Subtleties and Allusions

1) Pillars of Acceptance of Deeds

For a deed to be accepted by God, two essential pillars must be present: the goodness of the deed itself and the righteousness of the doer. This implies that the act must be inherently virtuous, capable of bringing one closer to God, and performed by a person of pure soul and faith. Only then does God approve and accept such deeds, as the Qur’an states: “God only accepts from the righteous”(10).

The level of righteousness required for deed acceptance, as indicated in the verse, varies. Complete righteousness in all aspects is not a prerequisite for basic acceptance, as otherwise, the deeds of most people would be nullified. Instead, full righteousness—a state where the doer possesses justice in every aspect—is a condition for perfect acceptance rather than a minimum requirement.

Therefore, a deed performed with all necessary conditions fulfilled and no impediments present can achieve acceptance, even if the doer does not exhibit complete righteousness in other areas. In contrast, certain fundamental conditions, like the acceptance of the guardianship (wilāya) of the Imams, are essential for the acceptance of deeds in Islam. Many narrations state that if someone dedicates their life to worship but rejects the guardianship of the Infallible Imams, none of their deeds will be accepted.

Any action that lacks either or both of the essential pillars—the goodness of the deed and the righteousness of the doer—will not be accepted. Concerning the hypocrites, who are inherently corrupt and lack the goodness of the doer, God states that all their actions, whether devotional or otherwise, are devoid of divine motivation: “They do not believe in God and His Messenger, and they do not come to prayer except lazily, and they do not spend except reluctantly”(11). Thus, God does not accept their deeds: “Say, ‘Spend willingly or unwillingly; it will never be accepted from you. Indeed, you have been a defiantly disobedient people.’ And what prevents their expenditures from being accepted from them is not but that they have disbelieved in God and in His Messenger and that they come not to prayer except while they are lazy and that they do not spend except while they are unwilling”(12).

However, in His grace and mercy, God accepts righteous deeds from a virtuous person, even if they have some shortcomings. He overlooks deficiencies and forgives faults, as reflected in the verse: “Indeed, those who have said, ‘Our Lord is God,’ then remained on a right course—there will be no fear concerning them, nor will they grieve. … Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, [their being] among the companions of Paradise. [This is] the promise of truth which they had been promised”(13).

Conclusion:

a) Validity vs. Acceptance:

The validity and acceptance of an action each require distinct expertise. Validity and invalidity are jurisprudential rulings within the domain of jurisprudence (fiqh), which outlines the conditions for an action’s validity, its obstacles, and the implications for acts of worship and transactions. On the other hand, acceptance and rejection are theological rulings addressed by theology (kalām).

b) Jurisprudential and Theological Rulings:

In jurisprudence, if an action fulfills all conditions and is free from impediments, it is considered valid and does not require repetition or compensation. If it lacks conditions or faces obstacles, it is invalid, and if amendable, requires correction unless specific evidence states otherwise. Theologically, if God, in His wisdom, promises a reward for a correctly performed action, and a believer fulfills it correctly, God’s promise will be kept—He will accept it and grant the promised reward.

c) Mixed Deeds:

If the individual has committed both good and bad deeds, as referenced in the verse, “…they have mixed a righteous deed with another that was bad”(14), their actions will be weighed accordingly. “The recompense for an evil deed is one like it”(15) and “Whoever comes with a good deed will have better than it”(16) indicate that good deeds may be rewarded manifold, while evil deeds are recompensed in kind. This will be settled in the Divine Judgment on the Day of Resurrection.

d) Degrees of Reward and Punishment:

The reward or punishment in the afterlife depends on the doer’s level of faith or degree of disbelief and hypocrisy. For some, there are “degrees [of reward]”(17), while others are subject to “They are [varying] degrees”(18). Similarly, wrongdoers vary in their punishment, with the most severe being for “the hypocrites [who] will be in the lowest depths of the Fire”(19). The level of sincerity, presence of heart, and observance of the secrets and etiquettes of worship play a critical role in determining the Divine reward.

e) The Kaaba’s Construction by Two Great Prophets:

The construction of the Kaaba by prophets Abraham and Ishmael reflects several profound points: first, the highest level of goodness in the action; second, the highest level of righteousness in the doers; third, the harmony between the act’s inception and continuation; fourth, persistence in purity and mystical loyalty beyond mere devotion or asceticism; and fifth, an unbroken observance of divine etiquette from the foundation to the roof, in every part and stone. This reverent observance led to the ultimate Divine acceptance, signified by the honorific phrase, “Purify My House”(20), as a testament to His approval.

The tradition of clothing the Kaaba arises from a deep sense of reverence and desire to honor it. The possessive form “My House” (baytī), used by God, adds immense beauty and distinction to the Kaaba, signifying its unique connection to the Divine. This honorific expression alone is sufficient to elevate the Kaaba’s status, rendering it the sacred focal point of worship and devotion.

2) Acceptance of the Deed and the Doer

In the Qur’an, we find mention not only of the acceptance of a deed—when it embodies goodness in both action and doer—but also of the acceptance of the doer themselves. Regarding Mary (a.s.), it is said: “So her Lord accepted her with a good acceptance and caused her to grow in a good manner”(21). Here, God accepted her very being with a noble acceptance.

One whom God accepts in this way becomes a sincere servant, receiving special divine favor. Mary (a.s.), whose essence was accepted by God, was nurtured in the finest manner and entrusted to the guardianship and guidance of Prophet Zechariah. This arrangement ensured that her life was managed and her education overseen by the most worthy teacher.

It is evident that when divine success encompasses a person to this extent, they are elevated to the highest spiritual degrees and stations.