For exmaple, gold is better than steel and limestone but it may be that these materials are preferred over gold in certain circumstances, and this is evident.
Shaykhul-Islam Ibn Taymiyyah رحمه الله
There is a principle that we should understand: an act of worship which is generally superior (to other acts of worship) is not necessarily the best action in every circumstance for every person. In fact, a less virtuous act of worship is superior to others (more virtuous than it) when performed in a specific circumstance for which it was prescribed. For instance, in rukū’ (bowing) and sajdah (prostration), saying subhān-Allah is preferred over reading the Qur’ān, or saying La ilāha illa Allāh or saying Allāhu Akbar. Likewise, the tashahhud at the conclusion of the salah and du’a afterward is better than reciting the Qur’ān. This is illustrated in the Prophet’s statement:
يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ الله فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَقْدَمُهُمْ سِنًّا أَوْ إسْلَامًا
“A People are led (in prayer) by one who is most versed (efficient) in the Book of Allah, and if they are equal in that, then the most knowledgeable regarding the sunnah, and if they are equal in that, then the foremost to make hijrah, and if they are equal in that, then the oldest amongst them in age or to accept Islām”1.
After this, he further states:
وَلَا يُؤَمَّن الرَّجُلُ فِي سُلْطَانِهِ وَلَا يُجْلَسُ عَلَى تَكْرِمَتِهِ إلَّا بِإِذْنِهِ
“A man is not led (in salah) wherein he has authority, neither sit in his designated place (within his home) except with his permission”1
Thus, he mentions the preferred order when determining who will lead the salah. He then clarifies that those that have authority in a particular arena, such as the appointed leader, military commanders in earlier times, the imāms of the masājid, and others of similar standing, take precedence over other than them, even if those others are superior to them. This is similar to gold being better than steel and limestone, but it may be that these other materials are preferred over gold in certain circumstances, and this is clearly understood.
Additionally, many people are incapable of performing the most virtuous deeds. If they were compelled to do so, they would either not benefit from them at all, or benefit to a lesser degree. For someone like this, it is better to perform a deed that is more suitable to and beneficial for them. Accordingly, dhikr (remembrance of Allāh) for many people is superior to reciting the Qurān. This is because dhikr bequeths faith (emān), whereas the Qurān bequeths knowledge, and knowledge comes after faith (emān). Allah the Most High says:
يَرْفَعِ اللهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ
Allah will exalt in degrees those of you who believe, and those who have been granted knowledge2.
Reciting the Qurān requires understanding and contemplation, and they may be incapable of this. Regardless, they are mistaken to think dhikr is always the superior action; this is not the case. Rather, in this case, Quran recitation is superior to dhikr, and Muslims are in agreement on this. The Prophet صلى الله عليه وسلم said:
أَفْضَلُ الْكَلَامِ بَعْدَ الْقُرْآنِ أَرْبَعٌ وَهُنَّ مِنْ الْقُرْآنِ: سُبْحَانَ الله وَالْحَمْدُ لِله وَلَا إلَهَ إلَّا الله وَاَلله أَكْبَرُ
“The best speech after the Qurān is four – and they are from the Qurān: subhān-Allāh, alhumdulilāh, lā ilāha illa Allāh and Allāhu Akbar”3
A man said to him, “Surely, I’m incapable of holding onto anything from the Qurān, so teach me what suffices me in my salāh”, so he said to him:
قُلْ: سُبْحَانَ الله وَالْحَمْدُ لِله وَلَا إله إلَّا الله وَاَللهُ أَكْبَرُ
“Say: Subhān Allah, Alhumdulilāh, Lā ilāha illa Allāh, and Allāhu Akbar”.
Consequently, Islamic scholars hold that substituting Quran recitation with dhikr in prayer is not permissible except when one is unable to recite the Quran. This is similar to substituting tayammum for wudhu, substituting fasting for freeing a slave, or substituting fasting for offering sacrifice for Hajj.
Source: Majmū’al-Fatāwa Shaykhil-Islām Ibn Taymiyyah رحمه الله
Author: Shaykhul-Islam Ibn Taymiyyah رحمه الله
Translation: Abu Ilyās Hakīm Robertson
Checking: Abu Hafsah Kashiff Khan