both qiblahs. This view, however, is weak. Merely having prayed toward the superseded qiblah is not in itself a virtue; the abrogation was not an act of theirs by which they attained superiority; and no proof from the revealed law establishes superior merit on account of praying toward both qiblahs, unlike the proof establishing superiority through being the first to spend, strive in jihad, and pledge allegiance beneath the tree. Nevertheless, those who witnessed this had precedence (1) over those who did not witness it (2).

Likewise, those who embraced Islam before the five daily prayers were made obligatory preceded those who embraced Islam later than they did (3). Those who embraced Islam before the prayer of a resident was set at four units preceded those who embraced Islam later than they did (4). Those who embraced Islam before jihad was permitted—or before it was made obligatory—preceded those who embraced Islam after them. Those who embraced Islam before fasting the month of Ramadan was made obligatory preceded those who embraced Islam after them. Those who embraced Islam before the pilgrimage was made obligatory (5) preceded those who came after them. [Those who embraced Islam before wine was prohibited preceded those who embraced Islam after them] (6). The same applies to those who embraced Islam before ribā (usury) was prohibited.

Thus, the ordinances of Islam concerning obligations and prohibitions were revealed gradually. Anyone who embraced Islam before a particular ordinance was instituted (7) preceded those who came after him and possessed a virtue on that account. The superiority of one who embraced Islam before the change of qiblah over one who embraced it afterward (8) belongs to this same category.