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Righteous/good deeds, known in the Qur’an as ‘amal-un-salih‘, are all those modes of actions which are either instructed directly by scripture itself or improvised by man himself, that are undertaken, individually or collectively, to maintain social improvement towards establishing peace, justice and unity for all. The Qur’an also recognises and stipulates as good deeds, all those modes of actions undertaken for the conservation of the ecological balance, by living as much as possible an environmentally friendly lifestyle; again both individually and collectively.
Moreover, the Qur’an galvanises mankind towards good deeds by enhancing, attracting and directing their intellectual and moral compass by breaking down the social and human circumstances, and explaining the natural and social law of consequences that mankind is naturally and morally constrained under. It further extends the same principle for the afterlife; so, the desire to achieve a pleasant and peaceful afterlife, is completely fraternal to how successfully life is played out here in its progression towards peace, justice and unity.
Contrary to the Qur’an however, the hadith literature seems to work on a completely different and inferior model. The overall default path it asserts to stimulate people towards good deeds is to quantify the deeds into a spiritual-currency and specify a precise amount of reward for a specific deed, much like a school children’s reward chart; not to mention the fact that it also predominantly reduces good deeds into a ritualistic affair by offering large numbers of rewards to them, as opposed to the social affairs of mankind. Which tragically reduces and deforms mankind to some religious capitalist, and this then indefinitely distracts and blinds them to all the social wrongdoings that they had a duty to correct and change.
The worst possible scenario in such a predicament is where the so-called religious good deed itself directly contributes to some social injustice, but the blind adherent is gratified with the accumulation of their spiritual-currency. My wholehearted advice to all those who desire to live a life directed by the Qur’an and God, is to spend life giving more focus on reviving the Qur’anic good deeds (instead of merely focusing on unfounded religiosity) of being an aid to people around you, such as your family and relatives, the helpless in society, the depressed, the disabled, the needy and the homeless etc.
In-fact, to implement the good deeds of the Qur’an in your life, you must first and foremost begin with the resolution to stand up for human rights and create consistent change in the world around you towards peace, and justice, however small they may be.