Righteous Deeds vs. Rituals: The Quran’s Emphasis on Amal Ṣāliḥ

[Fusion]

Note In writing this article I get help from Chatgpt

Introduction Many Muslims grow up learning about the ritual pillars of Islam – daily prayers, fasting Ramadan, giving zakat, the hajj pilgrimage – as the core of faith. These rituals are often treated as the defining features of a “practicing” Muslim. Yet when we turn to the Quran itself with fresh eyes, we find a surprisingly different emphasis. The Quran repeatedly centers righteous deeds (ʿamal ṣāliḥ) – acts of justice, charity, honesty, kindness, and general good – as the true measure of faith, far more frequently than it mentions ritual obligations. In fact, God’s promises of guidance, forgiveness, and reward are almost always tied to doing good, not performing rituals. This doesn’t mean formal worship has no place, but it does mean that in the Quranic value system, rituals are a means and remembrance, while ethical conduct is the real test of one’s religion. In this conversational exploration, aimed at a Quran-focused audience, we’ll discuss how the Quran gives primacy to moral excellence over ritualism. We will ground our discussion in Quranic philosophy and ethics, highlighting verses (in English) that show God’s pleasure is won through good deeds and just living. We’ll also consider how ritual practices like prayer and fasting are understood as part of the Muslim community’s inherited tradition (sunnah) rather than explicit detailed mandates in the Quran – they have spiritual and social value, but are not presented as the foundation of judgment or the essence of faith. Throughout, we avoid polemics or harsh judgments; many who cling to rituals are sincere. The goal here is gentle insight to appreciate that what ultimately matters most, as the Quran teaches, is our understanding of God, our commitment to justice, and our sense of human responsibility shown through righteous action.

The Quran’s Focus on Righteous Deeds
Anyone who reads the Quran cover to cover notices a recurring pairing “those who believe and do righteous deeds”. This phrase (or variants of it) appears dozens of times in the Quran, underscoring that faith (īmān) is always coupled with ethical action. For example, the Quran promises Paradise not to those who merely profess belief or perform rituals, but to “those who believe and do righteous deeds”

In one verse, God says “Give good tidings to those who believe and do righteous deeds that they will have gardens under which rivers flow”

Another verse extends this glad news to all people of faith “Those who believed in Allah and the Last Day and did righteousness – will have their reward with their Lord, and no fear will they have, nor shall they grieve”

In other words, regardless of label – be they Muslim, Jew, Christian, or otherwise – anyone who trusts in One God and lives righteously has nothing to fear according to the Quran. Yet another verse emphasizes that “those who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally”

Such verses make a clear point doing good (ʿamal ṣāliḥ) is at the very core of the Quran’s message.

From a Quran-only perspective, it indeed seems that if anything deserves to be called a “pillar” of the faith, it is moral action! The Quran presents moral values like charity, honesty, fulfilling promises, justice, kindness to relatives and neighbors, patience, and forgiveness as the real signs of a righteous person. These virtues are universally recognized and are repeatedly encouraged in scripture
For instance, kindness to parents, support for orphans and the needy, speaking truth, and controlling one’s anger are all endorsed as qualities God loves

In short, the ethical worldview of the Quran holds that cultivating good character and benefiting others are the truest indications of faith. The external identity or ritual badges one wears are secondary. One of the shortest but most profound chapters in the Quran, Sūrat Al-ʿAṣr (Chapter 103), beautifully summarizes what really counts. It warns that every human is in loss “except those who have faith and do righteous deeds and urge one another to truth and urge one another to perseverance”
This tiny three-verse chapter captures the “very essence of the Quranic philosophy and message” – success lies in faith combined with righteous action and a commitment to truth and patience

It’s a powerful reminder that belief alone is not enough; it must translate into action and moral advocacy.
Promises of Forgiveness and Guidance – Tied to Good Deeds
Over and over, the Quran ties God’s forgiveness, love, and guidance to those who do good, rather than those who simply perform rituals or belong to a certain group. One clear example is when Allah proclaims in the Quran “I am indeed All-Forgiving to whoever repents and does righteous deeds and then remains guided.”
Here, God’s mercy is promised not for saying certain prayers or belonging to a particular sect, but for genuine repentance followed by good action and living morally upright. Likewise, the Quran reassures that no good deed will go unnoticed. “We will not allow to be lost the reward of any who did well in deeds,” Allah says (Q. 1830). In fact, our deeds are so important that the Quran teaches this life is essentially a test of who will do best in deeds. “He who created death and life to test which of you is best in deed” (Q. 672)

Everything on earth, all the ups and downs we face, are there “in order to test which of them is best in deeds” (Q. 187)
This perspective shifts the focus from obsessing over formal obligations to asking oneself Am I living a life of integrity, kindness, and justice? That is the real examination. Crucially, on the Day of Judgment, the Quran says our outcome is determined by our deeds. Those who enter Paradise are greeted by angels with words of peace, saying “Enter Paradise for what you used to do.”
Likewise, those who are punished are told they are only being recompensed for their own actions “You are only rewarded (or punished) for what you used to do”
In other words, heaven isn’t earned by a tally of rituals, but by the overall weight of one’s deeds. The Quran emphasizes personal responsibility “each soul is paid in full for what it has done” (Q. 2281, 2286, etc.), and “for all there will be degrees according to what they have done” (Q. 4619)

Far from encouraging a kind of ritualistic “checklist” religion, the Quran constantly implores us to do good if we hope to meet good. Even God’s love is earned through righteousness. The Quran often says “Allah loves the muḥsinīn”, meaning those who excel in doing good (muḥsin can be translated as a person of spiritual excellence or simply a doer of good deeds). Nowhere does the Quran say “Allah loves those who perform such-and-such ritual perfectly” – the emphasis is consistently on character and deeds. This doesn’t negate the importance of faith; rather, it shows the inseparable link between true faith and good works. Belief in God is supposed to transform our character. If someone prays five times a day but cheats their customers and mistreats their family, what have those prayers really accomplished? The Quran pointedly says “Indeed, prayer prevents immorality and wrongdoing” (Q. 2945), meaning if our ritual prayer doesn’t lead us to better behavior, we’re missing its point. Ritual worship in Islam is meant to nurture piety and moral discipline, not serve as an alternative to morality. The Prophet is told in the Quran “Establish prayer for My remembrance” (Q. 2014), implying that the value of prayer lies in keeping our hearts mindful of God, which should then reflect in how we live and treat others.

Rituals as Community Tradition, Not the Core of Revelation
It is significant that, while the Quran certainly mentions rituals like ṣalāt (prayer), zakāt (charity), ṣawm (fasting), and ḥajj (pilgrimage), it nowhere details how to perform many of these in practice. This suggests that the form of these rituals was already known to the community as a living tradition – passed down from earlier prophets like Abraham or practiced by the Prophet Muhammad and his followers – and thus did not need to be the focus of the revelation.
The Quran never treats Salāt (ritual prayer) as an obscure or secretive ritual. Its lack of procedural detail presumes a living tradition already in circulation – something known, not something needing textual reconstruction.”

In other words, the Quran assumes its audience is familiar with how to pray, because prayer (in some form) was already part of the Abrahamic tradition inherited by the Arabs. The same can be said for fasting and pilgrimage – these were known practices. The Quran’s role was not to introduce them as new rituals, but to infuse them with true meaning and correct any abuses. For example, the Quran introduced fasting in Ramadan by saying, “O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwā (God-consciousness)” (Q. 2183). Note the phrasing as it was prescribed for those before you. Fasting was an existing religious practice. The Quran here confirms it as a spiritual discipline with the explicit purpose of increasing one’s mindfulness of God. Similarly, the Hajj pilgrimage is described as the ancient rite established by Abraham – the Quran largely reminds people of its purpose (to commemorate God, avoid pagan practices, and observe the sacred months) rather than describing every ritual detail. Even daily prayer (ṣalāt) is presented as a continuation of earlier practice. The Quran indicates that previous communities, like the Jews and Christians, “already knew how to pray”

The Quran mentions that Abraham prayed and encouraged his family to do the same. It also refers to Moses, Jesus, and their followers as those who upheld prayer. For instance, the Children of Israel are addressed “Establish prayer and give charity and bow with those who bow” (243). Similarly, Mary is told “O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow” (343).
Now, I fully understand that some people interpret these actions—like bowing and prostrating—not as physical acts, but as metaphors. That’s a known and ongoing difference in understanding between those who follow ritual practices and those who don’t view them as necessary. I respect that viewpoint, but just to be clear, this particular post isn’t about reopening that debate—it’s already been discussed extensively in other threads.
But these references show that formal worship practices predated Islam and were well-known. Prophet Muhammad himself was taught to follow “the religion of Abraham” (millat Ibrāhīm) (Q. 16123), implying that the ritual framework (prayer, charity, pilgrimage, etc.) was Abrahamic in origin, preserved among people as sunnah (living tradition). What the Quran does emphasize about rituals is their inner spirit and ethical outcome, not their precise form. For instance, the Quran frequently commands “establish prayer and give zakat”, linking prayer with charity – suggesting that worship of God is empty if it doesn’t lead one to care for others. The verse “Woe to those who pray, but are heedless of the purpose of their prayer – those who make a show and withhold small acts of kindness” (Q. 1074-7) warns that ritual prayer means nothing if a person is stingy and cruel

In fact, the entire short chapter Al-Māʿūn (Quran 107) scolds those who “repulse the orphan and do not encourage feeding the poor” even as they keep up the appearance of prayer. The message is unmistakable prayer performed without compassion and justice is spiritually worthless – it’s called out as hypocrisy. The early Islamic scholar al-Hasan al-Basri famously said “If your prayer doesn’t prevent you from indecency and evil, it’s not really prayer – it just takes you further from God.”

This echoes the Quranic teaching that true ṣalāt should refine one’s character, not serve as a mere public ritual. From a Quran-centric viewpoint, we can say rituals are part of the inherited “sunnah” or communal practice of the Muslim ummah, meant to support a life of remembrance of God – but they are not the core of guidance. The core of divine guidance in the Quran is ethical monotheism worshipping the One God alone (tawḥīd) and doing good to His creation. The rituals are scaffoldings that help organize the community and discipline individuals to remember God, but they are means to an end, not the end itself. The Quran’s minimal instructions on ritual details seem very intentional it leaves room for cultural expression and practical adaptation, while hammering home the point that God cares about why and how you act, not merely what motions you go through. Consider the beautiful verse Q. 2177, which effectively defines “righteousness” in Islam. It begins “Righteousness is not that you turn your faces toward the East or the West” – in other words, piety is not fulfilled by the mere outward act of facing a particular direction in prayer (East or West). Rather, the verse continues, “true righteousness is one who believes in Allah, the Last Day, the angels, the Scripture, and the prophets; and who gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask , and for freeing slaves; who establishes prayer and gives zakāt; those who fulfill their promise when they promise; and who are patient in poverty and hardship and during struggle. Those are the ones who have been true, and it is those who are the righteous.”

This single verse dismantles any notion that ritual correctness alone is “righteousness” in God’s eyes. Turning towards Mecca for prayer is mentioned (“facing East or West”) only to deemphasize it compared to the ethical and spiritual qualities listed sincere belief, charity and generosity, social justice (freeing slaves), keeping one’s word, patience under trials alongside prayer and charity. In fact, prayer and zakat are embedded in the middle of that long list of virtues – suggesting that while they are part of a righteous life, they are pieces of a much larger moral puzzle. God ends the verse by saying these holistic doers of good are the truly righteous. This verse really captures the Quranic ethos ritual acts have value only when accompanied by compassion, honesty, and selflessness. It is the heart behind the act that matters, not the mere form of the act.

When Rituals Lose Their Purpose"
Because rituals are visible and measurable, it’s easy for religious communities to start over-emphasizing ritual compliance as the definition of piety. We’ve all seen examples someone who judges others harshly for not fasting or for missing a prayer, yet that same person might lie, backbite, or act arrogantly. This is exactly the mentality the Quran pushes against. The Quran consistently criticizes hypocrisy and empty formalism. It condemns earlier peoples (and implicitly warns Muslims) about obsessing over laws and rites while forgetting mercy and justice. A classic example is the Quranic critique of the Israelites who rigidly observed the Sabbath but then plotted ways to cheat around its spirit (Q. 7163). The form was kept, but the spirit was violated. The Prophet Muhammad (per the Quran) was sent to “relieve them of their burdens and the shackles that were upon them” (Q. 7157) – a reference to freeing people from an overly legalistic, ritual-obsessed religion and bringing them back to genuine God-conscious living. For a Quran-alone follower, it’s important to remember that many rituals as practiced today are heavily shaped by community culture and centuries of juristic detail – much of which is outside the Quran. Muslims across the world follow a generally similar prayer format, for example, but with minor variations; these are part of the “living tradition” (al-sunnah) handed down through generations, not explicitly from the text of scripture. This is not necessarily a bad thing – continuity in communal worship can be spiritually meaningful and create unity. However, problems arise when people start to conflate those inherited customs with the core of faith, or when they use them as yardsticks to judge others’ salvation. The Quran’s message to all communities (past and present) is to avoid that trap. It reminds us that God guides and rewards people by their sincerity and deeds. Historically, the Prophet and his companions obviously did pray, fast, and perform Hajj; these practices were part of how they devoted themselves to God. But if you asked those early Muslims what made a person a true believer, they would likely say “one who has īmān in God and the Last Day, and who gives of himself or herself for God’s sake”. Prayer and fasting were meant to be expressions of that faith and dedication, never a substitute for good character. The Prophet’s wife ʿAisha, in a famous narration (not from the Quran but insightful nonetheless), described the Prophet’s character as “the Quran walking” – meaning he embodied the Quran’s ethics of kindness, honesty and mercy in daily life. That is the example for us. Thus, if someone prays, fasts, reads Quran daily but remains selfish, harsh, and unjust, they have missed the very point of God’s guidance. This point is driven home by a hadith (which, although we’re avoiding hadith in our argument, is worth mentioning as a cultural wisdom) where the Prophet reportedly said there will be people who pray and recite scripture beautifully, yet it doesn’t go deeper than their throats – it doesn’t reach their hearts or affect their behavior. The Quran similarly describes some contemporaries of the Prophet who would “make a show” of their prayer to be seen by people while forgetting to care for the needy (Q. 1075-7). We must ensure we are not among those who perform ritual worship while neglecting the very moral duties that worship is supposed to inspire us to fulfill.

The Living Heart of Islam One God and Good Works for All Humanity
The Quranic vision of religion, then, can be described as ethical monotheism. It calls us to believe in the One unseen God, trust His wisdom and plan, and then live ethically and humbly as His stewards on earth. There is a beautiful coherence in this if you truly believe in God, you will care for His creation; if you truly trust His justice, you will uphold justice among people; if you truly love and revere Him, you will show love and mercy to those around you. Rituals (ṣalāt, ṣawm, ḥajj, etc.) can help reinforce this consciousness – for example, fasting reminds us of the hunger of others and softens our hearts, prayer done right keeps us connected to the Almighty throughout the day, and the Hajj pilgrimage reminds us of our equal humanity and the legacy of Abraham. But none of these rituals are “ends” in themselves. We won’t present our prayer mats or fasting schedules to God on Judgment Day; we will present our hearts and our deeds. The Quran even gives examples that people of other faiths, or no formal faith, can possess great righteousness. It acknowledges that moral virtue is not the monopoly of any one group. As mentioned, Quran 262 (and similarly 569) explicitly includes righteous Jews, Christians, and Sabians among those who have nothing to fear if they truly believed in God and the Last Day and did good

Another verse notes that among the People of the Book are those who “believe in Allah and the Last Day and enjoin what is right and forbid what is wrong and hasten to good deeds – those are among the righteous” (Q. 3113-114). The Quran praises these qualities, showing that anyone who upholds justice and kindness is on a godly path, whether they carry the label “Muslim” or not. In modern times, we see countless examples a humanitarian Christian building schools for the poor, a secular doctor dedicating her life to curing disease, a Hindu or atheist philanthropist funding orphanages – all these are exemplars of “ʿamal ṣāliḥ” (righteous work) that the Quran would commend. The Quran’s principle is that “Whoever does an atom’s weight of good shall see it” (Q. 997), and “Allah will not let the reward of the believers’ deeds be lost” (Q. 1830). This inclusive understanding does not negate the Quranic call to tawḥīd (pure monotheism). Rather, it suggests that belief in the One God must go hand in hand with humanitarian values – and that those who unknowingly practice those values are close to God’s guidance. As Quran 548 says, “For each community, We have appointed a law and a path… so compete with one another in good deeds. To Allah is your return, and He will inform you concerning that over which you differed.” The emphasis is on racing to do good, not racing to multiply rituals. Let’s also highlight what the Quran says about justice and knowledge, as these are forms of good deeds highly honored in Islam. Standing up for justice is a Quranic command “even if against yourselves or your kin” (Q. 4135). Seeking knowledge and using reason is encouraged, and those who have knowledge are ranked high. So, when people today work for social justice, fight corruption, or advance beneficial science, they are in effect fulfilling God’s will on earth by improving lives and upholding truth. A scientist finding a cure for a disease, a judge honestly combating injustice, an environmentalist protecting God’s creation – these modern forms of service are deeply aligned with amal ṣāliḥ. They may not look like “religious” acts in a narrow sense, but in the Quranic sense they absolutely are. The Quran often uses the broad term “khayr” (good) and “birr” (righteousness) for actions – which can encompass everything from feeding one’s family with halal earnings to freeing a slave. For instance, freeing people from bondage, feeding the hungry, caring for orphans, and helping the oppressed are singled out as some of the highest deeds. Sūrat Al-Balad (9011-1 calls these acts the steep path that leads to salvation. It challenges us “What will make you understand what the uphill road (to goodness) is? It is to free a slave; or to feed in a day of hunger an orphaned relative or a needy person in distress; and to be of those who have faith and urge one another to patience and compassion.”
How interesting that believing in God is mentioned here almost in passing, as a given, while the emphasis is on those concrete humanitarian deeds as the difficult, wonderful road to virtue. Clearly, moral excellence is the foundation of religious life in the Quran’s view.

Sincerity and Understanding Above Formalism
In stressing all this, we are not discounting the sincerity of many religious folks who devote themselves to rituals. Intentions do matter. Someone might pray five times a day out of genuine love for God and a desire to please Him – that intention is noble. Another might fast strictly because they empathize with the less fortunate and want to build self-control – that’s commendable. The Quran isn’t denying the value of sincere worship. Rather, it’s warning us not to lose sight of why we worship. The purpose of every act of worship in Islam is ultimately to remember God and cultivate goodness. When someone prays with humility and then goes out and helps their neighbor, that prayer shines. When someone fasts and it leads them to feed others and restrain their temper, that fast is successful. It’s only when the link is broken – when rituals become empty or are done just out of habit or social pressure – that the Quran’s critique comes in “What will I do with your sacrifices or your blood, when what I want is for you to be righteous?” (Paraphrasing Q. 2237, where Allah says the flesh and blood of sacrificed animals do not reach Him, but rather “it is your piety (taqwā) that reaches Him”). So, we should not be quick to judge the hearts of those who emphasize rituals, either. Many of our fellow Muslims find comfort and meaning in these devotional acts. They may not yet see that ethical conduct is the greater jihad (struggle) – or they may assume that performing the rituals automatically makes them good people. It’s our job to gently remind (first ourselves, then others by example) that the best Muslim is not the one who simply prays on time, but the one who also treats people kindly, stands up for what’s right, and curbs their ego. Rituals should be encouraged as long as we always pair them with education about their moral lessons. For example, when teaching children to pray, also teach them that prayer should make them more honest and caring – “see, we put our heads down to God; that means we don’t act arrogant to people”. When encouraging someone to fast, remind them “the Prophet said many people get nothing from fasting but hunger – so let’s make sure we get its real benefits by controlling our tongue and helping others while we fast.” This way, we honor the sincerity behind rituals but redirect focus to what truly matters to God.

Belief and Moral Excellence The Twin Essentials
To conclude, the Quran sets forth two inseparable essentials for salvation true faith in the One God and moral excellence. Neither can stand without the other. Believing in God but doing evil is hypocrisy; doing good without acknowledging God’s truth (while beneficial in this world) misses the ultimate purpose of our existence. The Quran repeatedly pairs “īmān (faith) with ʿamal ṣāliḥ (righteous action) for this reason – it wants us to understand religion in a holistic way. Life in this world is described as a test. “He has created death and life to test which of you is best in deeds” (Q. 672)
Every situation we face is an opportunity to respond with either good or bad. Our belief in the unseen God is what grounds us and gives us the inner strength and value system to choose good over evil, even when it’s hard. And our good deeds are the natural fruit of that belief – they prove our faith is genuine. In a sense, righteous deeds are faith made visible. If faith is an internal seed, good deeds are the visible plant that grows from it, providing shade and fruit to the world. If there is no plant, was there really a living seed? The Quran assures us that God understands we are imperfect and will sin, but He asks us to keep trying to do good and to seek forgiveness when we fall short. He promises that those who strive to purify themselves will find Him Oft-Forgiving. “God loves those who purify themselves” and “God loves those who do good”, the Quran says. Notably, it does not say “God loves those who never commit a mistake in ritual.” We are all human; missing a prayer or messing up a fast happens to the best of us. The key is that we turn back to God, repent sincerely, and mend our ways. God’s forgiveness is open to any who repent and correct themselves through righteous conduct

As one verse states “I am All-Forgiving to whoever repents and believes and works righteousness, and then remains on guidance.”
Here “remains on guidance” implies consistency – i.e. continuing to live a morally guided life thereafter. It’s a beautiful balance faith and good works, followed by God’s grace guiding us further. Finally, let’s imagine the kind of community the Quran wants us to build. It would certainly be a community where God is remembered often – “the remembrance of Allah is greater” (Q. 2945)

So yes, people would pray, read scripture, invoke God’s name regularly. But equally, it would be a community known for its justice, compassion and contribution to the world. A community about which others would say “These people are honest in their dealings, they care for their poor, they educate their children (and everyone’s children), they respond to disasters with generosity, and they stand against wrongdoing.” In other words, a community that exemplifies Quranic ethics in action. This is the legacy of the Prophet and the early believers – they established a society in Medina where mutual help, equality (brotherhood between the emigrants and helpers), and justice (a constitution granting rights to all, even non-Muslims) were hallmarks. The Quran was molding them not just into ritual-performers, but into “khayra ummah” – the best community – “enjoining what is right and forbidding what is wrong, and believing in God” (Q. 3110). In summary, the primacy of righteous deeds in the Quran is unmistakable. We are invited to see rituals not as the goal, but as supportive traditions that remind us of God and discipline us – so that we can go out and live a righteous life of service, honesty and humility. Our identity as Muslims should rest not on how many rituals we do, but on how we exemplify the Quran’s moral teachings. The world today desperately needs people who uphold justice, truth, and compassion – and the Quran tells us that those are the people whom God will guide and reward, in this life and the next. No matter what our religious label, it is our deeds that define us in God’s sight
As the Quran poignantly states about humanity “We have certainly created man in the best of stature, then We returned him to the lowest of the low – except for those who believe and do righteous deeds, for they will have an unfailing reward.”

May we be among those who believe and do good, and may our rituals – when we perform them – always fuel our commitment to justice, mercy, and the remembrance of God.

[good_logic]

Peace Fusion.

Qoran confirms what you say in your post with these "straight path " verses for the way of life for us to be saved6 150-155

Say, "Bring your witnesses who would testify that God has prohibited this or that." If they testify, do not testify with them. Nor shall you follow the opinions of those who reject our revelations, and those who disbelieve in the Hereafter, and those who stray away from their Lord.
قُل هَلُمَّ شُهَداءَكُمُ الَّذينَ يَشهَدونَ أَنَّ اللَّهَ حَرَّمَ هٰذا فَإِن شَهِدوا فَلا تَشهَد مَعَهُم وَلا تَتَّبِع أَهواءَ الَّذينَ كَذَّبوا بِـٔايٰتِنا وَالَّذينَ لا يُؤمِنونَ بِالـٔاخِرَةِ وَهُم بِرَبِّهِم يَعدِلونَ
Say, "Come let me tell you what your Lord has really prohibited for you You shall not set up idols besides Him. You shall honor your parents. You shall not kill your children from fear of poverty - we provide for you and for them. You shall not commit gross sins, obvious or hidden. You shall not kill - God has made life sacred - except in the course of justice. These are His commandments to you, that you may understand."
قُل تَعالَوا أَتلُ ما حَرَّمَ رَبُّكُم عَلَيكُم أَلّا تُشرِكوا بِهِ شَيـًٔا وَبِالوٰلِدَينِ إِحسٰنًا وَلا تَقتُلوا أَولٰدَكُم مِن إِملٰقٍ نَحنُ نَرزُقُكُم وَإِيّاهُم وَلا تَقرَبُوا الفَوٰحِشَ ما ظَهَرَ مِنها وَما بَطَنَ وَلا تَقتُلُوا النَّفسَ الَّتى حَرَّمَ اللَّهُ إِلّا بِالحَقِّ ذٰلِكُم وَصّىٰكُم بِهِ لَعَلَّكُم تَعقِلونَ
You shall not touch the orphans' money except in the most righteous manner, until they reach maturity. You shall give full weight and full measure when you trade, equitably. We do not burden any soul beyond its means. You shall be absolutely just when you bear witness, even against your relatives. You shall fulfill your covenant with God. These are His commandments to you, that you may take heed.
وَلا تَقرَبوا مالَ اليَتيمِ إِلّا بِالَّتى هِىَ أَحسَنُ حَتّىٰ يَبلُغَ أَشُدَّهُ وَأَوفُوا الكَيلَ وَالميزانَ بِالقِسطِ لا نُكَلِّفُ نَفسًا إِلّا وُسعَها وَإِذا قُلتُم فَاعدِلوا وَلَو كانَ ذا قُربىٰ وَبِعَهدِ اللَّهِ أَوفوا ذٰلِكُم وَصّىٰكُم بِهِ لَعَلَّكُم تَذَكَّرونَ
This is My path - a straight one. You shall follow it, and do not follow any other paths, lest they divert you from His path. These are His commandments to you, that you may be saved.
وَأَنَّ هٰذا صِرٰطى مُستَقيمًا فَاتَّبِعوهُ وَلا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُم عَن سَبيلِهِ ذٰلِكُم وَصّىٰكُم بِهِ لَعَلَّكُم تَتَّقونَ
And we gave Moses the scripture, complete with the best commandments, and detailing everything, and a beacon and mercy, that they may believe in meeting their Lord.
ثُمَّ ءاتَينا موسَى الكِتٰبَ تَمامًا عَلَى الَّذى أَحسَنَ وَتَفصيلًا لِكُلِّ شَىءٍ وَهُدًى وَرَحمَةً لَعَلَّهُم بِلِقاءِ رَبِّهِم يُؤمِنونَ
This too is a blessed scripture that we have revealed; you shall follow it and lead a righteous life, that you may attain mercy.
وَهٰذا كِتٰبٌ أَنزَلنٰهُ مُبارَكٌ فَاتَّبِعوهُ وَاتَّقوا لَعَلَّكُم تُرحَمونَ

Indeed brother,a unifying and universal message
Follow GOD s message, so that we may understand, we may take heed,we may be saved, may attain certainty-Believe in meeting GOD- then we can attain GOD s mercy.
May the Lord guide us in the straight path.
GOF bless you.
Peace.

[hawk99]

PEACE,

Righteousness is not that you turn your faces toward the east or the west, but righteousness is one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask , and for freeing slaves; establishes prayer and gives zakah; fulfill their promise when they promise; and are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.

The ayat begins by stating that righteousness is not that you turn your faces toward the east or the west.
Turning your face to the east or the west represents rituals. An unrighteous person can do rituals.
A righteous person prioritizes righteous behavior above all.

God bless you

peace