The wisdom behind the variety of dhikr prescribed after prayer

The Shaykh : We mentioned a principle related to this topic or this type: "It is that among the acts of worship that come in various forms, the best is for a person to do them this way one time and that way another time." Why is this the best? Because if he were to restrict himself to one type, he would abandon the rest and not act upon the Sunnah. And because the Prophet (peace and blessings be upon him) did it this way: sometimes he would do it in this manner, and sometimes in that manner. If you ask, "What is the wisdom in such acts of worship coming in various forms? Is there a wisdom?" We say, yes. There is a wisdom. The first wisdom is that it is more conducive to the presence of the heart. Why? Because when a person gets accustomed to a specific thing, he does it automatically, as people say, "automatically." You find him saying tasbih and tahlil and completing it without knowing what he said, but based on what? Based on habit. So if he does not focus his mind, he does not know except that he is following the type he was most accustomed to. Therefore, in order for the heart to be more present, these acts of worship were diversified so that a person would perform them intentionally.
Second: Because when these acts of worship come in various forms, it removes boredom from a person regarding sticking to one single type of dhikr.
Third: Some of them may be easier than others and suffice for the one that is more difficult. For example, saying "Subhan Allah" ten times, "Alhamdulillah" ten times, and "Allahu Akbar" ten times is easier than what? Than thirty-three times. A person might be busy, for example. He might be busy and want to perform the prescribed dhikr, but it would be long for him if he said "Subhan Allah," "Alhamdulillah," and "Allahu Akbar" thirty-three times. It is easier for him to say "Subhan Allah" ten times, "Alhamdulillah" ten times, and "Allahu Akbar" ten times. So in this variety, there is some facilitation and easing for the servants. And we know that there is nothing that Allah (Mighty and Majestic) has legislated, whether in its essence or its attribute, except that it has a wisdom. Because Allah the Exalted said: . And what comes after that? This indicates that every ruling Allah rules between us is based on knowledge and wisdom. And He, the Exalted and Majestic, said in the verse of inheritance: . And what comes after that?