In the modern age, Allah Ta‘ala has given us immense ease and comfort. For example, within the comfort of our homes, we merely open a tap and water streams out. Yet, every person understands that in order for the tap to give water, there are two main requirements. The first requirement is that the tap should be connected to the municipal supply. The second is that there should be no blockages in the pipeline.

In the same way, the various good actions that a believer carries out throughout his life are like taps from which he will acquire the rewards of the Hereafter. The first condition to acquire these rewards of the Hereafter is for one to be connected to the ‘municipal supply’ by bringing imaan in Allah Ta‘ala and embracing Islam.

Therefore, though the disbelievers sometimes carry out good actions, they receive no reward in the Hereafter. Hence, their example is like that of a person who has many taps, but none of the taps are connected to the water supply.

The second condition is to ensure that there are no blockages in the ‘pipeline’, in the form of sins, evils and haraam actions, as these will partially impede or totally obstruct the water flow.

In the Quraan Majeed, Allah Ta‘ala says, “Indeed, Allah only accepts (good deeds) from people of taqwa.” (Surah Maa-idah v27)

In other words, when a person commits sins and does not make taubah and istighfaar, then on account of Allah Ta‘ala being displeased with him, he does not receive the desired reward for his good actions. In fact, he may not even receive any reward at all, though the obligation of the ‘ibaadah will be fulfilled.

There are many examples of this found in the blessed ahaadeeth. One such example is the hadeeth in which Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who goes to a fortune-teller and asks him regarding something (i.e. to tell his future, etc.), then no salaah of his will be accepted for forty nights.” (Saheeh Muslim #5821)

Similarly, in another hadeeth, Sayyiduna ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) said, “The one who purchases an item of clothing for ten dirhams (silver coins), and one of the ten dirhams is haraam (i.e. earned via haraam such as interest, etc.), then Allah Ta‘ala will not accept any of his salaah so long as it (that garment) is upon him.” (Musnad Ahmad #5732)

In both the abovementioned ahaadeeth, though the person will be absolved of the obligation of the salaah, however he will not receive the reward.

Hence, we understand that the quality of taqwa and abstaining from sins is, in actual fact, the key to our deeds gaining acceptance and earning rewards from Allah Ta‘ala.

Imaam Ghazaali (rahimahullah) has aptly mentioned, “The basis of all good deeds rests upon three pillars. The first is for one to receive taufeeq and divine assistance from Allah (to carry out the deed), and it (i.e. taufeeq) is something that is given to the people of taqwa. Allah Ta‘ala says, “Allah (i.e. His divine assistance) is with the people of taqwa.”

“The second (pillar) is to carry out the deed correctly, and to avoid falling short (in fulfilling it in the correct, desired manner). This also is bestowed to the people of taqwa. Allah Ta‘ala says, “(O you who believe! Adopt taqwa before Allah and speak straight words, [since if you do so,]) He will correct for you your actions…”

“The third is for the deed to gain acceptance, and this also is bestowed to the people of taqwa. Allah Ta‘ala says, “Indeed, Allah only accepts (good deeds) from people of taqwa.”” (Faidhul Qadeer vol. 2, pg. 219)

It is for this reason that the Sahaabah (radhiyallahu ‘anhum) were always concerned about their good deeds gaining acceptance from Allah Ta‘ala. Despite their high rank in the Ummah, and their praise being mentioned in the Quraan Majeed, they were never complacent, but rather, at every moment, they feared that their good deeds should not be rejected by Allah Ta‘ala. Thus, Sayyiduna Abud Dardaa (radhiyallahu ‘anhu) once said, “For me to know, with certainty, that Allah Ta‘ala has accepted just one salaah of mine, is more beloved to me than the entire world and all that it contains.” (Tafseer Ibni Katheer vol. 3, pg. 372)

In the same way, many similar sentiments have been echoed by various other Sahaabah (radhiyallahu ‘anhum). We thus see that the Sahaabah (radhiyallahu ‘anhum) carried out every good action, but thought nothing of themselves. We, on the other hand, carry out every evil and sin, and have hardly any good to our names, yet we think everything of ourselves and conduct as though our Jannah is guaranteed.

May Allah Ta‘ala bless us with taqwa and acceptance, aameen.