supplication. The same applies after the tashahhud (the testimony of faith in prayer): he placed praise of Allah first, then supplication for His Messenger, then supplication for oneself. The same applies here, and I know of no disagreement among the scholars on this point. Nevertheless, what is generally less meritorious may sometimes be superior. Prayer is superior to reciting the Quran, reciting the Quran is superior to remembrance, and remembrance is superior to supplication. Yet circumstances may arise in which the less meritorious act becomes superior, for various reasons: either generally—as reciting the Quran is superior to prayer during the times when prayer is prohibited—or in a particular circumstance. This is discussed at length elsewhere.

The point here is that praise, as a category, is superior to asking, as Allah Most High says:

“Whoever is so occupied with remembering Me that he does not ask of Me, I will give him better than what I give those who ask.”

Reciting the Quran is superior to both, as stated in the hadith narrated by al-Tirmidhī from Abū Saʿīd, from the Prophet, may Allah bless him and grant him peace:

“Allah, Mighty and Majestic, says: ‘Whoever is so occupied with reciting the Quran that he does not remember Me or ask of Me, I will give him better than what I give those who ask.’”

Al-Tirmidhī graded it “fair and singular.”

This is clear upon reflection, for the ultimate aim of the person asking is to obtain what he seeks and desires. He thus desires something from Allah, even if what he seeks is beloved to Allah—for example, asking Him for help in remembering Him, thanking Him, and worshipping Him well. He desires from Him this very thing that is beloved to Allah.