good, a conflict may arise between two good deeds that cannot both be performed; the better of them is then given precedence, while the lesser is forgone. Or it may arise between two evils that cannot both be avoided; the worse is then averted by bearing the lesser. Or it may arise between a good deed and an evil that cannot be separated: performing the good deed necessarily entails the evil, while avoiding the evil necessarily entails forgoing the good deed. The benefit of the good deed and the harm of the evil are then weighed, and precedence is given to whichever carries greater weight.

The first includes an obligatory deed as opposed to a recommended one, or an individual obligation as opposed to a collective obligation. An example is giving precedence to repaying a debt whose repayment is being demanded over voluntary charity. The second includes giving precedence to supporting one’s family over spending on jihad that has not become an individual obligation, and giving precedence to supporting one’s parents over such spending, as in the authentic hadith:

“Which deed is best?” He replied, “Prayer at its appointed times.” I asked, “Then which?” He replied, “Then dutifulness to one’s parents.” I asked, “Then which?” He replied, “Then jihad in the cause of Allah.”

Jihad takes precedence over Hajj, as established in the Quran and Sunnah: individually obligatory jihad over individually obligatory Hajj, and recommended jihad over recommended Hajj. Reciting the Quran takes precedence over remembrance of Allah when both involve the heart and tongue to the same degree. Prayer takes precedence over both when it engages the heart as they do. Otherwise, remembrance accompanied by understanding and reverent fear may take precedence over recitation that goes no deeper than the throat. This is a broad subject.

The third includes a woman emigrating for her faith giving precedence to undertaking that journey without a mahram over her remaining