The Book of Faith-09a
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The reciter: Uthman ibn Abi Shaybah narrated to us, Jarrir narrated to us from al-Hasan ibn 'Ubayd Allah, from Abu 'Amr al-Shaybani, from 'Abdullah, from the Prophet (peace and blessings be upon him), who said: Sahih Muslim 85e.
The Shaykh : As you see, these hadiths indicate that deeds have ranks in excellence, and whatever is better is more beloved to Allah (Mighty and Majestic). For this reason, some of them came with the wording:Sahih Muslim 782b and in some: The better the deed, the more beloved it is to Allah. However, you see in these hadiths that some may appear to contradict others. For example, in the hadith of Abu Hurayrah: Sahih Muslim 83. It is well known that prayer is better than jihad and better than a blessed Hajj, as indicated by the hadith of Ibn Mas'ud (may Allah be pleased with him).
It was said that this difference is based on the condition of the questioner, meaning that the Prophet (peace and blessings be upon him) knew from the questioner's situation that what is best for him is such and such, while the absolute excellence remains in other hadiths. This is the most likely explanation.
It was also said that the best name of superlative is used, so if it is said that this deed is the best and that deed is the best, there is no contradiction in their sharing in being the best. On this basis, the best, on the assumption of, meaning: , but this is not sound. When the question is directed to the Prophet (peace and blessings be upon him) and it is said: Sahih Muslim 782b, it does not hold up. It is true that the questioner wants the highest deed, and the apparent view, and Allah knows best, is that the correct position is the first one, which is that the Prophet (peace and blessings be upon him) addresses every person with what is appropriate to his condition.
There is no doubt that faith in Allah is the foundation, so it is better than prayer, and no prayer is accepted without faith in Allah. There is no doubt that prayer is also better than jihad in the cause of Allah, because it is the pillar of Islam, and because its abandoner is a disbeliever, unlike jihad. Jihad is the peak of Islam, representing its perfection, whereas prayer is the pillar of Islam, making it one of its foundations.
Similarly, regarding dutifulness to parents and jihad, people may differ on this. We might tell one person: "Your dutifulness to your parents is better than jihad," and tell another: "Your jihad is better than dutifulness to your parents." For example, if the first person is weak in build and lacks initiative, and his parents need him, there is no doubt that staying with his parents is better. If the situation is the opposite, a man who is strong, active, and brave, and whose parents do not need him much, then jihad is better for him.
The same is said regarding a blessed Hajj and jihad; they differ in excellence according to the person's condition. In the hadiths as a whole, there is the affirmation of the love of Allah (Mighty and Majestic) and that deeds differ in love in the sight of Allah, with some being more beloved to Allah than others. Is this love a real love, or is it intended to mean reward and recompense?
All the people of the Sunnah and the community hold that what Allah has attributed to Himself is in its true sense, and that diverting it to other than its apparent meaning is distortion. On this basis, we say that love is a real love established for Allah (Mighty and Majestic) in the manner befitting Him. It is not a love seeking benefit or seeking to ward off harm, but it is a love because the beloved did what pleases Him (Mighty and Majestic). It is a love of perfection, a love of excellence, a love of good. As for those who deny love and say that what is meant by love is reward or the desire for reward, there is no doubt that they are distorters.
Some people's reasoning that love only exists between two similar things is a defective reasoning, indeed false. Because we see that love exists between two things that have clear opposition. For example, a person loves his eastern house over his western one, even though both are inanimate and not of his kind, but rather among the things farthest from him. He loves his blue pen more than his red pen, for example. He loves this watch more than that watch.
It is established from the Prophet (peace and blessings be upon him) that he said: This is a mountain that loves us and we love it. So he affirmed love between a human and an inanimate object. How then can love not be established between the Creator and the created?
It is also said that among the rational proofs for the establishment of love for Allah (Mighty and Majestic) is the rewarding of the obedient for their obedience, which indicates that Allah loves obedience and loves the obedient. And were it not for love, He would not have rewarded them. This is a rational proof that no one denies. The wonder is that those who deny love say that reason prevents it or that reason does not indicate it, because they have two ways of denying it. Some say: If reason does not establish this attribute, we do not establish it. Others say: If reason denies this attribute, do not establish it. There is a difference between them. The first says: Its establishment depends on reason establishing it, so if it does not establish it, you must deny it. The second says: Its denial depends on reason denying it.
The best of' the deeds or deed is the (observance of) prayer at its proper time and kindness to the parents.
أفضل الأعمال - أو العمل - الصلاة لوقتها ، وبر الوالدينThe Shaykh : As you see, these hadiths indicate that deeds have ranks in excellence, and whatever is better is more beloved to Allah (Mighty and Majestic). For this reason, some of them came with the wording:
the act most pleasing to Allah
أي: العمل أحب إلى اللهMeaning: Which deed is best
أي العمل أفضلThe Messenger of Allah was asked about the best of deeds. He observed: Belief in Allah. He (the inquirer) said: What next? He (the Holy Prophet) replied: Jihad (struggle to the utmost) in the cause of Allah. He (the inquirer) again said: What next? He (the Holy Prophet) replied: Pilgrimage accepted into the grace of the Lord.
سئل النبي صلى الله عليه وسلم : أي الأعمال أفضل؟ قال : إيمان بالله، قال ثم ماذا: قال: الجهاد في سبيل الله ؟ قال: ثم ماذا؟ قال: حج مبرورIt was said that this difference is based on the condition of the questioner, meaning that the Prophet (peace and blessings be upon him) knew from the questioner's situation that what is best for him is such and such, while the absolute excellence remains in other hadiths. This is the most likely explanation.
It was also said that the best name of superlative is used, so if it is said that this deed is the best and that deed is the best, there is no contradiction in their sharing in being the best. On this basis, the best, on the assumption of
Who
منFrom the best of deeds
من أفضل الأعمالthe act most pleasing to Allah
أي العمل أحب إلى الله؟There is no doubt that faith in Allah is the foundation, so it is better than prayer, and no prayer is accepted without faith in Allah. There is no doubt that prayer is also better than jihad in the cause of Allah, because it is the pillar of Islam, and because its abandoner is a disbeliever, unlike jihad. Jihad is the peak of Islam, representing its perfection, whereas prayer is the pillar of Islam, making it one of its foundations.
Similarly, regarding dutifulness to parents and jihad, people may differ on this. We might tell one person: "Your dutifulness to your parents is better than jihad," and tell another: "Your jihad is better than dutifulness to your parents." For example, if the first person is weak in build and lacks initiative, and his parents need him, there is no doubt that staying with his parents is better. If the situation is the opposite, a man who is strong, active, and brave, and whose parents do not need him much, then jihad is better for him.
The same is said regarding a blessed Hajj and jihad; they differ in excellence according to the person's condition. In the hadiths as a whole, there is the affirmation of the love of Allah (Mighty and Majestic) and that deeds differ in love in the sight of Allah, with some being more beloved to Allah than others. Is this love a real love, or is it intended to mean reward and recompense?
All the people of the Sunnah and the community hold that what Allah has attributed to Himself is in its true sense, and that diverting it to other than its apparent meaning is distortion. On this basis, we say that love is a real love established for Allah (Mighty and Majestic) in the manner befitting Him. It is not a love seeking benefit or seeking to ward off harm, but it is a love because the beloved did what pleases Him (Mighty and Majestic). It is a love of perfection, a love of excellence, a love of good. As for those who deny love and say that what is meant by love is reward or the desire for reward, there is no doubt that they are distorters.
Some people's reasoning that love only exists between two similar things is a defective reasoning, indeed false. Because we see that love exists between two things that have clear opposition. For example, a person loves his eastern house over his western one, even though both are inanimate and not of his kind, but rather among the things farthest from him. He loves his blue pen more than his red pen, for example. He loves this watch more than that watch.
It is established from the Prophet (peace and blessings be upon him) that he said: This is a mountain that loves us and we love it. So he affirmed love between a human and an inanimate object. How then can love not be established between the Creator and the created?
It is also said that among the rational proofs for the establishment of love for Allah (Mighty and Majestic) is the rewarding of the obedient for their obedience, which indicates that Allah loves obedience and loves the obedient. And were it not for love, He would not have rewarded them. This is a rational proof that no one denies. The wonder is that those who deny love say that reason prevents it or that reason does not indicate it, because they have two ways of denying it. Some say: If reason does not establish this attribute, we do not establish it. Others say: If reason denies this attribute, do not establish it. There is a difference between them. The first says: Its establishment depends on reason establishing it, so if it does not establish it, you must deny it. The second says: Its denial depends on reason denying it.