—and likewise their fasting and their pilgrimage—for the full set of recommended practices (sunan) rarely converges in any act of worship. It is self-evident that one may not say, “There is no prayer for the one who does not utter the formula of glorification (tasbīḥ) three times in his bowing and in his prostration,” or, “There is no prayer for the one who does not recite the longer sūrahs of the mufassal section at dawn,” or, “There is no prayer for the one who does not wash each limb three times in his ablution,” and the like. In reality, this view comes down to taking the negation as a negation of perfection—yet the perfection of what is obligatory, not the perfection of what is recommended. This is the position chosen by Abū al-ʿAbbās Ibn Taymiyya (1), and it is the strongest view; and Allah knows best (2).