Islam for Muslims
- THE FAITH OF MUSLIMS
- GOOD DEEDS IN PERSONAL LIFE
- GOOD DEEDS IN SOCIAL LIFE
Optional but Valuable Deeds
32: OPTIONAL BUT VALUABLE DEEDS
Introduction: There are plenty of good deeds that are left to the option of the Muslims but some of them rank higher over the others in significance. Variables like person, place, time, circumstances etc. make a difference in valuation of these optional deeds in the eye of God. For example, optional charity takes on more importance than its normal optional status when the recipient is in desperate need, without any help around.
Importance: While observing mandatory (‘fard’) deeds protect you from painful penalties in default, optional ones (‘nafl’) helping your way to gaining closeness to God. This is as if compulsory prayers give you critical pass marks and the optional ones award you extra points to pull your scores up to a successful height. Mindful of this, the Prophet missed no chances in building up his mountain of ‘nafl’ credentials even if that meant all night prayer causing swelling to his legs. Now follow some details.
Timing: Nightly Prayer: The most suitable period for optional prayers is the night specially the “small hours of the morning” (17:79). God likes your “prostration or standing (in adoration)” (39:9) at nightly hours when the surrounding remains quiet and peaceful needed for your attention and devotion and the risk of public show is very minimum. More importantly, your sacrifice of “separating body limbs from (cozy) beds of sleep” deserves profitable reward (32:16). Such late night prayers is the “most potent for governing (your soul)” and good for “reforming your speech” (73:6). Such nightly prayer named ‘tahajjud’ was “additional prayer” specially assigned to the Prophet who used to pray “half or little less of night” and “at the retreat of the stars” (17:79; 73:3; 52:49). This was in his spiritual preparation for upcoming “weighty revelations” that eventually elevated him to a “Station of Praise and Glory” promised by God (73:5; 17:79).The merits of prayers are remarkably higher in selected holy nights that include but are not limited to ‘Qadr’, ‘Hajj’ (Arafa), two Eid festivals, Ashura, and Juma. It may be reminded that in Islamic tradition, the night comes before the day i.e. holy Juma night is between Thursday and Friday.
Night of ‘Qadr’: The night of ‘Qadr’ (the ‘night of power’) during Ramadan marking the descent of Quran has a huge lead over any other nights. This night has been enormously honored by adding the 97th chapter ‘Qadr’ named after it. Praying at this blessed night is declared “better than a thousand months (83 years and 4 months)” (97:3). Noteworthy is that 1000 was the highest number known at that time among the early Arabs and the word “better” points to an infinitely higher supremacy. God also added another layer of its importance by making “herein distinct every affair of wisdom” (44:4). Most scholars explain this as crucial decisions about birth, death, livelihood etc. made for the following year but some wrongly attribute this to Shab-e-barat of mid-Shaban month.
However, such enormity of blessings cannot be a compensation for any missing compulsory deeds. As other side of the same coin, sinning at this night may have negative multiplier effect or at least an boundless loss in blessings. The Quran purposively left us in the dark about the exact date of ‘Qadr’ night. In order to maximize chance to avail, you should act upon the Prophetic hints by praying at all of last 10 Ramadan nights or at least 5 odd nights of these days including the more probable 27th.
Types: Now 2 types of optional good deeds: oral and financial, are discussed below:
(A) Oral: (1) Quran Recitation is a classical form of optional oral prayer. Though ordinarily such recitation is optional, sometimes it may take on obligatory character. Examples include learning to read the Quran at early life, learning it accurately, holding it fearfully and carefully and not “in light esteem”(56:81) , reciting it respectfully and devotedly “as it should be studied” (2:121), reciting it “slowly with measured rhythmic tones”, without “moving tongue” hastily (73:4; 75:16), “memorizing” its contents (2:63), “rehearsing” (27:92) it with possible regularity to guard against forgetfulness, listening to other’s recitation “with attention and quietness” and not “in jest” (7:204; 21:2), studying it to “understand” and “think” (47:24; 16:44) about the contents, “reciting it (along with meaning) to men at intervals” for promotion of Islam (17:106), “following the best (meaning)” in it (39:18) for personal practice as well as encouraging others to practice it, teaching its recitation perfectly and so on.
While Quran recitation in clean body is always rewarding, it is more so if done as part of prayers preferably the “morning prayer and reading” (17:78). You should begin its recitation in God’s name and by seeking His “protection from the rejected Satan” (16:98) so you can have better devotion, insulated from distraction.
(2) ‘Zikr’: Meaning: ‘zikr’ or remembrance of God is repeatedly emphasized in the Quran: “Remembrance of God is the greatest without doubt. Hearts find satisfaction in (God’s) remembrance. You remember me; I will remember you. Celebrate the praises of your Lord time and again” (29:45; 13:28; 2:152; 3:41). In literal sense, celebrating His praises largely means uttering His “most beautiful names” (7:180) like Allah Akbar (God is Great), Allah Rahman (God is Merciful) and so on. In a broad sense, ‘zikr’ may also mean “sending words of blessings on the Prophet” known as ‘dorud’ (33:56) or repenting for your past sins by “begging (God’s) forgiveness” (71:10), for the pleasure of God. The sinless Prophet asked forgiveness numerous times (70 times in one estimate) a day which highlights the importance of doing the same more frequently by his followers.
When you “remember God in your soul” through ‘zikr’, you should “be humble and reverential, without being loud in words” (7:205), sensing or meditating on the meaning of what you are pronouncing quietly. Beginning of every act, you can utter God’s name “Bismillah” meaning “I begin in God’s name”. This may bring you credit not only for the duration of act but also success in your effort. There is no time preference for remembering God. You can do ‘zikr’ at any time or in any conditions: “standing, sitting and lying down on (your) sides” (3:191), even in ceremonial impurity or while you are walking at your busy time or relaxing in doctor’s office, as examples.
Other Examples: In broader sense, ‘zikr’ means keeping God present in mind or seeking His pleasure while you are performing any daily activities (big, small or personal). These many include your “seeking of God’s Bounty” (62:10), “eating of (delicious) food from God with a feeling of gratitude to Him” (34:15), skipping a sin (e.g. bribing, cheating) fearing God etc. Other examples include “pondering over (the wonders of God’s) creations” or the “memorials of God’s Mercy” (3:191; 30:50); “remembering” or “showing gratitude” for countless benefits from God (7:69; 31:12) like favorable sun or rain, safety from perils or recovery from illness among many others. God promised for “adding more (favors) to you if you are grateful” that way (14:7). “Zikr’ may also mean taking some time out of your busy schedule for prayer, sacrificing a seat for a sick passenger or helping an orphan from oppression in the pleasure of God and so on.
(3) ‘Dua’ (supplication): Importance: ‘Dua’ means appealing for God’s blessings for making your wish list a reality. The Prophet observed that making ‘dua’ or supplication for God’s overall blessings is the “centerpiece of all prayers”. The meaning is pretty simple. By means of ‘dua’, you ask for and hope to get all good things ranging from fulfillment of your wishes in this life to salvation in the Afterlife, which are the ultimate goals of your religious life.
God’s Willingness to Accept ‘Dua’: God is the only One not only capable of meeting all your needs but is also interested in your asking from Him as He teaches you the expression of ‘dua’: “We worship You and We seek Your help” (1:5). He however does not want you to ask anything rooted in divine source (like rich fortune, good health, handsome child, fertile brain, shiny weather etc.) from anyone else (e.g. saint). He instead wants you to ask from Him, as He “listens to the prayer of every supplicant” with assurance “to answer your (prayer)” if you call on Him (2:186; 40:60).
Acceptance is Often Elusive & Delayed: Acceptance of ‘dua’ is, nevertheless, totally subject to the free will of God. It is therefore highly elusive, suggesting that it is almost never a possibility that every ‘dua’ of everyone will always and instantly be honored. Be reminded that regardless of the itemized list of your supplication, God “gives you all that you ask for” (14:34) only from the list of all that would be ultimately good for you and/or whenever at a later date that will be beneficial for you. In case of rejection of any of your appeals, you should not get frustrated. Instead, your patience, reliance and optimism will sow seeds for future success under divine plan. If, otherwise, your mind harbors any trace of blame for God, you gain nothing except harms.
In case of acceptance, there is often a waiting period for ‘dua’ as that may take some time to happen. In an example of a widow asking for solvency, the waiting may measure in years needed for schooling of her minor son before entering the labor market.
Favorable Conditions: You could, nevertheless, improve the chance for acceptance of your ‘dua’ by adhering to the following Five-fold ‘Right’ conditions:
I. Right Person: God is more likely to listen to a relatively pious person with a clean record of performance. Attendance of this type of person like a sinless minor is viewed as an asset in any collective ‘dua’ session. It follows from God’s intention not to “send them a penalty when (the sinless Prophet) were among them” or when they “begged pardon” (8:33). Particularly, your involvement in major sins like living on illegal income may stand in the way of acceptance of ‘dua’. God also often welcomes “dua’ from disadvantaged persons like the victims of tyranny, disease or hazardous travel etc.
II. Right Place: Another favorable condition for success of ‘dua’ is met by praying at the holy places like the Grand Mosque of Mecca, Prophet’s Mosque at Medina, Al-Aksa Mosque at Jerusalem as well as other mosques.
III. Right Time: You are advised to make ‘dua’ for items like “forgiveness” etc. during the “hours of early dawn” with greater chance for acceptance (51:18). Other times favorable for acceptance of ‘dua’ are immediately after or during any good deeds like salat particularly in prostration, ‘hajj’ rituals or sermons at Juma prayers etc.
IV. Right Method: You could improve your chance by doing some good deeds (such as charity, salat, Quranic recitation, ‘zikr’, ‘dorud’, ‘astagfir’) on the eve of ‘dua’, preceding any earthly talks or actions. You must directly appeal to God, without any via media of anyone including even your beloved Prophet. You are advised to make dua “in humility and silent tears” (6:63), “love and reverence” (21:90), “in fear and hope” (32:16), “longing (in hearts)” (7:56), “in private places” (7:55), “without loudness in words” (7:205), “through patient perseverance and prayer” without being disappointed (2:153) and so on. You can make ‘dua’ at any time, in your mother tongue or Arabic, without pre-condition of pure body or ablution as well. Regardless of acceptance, ‘dua’ can bring you blessings for your reliance on God and holy wordings.
Dua for Others: You need not be narrow-minded to always ask favor only for yourself, as God’s bounties can never dry out. He is more likely to grant your wishes if you open your heart to collective goodness, by praying for Islam and “asking forgiveness” for the “believing (Muslim) men and women” worldwide (47:19). “Pray on their behalf”, God urges, “your prayers are source of security for them” (9:103). You can make ‘dua’ for guidance or forgiveness of any Muslim believers but you are warned from asking for forgiveness of someone who dies as a non-believer (like Abu Talib, the well-wisher uncle of the Prophet) “even if they are your kin” (9:113). It is better to make your own ‘dua’ yourself which can be especially rich in sincerity and emotion, rather than using proxy particularly on payment.
V. Right Contents: Don’t ask of God for something almost unrealistic like becoming a world conqueror. Nor should you appeal for anything that is sinful like asking for help to sin (e.g. becoming rich through smuggling etc.) Try not to ask for evil ending like death or destruction of others unless you are badly victimized. The better will be seeking justice against harmful persons or praying for their guidance for your future protection.
Dua Contents based on Quran: Chance for acceptance brightens if you make petition for good things by citing the beautiful words of God or His prophets as sampled below:
(a) Duas by Prophets: Adam: “O Lord! We have wronged our souls. If you do not forgive and bless us, we shall certainly be lost” (7:23). Abraham: “Oh my Lord! “Grant me a righteous (son). Make me one who establishes regular prayer, and also among my offspring and Oh Lord! Accept my prayer. Bestow wisdom on me and join me with the righteous” (37:100; 14:40; 26:83). Solomon: “Oh my Lord! Order me that I may be grateful for Your favors on me and my parents and that I may work the righteousness that will please You” (27:19). Jonah: “There is no god but You: Glory to You: I was indeed oppressive (to my soul)” (21:87). Job: “Truly distress has seized me, but you are the Most Merciful” (21:83). Zakariya: “Oh my Lord! Do not leave me without offsprings” (21:89). Moses: “Oh my Lord! Save me from the oppressive people (and) do not make us a trial for the oppressor. Oh my Lord! Expand my breast, ease my task and resolve my speech problem” (28:21; 10:85; 20:25/26/27). Jesus: “In case You punish (us), (we are like) your servants whereas if You forgive (us), You seem Exalted in power” (5:118). Muhammad (pbut): “Oh my Lord: advance my knowledge” (20:114).
(b) Non-Prophetic Duas (Taught by God): “(Oh Lord!) You are the only One Whom we worship and ask favor from” (1:5). “Oh my Lord! Grant me forgiveness and mercy” (23:118). “Our Lord! Let not our hearts deviate after You have guided us” (3:8). “Give us good in this world as well as in the Hereafter and save us from the Hellfire!” (2:201). “Oh! My Lord! I seek refuge with You from the instigations of the evil ones” (23:97). “Our Lord! Grant us wives and offspring who will be the comfort of our eyes and give us (the grace) to lead the righteous” (25:74). “My Lord! Bestow on them (my parents) Your Mercy as they cherished me in childhood” (17:24). “Our Lord! Do not condemn us if we forget or fall into error. Do not overload us with a burden beyond our endurance. Blot our sins, and grant us forgiveness.” (2:286).
(c) Beyond Quran: Oh God! I have sinned a lot under Satanic instigation. My sins are numerous but not countless like your forgiveness. If you do not forgive me, I will not have any help from your destruction. Like this example, you can also make up any other ‘dua’ as you choose, based on your necessity or feeling, crafting in your own language.
(B) Financial Good Deeds: Value of Charity: Giving of money and materials in the service of humanity enjoys an oversize priority in Islam. In compliance, you need to go beyond limited spending obligation of ‘zakat’ by sacrificing more via optional charity or sadaqa. God rebukes you for “accumulating (wealth) and hiding it” out of “excessive love for wealth” (70:18; 89:20). Instead, He urges you to spend unselfishly for the poor “out of what” He gave you (57:7). In doing so, you should not be influenced by the negative idea like: why “should we feed those whom God could feed if He so willed?” (36:47). In fact, God tests your generosity by designing some economic disparity in the society.
The Quran admires spending for the poor as “beautiful loan” to God (2:245). This will be “repaid to you” (8:60) as an enormous multiplier in the Afterlife, matching the example of “one grain of corn growing seven ears, each having hundred grains” (2:261). Reward aside, charity helps “removal of evils (sins) from you”, replacing your sufferings with blessings in both phases of life (5:12). Mindful of such outstanding merits, you should give regularly and generously.
Spending Guidelines: (1) Spending with Regularity: Satan or evil spirits are always active to discourage you from giving by raising false alarm of “poverty” (2:268). The same agents give you a wrong idea of having spent too much while you actually did too little. In order to overpower such tricks of ‘satan’, you should yourself work out a regular percentage of your family budget (say 1% or more unless there is a good reason to decide otherwise) to set aside as God’s share, weighing it no less crucial than personal spending.
(2) Spending in all Conditions: Charity is mandatory for the rich but desirable for the qualifying poor as well. A charity of 1% on poor income (e.g. $30,000), as for example, imposes greater real sacrifice and therefore may look more beautiful to God than giving of 2% on rich income (e.g. $100,000) involving relatively lower sacrifice. Without sensing this secret of success, if you wait for your better time before you begin spending in larger quantity, then that better time may never come your way. Even if that does come, your love for money may intensify with the growth of your income and therefore you might look the other way from spending in the way of God. You therefore should “spend (freely) in both prosperity and adversity”, “according to (your) means” (3:134; 65:7). This means the rich will donate proportionate to their higher income which will obviously be higher absolute amount than the donors whose “resources are restricted” (65:7). But there is no exemption from giving unless you are poor enough to be at the receiving end of charity.
(3) Spending for God’s Pleasure: The leading goal behind spending in charity must be “out of love for (God)” (2:177). It must not be mixed up with or dominated by any other goals like feeding your arrogance, public show for praise, desiring prestige or popularity, expecting a favor resulting in harsh reminder in default etc. If you can get above these side effects, you are allowed to give “openly” with public knowledge for its inspirational impact on others (13:22). Giving privately is, nevertheless, rated as “best for you” for being free from risk of public show (2:271).
(4) Spending from Honest income: God mandates “the giving of good things which you have earned (honestly)” (2:267). By contrast, charity funded by illegal income is most likely to be a futile exercise similar to the example of cleaning clothes with dirty water.
(5) Spending for Good Purposes: Good income spent for good purposes is the key to God’s pleasure. For that purpose, you should follow the proverb “Charity begins at home” by prioritizing the nearest relatives and neighbors. This is, however, not absolute. Another priority comes from severity of need that may justify rushing aid to a distant place such as for helping the victims of an earthquake. Charity is payable not only to those who go on begging openly but also those who feel shy to express their needs. The latter group includes, as per Quran (2:273), those who cannot go around to make a living for being tied up in the cause of God like dawah activities. However, the sense of prestige keeps them from asking for help openly, revealing wrong signal about their financial condition. However, “you shall know them by their (unfailing) marks” (2:273).
Similarly, you might be facing a question about which is more important: spending for the needy or promotion of Islam (e.g. building mosque). In this case, the relative necessity will answer your question. For example, in an affluent non-Muslim environment, building a necessary mosque may be a greater priority whereas in a poor Muslim neighborhood targeting dire poverty may deserve your special attention.
Conclusion: The above discussion exemplifies some good deeds that are apparently optional but under certain conditions their importance might move closer to obligation.