And in short, actions that can fall under commands and prohibitions are not entirely neutral: if performed in a manner pleasing to Allah, doing them is better for the servant. Otherwise, refraining from them is better for him, even if he is not punished for doing them.

Superfluous permissible activities that do not assist in obedience are better left undone if, without them, he would occupy himself with obeying Allah, since they would distract him from that. If, however, they keep him occupied instead of something inferior, they are better for him than that inferior activity. If they keep him from disobeying Allah, they are a mercy for him, although occupying himself with obeying Allah is better for him than either.

The same applies to activities undertaken heedlessly or to satisfy desire that can help one obey Allah: sleep intended to support worship, and eating, drinking, clothing, and marriage, which can likewise support worship. If the servant does not have that intention, this is a shortcoming on his part and a missed opportunity for a good deed and something good that Allah loves. It is recorded in the two Sahīhs that the Prophet, peace and blessings be upon him, said to Saʿd:

“You will never spend anything seeking Allah’s pleasure without thereby rising in degree and rank—even the morsel you place in your wife’s mouth.”

It is also recorded in the Sahīh that he said:

“When a Muslim spends on his family seeking Allah’s reward, it is charity.”

Thus, permissible activities that one does not need, or that one needs but undertakes without the faith that would make them a good deed, are better left undone if, without them, one would occupy oneself with what is