The Humble I

Ibn Taymiyyah wrote: ‘As to what you asked about concerning the best of acts after the obligations, this varies in accordance with people’s differing abilities and what is suitable for their time. Therefore it is not possible to furnish a comprehensive, detailed answer for each individual.’1

I.

Unlike obligatory actions which must be carried out at specific times or particular situations — outward acts such as the five daily prayer in their allotted times and Ramadan fasts; or inward acts of the heart like patience amidst trials or ordeals or remorseful repentance after sinning — there is no one-hat-fits-all-sizes for optional acts. There is no one optional act that is the best in all situations, or for all people. Rather, as Ibn Taymiyyah said: ‘it will vary according to people’s differing abilities and what is suitable for their time.’

This implies that we must each gain the spiritual intelligence to appreciate what deed are of most benefit for us to do, given our abilities or particular circumstances. In other words, after fulfilling the fara’id and shunning the haram, our suluk should be tailored to our own specific strengths and abilities in respect to the best way to draw close to Allah and grow beloved to Him.  

The path, in this sense, is a vast landscape, accommodating our individual needs or nature. We can, of course, try to self-diagnose. Or we can be wise and be prudent, and seek counsel from spiritually-rooted shaykhs and shaykhas of suluk. It’s about travelling intelligently.

II.

When it comes to optional acts of worship, we should focus on the acts we have the capacity for, are likely to be regular at, can perform well, and will best sharpen our sense of God-consciousness. This is the way to deepen faith and divine love. As for other optional acts, we try to have some share of them too, but not at the expense of ones that Allah has gifted us clear openings for. 

Ibn Mas‘ud replied, when he was asked why he did not fast optional fasts more frequently: ‘When I fast, it weakens my capacity to recite the Qur’an; for reciting the Qur’an is more beloved to me than fasting.’2

III.

Not to belabour the point of spiritual intelligence, Imam Ibn Taymiyyah was asked about how faith can be increased and perfected, and if one must take to asceticism (zuhd) or to knowledge to attain this? His reply is insightful; he said:

‘People differ in this aspect. From them are those who find knowledge easier than asceticism. For some, asceticism is easier. Yet for others, worship is easier than both. So what is legislated for each person is to do what they are capable of from the good; as Allah, exalted is He, says: Fear Allah as much as you are able. [Q.64:16] … It may be that a person does a deed of lesser merit and acquires more from it than from doing a deed of superior merit. So what is better is that he seeks what will benefit him more. That, for him, is best. He must not seek to do that which is most meritorious in an absolute sense if he is incapable, or if he finds it hard. Just like someone who reads the Qur’an, meditates over it, and benefits from its recitation yet finds [optional] prayer difficult and does not benefit from it. Or he benefits from making dhikr more than he benefits from reciting the Qur’an. So whatever action is more beneficial and more pleasing to Allah is the best for him, than an act he cannot do properly but only deficiently and so looses out on the benefit.’3 

Of course, if we are not careful, all of this critical consideration can be hijacked by the ego, so that we are deluded into false judgements about what is spiritually best for us. The ego must be removed from the driver’s seat. So while past scholars are still indispensable for learning spiritual guidance, there’s nothing like living shaykhs who are able to impart actualised, qualified tazkiyah instruction to seekers in these delirious times.

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1. Majmu‘ al-Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991, 10:660.
2. Al-Tabarani, al-Mu‘jam al-Kabir, no.8868; Ibn Abi Shaybah, al-Musannaf, no.8909.
3. Majmu‘ al-Fatawa, 7:651-2.