him to give to, whether as an obligation or a recommendation. This then escalates into warfare and fighting, as has happened in some eastern lands. It all begins with preferring what Islamic law has not given preference to. Consistent adherence to it, even without believing it superior, fosters a belief in its superiority and a corresponding preference for it. Such consistent adherence is therefore either prohibited or less preferable, whereas varying one’s practice among the prescribed forms, just as the Messenger of Allah, peace and blessings be upon him, varied his practice, is better and more complete.

Sixth:

Consistently adhering to one form to the exclusion of others entails abandoning some prescribed practices. This causes them to be forgotten and disregarded, until people come to believe that they are not part of the religion. Thus, many ordinary people become convinced that these practices are not part of the religion, while the learned among them act contrary to their knowledge. Their scholars know that these practices belong to the religion, yet refrain from explaining this, either out of fear of people or to exchange Allah’s revelations for the paltry gains of status and wealth, as the People of the Book did.

We have seen people who are accustomed to hearing only an iqāmah (the call to commence prayer) with its phrases recited singly, or only one with its phrases recited in pairs. When they hear the other form, they recoil from it and reject it, as though they had heard a call to prayer other than that of the Muslims. The same applies to those accustomed to qunūt (supplication during prayer) before bowing, or after it. Abandoning some prescribed practices causes enmity and hatred to arise within the Muslim community.

Allah Most High says:

“And from those who say, ‘We are Christians,’ We took their covenant; but they forgot a portion of that of which they were reminded. So We caused among them animosity and hatred until the Day of Resurrection.”