This page is for the Islamic farz and meditations. I publish them, and I plan to publish a software, Farz&Meditation, FM, to foster an acquaintance, and let practice with those Islamic ideas, in the form of a computer-game.
At any context, when several alternative acts are possible, we should do the most favorable.
e.g.: Giving to beggars could bring points, but for an optimal reward, in return for his/her money, a muslim should rather find the needy, even when the needy (starving, homeless, bankrupt, ...) does not come to ask anything himself/herself.
Wisdom for preferences is a steep race, comparable to the opportunities in supermarket-rushes when the race lets the runner own whatever he/she picks within limited time. This race takes even further thought, when Islam introduces extra rewards, in return for something done in special times and/or under special circumstances.
e.g.: To read ihlas-sure three times at night, equals a full Quran sawab. i.e: We may earn steep rewards, while most others sleep.
Islam offers many important extra-rewards. Those bonuses resemble the opportunities in our daily investment-and-markets, too. When we prefer to invest wisely, we may earn more. Track the more wanted items, and produce them, when possible. To help others is good, but to find the very-needy, and help, is extra good. In market-analogy, the people may pay for their own needs. When that is not possible, it is a point to help, with donations (sadaqa) and/or with non-interest lent money (qarz-ul-hasen).
To earn Islamic rewards, and not to be punished, even the thoughts are very important. e.g: Does the helper help to gain other people's respect? That is not valuable, at all. It may even count as negative points. The payment to the needy, must consider the favor of Allah. (This is more sophisticated, but not strange, when I would remind that, when we are muslims, we may not necessarily, always think Allah, to earn points. i.e: It is the strategy, the overall preference, even if not always the thought, when we help. We shape our personalities with the requirements of Islam. And next, as far as we do not get involved with the negative attitudes (sins, or pursuit of other-people's-respect), our little, not-pondered acts do earn positive-points, too.
e.g: To feed your own family is a sadaqa, too. This is stated in a hadith. That hadith does not necessitate an all-time awareness of Allah, to earn that sawab. Although awareness of Allah is very sawab, by itself, it is not necessary to gather those other points, as far as what we do is Islamic, fair and favorable. The optimal case should have both, though. While we do most of our tasks, it is free and very easy, to acknowledge why we exist, and in what context we act. Isn't it?
Islam does not deny social existence. It is exactly vice versa. But, our social relevance must follow the Islamic principles, not the other way. Islam reveals good conduct towards our families, friends, neighbors, animals, plants, and even towards our enemies.
Islam is relations-minded. When we open ways for something, we earn points when others act, too - for the positive, or the negative. There are many varieties. e.g: When a person founds a new sort of entertainment, when others imitate him/her, he/she also gets sawabs or sins. This does not lessen the sawabs or sins of those others, but the inventor gets the same - whether a boon, or bane.
At other times, when a person cannot do something, any friend/facilitator who lets him/her do it, gets extra points, too. e.g: In a hadith about those who pay for the horse, or weapons of a fighter, this is stated.
A sadaqa is not time-limited, as far as it remains. e.g: A planted tree, continue generating sawab-revenues for the person who, throughout the lifetime of that tree, and even after its death, it may generate sawab whenever a person, or an animal finds helter in the shadow of that tree.
A written/published book, is possibly an eternal act. Whether it is sawabful or sinful, it continues generating what it does, as long as people read and/or apply it.
Islam ls not limited with any blindfolds. We fold and mold, both our this-worldly, and our other-worldly earnings, together.
There is a well-known aphorism by the fourth caliph Ali (R.A.): "Work for this world, as if you would never die. Work for the other-world, as if you would die, tomorrow." When people read that, they most often guess it as a trade-off to balance our both-worldly aspirations, one against the other. The words I expressed in the previous subsection may suggest that, too.
But I understand his words differently. It is the intrinsic miracle of Islam that, when we work for our this-world, as far as, we keep the Islamic principles, we do earn immense amount of sawab/hasene (other-worldly positive points, for heavenly status), too. And vice versa. In so many cases, if not always, when we do our ultimate to earn the other-world, the earnings for this-worldly success opens, too. This is the built-in dynamics of Islam, as I notice it.
The rewards may differ. We earn what we may mind to earn. People may differ in what way they would want to live. This concept is not reconcilable with waste, though. At any step, we have to pick what we reason as the finest choice. Keep firm. The intricacies may lead to a varieties of rewards, or even to punishment. Firm-wisdom earns. Meditate thoroughly, with Islamic principles, when confronted with any problem. Next, do what is most profitable for your both-worldly accounts.
This reconciles a western couple of adages, too. In English, the both of "Perfection is in the details." and "The devil is in the details." I understand them together, as a spectrum: "If we do not mind the intricacies, the perfection fades away, to let the devil to creep in." e.g: To earn money is not bad, in itself, but it does have its necessities. It is analogous to a louder voice. An objectionable voice or content, is the worse, when louder. With wisdom and eloquence, and/or with fine-voice, more of the sound, may receive the positive response, too.
A farz is a necessity, required by Islam. (Plural: feraiz). We are concerned with any farz, for the express and exclusive reason that Allah ordered them, as revealed through our prophet Muhammed (s.a.s.) Thereby, we are implicitly acknowledging our subservience to Allah, when we keep doing them, as far as we are able to.
When Allah is neglected, satan(s) could call their shots through such a soul. This is why muslims meditate. We want to keep with Allah, and to avoid satan(s). We do not have to explore any new, unpublished ideas for meditation. It is worth attention, by itself, to keep ourselves in a good range, with firm Islamic roots. Even when the ideas are old, we are living an original, any way - it is our own existence, as different from the existence of scholars who had lived centuries, or more than a millenium ago.
With advance of technology, some of the evil people appear to match satan(s), in conduct. The page about anti-abuse strategies discusses quite a few varieties of abuses, in today's world. The trouble-maker witch-beings is an ugly truth. It is all the same about the, so-much-the-awaited-yet-so-much-the-abhorred antichrist's fake-callings. We were warned about them, already. I refresh those warnings, and review the recent news, for a relief, with easy rules-of-thumb.
I want to implement these Islamic Farz & Meditation principles, as a computer-software, so that any person may experiment with Islamic ideas, through stories they enjoy as computer-games. There are many points to consider for it. I discuss a few of them, next.
Storied-games tend to adopt either of three sorts of view-angles (modes) to let the game-players get involved with the story. I object to two of them: impersonator/witch and social-witch. especially for a game-software that would present the intricacies of living. It could get very much disgustable.
I rather prefer, the friend-mode. This way, even when there are known friend-characters (e.g: Heidi) in a game, an afresh-character may suggest him/her/them ideas, and if any friend-character prefers and does what is suggested, the (afresh) first-person earns points - whether negative, or positive. The friend-character, in turn, picks the most-favorable/profitable idea from among those that were suggested to it/him/her.
This is very fit for Islam, too. We are supposed to heed what is right. An FM-friend would sincerely evaluate what others suggest - as long as the suggester is credible, at all. The un-credibility is about chronic liefulness. Otherwise, the fine point with Islam is that, kibir, which is a self-importance to the point of neglect of what "lower status" people rightfully warn/suggest, is strongly objected.
Any character within a story is either a friend, known with its/his/her name. No impersonation, never ever. Forget about ever being the known "main character," in a story. e.g: "Gulliver," or "Tom Sawyer," in their stories, would stand for themselves. As a player, interact with them, through talks, e-mail messages, etc.
There are many ways for it. e.g: Write a book about good-conduct in marriage, or talk with that friend, to tell him/her about your ideas. Formulate your strategies to favor theirs. We, in real life, are supposed to do it that way, any way. With Farz&Meditation, FM, it is no different.
In Islam, rewards have bottom limits. This is easy to understand, and to represent in a computer-software. But the upper-limits are variable. Although it is very easy to understand that, too, it is not easy to infer how we were to implement this as a software.
In some cases, it is easy. For example, a hadith informs that, lent-money is at a (minimum of) 18-hasene/sawab, whereas donation is 10-hasene/sawab. The reason, as told by Gabriel (a.s.) to our prophet Muhammed (a.s.) is that, when a person borrows, that is upon a need, whereas donations may go to people without needs, too. Therefore, I infer, that, if we ensure that a donation (sadaqa) goes to a real needy person, its minimum-multiplier should start at 18-hasene, too. It is even extra sawab, after another principle (ayet/hadith), that it is extra points, if we donate a previous lent-money to the debtor who cannot pay it. These are formulatable.
But other points, are not quite representable. Any good act, may receive from 10 to 700 hasene/sawab. Allah knows your mind, to evaluate your sincereity, and other points. How would a piece of software evaluate them - even when we know the principles for it? For fasting (sawm), uhere is even no upper-bounds. In that case, if a person fasts that day, how would the software add the potential-infinities? These are old questions of mine. I keep thinking them.
A software may take orders. This is easy. A software may also count-numbers. As far as concepts are representable, this is easy, too, as discussed in the previous section.
To suggest alternatives, in a free-form game, may not be easy, though. The software itself is, at most, just another friend. It cannot represent Allah, really. But Allah, either in Quran, or through the hadiths of His last prophet, Muhammed (s.a.s.), has let people know many strategies to pray, so that what we want would realize. Even if we cannot know every intricacy, as Allah would consider, we may guess Allah's response, with a probability. This is even gatherable from experiments in real-life, but that is a research-enterprise. e.g: About when we pay sadaqa, what is the ratio it would improve our wealth, and/or our health, as contrasted with an absence of sadaqa?
There are many suggested pieces of Quran, and words, for many purposes. In an adventure, these are ready, and true forces. In a world, where games and movies of witchcraft attract a lot of attention, the decent Islamic response, is a relief. Whether or not what other games, or movies suggest may be applicable, at all, the Islamic suggestions are tried, since more than a millenium. It works, for most. Keep honest, rightful, and appeal to Allah.
Appeal to Allah has a few rewards, well-known to Islamic people. When we pray, it is a sawab, by itself. Allah may do what we ask, too. This is more so, when we are rightful, and even more so when we donate money (sadaqa) to the needy. etc. etc. The fantastic thing about an appeal to Allah is that, when we ask what Allah favors about it for ourselves, something even finer than what we asked may happen. In a software, this is possibly doable, with an overall knowledge of the events and conditions. I qualify it with "possibly" because it is not easy to optimize functions. Even with best-efforts, the computer may itself get stuck in a local-optimum, rather than the overall. This would help, any way, if it is objectiively finer than what is asked.