Eating Habits and Diet of the Prophet

An article originally written by a Saudi scholar:

The Prophets guidance with regard to food is a perfect guidance. It was described by Ibn al-Qayyim as follows:

When he put his hand in the food, he would say, “Bismillaah (in the Name of Allaah),

and he told people to say this when eating.

He said, “When any one of you eats, let him mention the name of Allaah.

If he forgets to mention the name of Allaah at the beginning, let him say

Bismillaahi fi awwalihi wa aakhirihi

(in the name of Allaah at its beginning and at its end).”

Saheeh hadeeth, narrated by al-Tirmidhi (1859) and Abu Dawood (3767).


When he raised the food to his mouth, he would say,

“Al-hamdu Lillaahi hamdan katheeran tayyiban mubaarakan fihi ghayri makfiyyin wa laa muwadda wa laa mustaghni ‘anhu Rabbanaa azza wa jall

(Allaah be praised with an abundant, beautiful, blessed praise. He is the One Who is Sufficient, Who feeds and is never fed, The One Who is longed for, along with that which is with Him, and the One Who is needed. He is Our Lord, may He be glorified).

Narrated by al-Bukhaari (5142).

He never criticized food at all. If he liked it, he would eat it, and if he did not like it, he would leave it and not say anything.

Narrated by al-Bukhaari (3370) and Muslim (2064).

Or he would say, “I do not feel like eating this.”

Narrated by al-Bukhaari (5076) and Muslim (1946).

Sometimes he would praise the food, as when he asked his family for food, and they said, “We have nothing but vinegar.” He asked for it and started to eat it, saying, “What a good food is vinegar.”

Narrated by Muslim (2052)

He used to talk whilst he was eating, as is seen from the report quoted above about vinegar.

And he said to his step-son Umar ibn Abi Salamah when he was eating with him:

“Say Bismillaah and eat from that which is in front of you in the dish*.”

Narrated by al-Bukhaari (5061) and Muslim (2022).

He would repeatedly urge his guests to eat, as generous hosts do, and as is seen in the hadeeth of Abu Hurayrah, narrated by al-Bukhaari, in regards to the the story of drinking milk, where he repeatedly said to him, “Drink!” and he kept telling him to drink until he (the guest) said, “By the One Who sent you with the truth, I have no more room for it!”

Narrated by al-Bukhaari (6087).

When he ate with others, he would not leave until he had made duaa for them.

He made duaa in the house of Abd-Allaah ibn Bisr, and said: “O Allaah, bless for them that which You have provided for them, forgive them and have mercy on them.”

Narrated by Muslim (2042).

He commanded people to eat with their right hands and forbade them to eat with their left hands. He said, “The Shaytaan eats with his left hand and drinks with his left hand.”

Narrated by Muslim (2020).

This implies that eating with the left hand is haraam, and this is the correct view, because the one who eats with his left hand is either a shaytaan (a devil), or he is imitating the Shaytaan.

It was also reported in a saheeh hadeeth that he told a man who was eating with his left hand in his presence, “Eat with your right hand!”

The man said, “I cannot.”

He said, “May you never be able to!” – and the man never lifted his right hand to his mouth after that.

Narrated by Muslim (2021).

If it was permissible (to eat with the left hand), he would not have prayed against him for doing so. It was the mans stubborn arrogance that made him refuse to obey the command, and this is the utmost disobedience which deserved this prayer against him.

He commanded those who complained that they never felt full to eat together and not separately, and to mention the name of Allaah (say Bismillaah) over the food so that He might bless it for them.”

Narrated by Abu Dawood (3764) and Ibn Maajah (3286).

(See Zaad al-Maaad, 2/397-406)

It was also reported that he said, “I do not eat reclining.”

Narrated by al-Bukhaari, 5083.

He used to eat using the first three fingers (of his right hand), which is the best way of eating.

See: Zaad al-Maaad, 220-222.

The Prophets guidance regarding one's diet:

The Prophet (peace and blessings of Allaah be upon him) used to know what he was eating.

He used to eat what was good for him.

He used to eat enough to keep him going, but no so much as to make him fat.

Ibn Umar narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The believer eats in one stomach whilst the kaafir eats in seven.”

Narrated by al-Bukhaari (5081) and Muslim (2060).

He taught his ummah that which would protect them from diseases caused by eating and drinking.

He said: “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.”

Narrated by al-Tirmidhi (1381), Ibn Maajah (3349) (authentic)

The Prophet and his Daughter

by Shaykh Kehlan al-Jubury



On the authority of ‘Ā’ishah the Mother of the Believers (radhy Allāhu ‘anhā) who said:

مَا رَأَيْتُ أَحَدًا أَشْبَهَ سَمْتًا وَدَلاّ وَهَدْيًا بِرَسُولِ اللَّهِ فِي قِيَامِهَا وَقُعُودِهَا مِنْ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ



قَالَتْ: وَكَانَتْ إِذَا دَخَلَتْ عَلَى النَّبِيِّ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَامَ إِلَيْهَا فَقَبَّلَهَا وَأَجْلَسَهَا فِي مَجْلِسِهِ، وَكَانَ النَّبِيُّ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، إِذَا دَخَلَ عَلَيْهَا قَامَتْ مِنْ مَجْلِسِهَا فَقَبَّلَتْهُ وَأَجْلَسَتْهُ فِي مَجْلِسِهَا

“I have not seen anyone resemble the Messenger of Allah in the style, attitude and way of their standing and sitting than Fātimah, daughter of the Messenger of Allah sallallāhu ‘alayhi wa-sallam.”

She added, “When she would enter upon the Prophet (sallallāhu ‘alayhi wa-sallam) he used to stand up for her, kiss her and seat her in his place; and when the Prophet (sallallāhu ‘alayhi wa-sallam) used to visit her, she would stand up for him, kiss him, and seat him in her place”.

This hadīth is narrated by Imām Ahmed, Abu Dāwūd and al-Tirmidhi.

-

The following benefits can be taken from this narration:

1. The importance of raising children with love.

2. The importance of raising children with respect.

3. The importance of raising them with care and consideration.

4. If the parents expect good treatment from their children they should show them good treatment.

5. The fact that progeny imitate their parents, which shows the importance of observing the attitude of a woman’s father if one is considering her for marriage.

6. The permissibility of standing up for the visitor.

7. The permissibility of standing up for a youngster.

8. The permissibility of standing up for others even if this is done repeatedly.

9. The permissibility of kissing one’s mahram whether male or female.

10. The permissibility of kissing one another upon greeting without a pre-condition

of one being a traveller (or returning from travel).

11. The importance of visiting your parents and looking out for their needs.

12. The importance of visiting your children and looking out for their needs.

13. That repetitive visits should occur even if the father is a great and important man.

14. The excellence of favouring your parents over yourself.

15. The excellence of favouring children over yourself.

16. The general excellence of favouring the visitor over yourself and giving your seat to the visitor.

17. The virtues of Fātimah – may Allāh be pleased with her – and her great importance in her father’s eyes sallallāhu ‘alayhi wa-sallam.

18. It might be deduced that it is permissible to visit the place of your mahram without prior permission, because if the Prophet (sallallāhu ‘alayhi wa-sallam) had sought permission, Fātimah would have received him at the door. And Allāh knows best.

19. The intelligence of ‘Ā’ishah (radhy Allāhu ‘anhā) and her thoughtful observations.

20. The good relationship between ‘Ā’ishah and Fātimah (may Allāh be pleased with both) and the narrating by ‘Ā’ishah of Fātimah’s great virtues.

21. The fact of visiting the father in his second wife’s home repeatedly.

22. The great and blessed knowledge that has reached us from ‘Ā’ishah (radhy Allāhu ‘anhā).

23. The family of the Prophet is unified and undividable, and not as some evil people try to suggest when they criticize the wives of the Prophet (sallallāhu ‘alayhi wa-sallam).

24. The eloquence of ‘Ā’ishah and how she used three terms very close to each other in one sentence: style (samtan), attitude (dallan), and way (hadyan). It seems that the first refers to the look, the second to the way of dealing with people and the third to the general way of life including the relationship between a person and their Creator.

25. That one should honour and respect women, not like some people who look down at them.

26. Accepting the narration and testimony of one woman.

27. The woman can visit her family and neighbours regularly, not as some extremists would like to think otherwise.

28. Appreciating that women give beneficial knowledge regularly.

29. This hadīth as well as others refute the enemies of Islām who claim that our religion does not respect women.

30. The permissibility of looking at the opposite sex without any evil desire (‘Ā’ishah said, “I have not seen anyone resemble…”).

31. The importance of actions and not just statements in the upbringing of our children.

32. The importance of setting a good example to be followed.

33. The greatness of the Prophet (sallallāhu ‘alayhi wa-sallam) that even with all his responsibilities, his da‘wah, his jihād, his worship, and his public engagements, yet he still paid full attention to his family.

Praise then be to He who created this great Prophet, then sent him as a witness, a bringer of glad tidings and as a warner, raising humanity out of the darkness they were languishing in.

O Allāh, make us from those who follow this most noble unlettered Prophet who was prophesised in the Torah and Bible; the one who enjoins us to all good and forbids all evil; the one who is praised in the beginning and in the end, Sayyidinā Muhammad, sallallāhu ‘alayhi wa-sallam! Amīn!

And Allāh jalla wa ‘alā knows best.

Being Muslim, English, and other dilemmas with the World Cup

By Abu Eesa Niamatullah...



Unless you live in a very deep hole in the ground, you might have noticed the impending start in a few weeks of the “Greatest Show on Earth” – the Football World Cup 2010.

The universal appeal of the beautiful game can be found in its sheer simplicity and its inclusiveness for all people at all times; from the back-street slums to the most stunning stadiums, football provides humanity with the exercise and entertainment that many people often need to keep them going against the rigours of daily life.

And why shouldn’t all of us, including the Muslims entertain ourselves from time to time as the Prophet Muhammad (peace be upon him) advised, “Entertain your hearts, for hearts become blind when they are weary.” (Bukhari)

This naturally covers the playing of football with the increased benefit of keeping fit but also the watching and supporting of teams in competitions as an occasional past-time, particularly special events and indeed as Bukhari narrates that whilst the Prophet (peace be upon him) was watching a show put on by some Abyssinian entertainers and ‘Umar (may Allah be pleased with him) expressed some concern, he said, “Leave them in order that the Jews of Madinah know that our religion has space (for this).”

Of course, from an Islamic point of view, even football can be harmful and indeed impermissible when it leads to evil and wrong. Naturally one expects all sensible good Muslims not to waste their precious time obsessed with what are effectively frivolous pursuits in this ephemeral world. Of course, this goes even more so for Muslims today where the entertainment on offer is the norm in which their lives are immersed in 24 hours a day and practising the religion properly is the occasional past-time. This warning is even more emphasised for those who waste large sums of money in supporting clubs, become fanatical over players, display extremes of emotion based upon results, and incredibly but sadly true those who neglect their obligatory and indeed voluntary duties which should be prioritised at all times such as performing the prayers on time, the seeking of knowledge and attending the circles of dhikr etc.

Like everything in life, moderation is the key.

As well as the above, concerns have been raised in particular concerning the rulings of supporting our own team, England, in the World Cup. Is this permissible? What is the ruling on patriotism? Can we support a country which has “so much blood on its hands”? Is it a contradiction of our faith to “support the adventures of a team which have nothing in common with an Islamic way of life”? Can we fly the flag of St. George? Can we wear England shirts?

Although to many readers, particularly non-Muslims, these questions might sound very strange and bigoted almost, what one must understand is that as Muslims we always try and seek a divine justification for our actions in this life – this is absolutely fundamental to the practising of our faith, regardless of whether that is in an Islamic country or a secular country such as England. Indeed, such questions will even come across rather tiresome and surprising for Western-born Muslims as well but that doesn’t mean we shouldn’t try and address these issues as objectively as possible, for there are certainly many Muslims out there who see the answers to these issues as far from obvious!

Despite our faith, England is for many of us our country and place of birth; it is the only culture and way of life we recognise and relate to. We largely share the same ‘likes and dislikes’ in that uniquely British way which only one being British can fully understand.

Like every other Englishman minus the warm beer, we also hate that others know how much we earn, we also love cricket, we also don’t want the Euro, we also love tea, we also can’t stand arrogant people, we also pull out the barbecue at any single possible moment of sunshine we get, we also can’t stand people who don’t queue up, we also ‘hate’ the French, we also love our set holidays every year, we get embarrassed too with the brashness of Evangelicals, we also believe that there should be more history taught in schools, we also moan about the NHS as well yet are still proud that it is the greatest health system in the World – fill in the gaps as you wish, but the only real difference between an English non-Muslim and English Muslims like ourselves is that our culture is supervised by the moral framework of our faith.

It is this framework that allows us to support England as our national team, for what they actually represent in terms of sporting achievement and honour, and not the crimes and oppression that are spread by the orders of our Parliament. It is incorrect to claim that to support England is a giving of credence to the mischief and transgression of English foreign policy – one doesn’t necessitate the other, as is well known from the principles of our religion. One of the proofs for this if proof were ever needed is what has been authentically narrated by Imam Ahmad in his Musnad that the Companions (may Allah be pleased with them) who had been given asylum in Abyssinia supplicated to Allah to help and aid the then Christian King, the Negus of Abyssinia when it went to war against her enemies.

Their joy at the Negus’s victory doesn’t contradict any Islamic principles. Likewise, being patriotic to ones home country is not blameworthy under Islam as long as it doesn’t lead to a betrayal of one’s faith – we should feel comfortable and happy supporting our country in that which is good, brings wealth, stability and happiness to our fellow citizens, neighbours and indeed ourselves! Likewise, it is quite right that these very same citizens should protest, criticise and complain when our country is engaged in those actions which only bring misery, oppression and injustice. Loving our non-Muslim parents doesn’t mean we love their disbelief. Smiling at the shop assistant doesn’t mean we like their hairstyle. Treating a homosexual for a broken leg doesn’t mean we approve of his deviation. It is vital for Muslims to have a deep understanding in these times of heightened emotions and international strife, and not mix issues according to our own ideas and standards in deference to those standards set by Allah and His Messenger.

Moderation again, is the key to stability in our methodology.

It should be noted though, that to support England doesn’t mean we are allowed to promote symbols and offensive ideas to our pristine monotheistic faith – St. George might have been a rather shadowy figure, claimed by many as ‘their martyr’ due to his foreign parentage, upright principles and battle against paganism and oppression but there can be little doubt about the flag or “St. George’s Cross”.

The Muslims, although ‘not minding’ the non-Muslims venerating the Cross as part of their religion, could never possibly promote themselves such a symbol of disbelief and oppression. To do so would be to ignore the significance that Allah ‘azza wa jall and his Messenger (peace be upon him) have given it. The Qur’an confirms, “they did not crucify him (Jesus on the Cross)” and indeed as the Prophet (peace be upon him) confirmed as collected by Bukhari that on the return of Jesus (peace be upon him), one of the first things that he will do is to break the Cross – literally and metaphorically and surely Allah ‘azza wa jall knows best of the reality of that Day.

To argue, as some do, that the Cross on the England flag means nothing to a largely secular nation today and that the population relate to it in a nationalistic sense and not a religious one, although being an interesting opinion, cannot be considered tenable according to the standards of Sharī‘ah.

Why didn’t England choose a rose then as its national symbol? Or indeed the Ka‘bah? Why the Cross? If other people don’t know the reality of the Cross, the Muslims surely do. The Muslims recognise that it is brandished worldwide as the sign of Christianity and the glorification of the “Ultimate Sacrifice”; that God gave his beloved Son to be sacrificed for the sins of mankind on this much celebrated, yet at the same time, much mourned Cross. It is no surprise that the more committed Christians from the Catholic and Orthodox Churches such as in Bulgaria, Greece and Russia amongst others truly venerate St. George and anything to do with the Cross. This is a flag with a major religious significance (unlike the Union Jack for example), that is well known to those who care about such matters.

How can a Muslim proudly display such a flag, which is the symbol of the greatest affront to God Almighty that history has ever seen and then later was the symbol of the Christian massacre of innocent civilians during the Crusades in the 12th Century? The people of today might have no idea or care for the realities behind their signs and symbols but which Muslim would feel safe coming to face God under a flag such as that of St. George’s Cross?

In conclusion, we can say that it is permissible and proper to support the National team in a way which is consistent with Islamic morals and ideals. It is not permissible to display or promote St. George’s Cross intentionally, whether via flags, posters, wrist bands and especially England t-shirts and football shirts which have become widespread amongst the ignorant, for which they are excused due to their lack of knowledge but who also should be advised to leave such shirts for more simple, less loaded representations of our country.

As for those thinking of Three Lions, then think again. Replacing the Cross on your shirt with pictures of animals isn’t exactly Islamic progress.

Finally, despite the fact that magicians of Brazil, Spain or Argentina seem set to take the Cup again, England fans need not be despondent, for it was the Prophet (peace be upon him) who said after his prized racing camel lost for the first time, “…everything which reaches a high rank in this world, will come back down again.” (Bukhari)

Maybe, just maybe, it is coming home…

A beautiful story! Imaam Ash-Shaafi'i with Imaam Ahmed.

Imaam ash-Shafi’ee Visits Imaam Ahmad – A Strange Incident With A Beautiful Explanation!

The Personal Relationship Between a Scholar and His Student

Imam Ahmad used to mention the virtues of his sheikh, Imam Ash Shafi’ee to his wife. He would mention to her the extensive and superb knowledge of Imam Ash Shafi’ee as well as his taqwah (i.e. piety). Imam Ahmad invited Imam Ash Shafi’ee to come visit him at his home. When the time for dinner arrived, Imam Ash Shafi’ee ate until he was full and went to the guest room for some sleep.

The wife of Imam Ahmad said to him: “O Ahmad! Is this the same Shafi’ee that you used to tell me so much about?“

Imam Ahmad said: “Indeed he is!“

So she said: “I noticed three things about him worthy of criticism! Firstly, when we served him the food, he ate plenty of it! Secondly, when he went into the guest room, he went to sleep without standing up to perform the night prayer (i.e. tahujjud)! Lastly, when he prayed Salat ul Fajr with us, he did not perform ablution (i.e. wudhu)?!”

So Imam Ahmad went to Imam Ash Shafi’ee to ask him about these three matters his wife noticed. Imam Ash Shafi’ee said to him, (the way a father would explain to his son): “O Ahmad! I ate plenty because I know for certain that your food is halal (i.e. permissible islamically) and you are a generous man! And the food that comes from a generous man is a cure, while the food that comes from a stingy man is a disease!

However, I didn’t eat plenty of food in order to achieve my fill; rather I ate plenty of your food in order to derive the cure from it! As for the reason I didn’t stand up at night to perform the night prayer, when I laid my head down to get some sleep, I looked and all I could see was the Book of Allah and the Sunnah of His Prophet (Sallahu alaihi wa salam) right in front of my face! So I deducted 72 fiqh related benefits from them for the Muslims to benefit from. Thus there was no opportunity for me to stand and perform the night prayer!

As for the reason why I prayed Salat ul Fajr without performing ablution, by Allah! My eyes never tasted the sweetness of sleep in order for me to renew my wudhu!! I was awake the whole night, so I prayed Salat ul Fajr with the same wudhu I had for Salat ul Isha!!!“

[Collected by Al Hafidh Ibn Hajr in Fath ul Bari concisely and by Abu Nu’aim in Hilya tul Awliyaa’. Translated by Abu Azzubayr Shadeed Muhammad on 3/30/2010 in the City of Riyadh Saudi Arabia]

BE THE BEST OF THE BEST!!

Abu Eesa Niamatullah

Have you ever wondered to yourself what it actually means to be the best?
When we are told that ‘this is the best’ or ‘that was the greatest’ or ‘this will bring the most benefit’ etc, have you ever thought who on Earth gave such people/editors the authority to tell us that? In an age when we have a plethora of ‘Top 10’ or ‘Top 100’ lists on everything from cars to films, from foods to places, one wonders where is that list that will really provide some benefit to us in this current short life and the next very long one.
Well, wait no more. Below, from a choice of hundreds of narrations from our beloved Prophet Muhammad (sallallāhu ‘alayhi wa sallam) you can find 100 hadīth, in no particular order of merit, detailing ways on exactly how to become the best, how to have the most excellent characteristics, what really will prove most beneficial for us to know, what really are the greatest things to think about and hope for and indeed, how to become the most beloved of people to our Magnificent Creator, Allāh jalla wa ‘alā.
No more subjectivity, no more empty statements; just the divine criteria of what really is the best as developed by the very best himself, Sayyidinā Muhammad al-Mustapha (‘alayhi salātullāh).
So go on, don’t be ordinary. Don’t be common. Don’t be a chamcha…
Be the best.
PS: For an explanation of the meaning of most of these hadīth, you can see below the original list.
Sayyidina Muhammad (sallallāhu ‘alayhi wa sallam) told us:
1. “The best of the Muslims is he from whose hand and tongue the Muslims are safe.” (Muslim)
2. “The best of people are those with the most excellent character.” (Tabarāni, Sahīh)
3. “The best of people are those that bring most benefit to the rest of mankind.” (Dāraqutni, Hasan)
4. “The best of people are those who are best in fulfilling (rights).” (Ibn Mājah, Sahīh)
5. “The best of people during fitnah is a man who takes up the reins of his horse pursuing the enemies of Allāh, causing them fear yet they make him fearful too, or a man who secludes himself in the desert fulfilling the rights of Allāh upon him.” (Hākim, Sahīh)
6. “The best of mankind is my generation, then those that follow them and then those that follow them. Then there shall come a people after them who will become avaricious, who will love gluttony, and who will give witness before they are asked for it.” (Tirmidhi, Sahīh)
7. “The best of people are those who live longest and excel in their deeds, whereas the worst of people are those who live longest and corrupt their deeds.” (Tirmidhi, Sahīh)
8. “The best of women are those that please him (her husband) when he sees her, obeys him when she is commanded, and who does not secretly betray him with regards to herself and her money in that which he dislikes.” (Ahmad, Sahīh)
9. “The best of women are those that please you when you see them, obey you when commanded, and who safeguard themselves and your money in your absence.” (Tabarāni, Sahīh)
10. “The best of marriages are the easiest ones.” (Abu Dāwūd, Sahīh)
11. “The best of your dates is the Borniyyū date; it expels disease yet does not contain any disease itself.” (Hākim, Hasan)
12. “The best of your garments are those which are white; shroud your dead in them and clothe your living with them. The best of that which you apply to your eyelids is antimony causing the eyelashes to grow and sharpening the eyesight.” (Ibn Hibbān, Sahīh)
13. “The best quality of your religion is scrupulousness.” (Hākim, Sahīh)
14. “The best of your religion is that which is easiest.” (Ahmad, Sahīh)
15. “The best of the prayer lines for men are the first rows, the worst being the final rows. The best of the prayer lines for women are the final rows and the worst are the first rows.” (Muslim)
16. “The best prayers for women are those performed in the most secluded parts of their houses.” (Ibn Khuzaymah, Sahīh)
17. “The best of you in Islām are those who are most excellent in character as long as you deeply understand the religion.” (Ahmad, Sahīh)
18. “The best of you are the best of you in fulfilling (rights).” (Ahmad, Sahīh)
19. “The best of you are those who are best to their families, and I am the best of you to my family.” (Tirmidhi,Sahīh)
20. “The best of you are my generation, then those that follow them and then those that follow them. Then there shall come after them a people who will betray and be untrustworthy, will give witness even though they have not been asked to, will make vows yet will not fulfil them and obesity will appear amongst them.” (Bukhāri)
21. “The best of you are those who feed others and return greetings.” (Abu Ya‛lā, Hasan)
22. “The best of you is he from whom good is anticipated and safety from his evil is assured; the worst of you is he from whom nothing good is expected and one is not safe from his evil.” (Tirmidhi, Sahīh)
23. “The best thing mankind has been given is excellent character.” (Hākim, Sahīh)
24. “The best of that which you treat yourself with is cupping.” (Hākim, Sahīh)
25. “The best of journeys undertaken are to this Mosque of mine and the Ancient House.” (Ahmad, Sahīh)
26. “The best of which man can leave behind for himself are three: a righteous child who supplicates for him, an ongoing charity whose reward continues to reach him and knowledge which others benefit from after him.” (Ibn Hibbān, Hasan)
27. “The best Mosques for women are the most secluded parts of their houses.” (Bayhaqi, Sahīh)
28. “The best of the world’s women are four: Maryum bint ‛Imrān, Khadījah bint Khuwaylid, Fātimah bint Muhammad and Āsiyah the wife of Fir‛awn.” (Ahmad, Sahīh)
29. “The best of days that you should perform cupping are the 17th, 19th and 21st of the month. I did not pass a single gathering of angels on the night of Isrā’ except that they would say to me, ‘O Muhammad, perform cupping!’” (Ahmad, Sahīh)
30. “The best day on which the Sun has risen is Friday; on it Ādam was created, on it Ādam was made to enter Paradise and on it he was expelled. The Hour will not be established except on Friday.” (Muslim)
31. “Verily, the best of perfume for men is that which is strong in smell and light in colour, and the best of perfume for women is that which is strong in colour and light in smell.” (Tirmidhi, Sahīh)
32. “The most beloved of religions according to Allāh the Most High is the ‘easy and flexible religion.’” (Ahmad,Hasan)
33. “The most beloved of deeds according to Allāh are the continuous ones, even if they are little.” (Agreed upon)
34. “The most beloved of names according to Allāh are ‘Abd Allah, ‘Abd’l-Rahmān and Hārith.” (Abu Ya‛lā,Sahīh)
35. “The most beloved of deeds according to Allāh are the prayer in its right time, then to treat the parents in an excellent manner, and then Jihād in the path of Allāh.” (Agreed upon)
36. “The most beloved of deeds according to Allāh is that you die and yet your tongue is still moist from the remembrance of Allāh.” (Ibn Hibbān, Hasan)
37. “The most beloved words according to Allah the Most High are four: Subhānallāh, Alhamdulillāh, Lā ilāha illallāh and Allāhu Akbar; there is no problem with which one you start with.” (Muslim)
38. “The most beloved of speech according to Allāh is when the servant says, ‘Subhānallāhi wa bihamdihī’ (How Transcendent is Allāh and we praise him!).” (Muslim)
39. “The most beloved of speech according to Allāh the Most High is that which Allāh chose for his Angels: Subhāna Rabbī wa bihamdihī, Subhāna Rabbī wa bihamdihī, Subhāna Rabbī wa bihamdihī.” (Tirmidhi, Sahīh)
40. “The most beloved of people according to Allāh is he who brings most benefit, and the most beloved of deeds according to Allāh the Mighty, the Magnificent, is that you bring happiness to a fellow Muslim, or relieve him of distress, or pay off his debt or stave away hunger from him. It is more beloved to me that I walk with my brother Muslim in his time of need than I stay secluded in the mosque for a month. Whoever holds back his anger, Allāh will cover his faults and whoever suppresses his fury while being able to execute it, Allāh will fill his heart with satisfaction on the Day of Standing. Whoever walks with his brother Muslim in need until he establishes that for him, Allāh will establish his feet firmly on the day when all feet shall slip. Indeed, bad character ruins deeds just as vinegar ruins honey.” (Tabarāni, Hasan)
41. “The most beloved of people to me is ‛Ā’ishah and from the men, Abu Bakr.” (Agreed upon)
42. “The best of people in recitation are those who when they recite, you see that they fear Allāh.” (Bayhaqi,Sahīh)
43. “The best of your leaders are those that you love and they love you, you supplicate for them and they supplicate for you. The worst of your leaders are those that you hate and they hate you, you curse them and they curse you.” (Muslim)
44. “The best of you are those who are best in paying off their debts.” (Tahāwi, Sahīh)
45. “The best of you are those with the longest lives and most excellent character.” (Bazzār, Sahīh)
46. “The best of you are those with the longest lives and best in action.” (Hākim, Sahīh)
47. “The best of you are those with the softest shoulders during prayer.” (Bayhaqi, Hasan)
48. “The best of you are those who are best to their wives.” (Tirmidhi, Sahīh)
49. “The best of you are those who are best to their families.” (Tabarāni, Sahīh)
50. “The best of you during the ‘Period of Ignorance’ are the best of you in Islām as long as they deeply understand the religion.” (Bukhāri)
51. “The best of you are those who learn the Qur’ān and teach it.” (Dārimi, Sahīh)
52. “The best of companions according to Allāh are those who are best to their companion and the best of neighbours according to Allāh are those that are best to their neighbour.” (Tirmidhi, Sahīh)
53. “The best of places are the Mosques and the worst of places are the markets.” (Tabarāni, Hasan)
54. “The best supplication on the Day of ‛Arafah and the best thing that I and the Prophets before me ever said was, ‘Lā ilāha illallāh wahdahū lā sharīka lahū, lahū’l-mulk wa lahū’l-hamd wa huwa ‛alā kulli shay’in Qadīr.’” (Tirmidhi, Hasan)
55. “The best of provision is that which suffices.” (Ahmad in ‘Zuhd’, Hasan)
56. “The best testimony is when one gives it before he is asked to do so.” (Tabarāni, Sahīh)
57. “The best of dowries are the easiest.” (Hākim, Sahīh)
58. “The best of charity is that which still leaves you self-sufficient for the upper hand is better than the lower hand; start with those you are responsible for.” (Tabarāni, Sahīh)
59. “The best of gatherings are those that are most open.” (Abu Dāwūd, Sahīh)
60. “The most beloved deed according to Allāh is to have faith in Allāh, then to maintain the ties of kinship, and then to command to good and forbid the wrong. The most abhorrent of deeds according to Allāh is to associate partners with Him, then to cut the ties of kinship.” (Abu Ya’lā, Hasan)
61. “The most beloved Jihād according to Allāh is that a word of truth be spoken to a tyrant ruler.” (Tabarāni,Hasan)
62. “The most beloved word according to me is that which is most truthful.” (Bukhāri)
63. “The most beloved fast according to Allāh is the fast of Dāwūd; he would fast every alternate day. The most beloved prayer according to Allāh is the prayer of Dāwūd; he would sleep half the night, stand a third and then sleep for a sixth.” (Agreed upon)
64. “The most beloved dish according to Allāh is that which most hands feed from.” (Ibn Hibbān, Hasan)
65. “The most beloved servant of Allāh is he who is most beneficial to his dependents.” (Zawā’id al-Zuhd,Hasan)
66. “The best of earnings is that of the labourer as long as he tries his best.” (Ahmad, Hasan)
67. “The best of all deeds is to have faith in Allāh alone, then Jihād and then an accepted Hajj; they surpass all other deeds like the distance between the rising and setting of the Sun.” (Ahmad, Sahīh)
68. “The best of all deeds is the Prayer at its earliest time.” (Tirmidhi, Sahīh)
69. “The best of all deeds is the Prayer in its right time, to treat the Parents honourably and Jihād in the path of Allāh.” (al-Khatīb, Sahīh)
70. “The best of all deeds is that you bring happiness to your Muslim brother, pay off his debt or feed him bread.” (Ibn Adiyy, Hasan)
71. “The best of faith is patience and magnanimity.” (Ahmad, Sahīh)
72. “The best of days according to Allāh is Friday.” (Bayhaqi, Sahīh)
73. “The best of Jihād is that man strives against his soul and desires.” (Daylami, Sahīh)
74. “The best Hajj is that with the most raised voices and flowing blood.” (Tirmidhi, Hasan)
75. “The best of supplications is that of on the Day of ‘Arafah, and the best thing that was said by myself and the Prophets before me was, “Lā ilāha illallāh wahdahū lā sharīka lahū.” (There is nothing worthy of worship except Allah alone, He has no partners.) (Mālik, Hasan)
76. “The best of dinars are: the dinār spent by a man upon his dependents, the dinār spent by a man upon his horse in the path of Allāh and the dinār spent by a man upon his companions in the path of Allah, the Mighty, the Magnificent.” (Muslim)
77. “The best word of remembrance is: Lā ilāha illallāh and the best supplication is: Al-hamdu lillāh.” (Tirmidhi,Hasan)
78. “The best word of remembrance is: Lā ilāha illallāh and the best (expression of giving) thanks is: Al-hamdu lillāh.” (Baghawi, Hasan)
79. “The best of hours are those deep in the latter part of the night.” (Tabarāni, Sahīh)
80. “The best of all martyrs are those who fight in the front line; they do not turn their faces away until they are killed. They will be rolling around in the highest rooms of Paradise, their Lord laughing at them – when your Lord laughs at a servant, there is no accounting for him.” (Ahmad, Sahīh)
81. “The best of all martyrs is he whose blood is shed and whose horse is slaughtered.” (Tabarāni, Sahīh)
82. “The best of all charity is the shade of a canopy (provided) in the path of Allāh, the Mighty and Magnificent, to gift ones servant in the path of Allāh and to gift ones she-camel in the path of Allāh.” (Ahmad, Hasan)
83. “The best of all charity is that which is given to the relative that harbours enmity against you.” (Ahmad,Sahīh)
84. “The best of all charity is that you give it while you are healthy and desirous (of that money), hoping to become wealthy but fearing poverty. Don’t delay until you are about to breathe your last and then you say, ‘This is for ‘so and so’ and this is for ‘so and so’’, for indeed, it has already been written that ‘so and so’ would receive that.” (Abu Dāwūd, Sahīh)
85. “The best of all charity is when the one with little strives to give; start with those you are responsible for.” (Hākim, Sahīh)
86. “The best charity is to provide water.” (Ibn Mājah, Hasan)
87. “The best prayer after the obligatory ones is the prayer in the depth of the night, and the best fast after the month of Ramadhān is the month of Allah, Muharram.” (Muslim)
88. “The best prayer is the prayer of the man in his home except for the obligatory prayer.” (Nasā’ī, Sahīh)
89. “The best prayer is that with the longest standing.” (Muslim)
90. “The best of all prayers according to Allāh is the Friday morning prayer in congregation.” (Ibn Nu‘aym,Sahīh)
91. “The best fast is the fast of my brother Dāwūd; he would fast every alternate day and he would never flee (the battlefront) when the armies would meet.” (Tirmidhi, Sahīh)
92. “The best of all fasts after Ramadhān is in the month that you call Muharram.” (Nasā’ī, Sahīh)
93. “The best of all worship is supplication.” (Hākim, Sahīh)
94. “The best deed is the prayer in its right time and Jihād in the path of Allāh.” (Bayhaqi, Sahīh)
95. “The best of the Qur’ān is: “Al-hamdu lillāhi Rabb’l-‘Ālamīn.” (Hākim, Sahīh)
96. “The best of earnings is a blessed sale and that which a man earns with his hands.” (Ahmad, Sahīh)
97. “The best of the Believers is the most excellent of them in character.” (Ibn Mājah, Sahīh)
98. “The best of the Believers with respect to Islām is the one from whose hand and tongue the Muslims are safe; and the best of the Believers with respect to Īmān are the most excellent of them in character; and the best of those who migrate is he who migrates from that which Allāh the Most High has prohibited; and the best of Jihād is when one strives against his soul for the sake of Allāh, the Mighty, the Magnificent.” (Tabarāni,Sahīh)
99. “The best of mankind is the believer between two honourable persons.” (Tabarāni, Sahīh)
100. “The best of all days in the world are the ten days (of Dhul Hijjah).” (Bazzār, Sahīh)
Commentary on ‘The Best of the Best’.
It is clear that there are a few narrations that require further elucidation as to their meanings so below, I will add a few notes to those hadith which need it.
Sayyidina Muhammad (sallallāhu ‘alayhi wa sallam) told us:
1. “The best of the Muslims is he from whose hand and tongue the Muslims are safe.” (Muslim)
This hadith re-affirms the sanctity of the Believer, in fact there is nothing more valuable in the Deen than a life, which is why it is permissible to perform kufr in order to save ones life and yet one is not to be prayed over if he takes his ‘own’ life in an act of suicide. This sanctity has to be protected not just from the weapons of another (the ‘hand’) but also the tongue which is a destructive force in itself. In fact, the Prophet (sallallāhu ‘alayhi wa sallam) informed us that many people would be in the Fire of Hell due simply to what their tongues uttered.
Hence, anyone who controls himself i.e. his anger and passion, as well as his tongue, has indeed achieved the very best during this worldly life in which so many people ruin their Hereafter by spilling the blood and honour of other Muslims.
2. “The best of people are those with the most excellent character.” (Tabarāni, Sahīh)
Indeed, few things have been as emphasised by the Prophet (sallallāhu ‘alayhi wa sallam) as having good conduct, excellent manners, displaying bravery and honour in fact all possible characteristics which embellish the external so as to make it a worthy carrier of the weighty and priceless message contained within, i.e. the Deen of Islam.
How many times did we see a people loved for their good character and yet how many Muslims today ruin their relations with all and sundry with their distinct lack of adab?
3. “The best of people are those that bring most benefit to the rest of mankind.” (Dāraqutni, Hasan)
Note that this is not just bring benefit to Muslims but to be beneficial to all of mankind; in these times of relative prosperity, the Muslims should be leading the field in education and development in order to revive our marvellous heritage of giving mankind so many tools to help make modern society progress.
How sad it is then, that today either we are forced to prioritise and take care of those who cannot even secure stability in their lives in the occupied lands whereas other eminent Muslims in the Western lands, seem to progress yet forget their ultimate objectives and aims as they fall for the allure of empiricism and material gain, and forget their Lord, the Master of all the Worlds.
4. “The best of people are those who are best in fulfilling (rights).” (Ibn Mājah, Sahīh)
This hadith refers to those who pay their debts on time (or early), those who stick to their promises, those who fulfill their contracts as agreed as well as those who ensure the rights of others are met such as visiting the sick, giving sincere advice etc.
5. “The best of people during fitnah is a man who takes up the reins of his horse pursuing the enemies of Allāh, causing them fear yet they make him fearful too, or a man who secludes himself in the desert fulfilling the rights of Allāh upon him.” (Hākim, Sahīh)
The word fitnah can mean a variety of things such as a trial, a test, tribulation, civil strife etc, all coming from its root meaning in the Arabic which is to treat and melt metal ore to remove impurities and bring out any gold if present. Likewise, a fitnah in the Deen might be a test of some sort for a people or even an individual to try him and see whether his impurities can also be melted away and his true core values of excellence such as patience, wisdom, bravery, and sacrifice can all be allowed to come forth.
In the above example, the first type of fitnah is that of Jihād where the Muslims are called upon to defend their religion, despite their love or hatred of warfare. The man above is scared yet he goes forth for the sake of his Lord and will be rewarded handsomely for this ultimate sacrifice – by giving his life.
The second man is experiencing the other popular form of fitnah which would be between the Muslims themselves, often political in nature between two parties claiming to be on the truth. This form of strife afflicted the Sahabah during the murder of ‛Uthmān and Husayn (radhy Allāhu ‛anhuma) yet the senior Companions at those times such as ibn Abbas, Abu Hurayrah and ibn ‛Umar would always refrain from getting involved and taking sides. They would confine themselves to their houses (and as in other narrations, one should go to the furtherest mountain peaks or the deepest corners of the house) and continue to worship Allāh as sincerely and best as possible.
This is a hadīth which we also can implement in our lives with all the different levels of fitnah that we are exposed to in our local communities here in the West between differing parties, gaining reward as opposed to losing all our hasanāt and carrying the burden of the sins of others.
6. “The best of mankind is my generation, then those that follow them and then those that follow them. Then there shall come a people after them who will become avaricious, who will love gluttony, and who will give witness before they are asked for it.” (Tirmidhi, Sahīh)
The verb يتسمنون (yatasammanun) in this hadith suggests everything that avarice purports to be: becoming neglectful and heedless to the important things in life as one descends into material delights, becoming greedy, lethargic and ultimately taking this life to be his final goal instead of the Hereafter. Over-eating is a key aspect to this, and hence becoming fat, obese and gluttonous as so many Muslims have unfortunately become, even (or shall I say especially?) the religiously ‘practising’ of them, is just confirming the sad reality of this Prophetic narration.
7. “The best of people are those who live longest and excel in their deeds, whereas the worst of people are those who live longest and corrupt their deeds.” (Tirmidhi, Sahīh)
Ask for a long life but make sure it’s spent doing good – not bad!
8. “The best of women are those that please him (her husband) when he sees her, obeys him when she is commanded, and who does not secretly betray him with regards to herself and her money in that which he dislikes.” (Ahmad, Sahīh)
9. “The best of women are those that please you when you see them, obey you when commanded, and who safeguard themselves and your money in your absence.” (Tabarāni, Sahīh)
The second hadith here covers the wealth of the husband as well as her own wealth; it also asks of the Muslim women to make that extra effort in order to safeguard the relationship. Naturally, this has to be taken in conjunction with the man fulfilling all of the rights of his wife as well, something which most men in our morally bereft world have totally forgotten and neglected, yet miraculously seem to remember everything the wife should do…
10. “The best of marriages are the easiest ones.” (Abu Dāwūd, Sahīh)
This doesn’t necessarily mean simple and basic, but rather it should be according to what you can afford to do comfortably. Extravagance and lavishness is not permissible for anyone, yet it is even more ridiculous from those who will have to take out loans simply to maintain the ‘image’.
11. “The best of your dates is the Borniyyū date; it expels disease yet does not contain any disease itself.” (Hākim, Hasan)
Little is known about this date except that is a yellow/red coloured circular-shaped date, soft and fleshy, extremely sweet and according to Imām Abu Hanīfah (rahimahullāh), originally hails from Persia. It is narrated as barniyyūand borniyyū, and is probably an arabicized word with Persian roots.
If you can get hold of some, please share them with your friends. Note: this author is very much your best friend.
12. “The best of your garments are those which are white; shroud your dead in them and clothe your living with them. The best of that which you apply to your eyelids is antimony causing the eyelashes to grow and sharpening the eyesight.” (Ibn Hibbān, Sahīh)
Antimony is what we know as Kohl, or surma in Urdu, and is subject to much difference of opinion between the Imams as to the etiquette with respect to the timings of applying it.
13. “The best quality of your religion is scrupulousness.” (Hākim, Sahīh)
War‛ is a word almost synonymous with taqwa i.e. to be constantly in a state of God-conciousness, continually being aware of what one says and does. War’ adds that extra dimension of being very careful and cautious in your actions, always preferring the safe option instead of taking any risks – indeed a difficult but noble principle.
14. “The best of your religion is that which is easiest.” (Ahmad, Sahīh)
Being too strict and harsh often causes problems, usually causing conflict and rancour which are the last things you want to create in setting a good example. Think about this carefully in your relations and da’wah to your family and friends, not meaning thereby that you throw away the high standards of Islam that must always be upheld, but rather that it is Allah who guides and not you, and if it wasn’t for Him jalla wa ‘ala, then maybe you’d be even more lost than the one in front of you.
This hadith also specifically refers to the Muslim during his choice of certain acts of optional worship. Often people over-burden their selves by avoiding the ‘easy’ option and then end up suffering from burn-out, having in fact done nothing at all.
15. “The best of the prayer lines for men are the first rows, the worst being the final rows. The best of the prayer lines for women are the final rows and the worst are the first rows.” (Muslim)
16. “The best prayers for women are those performed in the most secluded parts of their houses.” (Ibn Khuzaymah, Sahīh)
Although women are allowed to come to the Mosques, they will obtain more reward for those very prayers when performed at home.
17. “The best of you in Islām are those who are most excellent in character as long as you deeply understand the religion.” (Ahmad, Sahīh)
18. “The best of you are the best of you in fulfilling (rights).” (Ahmad, Sahīh)
19. “The best of you are those who are best to their families, and I am the best of you to my family.” (Tirmidhi, Sahīh)
20. “The best of you are my generation, then those that follow them and then those that follow them. Then there shall come after them a people who will betray and be untrustworthy, will give witness even though they have not been asked to, will make vows yet will not fulfil them and obesity will appear amongst them.” (Bukhāri)
The reason that ‘giving witness before being asked to give so’ is sometimes seen as blameworthy (see later) is because it represents the mindset of certain people who do not appreciate the importance and gravity of being a witness, rushing to make a statement often to secure their own interests or even to make false testimony, which is from the major sins. This kind of attitude fits the one who becomes totally neglectful in his religion as previously explained, even falling towards hypocrisy itself by not fulfilling promises and vows, may Allah protect us all from that, Ameen.
21. “The best of you are those who feed others and return greetings.” (Abu Ya‛lā, Hasan)
22. “The best of you is he from whom good is anticipated and safety from his evil is assured; the worst of you is he from whom nothing good is expected and one is not safe from his evil.” (Tirmidhi,Sahīh)
23. “The best thing mankind has been given is excellent character.” (Hākim, Sahīh)
24. “The best of that which you treat yourself with is cupping.” (Hākim, Sahīh)
This is a science which is making a comeback at the present time, masha’Allah, despite the attempts of some to write it off as an ‘invalid’ medical procedure. Many students of knowledge have cupping done regularly, especially for the memory, and have always reported favourable results. There is an increasing need for society to return to the more natural ‘Eastern’ understanding of medicine as opposed to the ‘Western’ notion of simply trying to produce a pill for every possible complaint.
25. “The best of journeys undertaken are to this Mosque of mine and the Ancient House.” (Ahmad,Sahīh)
To visit the Masjid al-Nabawi in Madinah is an act of ‘ibādah itself, each prayer equivalent to 1000 prayers and then 100,000 prayers at the Ka’bah in Makkah within the Haram area.
26. “The best of which man can leave behind for himself are three: a righteous child who supplicates for him, an ongoing charity whose reward continues to reach him and knowledge which others benefit from after him.” (Ibn Hibbān, Hasan)
27. “The best Mosques for women are the most secluded parts of their houses.” (Bayhaqi, Sahīh)
28. “The best of the world’s women are four: Maryum bint ‛Imrān, Khadījah bint Khuwaylid, Fātimah bint Muhammad and Āsiyah the wife of Fir‛awn.” (Ahmad, Sahīh)
29. “The best of days that you should perform cupping are the 17th, 19th and 21st of the month. I did not pass a single gathering of angels on the night of Isrā’ except that they would say to me, ‘O Muhammad, perform cupping!’” (Ahmad, Sahīh)
30. “The best day on which the Sun has risen is Friday; on it Ādam was created, on it Ādam was made to enter Paradise and on it he was expelled. The Hour will not be established except on Friday.” (Muslim)
31. “Verily, the best of perfume for men is that which is strong in smell and light in colour, and the best of perfume for women is that which is strong in colour and light in smell.” (Tirmidhi, Sahīh)
32. “The most beloved of religions according to Allāh the Most High is the ‘easy and flexible religion.’” (Ahmad, Hasan)
The word al-Hanīfiyyat’l-Samha refers to the religion which is not only pure monotheism, perfectly exhibited by al-Hanīf Ibrahīm (‘alayhis-salām) but to remember that it is a religion of ease and flexibility. Hanīfiyyah finds its roots in ‘diverting and bending away’, here meaning to bend away from the prevalent polytheism found in society.Samha means that it is ‘easy’, ‘considerate’, ‘flexible’.
Hence after the previously revealed laws/religions, only Islām perfects life with the beauty of worshipping the Creator alone, establishing that pure relationship of servitude and love and yet calls one to be easy with the creation and hence perfecting societal relations.
33. “The most beloved of deeds according to Allāh are the continuous ones, even if they are little.” (Agreed upon)
The upshot of being ‘easy’ upon ourselves in our worship is to recognise that to be strict and even ‘extreme’ upon ourselves almost always leads to burnout and a total misalignment of our priorities, thereby gaining the anger of Allah as opposed to his pleasure! What use are long hours of Tahajjud when you can’t wake up for Fajr? What use is being extreme in the hours you study if you can’t appropriate quality time for the correct upbringing of your children?
Everything should always be in balance, and likewise a small yet consistent and continuous action will always bring fruits as well as maintaining an enthusiasm for it, avoiding tiredness, boredom and lethargy.
34. “The most beloved of names according to Allāh are ‘Abd Allah, ‘Abd’l-Rahmān and Hārith.” (Abu Ya‛lā, Sahīh)
Stuck for a name for your new child? You have a huge bank to choose from what with all the Prophets, Sahabahas well as other names that don’t have anti-Islamic connotations; but you can’t beat the above which are the best of the lot.
35. “The most beloved of deeds according to Allāh are the prayer in its right time, then to treat the parents in an excellent manner, and then Jihād in the path of Allāh.” (Agreed upon)
The scholars have said that when the Prophet (sallallahu ‘alayhi wa sallam) told us that something was the best action, this does not always mean that it is absolutely better than the rest of actions such as illustrated in this hadīth. Often, other hadīth might seem to be contradictory as orders of excellence with respect to our deeds are shown in a different order. Rather, this is to explain to us the ‘weight’ of such a good deed, a way for us to recognise its value, and not just that it is the one and only single best action ever possible in worship.
In any case, ensure the prayer is completed in its right time (which means its earliest time according to many of the scholars except the ‘Isha prayer which should be prayed as late as possible), ensure you don’t ruin your other good deeds by not fully honouring and respecting your parents, and most of all in these politically sensitive times, never forget that Jihad fi-sabīlillāh is the greatest sacrifice anyone can perform and will be the cornerstone of the revival of our Deen before the Last Day.
36. “The most beloved of deeds according to Allāh is that you die and yet your tongue is still moist from the remembrance of Allāh.” (Ibn Hibbān, Hasan)
What greater encouragement can one need to busy oneself day and night with the various adhkār (special words/speech of remembrance) taught to us by the Prophet himself. How convenient then that…
37. “The most beloved words according to Allah the Most High are four: Subhānallāh, Alhamdulillāh, Lā ilāha illallāh and Allāhu Akbar; there is no problem with which one you start with.” (Muslim)
The four great phrases which should make up the mainstay of our daily dhikr: Subhānallāh i.e. ‘Transcendent is Allah (from the imperfections of creation)!’, Alhamdulillāh i.e. ‘All Praise be to Allah’, Lā ilāha illallāh i.e. ‘There is nothing worthy of worship except Allāh’, and Allāhu Akbar i.e. ‘Allāh is the greatest.’
38. “The most beloved of speech according to Allāh is when the servant says, ‘Subhānallāhi wa bihamdihī’ (How Transcendent is Allāh and we praise him!).” (Muslim)
There are many different variations to be found in the books of dhikr, which are based upon the above core formula of ‘How Transcendent (Perfect) is Allāh (above and beyond His creation) and we praise Him.’ I have given a slightly different translation here in order to try and express the concept of Subhānallāh which has no single appropriate word in the English language. Not only is it one of the most common roots of dhikr but also one of the most difficult to translate due to the lack of any language being able to capture the exaltedness and perfection of God, especially when being compared to the utter deficiency of creation, hence He is beyond the limits of all human experience and knowledge except that which He and His Messenger inform us of.
39. “The most beloved of speech according to Allāh the Most High is that which Allāh chose for his Angels: Subhāna Rabbī wa bihamdihī, Subhāna Rabbī wa bihamdihī, Subhāna Rabbī wa bihamdihī.” (Tirmidhi, Sahīh)
What can be more fitting but to emulate those who do nothing better than worshipping Allah perfectly, saying, ‘How Transcendent (and Perfect) is my Lord, and we praise Him.’
40. “The most beloved of people according to Allāh is he who brings most benefit, and the most beloved of deeds according to Allāh the Mighty, the Magnificent, is that you bring happiness to a fellow Muslim, or relieve him of distress, or pay off his debt or stave away hunger from him. It is more beloved to me that I walk with my brother Muslim in his time of need than I stay secluded in the mosque for a month. Whoever holds back his anger, Allāh will cover his faults and whoever suppresses his fury while being able to execute it, Allāh will fill his heart with satisfaction on the Day of Standing. Whoever walks with his brother Muslim in need until he establishes that for him, Allāh will establish his feet firmly on the day when all feet shall slip. Indeed, bad character ruins deeds just as vinegar ruins honey.” (Tabarāni, Hasan)
This wonderful hadīth is an article in itself so at least for now, if we can implement this hadīth in these sanctified days of Dhul Hijjah, success will be guaranteed.
41. “The most beloved of people to me is ‛Ā’ishah and from the men, Abu Bakr.” (Agreed upon)
How many reasons do we have to love this fantastic father and daughter combination? Not only was she the wife of our Prophet, the conveyor of Sunnah, the one whose purity has been attested to by our Lord, but then our own mother too! And how about the greatest man of this Ummah after the Prophets, the Truthful, the one who stood strong and affirmed when the rest hesitated, the Amīr’l-Mu’minīn, the one for whom love is part of faith itself.
How then can one fathom the sheer evil and utter misguidance of those few sects such as some of the Rāfidhah Shī‛ah who consider these two greats as the biggest enemies of Islam. We ask Allah for ‛āfiyah and ask Him to help us learn more about these two heroes of Islām by studying their life story and implementing their qualities in our lives, Ameen.
42. “The best of people in recitation are those who when they recite, you see that they fear Allāh.” (Bayhaqi, Sahīh)
The best thing about this hadith is how true it proves to be anecdotally, with every Muslim having experienced that special moment as they prayed behind an ‘ordinary’ Imām, not one of the superstar reciters of the Muslim world, and yet it proves to be that unique moment of spiritual transcendence. Why? No-one knows, it’s just that at that moment, the sincerity and taqwa of the reciter just comes through and it hits the spot.
So, as well as concentrating on your Tajwīd, give a bit more time to connecting sincerely with the spiritual message and application of the words that you’re reciting in order to become that special loved one…
43. “The best of your leaders are those that you love and they love you, you supplicate for them and they supplicate for you. The worst of your leaders are those that you hate and they hate you, you curse them and they curse you.” (Muslim)
I include this because many readers out there are leaders in their own right, leaders in their communities and in their da‘wah work. So even though this hadith refers in the main to the general leaders and rulers of the Muslims, it can be extended to the leaders of the Mosques, organisations, institutes, schools, community, household and even peer groups, especially considering that the Muslims in the West have absolutely no defacto Ameer (leader) to look to and hence we must all be very careful in our individual responsibilities due to this extra burden in our minority communities.
44. “The best of you are those who are best in paying off their debts.” (Tahāwi, Sahīh)
45. “The best of you are those with the longest lives and most excellent character.” (Bazzār, Sahīh)
46. “The best of you are those with the longest lives and best in action.” (Hākim, Sahīh)
47. “The best of you are those with the softest shoulders during prayer.” (Bayhaqi, Hasan)
The meaning of this hadith according to some scholars is that your shoulders are soft enough in the prayer line so as to let a latecomer squeeze in between you, or for someone who needs to go forwards (or exit even to makewudhu etc). So as well as keep a tight line with everyones shoulders touching the next, this shouldn’t prevent those who have a need to pass through to do so and Allah knows best.
48. “The best of you are those who are best to their wives.” (Tirmidhi, Sahīh)
49. “The best of you are those who are best to their families.” (Tabarāni, Sahīh)
50. “The best of you during the ‘Period of Ignorance’ are the best of you in Islām as long as they deeply understand the religion.” (Bukhāri)
‘Umar anyone?
51. “The best of you are those who learn the Qur’ān and teach it.” (Dārimi, Sahīh)
52. “The best of companions according to Allāh are those who are best to their companion and the best of neighbours according to Allāh are those that are best to their neighbour.” (Tirmidhi, Sahīh)
53. “The best of places are the Mosques and the worst of places are the markets.” (Tabarāni, Hasan)
54. “The best supplication on the Day of ‛Arafah and the best thing that I and the Prophets before me ever said was, ‘Lā ilāha illallāh wahdahū lā sharīka lahū, lahū’l-mulk wa lahū’l-hamd wa huwa ‛alā kulli shay’in Qadīr.’” (Tirmidhi, Hasan)
55. “The best of provision is that which suffices.” (Ahmad in ‘Zuhd’, Hasan)
56. “The best testimony is when one gives it before he is asked to do so.” (Tabarāni, Sahīh)
This hadith might seem contradictory to the previous narration condemning those who rush to give witness without being asked for it, yet we are dealing with two totally different scenarios.
Here, the one giving witness himself is an upright citizen who recognises the burden and difficulties of giving his word, but ultimately appreciates the responsibility placed upon him by his Lord and his people to ensure justice is meted out and oppression is banished to the side-lines. His recognition of this importance leads him to go forward to help the weak, with not a single benefit for himself – and that’s the difference.
57. “The best of dowries are the easiest.” (Hākim, Sahīh)
Again, something which is appropriate to the position of the groom. This hadith does not mean one should only get married for £5 or an iron ring (despite the protests of the romantics of you!), rather the marriage dowry should have a real intrinsic value and even more importantly, should not be above the normal capability of the groom. Note how the Prophet (sallallāhu ‘alayhi wa sallam) didn’t do ‘Ali any favours either when it came to the dowry of his daughter Fatimah (radhy Allahu ‘anhum) yet knowing all the time that the agreed dowry was within his capability.
58. “The best of charity is that which still leaves you self-sufficient for the upper hand is better than the lower hand; start with those you are responsible for.” (Tabarāni, Sahīh)
What use is giving everything that you have so that you are left begging from others? And what can a person be thinking of when he gives charity to those far away from him when those who are related to him, and hence have a double right over him according to Shari’ah go begging?
59. “The best of gatherings are those that are most open.” (Abu Dāwūd, Sahīh)
Specifically, this hadith is indicating to both those who are present and those who have just arrived, that the circle should be so that if anyone comes late, they can join in comfortably and easily without disturbing the positions and focus of those who are present. The latecomer should also recognise that he musn’t ‘push in’ and step over the necks of the people to get to a place which he doesn’t deserve.
‘Most open’ also means that they are not closed, private and partisan but rather full of barakah, offering khayr and benefit to all and sundry, especially those who might not normally attend such a circle of Qur’an or studying law, hadith or the inner sciences. Naturally, this can only be done if those who are present make space so that no newcomer is made to feel as if he is on the fringe. Ihsan from those present, although maybe un-noticed by the newcomer, is never missed by the angels…
60. “The most beloved deed according to Allāh is to have faith in Allāh, then to maintain the ties of kinship, and then to command to good and forbid the wrong. The most abhorrent of deeds according to Allāh is to associate partners with Him, then to cut the ties of kinship.” (Abu Ya’lā, Hasan)
61. “The most beloved Jihād according to Allāh is that a word of truth be spoken to a tyrant ruler.” (Tabarāni, Hasan)
This hadith shows one of the rare instances in the Sunnah where the word Jihad is used to mean something other than fighting in the way of Islam, but yet still maintains the same concept for it is fully understood that when one does such an action direct to the tyrant ruler, it will be an almost instant yet painful death and thereby the ultimate sacrifice of his life has been given.
Note that one of the reasons that such a death is the very best of endings is due to the fact that people will remember such people who stand for the truth, not fearing the ‘blame of those who blame’, speaking that which Allah commands to despite overwhelming opposition to it. It is these such people who Allah sends to protect the priceless principles this religion has preserved, unlike every single other religion to be found.
62. “The most beloved word according to me is that which is most truthful.” (Bukhāri)
63. “The most beloved fast according to Allāh is the fast of Dāwūd; he would fast every alternate day. The most beloved prayer according to Allāh is the prayer of Dāwūd; he would sleep half the night, stand a third and then sleep for a sixth.” (Agreed upon)
64. “The most beloved dish according to Allāh is that which most hands feed from.” (Ibn Hibbān,Hasan)
Hence, not only is it liked for people/family/guests to eat from one dish, but the extra barakah is to be found with the greater amount of people eating from the same plate, not allowing those who may harbour ideas of superiority over others due to class and position to step back and eat individually due to their arrogance and ignorance. Note though, it is of course permissible to eat out of ones own dish whilst eating with others.
65. “The most beloved servant of Allāh is he who is most beneficial to his dependents.” (Zawā’id al-Zuhd, Hasan)
66. “The best of earnings is that of the labourer as long as he tries his best.” (Ahmad, Hasan)
There is simply nothing more blessed than a person who earns using his own hands, as self-independent as can possibly be, not having to rely on others.
67. “The best of all deeds is to have faith in Allāh alone, then Jihād and then an accepted Hajj; they surpass all other deeds like the distance between the rising and setting of the Sun.” (Ahmad, Sahīh)
68. “The best of all deeds is the Prayer at its earliest time.” (Tirmidhi, Sahīh)
69. “The best of all deeds is the Prayer in its right time, to treat the Parents honourably and Jihād in the path of Allāh.” (al-Khatīb, Sahīh)
70. “The best of all deeds is that you bring happiness to your Muslim brother, pay off his debt or feed him bread.” (Ibn Adiyy, Hasan)
71. “The best of faith is patience and magnanimity.” (Ahmad, Sahīh)
Magnanimity is something which if implemented fully in our society, would cause the hearts to come together and soften to one another – being easy and flexible on others, especially when it comes to societal transactions such as debts between one another, or buying something from a shopkeeper etc. To pay that little extra, or to give that extra few ounces is often such a small act yet it never fails to leave a mark on the other person; being easy and patient with others, especially those who are in difficulty, is a characteristic of person of the Garden, someone who seeks the pleasure of Allah alone through his action, despite the worldy ‘loss’ it might be.
72. “The best of days according to Allāh is Friday.” (Bayhaqi, Sahīh)
73. “The best of Jihād is that man strives against his soul and desires.” (Daylami, Sahīh)
74. “The best Hajj is that with the most raised voices and flowing blood.” (Tirmidhi, Hasan)
Hajj as an act of ‘ibādah has those uniquely contrasting periods of intense private moments with our Creator as well as some of the most public and open actions we will ever be required to perform. It is Sunnah to recite theTalbiyyah as loud as possible throughout the Hajj days until one stones the Jamrat’l-’Aqabah; likewise, the sacrifice is a very outwardly act, that is done with speed and confidence (to minimise the suffering of the animals) hence ‘flowing blood.’
75. “The best of supplications is that of on the Day of ‘Arafah, and the best thing that was said by myself and the Prophets before me was, “Lā ilāha illallāh wahdahū lā sharīka lahū.” (There is nothing worthy of worship except Allah alone, He has no partners.) (Mālik, Hasan)
76. “The best of dinars are: the dinār spent by a man upon his dependents, the dinār spent by a man upon his horse in the path of Allāh and the dinār spent by a man upon his companions in the path of Allah, the Mighty, the Magnificent.” (Muslim)
77. “The best word of remembrance is: Lā ilāha illallāh and the best supplication is: Al-hamdu lillāh.” (Tirmidhi, Hasan)
78. “The best word of remembrance is: Lā ilāha illallāh and the best (expression of giving) thanks is:Al-hamdu lillāh.” (Baghawi, Hasan)
79. “The best of hours are those deep in the latter part of the night.” (Tabarāni, Sahīh)
Because no-one will know about your good actions such as Tahajjud, reading the Qur’an, distributing charity etc except the One who knows everything. Such deeds are the most beloved, and naturally the most difficult. It’s not easy to be the best!
80. “The best of all martyrs are those who fight in the front line; they do not turn their faces away until they are killed. They will be rolling around in the highest rooms of Paradise, their Lord laughing at them – when your Lord laughs at a servant, there is no accounting for him.” (Ahmad, Sahīh)
One of the greatest rays of hope for the Islamic nation is that the virtue of Jihād i.e. sacrificing yourself for the cause of God can never be erased from the hearts of the believers, despite all the tremendous efforts of our enemies. The mischief-makers would have to erase the entire Qur’anic and Prophetic legacy to do so and good luck to them in that. Here is just another wonderful example of a hadīth extolling the virtues of those who die fighting whilst defending the cause of humanity against oppression and evil – the true aim of Jihād. They show no fear in the face of the enemy, they suppress their desires and march forward bravely in the face of adversity until their very final breath.
Note the interesting use of the Arabic word تلبط (talabbata) which literally means to roll around on the floor, or wallow in dust or mud etc. This word has appeared in the hadīth literature on a few occasions, most notably in the famous hadīth of Mā‘iz where the Prophet (sallallāhu ‘alayhi wa sallam) said, “Do not curse him! Rather, he is rolling around in the gardens of Paradise!” i.e. rolling around, almost deliriously happy as one would do when they have not a single care in the world. And what care would he have after he has reached the ultimate goal, passed the final test, and has nothing but sheer joy and delight to look forward to for infinity!
Can it get any better? Well, it does! For not only that but our Lord then starts to Laugh with us at our joy and satisfaction with that which He has promised us. I mean, can you like imagine that?!
Allahu Akbar.
81. “The best of all martyrs is he whose blood is shed and whose horse is slaughtered.” (Tabarāni,Sahīh)
82. “The best of all charity is the shade of a canopy (provided) in the path of Allāh, the Mighty and Magnificent, to gift ones servant in the path of Allāh and to gift ones she-camel in the path of Allāh.” (Ahmad, Hasan)
83. “The best of all charity is that which is given to the relative that harbours enmity against you.” (Ahmad, Sahīh)
To give charity or a gift to someone who likes you and you like them is no doubt a good action, but it’s not very difficult is it? Now change it to someone who can’t stand you, for no good reason, and hence they’re not really going to be number one in your good books are they?
Islam offers real solutions to these everyday difficult scenarios that we face, often requiring us to transcend the norm, the standard apathetic arrogance that we all suffer from, and for us to lower ourselves, to become humble, and to make the first step. Always, the one who makes the first move gets the greater reward and this is no different; charity to such a person is a great swallowing of pride on your behalf and often rather than not, will have a lasting impression on someone who will soon realise how silly they have been.
84. “The best of all charity is that you give it while you are healthy and desirous (of that money), hoping to become wealthy but fearing poverty. Don’t delay until you are about to breathe your last and then you say, ‘This is for ‘so and so’ and this is for ‘so and so’’, for indeed, it has already been written that ‘so and so’ would receive that.” (Abu Dāwūd, Sahīh)
This hadith is explaining the situation of someone who is happy, healthy, and wealthy and hence in an optimum position to give money away for the sake of Allah, despite wanting to save more and more in his time of success. This is sacrifice number one.
Then we have the variation of such a person who holds out on sharing any good with the rest of his family and society but when the time comes for him to move on to the Hereafter, he believes that he’s doing everyone some kind of favour by giving them their God-assured right of the inheritance, even though Allah ‘azza wa jall had decreed that whether he was to give it willingly or unwillingly.
How strange!
85. “The best of all charity is when the one with little strives to give; start with those you are responsible for.” (Hākim, Sahīh)
86. “The best charity is to provide water.” (Ibn Mājah, Hasan)
87. “The best prayer after the obligatory ones is the prayer in the depth of the night, and the best fast after the month of Ramadhān is the month of Allah, Muharram.” (Muslim)
88. “The best prayer is the prayer of the man in his home except for the obligatory prayer.” (Nasā’ī,Sahīh)
The one who prays all his sunnah prayers in the Mosque should really reconsider his action and try to avoid turning his house into a graveyard.
89. “The best prayer is that with the longest standing.” (Muslim)
Not only is the Qiyam (i.e. all sections of the rak’ah where you stand) a pillar and integral of the prayer, but to elongate it by reciting extra Qur’an therein, is better than the elongation of any other section of the prayer, even the prostration.
90. “The best of all prayers according to Allāh is the Friday morning prayer in congregation.” (Ibn Nu‘aym, Sahīh)
This is a practice which not enough Muslims take heed of; how sad it is that with such a hadith, one still finds no more than a couple of rows during the Friday morning Fajr prayer at the local Mosque.
91. “The best fast is the fast of my brother Dāwūd; he would fast every alternate day and he would never flee (the battlefront) when the armies would meet.” (Tirmidhi, Sahīh)
92. “The best of all fasts after Ramadhān is in the month that you call Muharram.” (Nasā’ī, Sahīh)
93. “The best of all worship is supplication.” (Hākim, Sahīh)
94. “The best deed is the prayer in its right time and Jihād in the path of Allāh.” (Bayhaqi, Sahīh)
95. “The best of the Qur’ān is: “Al-hamdu lillāhi Rabb’l-‘Ālamīn”. (Hākim, Sahīh)
Here, the ‘part’ refers to the ‘full’ i.e. the best of the Qur’an is Surat’l-Fatihah, due to its overwhelmingly comprehensive, pure, and unique expression of praise, recognition, servitude, and request for guidance.
96. “The best of earnings is a blessed sale and that which a man earns with his hands.” (Ahmad,Sahīh)
97. “The best of the Believers is the most excellent of them in character.” (Ibn Mājah, Sahīh)
This one is a slightly different narration, this time linking character to faith itself. How often do we not pay attention to this most fundamental and vital aspect of Islam? How often have you shown excellent character and manners to your non-Muslim friends and neighbours but then treated your fellow Muslims like dirt? You want to be loved by Allāh? Sort out your manners.
98. “The best of the Believers with respect to Islām is the one from whose hand and tongue the Muslims are safe; and the best of the Believers with respect to Īmān are the most excellent of them in character; and the best of those who migrate is he who migrates from that which Allāh the Most High has prohibited; and the best of Jihād is when one strives against his soul for the sake of Allāh, the Mighty, the Magnificent.” (Tabarāni, Sahīh)
This hadith is very important in that it shows the different levels of a person’s religion. The minimum level, Islām, shows that if one is not to do any good to another person then at least let him do no harm. The middle level, Īmān, takes it one step further for the Believer, for good character is a positive action/effect upon others, so you are actually bringing good to others. As for the hijrah(migration) then this has been reserved for the highest level, the station of Ihsān, where the Believer migrates away i.e. avoids all that which Allah has forbidden, especially so in secret as is the standard expected from the Muhsineen.
99. “The best of mankind is the believer between two honourable persons.” (Tabarāni, Sahīh)
There has been much dispute over the meaning of ‘the two honourable persons’ but it is most likely referring to the Muslim father and Muslim son, both honourable due to their Islam, and both honourable due to their taqwa i.e. god-conciousness, especially at times of strife.
That time of strife has been described by the Prophet (sallallāhu ‘alayhi wa sallam) as a time that will come where virtually everyone will be pursuing the ephemeral delights of this world, and the Final Hour will be very close – at such a time of fitnah, the greatest thing that mankind will have is his recognition that Allah is his Lord i.e. his Islam. Said person will only be found in such circumstances due to a great sacrifice and upbringing by his believing and indeed honourable father. Such a man will also be of substance himself if he will be able to raise a righteous son in such circumstances.
Hence, such a man is indeed from the best of mankind during that day.
100. “The best of all days in the world are the ten days (of Dhul Hijjah).” (Bazzār, Sahīh)
And Allah ‘azza wa jall knows best.
May the peace and blessings of Allah be upon his servant Muhammad, his family, his companions and all those who follow him in righteousness until the Final Day.
AE