so these two cases serve to qualify the hadith of this chapter.

4. Our jurists state that the merit of praying at the very start of the time is realized by getting ready for it and taking its necessary preliminaries—such as purification and covering the ʿawrah. Whoever prepares himself in this way and undertakes the requisite steps is not deemed negligent; rather, he is showing proper concern for the prayer.

5. In some reports the Prophet ﷺ was asked, “Which deeds are best?” and he replied, “Faith in Allah,” while other narrations describe various acts of righteousness as “the best of deeds.” The finest resolution of this seeming contradiction is that, out of his wisdom, the Prophet ﷺ addressed each person according to his situation and steered him toward what Allah had prepared him to do: if the questioner was strong and courageous, he directed him to jihad; if he lacked the fitness for that, he guided him to performing the prescribed prayers; if he was wealthy, he pointed him toward giving charity. Thus every individual works in the sphere he excels at, investing the talents Allah has granted him in what reforms his own soul and benefits others. “Each is facilitated for that for which he was created.” This reflects the divine wisdom in the diversity of people’s gifts, inclinations, and capacities. Allah knows best.

6. Ibn al-Mulqin said: What has been offered to reconcile the apparently conflicting hadiths is that they were specific answers to specific questions—relative to the state or the time of the questioner, or to the general circumstances of that state and time, or to those who were being addressed.

7. The hadith contains evidence for asking about knowledge and the ranks of deeds in terms of excellence, and for giving precedence to what is most important, then to what is next in importance, in one’s actions.