Observing Precedence When Performing Actions

Among the principles of Islamic jurisprudence that believers should learn and apply to guide their spiritual journey is the proper ordering of priorities in their actions: giving precedence to what is more important over what is less important, to what carries greater weight over what carries less, and to foundational matters over secondary ones.

This principle is illustrated in the following verse: “Know, therefore, that there is no god worthy of worship except Allah, and seek forgiveness for your sins and for the believing men and women. Allah knows your movements and your resting place” (47:19).

This noble verse shows that seeking forgiveness is preceded by knowledge of the meaning, defining characteristics, and implications of La Ilaha Illa Allah (“There is no god worthy of worship except Allah”). The fruits of seeking forgiveness are therefore connected to the depth of one’s knowledge of Allah, the Exalted.

Through reflection on the Book of Allah, we discover that every act of worship has a structure built upon a foundation. The remaining deeds rest upon that foundation and develop through successive layers and stages. If the foundation is undermined, the deeds built upon it are flawed, and their fruits, effectiveness, and intended purposes are lost. As a result, they are not accepted and do not reach Allah.

Allah, the Most High, says: “Indeed, prayer restrains one from immorality and wrongdoing” (29:45). Prayer fulfills its intended purpose when it is established in the proper manner and its priorities are observed. It must first be grounded in the sincere affirmation of Tawhid (the Oneness of Allah), followed by khushu (humble attentiveness) and khudu (submission). Only then does prayer yield its intended fruits.

Priorities must be established according to what best serves the divine intent in whatever context, whether in rulings, values, or actions. What deserves precedence should be given precedence in accordance with sound principles of the Shariah, guided by revelation and wisdom. What should come first must be prioritized, and what should come later should be deferred. Minor matters should not be magnified, nor grave matters treated as trivial. Rather, everything should be given its proper place, according to a just and precise measure, without excess or neglect. Allah, the Most High, says: “And the heaven He raised, and He set the balance, so that you do not transgress within the balance” (55:7–8). Setting priorities correctly is part of safeguarding the balance.

The Quran contains many verses that correct our understanding of concepts and establish the proper measure and balance by which we should evaluate things and events. For example, Allah, the Most High, says: “Do you consider providing water to the pilgrims and maintaining Al-Masjid Al-Haram equal to the deeds of those who believe in Allah and the Last Day and strive in the way of Allah? They are not equal in the sight of Allah” (9:19). Allah also says: “When you passed it from one tongue to another, uttering with your mouths that of which you had no knowledge, and you thought it was insignificant, while in the sight of Allah it was tremendous” (24:15).

A servant of Allah should therefore reflect on the jurisprudence of priorities (Fiqh al-Awlawiyyat) to build deeds on sound foundations and give them their proper measure. By observing these priorities, deeds can yield their intended fruits, fulfill their purposes, purify the heart, nourish the soul, and elevate a person spiritually.

Neglecting certain priorities can make deeds deficient or inconsistent, or direct them toward purposes other than those for which they were prescribed. These priorities include:

1. Foundational principles over secondary matters

2. Quality over quantity

3. Objectives over outward appearances.

Without regard for foundational principles, subsidiary matters may become ineffective or be rejected. Without regard for quality, a deed becomes an empty form without spirit. And without regard for objectives, a deed loses its fruits and strays from its intended purpose.

The foremost priority for believers is to attend continually to their creed and worldview. This means deepening the roots of faith in the heart until the testimony of Tawhid — La Ilaha Illa Allah (“There is no god worthy of worship except Allah”) — becomes firmly established in the soul and shines as a light that dispels darkness. Ibn al-Qayyim, may Allah have mercy on him, said: “Know that the rays of La Ilaha Illa Allah dispel the clouds of sins in proportion to the strength or weakness of that light. For some people, the light of this declaration in their hearts is like the sun; for others, it is like a radiant star; for others, like a great torch; for others, like a shining lamp; and for others, like a dim lamp. Accordingly, on the Day of Resurrection, their lights will appear on their right and before them in proportion to the light of this declaration in their hearts — in their knowledge, deeds, understanding, and spiritual state.” For this reason, Allah, the Exalted, commanded believers to remember and glorify Him frequently, saying: “O you who believe, remember Allah with abundant remembrance, and glorify Him morning and evening” (33:41–42). The Prophet Muhammad, peace and blessings be upon him, also said, “Renew your faith.” He was asked, “O Messenger of Allah, how can we renew our faith?” He replied, “Frequently repeat the declaration: 'La Ilaha Illa Allah.'”

Renewing one’s faith continually is essential for a servant seeking to increase the knowledge of Allah and deepen the connection with Him. As a result, their primary concern becomes the value and quality of their deeds, rather than simply increasing their number without considering their substance and impact. The Messenger of Allah, peace and blessings be upon him, said, “Indeed, Allah has prescribed excellence in everything.” He also said, “The deeds most beloved to Allah are those performed consistently, even if they are few.” Allah, the Exalted, says: “A kind word and forgiveness are better than charity followed by harm. And Allah is Self-Sufficient, Most Forbearing” (2:263).

These texts emphasize the importance of attending to the substance and quality of our deeds and considering their consequences, rather than being satisfied with their outward appearance.

When servants understand the importance of prioritizing foundational principles, they examine the soundness of a deed’s foundation and the sincerity of their intention before undertaking it. They focus on fulfilling the purpose for which the deed was prescribed: expressing servitude to Allah, the Exalted, in a manner appropriate to the nature and requirements of that deed. They remain mindful that they are commanded to perform their deeds in the best possible way. Allah, the Exalted, says: “He is the One who created death and life to test which of you is best in deeds. And He is the Almighty, the All-Forgiving” (67:2). Al-Fudayl ibn Iyad, may Allah have mercy on him, explained the phrase “which of you is best in deeds” to mean “the most sincere and the most correct.” He was asked, “O Abu Ali, what does it mean to be the most sincere and the most correct?” He replied, “If a deed is sincere but incorrect, it is not accepted; and if it is correct but insincere, it is not accepted. It must be both sincere and correct. Sincerity means that it is done for Allah, and correctness means that it conforms to the Sunnah.”

These priorities are not confined to a particular sphere of action; they encompass all deeds and the order of precedence among them. Seclusion, for example, does not always take precedence over social interaction, nor does striving in the path of Allah always take precedence over dutifulness to and care for one’s parents. Rather, deeds must be evaluated according to their respective ranks and merits, as well as the demands of each circumstance, in accordance with the criteria established by the Sharia, which assign every deed its proper place.

A careful examination of the Quran reveals many examples that show the importance of prioritizing the foundations on which other deeds and values are built. One of the most prominent is dutifulness to parents, a fundamental pillar in developing moral character and refining one’s personality. Immediately after commanding us to worship Allah alone, Allah commands us to treat our parents with excellence as part of a series of profound divine injunctions. Allah, the Exalted, says: “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor” (17:23).

Dutifulness to parents is not an end in itself; it is also one of the foundations on which many moral values and virtues are built, contributing to the development of character and the refinement of conduct. It cultivates respect for others, strengthens modesty and humility, and nurtures trustworthiness, gentleness, and compassion.

Neglecting one’s duties toward one’s parents undermines a fundamental moral principle. This can affect one’s ethical outlook and conduct toward others, weakening the impact of one’s deeds and diminishing their fruits.

Another example of prioritizing foundations over outward expressions is the virtue of truthfulness. Its foremost level is truthfulness toward Allah, followed by truthfulness with oneself. Truthfulness in one’s actions and dealings with others rests on these foundations.

When this foundation is absent, outward truthfulness becomes vulnerable to hypocrisy and self-interest. Rather than reflecting a firmly rooted reality in the heart, a person’s conduct becomes governed by circumstances and personal gain.

For this reason, Allah connects truthfulness with faith free from doubt. He also reminds believers that guidance to faith is a blessing from Him, not something for which they should claim credit. Showing gratitude for this guidance is itself an expression of truthfulness. Allah, the Exalted, says: “The true believers are only those who believe in Allah and His Messenger, then never doubt, and strive with their wealth and their lives in the cause of Allah. It is they who are truthful” (49:15). Allah also says: “Say, ‘Do not regard your Islam as a favor to me. Rather, Allah has bestowed a favor upon you by guiding you to faith, if you are truthful’” (49:17).

These verses show that integrity in outward conduct cannot be fully realized without reforming the inner self. Outward expressions cannot yield their intended fruits unless they rest on sound and firmly established foundations.

The jurisprudence of priorities (Fiqh al-Awlawiyyat) is essential to organizing our deeds so they yield their intended fruits and achieve their purposes, especially during times of tribulation. At such times, truth may become obscured, standards distorted, interests confused with harmful consequences, and it may become difficult to distinguish what should come first from what should be deferred.

The foremost priority in such circumstances is to hold firmly to Allah and preserve the soundness of one’s creed and worldview. Worldly interests should then be pursued in light of these foundations, without undermining them or compromising their requirements.

This is achieved by strengthening the heart through reliance on Allah, finding reassurance in Him, and remaining steadfast in the truth. In this way, believers are not shaken by the threats of those who seek to discourage them, the intimidation of those who uphold falsehood, or the promises of hypocrites. Instead, they proceed with insight from their Lord, remain steadfast in the truth, and hold firmly to Allah. Allah, the Exalted, says: “But if they turn away, then know that Allah is your Protector. What an excellent Protector and what an excellent Helper!” (8:40). Allah also says: “O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is your return all together; then He will inform you of what you used to do” (5:105).

Article by Sh Jamel Ben Ameur, PhD