Thus, the merits of deeds and their relative ranks are not determined by such things; they are determined only by the evidence of the Quran and Sunnah. Many deeds may therefore bring a person worldly authority and wealth, yet the noblest people in Allah’s sight are those most mindful of Him. Whoever worships Allah without knowledge does more harm than good, even if he attains unveilings and an ability to exercise influence over the created world, and even if many ordinary people follow his example. We have discussed this subject at length in its appropriate places. This, then, is “a second principle.”

“A third principle” is that the superiority of one deed over another may be unqualified, as with the superiority of a fundamental of religion over a subsidiary matter, or it may be qualified. One of two deeds may be better for Zayd, while the other is better for Amr; or the two may be equal for a particular person. At a particular time, a deed of lesser merit may be preferable to one of greater merit. Likewise, a deed of lesser merit, for someone able to perform it and benefit from it, may be better than a deed of greater merit for someone who is not.

For example, reciting the Quran is superior to remembrance alone, as established by the Sunnah of Allah’s Messenger, may Allah bless him and grant him peace, and the consensus of the Muslim community. No weight is to be given to the disagreement of ignorant worshippers on this matter. Yet reciting the Quran is forbidden during bowing and prostration, whereas remembrance is prescribed. Likewise, remembrance and supplication during circumambulation of the Kaaba, at Arafat, and in similar circumstances are better than reciting the Quran. The same applies to prescribed remembrances, such as those said upon hearing the call to prayer, entering the mosque or one’s home, leaving either of them, and upon hearing