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 One
of Righteous Deeds: Hajj
"Righteous
deeds" (amelunsalihan) are one of the key concepts
of the Qur’an. In Arabic, the word “righteousness”
comprises the meanings of good, beneficial and right. In Arabic,
the verb “to amend” (islah) is also derived from the
same root. Consequently, in English, every type of beneficial
and good work or action done for the good of religion is
expressed by the word “righteous deed.” In terms of the
Qur’an, on the other hand, each act and all behaviour designed
to seek the favour of Allah is a “righteous deed.”
The
salvation of an individual is not attained only through faith;
righteous deeds, the signs of sincere faith, also save the soul.
Saying “I believe” yet failing to comply with the
commandments of religion does not lead man to salvation. In the
Qur’an Allah states the following about this issue:
"Do
men think that they will be left alone on saying, “We
believe”, and that they will not be tested? We tested those
before them, and Allah will certainly know those who are true
from those who are false."
(Al-Ankabut, 2-3)
The
way a believer does righteous deeds proves his mettle. His deeds
indicate his perseverance, stability, determination and
loyalty-in other words the depth of his faith.
In
the Qur’an Allah informs us about the various kinds of
righteous deeds. Communicating the message of Islam to people,
striving for the prosperity and the benefit of the Muslims,
trying to attain a better understanding of the Qur’an, solving
every kind of personal and social problem of the Muslims; all
these are important righteous deeds. The fundamental Islamic
forms of worship, such as saying prayers to Allah, fasting,
spending for the cause of Allah, and the pilgrimage to Mecca are
also among the important righteous deeds:
Righteousness
does not consist in whether you turn your faces towards the east
or the west; what is righteous is to believe in Allah and
the last day, and the angels, and the Book, and the messengers;
to spend of your substance, out of love for Him, for your kin,
for orphans, for the needy, for the wayfarer, for those who ask,
and for the ransom of slaves; to be steadfast in prayer, and
practise regular charity; to fulfil the contracts which you have
made; and to be firm and patient, in pain (or suffering) and
adversity, and in times of war. Such as do so are people of
truth. Such are the Allah-fearing.
(Al-Baqara, 177)
Yet
there is another point that deserves mention: what makes an act
a righteous deed is not its result but the “intention”
behind it. That is why for an act to be a righteous one, it
should be done purely to seek the approval of Allah. This is
what really distinguishes a “righteous deed” from
“charity”, a concept prevalent in the ignorant society. A
righteous deed is done to seek the approval of Allah; on the
other hand, the concept of charity in an ignorant society, is
based on a spirit of social solidarity and a personal desire to
make a reputation as a “charity lover.”
The
verses below explain why the deeds of believers are by no means
similar to alms-giving.
They
perform (their) vows, and they fear a Day whose evil flies far
and wide. And they feed, for the love of Allah, the indigent,
the orphan, and the captive, (Saying) ”We feed you for the sake
of Allah alone: no reward do we desire from you, nor thanks. We
only fear a day of distressful wrath from our Lord.”
(Al- Insan 7-10)
If
any acts ostensibly complying with the definition of
“righteous deeds” are not intended to seek the good pleasure
of Allah, they cease to be “righteous deeds.” This is simply
because they are done to please other people. This is, in terms
of the Qur’an, “associating partners with Allah”, which is
a great sin. In the following verse, Allah explains how an act
of worship done to attain not the approval of Allah,
but other people loses its value and becomes an ordinary act.
Woe
to the worshippers, who are neglectful of their prayers; who
only want to make a show of piety.
(Al-Maun, 4-6)
Similarly,
spending, which is a righteous deed in the presence of Allah,
becomes an ordinary act if done to demonstrate one’s
generosity in order to impress people. So does the pilgrimage to
Mecca. Allah describes the difference between spending to gain
His approval and to satisfy one’s own desires:
O
you who believe! Do not cancel out your charity by reminders of
your generosity or by injury,- like those who spend their
substance to be seen by others, believing neither in Allah nor
in the last day. They are in parable like a hard, barren rock,
on which there is little soil: on it falls heavy rain, which
leaves it just a bare stone. They will be able to do nothing
with anything they have earned. And Allah does not guide those
who reject faith. Those who spend their substance, seeking to
please Allah and to strengthen their souls, are like a garden,
high and fertile: heavy rain falls on it, and makes it yield a
double harvest, and if it does not receive heavy rain, light
moisture suffices it. Allah sees well whatever you do.
(Al-Baqara, 264-265)
Hence,
the result of each deed always rests with Allah. Each task
should be done solely to please Him. A devoted believer who
perform righteous deeds all throughout his life, carries out the
regular prayers and makes the pilgrimage to Mecca will
surely attain the gardens of heaven and will be rewarded most
generously by Allah in the hereafter.
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