‘Tell me what it is.’

He replied, ‘When the one who wages jihad sets out, can you fast without breaking your fast and stand in prayer without resting?’

The man replied, ‘No.’

He said, ‘That is what equals jihad in Allah’s cause.’”

These hadiths are found in the two Sahīh collections and elsewhere. Likewise, the scholars have agreed—as far as I know—that no voluntary act of worship is superior to jihad. It is superior to voluntary pilgrimage, fasting, and prayer. Standing guard in Allah’s cause is superior to residing for worship in Mecca, Medina, or Jerusalem. Indeed, Abū Hurayra, may Allah be pleased with him, said: “To spend one night standing guard in Allah’s cause is dearer to me than to be present on the Night of Decree beside the Black Stone.” Thus, he preferred one night of guard duty to worship on the best of nights in the best of places.

For this reason, the Prophet, may Allah bless him and grant him peace, and his Companions resided in Medina rather than Mecca, for several reasons, including that they were standing guard in Medina. Guard duty means remaining in a place that is threatened by the enemy and itself poses a threat to the enemy. Whoever stays there with the intention of repelling the enemy is standing guard, and deeds are judged by intentions. The Messenger of Allah, may Allah bless him and grant him peace, said:

“One day of guard duty in Allah’s cause is better than a thousand days spent in other places.”

This was narrated by the compilers of the Sunan, who graded it authentic. In Sahīh Muslim, Salmān reported that the Prophet, may Allah bless him and grant him peace, said:

“One day and night of guard duty in Allah’s cause is better than a month of fasting and standing in prayer. Whoever dies while standing guard will continue to receive the reward for his deeds, will continue to receive his provision from Paradise, and will be safe from the interrogators.”

That is, Munkar and Nakīr. Such is the merit of guard duty; how much greater, then, is that of jihad!