‘AMAL AS-SÂLIH - اعمال الصالح
Sâlih is Literally; good, serviceable, valid. Upright, righteous, pious. The one who carries out the commands of Allah. The people of taqwa who are virtous.
‘Amal is literally; an act, action, work. Practice, performance. Performing a religious obligation. Obedience, ‘Ibâdah.
‘Amal as-Sâlih is a good or pious act, an act of beneficence for Allah's sake. An act or work by shunning from the sins. Rendering the material and ma’nawî rights of the ‘abds of Allah. The deeds that are in the sphere of Sharîah.
“the people of Jannah will be perfectly satisfied with his share. It is thus clear that there is no cause for rivalry in the âkhirah, nor can there be rivalry. In that case, neither should there be any rivalry with respect to those ‘amal as-sâlih that entail reward in the âkhirah; there is no room for jealousy here. The one jealous here is either a hypocrite, seeking worldly result through the performance of ‘amal as-sâlih, or a sincere but ignorant devotee, not knowing the true purpose of ‘amal as-sâlih and not comprehending that ikhlas is the rûh and foundation of all ‘amal as-sâlih.” The Flashes (209-210 )
“A man who is very closely connected with us often makes the dreadful complaint saying: “I am not getting anywhere, I have become worse, I am not able to see the results of my ma’nawî services.” He asks for help. We write to him that:
“This world is the abode of service, it is not the place for receiving rewards. The rewards, fruits and nûrs of ‘amal as-sâlih will be in the barzakh and in the âkhirah. To bring those eternal fruits down to this world and to desire them in this world, is to make the âkhirah submit to your world. Thereby, the ikhlas in your ‘amal as-sâlih will be lost and you will lose its nûr. Yes, those fruits cannot be expected and they cannot be intended. If the fruit is given, one would think of it as an incentive and offer shukr to Allah.”
Yes, as was mentioned in one or two letters, in this age, the life of this world has provoked, wounded and excited this temperament so much, that even a blessed, elderly hoja who is sâlih, in a way, desires the azwaq of the âkhirah in this world and what governs him in the first degree are the pleasures of worldly life.” Kastamonu Addendum; Page 148-149.
“During recent times, I have considered the principles of taqwa and ‘amal as-sâlih which, in the view of Al-Qur’an Al-Hakîm, is regarded the highest principle after îmân. Taqwa is the abstaining from prohibitions and sins. ‘Amal as-sâlih, is to act according to Ilahî commandments and gain virtue. Repelling sharr is always superior to attracting good. And in the age of such destruction, dissoluteness and alluring desires, taqwa, which is this repulsion of evil and abstaining from kabâir has become a fundamental principle and has gained precedence.
The greatest principle that will counter the intensified horror of the destruction and negative currents of this age is taqwa. Those who perform the fardh and who do not commit the kabâir will be saved. In times like these when kabâirs are prevalent, the likelihood of successfully achieving ‘amal as-sâlih with ikhlas is extremely difficult. Also under these conditions even a minor ‘amal as-sâlih is considered as great.
Also, there is a form of ‘amal as-sâlih within taqwa. Since abstaining from a sin is wâjib; performing a single wâjib has rewards equivalent to performing many sunnahs. In these times – due to the attacks of thousands of sins- a single act of abstaining from hundreds of sins with a simple ‘amal, will be equal to performing hundreds of wâjibs. Through intention and under the name of taqwa and with the purpose of avoiding sin, this significant point is the important ‘amal as-sâlih which derives from “passive ‘ibâdah”.
The most important duty for the students of the Risale-i Nur in this age is to act in accordance to the principle of taqwa against destruction and sins. In today’s social life, hundreds of sins are attacking people every minute. Indeed taqwa and the intention of refraining from sins is equivalent to performing hundreds of ‘amal as-sâlih.” Kastamonu Addendum (164)