Allah says in The Holy Quran:

Illā man tāba wa āmana wa ʿamila ʿamalan ṣāliḥan fa-ulā’ika yubaddilu-llāhu sayyi’ātihim ḥasanātin. Wa kāna-llāhu Ghafūran Raḥīman Al Furqan 25:71 Except for those who repent and believe and work righteousness, whose evil deeds Allah will convert into good ones, Allah being Most Forgiving, Ever Merciful.

The words ʿamila ʿamalan to intensify and emphasize the quality and reality of the righteous action, not just a token “good deed”. Many mufassirīn treat this as indicating true, serious, sustained righteous conduct that validates the person’s repentance and īmān. The verse that follows states :  25:72 wa man tāba wa ʿamila ṣāliḥan.

This Is lighter, more concise, and now comes after īmān has already been mentioned in the previous verse, so it does not need to restate “Āmana” or double-emphasize “ʿamal”. The focus shifts to whoever  repents and acts righteously, summarizing the ruling in a general, flowing style.

The Prophet^(sa) said:

“If the Hour is established while one of you has a sapling in his hand, let him plant it.” ( narrated by Anas ibn Mālik^(ra) and recorded in Musnad Aḥmad, 12902.)

In qāmat ʿalā aḥadikum al qiyāmatu wa fī yadihi fasīlah, fal yaghrish hā.

The Hadith teaches steadfastness in beneficial action. A believer does not abandon duty, service, cultivation, or goodness because the result may not be seen in his lifetime.

Planting is an act of hope. It is service to creation. It is a constructive act done for the sake of Allah. The teaching is not that one will have time to act after Qiyāmah has begun. Rather, it urges believers to continue doing good until their final opportunity.

Among the virtues taught in the Qur’an is ʿamalan ṣāliḥan, righteous action. Righteous deeds include obedience, gratitude, service, and goodness performed at the right time and in the proper context.

The Promised Messiah^(as) explained that amal ṣāliḥ is not the name of one particular deed. It means obedience to Allah and His Messenger (sa). Without following the Prophet^(sa) and the Imam of the Age, a person is deprived of the true capacity to perform righteous deeds.

Obedience is rooted in love. It is a quality of a true believer. Mere compliance may arise from fear. Loving obedience, however, springs from faith.

Deeds are part of faith. Love for the Prophet^(sa) is an act of the heart. Faith is incomplete until the Prophet^(sa) is dearer to a believer than his family, his children, and all people.

Allah says:

“And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs, and the Righteous. And excellent companions are these.”  Surah an Nisā’, 4:70

Love and obedience to the Prophet^(sa) transcend time and place. They bring a person near to Allah. The purpose of Muḥammadur Rasūlullāh in the Kalimah is to lead mankind to the recognition of God and His Unity.

Another essential trait is gratitude. Gratitude strengthens faith. Its highest form is the remembrance of Allah in every state.

The Promised Messiah^(as) said: Jis dum ghāfil, us dum kāfir. The moment a person becomes heedless of Allah, he falls into a state resembling disbelief. Constant remembrance protects the heart from spiritual decline.

The greatest manifestation of Allah’s mercy in this age is Khilāfat. We should remain deeply grateful for this blessing. We should embrace Khilāfat, protect it, and strengthen it through the spirit of Wasiyyat.

Wasiyyat brings seriousness and sobriety. Khilāfat provides stability, direction, and spiritual strength. Gratitude means recognizing Allah’s blessings, finding joy in worship, remembering Him, and returning goodness through service.

The Promised Messiah^(as) said that one who has firm faith in the exalted status of the Holy Prophet^(sa)  may attain a state of self-effacement. Such a person partakes of the spiritual light granted to the Prophet^(sa). The darkness of the heart gradually fades. Good deeds increase. The soul becomes protected against sin and spiritual darkness.

The Sufis call this state baqā. At this stage, a person’s desires increasingly conform to the will of Allah. He gains spiritual insight and becomes receptive to divine guidance.

The Promised Messiah^(as) referred to the spiritual rank of Hazrat Abu Bakr^(ra). He said that if one wished to see a walking dead person (murda mayat) , one should look at Abu Bakr^(ra). His self had been effaced because of what was in his heart.

Allah says:

“Those who believe, and whose hearts find comfort in the remembrance of Allah. Aye! It is in the remembrance of Allah that hearts can find comfort.”  Surah ar Raʿd, 13:29

These qualities lead to firāsat and maʿrifat. Truth must be understood by the mind, accepted by the heart, and reflected in one’s life.

This is the station of nafs al muṭma’innah, the tranquil soul. It is the condition of rāḍiyatan marḍiyyah, pleased with Allah and pleasing to Him,O soul at rest, return thou to thy Lord, well pleased with Him and He well pleased with thee.”  Surah al Fajr, 89:28–29

The believer who lives in obedience, love, gratitude, remembrance, and service continues to plant goodness until the very end.