Abu Dharr said he asked the Prophet what action was most excellent, and he replied, "Faith in God and jihad in His path." He then asked which slaves were most excellent 1 and he replied. “Those whose price is highest and who are held in most esteem by their people." He asked what he should do if unable to act accordingly 2 and he replied, "You should assist a workman, or work for one who is unskilled." He asked what he should do if unable to act accordingly and he replied, "Do no harm to others 3 for that is sadaqa you bestow on yourself." Bukhari and Muslim.1. i.e. for the purpose of emancipating them.2. The Arabic is fa-in lam af'al which is somewhat vague. It most probably means he is asking what he should do if unable to emancipate a slave of such quality.3. This is an accepted meaning of the Arabic tada'u ‘un-nas min ash-sharr. Another possible meaning is to leave people alone because of their evil.
Emancipation: Mishkat al-Masabih 3383
In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon His final Messenger Muhammad.
The Excellence of Faith and Jihad
When the noble companion Abu Dharr (may Allah be pleased with him) inquired about the most excellent action, the Prophet (peace be upon him) responded with "Faith in God and jihad in His path." This establishes the fundamental hierarchy of Islamic virtues - iman (faith) being the foundation and jihad being its practical manifestation in striving for Allah's cause.
Jihad here encompasses both the greater jihad (struggle against one's base desires) and the lesser jihad (righteous struggle in battlefield when necessary). The combination signifies that true faith must manifest in active devotion.
Excellence in Slave Emancipation
The Prophet's guidance regarding which slaves are most excellent for emancipation - "those whose price is highest and who are held in most esteem by their people" - contains profound wisdom. Scholars explain this means emancipating valuable, respected slaves brings greater reward, as it involves greater financial sacrifice and benefits individuals of good character who can contribute positively to society.
This teaching encourages Muslims to seek the highest levels of charity and social responsibility, prioritizing the emancipation of those whose freedom will benefit the community most.
Graduated Approach to Goodness
When Abu Dharr expressed inability to perform the highest level of action, the Prophet provided alternative means of attaining reward: assisting workers or helping the unskilled. This demonstrates Islam's practical approach to spirituality - if one cannot reach the peak of excellence, they should not abandon goodness altogether but seek attainable forms of righteousness.
Scholars note this reflects the Islamic principle of gradation in religious practice, making spiritual excellence accessible to people of varying capacities.
The Charity of Harmlessness
The final instruction - "do no harm to others for that is sadaqa you bestow on yourself" - contains profound spiritual wisdom. Scholars interpret this as meaning that abstaining from harming others is itself a form of charity (sadaqa) that benefits one's own soul.
This teaching elevates the concept of charity beyond material giving to include moral conduct. The phrase "tada'u 'un-nas min ash-sharr" can mean both refraining from harming others and protecting oneself from the harm of others through patience and avoidance.
Thus the hadith presents a comprehensive spiritual path: from the highest forms of devotion to the most basic moral conduct, all are means of drawing closer to Allah.