Chapter: One who strives against his own self in obedience to Allah. Huddah ibn Khalid narrated to us, Hammam narrated to us, Qatadah narrated to us, Anas ibn Malik narrated to us from Mu'adh ibn Jabal (may Allah be pleased with him)

The Reciter: Chapter: One who strives against his own self in obedience to Allah. Huddah ibn Khalid narrated to us, Hammam narrated to us, Qatadah narrated to us, Anas ibn Malik narrated to us from Mu'adh ibn Jabal (may Allah be pleased with him) who said: While I was riding behind the Prophet (peace and blessings be upon him), with nothing between me and him but the back of the saddle, he said: I said: "Here I am, O Messenger of Allah, at your service." Then he rode for a while, then he said: I said: "Here I am, O Messenger of Allah, at your service." Then he rode for a while, then he said: I said: "Here I am, O Messenger of Allah, at your service." He said: I said: "Allah and His Messenger know best." He said: Then he rode for a while, then he said: I said: "Here I am, O Messenger of Allah, at your service." He said: I said: "Allah and His Messenger know best." He said:

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. The author (may Allah have mercy on him) said: "Chapter: One who strives in obedience to Allah". "Jahada" is on the pattern of fa'ila, and "jihad" originally implies a struggle between two parties, meaning between two things, like "qatal" (fighting). It can also be used in other ways, such as "safaara" (traveled). So "mujahadah" means exerting effort. A person is in constant struggle with his own self. The self is a commander of evil, except what my Lord has shown mercy to. A person has another self that desires good: the tranquil self, the self that commands evil, and the self that reprimands. The tranquil self desires good, the self that commands evil desires evil, and the self that reprimands is between the two. So a person must strive against his own self in obedience to Allah. The scholars (may Allah have mercy on them) differed regarding the one who strives against his self in obedience: is he better, or is the one who performs obedience without hardship or struggle better? Some scholars said the first is better because he has something contending with him regarding obedience, and because he forces his self and endures it, whereas the second does not have this. Others said the second is better because obedience has become an instinct in his self, due to his love for it and his consistency in it. The correct view is that the second one, who does not need to strive, is in a more perfect state than the first. The second one, and the first one may be given a greater reward for the effort he exerts in acts of worship. Perfection of state is better than striving in actions. For this reason, the Companions (may Allah be pleased with them) were in a more perfect state than those who came after them, even though those who came after them, especially in the time of the estrangement of the religion, exert more effort in worship than the Companions (may Allah be pleased with them) did.