I have not found a definite rule worthy of reasoning that definitely the
reward of obligatory acts is more than the reward of recommended acts; on the
contrary traditions like those mentioned above, hint at the opposite. And
traditional reports regarding all recommended acts also emphasize this.
Moreover, divine rewards are given as per the nature of the acts and not
between the obligatory and recommended acts, which are performed as per
necessity. From this aspect it is possible that a recommended act is a having a
quality that would earn more reward.
It should also be mentioned that: The act depend on faith of the doer; and the
point in which there is no doubt is that doing or omitting an act is beyond
specified duties, like recommended acts and detestable acts, proves reasoning for
obedience and humility before the Maula and affection for him is more important
than performance of obligatory acts and leaving of prohibited acts, and perfect
faith is obtained through this, and as a result the servant always seeks divine
proximity so that he may become the beloved of the Master, as is mentioned in
the traditional reports of Bukhari in his Saheeh1 narrated through Abu Huraira
that the Messenger of Allah (s.a.w.a.) said:
Allah, the Mighty and Sublime says: “The servant seeks proximity to Me
always so that he may become My loved one and when he becomes My loved
one, I will become his ears through which he hears, and I will become his eyes,
through which he sees and I will become his strong hands through which he may
perform his acts, and I will become his legs through which he walks.”
On the contrary, it can be said: In principle of justice there is no proof that
except for present bounties, like bounty of life, intellect and health, and obtaining
needs of life and backgrounds of acts and relief from the fire of Hell, there is
proof of another reward for performance of obligatory acts and leaving prohibited
things; on the contrary all righteous acts of the servant as compared to these
indescribable bounties, are very small. Thus, on this point nothing, but grace can
be seen.
This fact can be verified from a large number of verses like:
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ آمِيْنِ فِي جَنْتٍ وَعُيُونٍ يَلْبَسُونَ مِنْ سُنْدُسٍ وَاسْتَبْرَقٍ مُتَقَبِلِينَ كَذَلِكَ وَزَوَّجْتُهُمْ بِحُورٍ عَيْنٍ يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ أَمِنِينَ لَا يَذُوقُوْنَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَى وَوَقْهُمْ عَذَابَ الْجَحِيمِ فَضْلًا مِنْ رَبِّكَ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
“Surely those who guard (against evil) are in a secure place, in gardens and springs; they shall wear of fine and thick silk, (sitting) face to face; thus (shall it be), and We will wed them with Houris pure, beautiful ones. they shall call therein for every fruit in security; they shall not taste therein death except the first death, and He will save them from the punishment of the hell, a grace from your Lord; this is the great achievement.”2
Thus, all these bounties and rewards, are not, but favors of Allah, the Mighty
and the High.
Fakhre Raazi says in his Tafseer:3
“Our scholars have proved through this verses that Almighty Allah bestows
divine rewards through His grace and not because of the eligibility of man,
because when Allah lists types of rewards of the pious, He says that all of them
are bestowed from the aspect of favor and mercy and then He says:
ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
“This is the great achievement.”4
Also, our scholars have concluded from this verse that the value of divine favor is much more than what a person becomes eligible for, because:
Firstly
Allah says that this bestowal of divine reward is a favor and grace on the servant
Secondly
He describes this favor and grace as a great success.
Another proof is that when a great king pays remuneration to a person and
gifts a robe of honor to another, the value of this robe is much more than that
remuneration.
Ibne Kathir himself says in the interpretation of the verse:5
It is narrated from the Messenger of Allah (s.a.w.a.) in authentic traditional report:
“Work and strive hard, and know that no one will enter Paradise by virtue of his deeds.”
They asked, “Not even you, O Messenger of Allah?”
He replied: “Not even me, unless Allah showers me with His mercy and
grace.”
It is possible to conclude this point from the traditional report, which
Bukhari has mentioned in his Saheeh:6 “The right of God on people is that He
should be worshipped and He should not be ascribed partners. And the right of
servants on God is that He should not chastise one, who does not ascribe partners
to Him.”
You are aware that this much right of the servant on God is same as perfect
sense proves; but before this will not be for favor and divine blessings. And also
you are witness on rulers, who perform their duties, but do not get their
compensation.
In that case they are content to believe that extraordinary service and more
than duties should be performed and no one can regard this as pursuit of wealth.
This is the rule between master and slave, and this is from progressive and
proved rules of all human beings, but Almighty Allah grants rewards from the
aspect of creatures.
In the end, we are reminded: Ritual prayers are narrated for Ghadeer day, on
which Abu Nasr Ayyashi and Sabuni Misri have written special books. For
awareness of special features of these prayer and supplications recorded for the
Day of Ghadeer, refer to the concerned books:7
وَهَذَا كِتَبٌ أَنْزَلْنَهُ مُبْرَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ
“And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you.”8