more worthy of encouragement and priority than Hajj, on account of the general benefit for Muslims which Jihad entails.'" [Sharh Muslim, vol. 2, p. 77.]

From the analysis of these distinguished scholars, we may infer the following:

1) That the status of Jihad varies, and that it takes priority over hajj in a time of a General Call to Arms (i.e. When Jihad is Fard 'ayn). Indeed, it takes priority over all other devotions; Shaykh 'Abdullah 'Azzaam said, in [his Fatwa]; 'Defense of the Muslim Lands - the most important individual obligation,'

"Qadi Ibn Rushd has reported agreement (of the jurists) on the fact that when Jihad becomes individually obligatory (Fard 'ayn), it is more important than going for the obligatory Hajj pilgrimage. This is because when Jihad becomes Fard 'ayn, it is urgent, while the Hajj may be performed at leisure."

He also says,

"Ibn Taymeeyah says,

'Considering the attacking enemy, who is corrupting the Religion and the world, there is nothing more obligatory after Faith than repelling him."[Al-Fatawa al-Kubra, vol. 4, p. 608.]

Thus, salaah is delayed and combined or its rak'at reduced, or its form altered in the presence of Jihad. It is reported in the Two Saheehs [that the Prophet (salallaahu 'alayhee wa sallam) said],


"May Allah fill their graves with fire as they occupied us from the Middle Prayer until the sun disappeared." [As well] the mujaahid breaks his fast in Ramadhaan, as has been narrated by Muslim."

2) That the ahadeeth in which the Prophet (salallaahu 'alayhee wa sallam) was asked about the best deed do not produce any definitive answer as to which deed is absolutely the best after Faith. For our purposes, therefore, we must look to further evidence. Every Muslim already possesses Faith, which is in fact a prerequisite for the acceptance of any other good deed, and thus he is interested in what deeds are best for him to do subsequent to his acceptance of Faith.

Explicit evidence establishing that Jihad is the highest ranked devotion
Ibn Katheer (raheemahullaah) reports,

"Ibn 'Abbas said: 'People among the believers used to say, before Jihad became obligatory, 'We wish that Allah, the Mighty, the Majestic, would indicate to us the deeds which are most beloved to Him, in order that we might do them!' Then, Allah (Ta'aala) informed them that, without any doubt, the deed most beloved to Him is to believe in Him, and to wage Jihad against the disobedient ones who have disputed faith and have not accepted it.

Then, when [the obligation of] Jihad was revealed, some Muslim people disliked it, and were grieved by its ordainment, and so Allah, the Flawless, the Exalted, revealed, (Translation of the Meaning)

'O you who believe! Why do you say that which you do not do?...'
Muqatil ibn Hayyan said,

'So, Allah clarified to them [which is] the deed most beloved to Him, saying, (Translation of the Meaning),

'Allah loves those who fight in His Path, in ranks, as
if they were a cemented structure.''..."
[Tafseer ibn Katheer, vol. 3, p. 491]
On the authority of Mu'aadh (radiallaahu 'anhu):

The Prophet (salallaahu 'alayhee wa sallam) said,

"Shall I not inform you of the main part of the matter, its column and its apex?" Mu'aadh said, "Yes, indeed [tell me]!" He (salallaahu 'alayhee wa sallam) said, "The main part of it is Islam, its pillar is salaah, and its apex is Jihad."
[Tirmidhi - a fair, authentic hadeeth, vide Riyad as- Saliheen, vol. IV, p. 356 of Daleel al-Faaliheen]

The apex of something is the highest part of it, like the peak of the camel's hump. This hadeeth therefore establishes that there is nothing higher, overall, than Jihad. The next hadeeth is still more explicit:

A man came to the Messenger of Allah (salallaahu 'alayhee wa sallam) and said, "Direct me to a deed which is equivalent to Jihad." The Prophet (salallaahu 'alayhee wa sallam) replied,

"I do not find [such a deed]."
Then, [he (salallaahu 'alayhee wa sallam) went on and] said,

"Can you, when the mujaahid goes out, enter your place of
prayer, stand [in prayer] without cessation, and fast
without breaking your fast?"
[The man] replied, "Who is able to do that!" [Bukhari]

On the authority of Abu Hurayrah (radiallaahu 'anhu): The Prophet (salallaahu 'alayhee wa sallam) said,

"The likeness of the mujaahid in the Path of Allah - and Allah knows best as to who is performing Jihad in His Path - is the likeness of a perpetually fasting and praying person who neither breaks his fast nor ceases giving charity, until he returns." [Bukhari and Muslim, vide `Abdullah `Azzam,
"Ithaf al-`Ibaad fee Fadaa'il al-Jihaad", p. 80 ]

Which is better: Dhikr, or Jihad?
The preceding discussion should have clarified many issues. Perhaps the only remaining contention against Jihad being the most excellent deed is the following hadeeth: On the authority of Abu Darda' (radiallaahu 'anhu): He said, the Messenger of Allah (salallaahu 'alayhee wa sallam) said,

"Shall I not inform you of the best of your deeds, the purest of them before your Sovereign and the highest of them in rank, which is better for you than spending gold and silver [in charity], and better for you than for you to encounter your enemy and strike their necks?" They [the Sahaabah (radiallaahu 'anhum)] said, "Yes, indeed!" He (salallaahu
'alayhee wa sallam) said, "Remembrance of Allah, the Exalted."
[Tirmidhi, vide Riyad as Saliheen]
Ibn 'Allan comments,

"Ibn 'Abdus Salam said, in his "Qawa`id,"

'This hadeeth indicates that reward is not based on the proportion of exertion in all acts of devotion. Rather, Allah, the Exalted, may reward [someone] more for little action than for a lot.'

'Aquli said, after mentioning Ibn 'Abdus Salam's preceding comment,

'It is possible that what is meant by remembrance of Allah, the Exalted is persistence upon it, internally and externally. In that case, it involves expending ones entire life therein, and there is no doubt that dhikr, if it is [performed] in this manner, it is greater in reward than spending [in charity] money which will become depleted, and [better, also, than] Jihad with which one will finish in a short time...'

[Ibn Hajar says,] in Fath al-Baaree,

'Reconciling [all relevant evidence] leads one to take this hadeeth and its like, which indicate that dhikr is superior to all other deeds, as referring to perfect dhikr, which is that which combines the remembrance of the tongue with the heart and [with] pondering over the meaning and bringing to mind the greatness of Allah, the Exalted. So, the person who achieves this is better than the mujaahid who fights the disbelievers without having this [level of remembrance]. The excellence of Jihad [over dhikr] is with regard to dhikr by the tongue only. So, he who combines all of these, such that he remembers Allah with his heart and his tongue, and brings to mind His greatness in every situation, and [also] fights the disbelievers, for example, is the one who has reached the highest limit. And the knowledge is with Allah.'

And, [it is reported] in "Fath al-Ilah",

'It is possible to reconcile [this hadeeth with other evidences] by taking the excellence here as being from one aspect, which is that the heart is conquered by the requisite dhikr which repels Shaytaan from the arena of the heart. By the purity and reform [of the heart], the [entire] body is purified and reformed. So, dhikr, on account of its effect therein - [an effect] which is not produced by spending [in charity] and exertion of the self, is better than these two in this aspect, even though they are superior to it from all other aspects...

And the saying of Ibn 'Abdus Salam in his "Qawa'id" (i.e. that which was mentioned above) is based on taking the hadeeth literally, without regard to the necessary discussion of the Imams of the school.'"" [Daleel al-Faaliheen, vol. IV, p. 246]

So, we see that the scholars have interpreted the dhikr mentioned in this hadeeth as being perfect dhikr in which one's heart ponders over the meaning. Moreover, they affirmed that even this dhikr is superior to Jihad only from the aspect of constancy, and that Jihad is superior from every other aspect. Also, this dhikr is pursued not for its own sake, but rather to reform the entire body. It should be quite clear then that this hadeeth does not detract from the importance nor the excellence of Jihad.

One who isolates himself to perform dhikr, and continues to do so without ever even thinking of going to fight to protect his suffering brothers and his sisters who are being raped, or to spend his wealth to aid them, is obviously not performing the desired dhikr, although he may be reciting the Qur'an, day and night, continuously. It is reported in the hadeeth,

"It may be that one is reciting the Qur'an while the Qur'an is cursing him." Moreover, it should be noted that performing Jihad does not preclude making dhikr. Allah, the Exalted, says, (Translation of the Meaning),

"O you who believe! When you encounter an army, then remain steadfast, and remember Allah much in order that you may succeed." [8:45] Someone who wishes to perfect his dhikr must perform it as ordered to by Allah (Ta'aala) and His Prophet (salallaahu 'alayhee wa sallam), and he who never fights in Jihad is deprived of a portion of dhikr, i.e. that during battle. Ibn Katheer reports, in his tafseer (exegesis) of this verse,

"On the authority of Ka'b al Ahbar:

There is not anything more beloved to Allah (Ta'aala) than recitation of the Qur'an and dhikr, and were it not for the two of them, He would not have ordered people to pray and fight. Do you not see that He has ordered people to make dhikr during combat?" [Tafseer ibn Katheer, vol. II, p. 103]

Without a doubt, none can attain the status of one who goes out for Jihad with a pure intention, and fights while being conscious of Allah (Ta'aala) and remembering Him. To make one's intention solely for the sake of Allah (Ta'aala) can be difficult, and thus the Prophet (salallaahu 'alayhee wa sallam) mentions, in the hadeeth of the likeness of the mujaahid, that Allah knows best as to who is really performing Jihad. Nevertheless, when Jihad is individually obligatory (i.e. Fard 'ayn), one must do it, even if one feels some degree of insincerity in one's intention, for in this case it is just like salaah and other obligations. One must perform them, while at the same time striving to purify one's intention.

It is indeed sad that one finds Muslims who try to diminish the importance of Jihad and who downplay its excellence, in a time when Muslims are being oppressed in so many parts of the world, to the extent that Jihad has become individually obligatory (Fard 'ayn) by the consensus of those whose opinion is of any value...