The very definition of righteousness begins with unwavering faith, as articulated in the Quran: 2:177. This verse immediately broadens the understanding of righteousness beyond mere ritual observance, emphasizing the foundational importance of core Islamic beliefs. Tafsir al-Jalalayn further clarifies that "true piety" means believing in God and the Last Day, as well as the angels, scriptures, and prophets.

Belief in the Last Day (al-Akhirah) is particularly stressed as a revolutionary doctrine that profoundly impacts human behavior. Ma'arif-ul-Quran explains that this belief inspires individuals to translate faith into practice, providing a powerful deterrent against wrongdoing, especially in private where state laws cannot reach. True faith in the Hereafter, according to Ma'arif-ul-Quran, requires not just oral affirmation but "complete certitude," transforming one's life by maintaining a constant awareness of divine judgment and accountability. Ibn Kathir adds that certainty in the Hereafter encompasses the resurrection, the Day of Judgment, Paradise, Hell, and the weighing of deeds (the Mizan), motivating believers to perform good deeds and avoid prohibitions. This deep certitude is identified as an essential quality of the Muttaqun who are certain that they are going to meet their Lord.

The Quran itself is presented as a central aspect of belief and a continuous miracle. It serves as a reminder for the righteous and a criterion for distinguishing truth from falsehood so that you may be guided aright. Tafsir al-Jalalayn clarifies al-Furqan (the Criterion) as the scriptures that differentiate between truth and falsehood, and between the licit and illicit. The Quran challenges all of humanity to produce anything similar to it, reinforcing its divine origin and the truth of Prophet Muhammad's message. Ibn Kathir highlights that this challenge includes both short and long surahs, emphasizing the inimitable nature of Allah's Word. Those who believe in the Quran are those “who fulfil the covenant of Allah and do not break the contract”, indicating that righteousness is intrinsically linked to adherence to divine revelation.

Beyond creedal affirmations, righteousness is manifested through a range of ethical and practical actions. The Quran explicitly details these: “giving wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask for help, and for freeing slaves; and who establishes prayer and gives zakah; those who fulfill their promise when they promise; and those who 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.”.

Charity, or infaq, is a fundamental aspect. It is not merely giving, but giving in spite of love for it, demonstrating genuine sacrifice. Ibn Kathir cites the Prophetic saying, "The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty," indicating that sincerity and selflessness elevate the act of giving. Ma'arif-ul-Quran explains three possible meanings of "in spite of love for it": giving out of love for Allah, giving what one cherishes, or giving with a cheerful heart. It also clarifies that financial obligations extend beyond zakah to include helping needy relatives and those in immediate distress.

Prayer (Salah) and regular charity (zakah) are essential practices. The Quran identifies 3:17, and those who seek forgiveness before dawn] as righteous. The emphasis on seeking forgiveness before dawn points to the spiritual depth and commitment of the righteous, engaging in acts of devotion when others are asleep. Ibn Kathir further highlights that the phrase "those who pray and beg Allah's pardon in the last hours of the night" testifies to the virtue of pre-dawn supplication. The Messenger of Allah ﷺ is reported to have said that "Every night, when the last third of it remains, our Lord, the Blessed, the Superior, descends to the lowest heaven saying, 'Is there anyone to ask Me, so that I may grant him his request? Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone seeking My forgiveness, so that I may forgive him?'" (Ibn Kathir on 3:17).

Fulfilling commitments is another crucial characteristic. The righteous are “those who fulfill their covenant of Allah and do not break the contract”. This extends to all agreements, not just those with Allah, but also with fellow human beings. Ma'arif-ul-Quran states that breaking promises is a grave sin that can deprive one of the ability to do good deeds and results in humiliation on the Day of Judgment, as mentioned in a Hadith (Muslim on 2:40).

Patience (sabr) is repeatedly emphasized as a hallmark of the righteous. They are patient in poverty and hardship and during battle. Ibn Kathir identifies "patience" as refraining from evil and steadfastly performing acts of worship. He also quotes a Hadith from Abu Hurayrah: "The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry" (Bukhari and Muslim on 3:134), linking patience with self-control and the ability to forgive, which Allah loves.

The Quran sharply contrasts the traits of the righteous with those of the hypocrites (Munafiqun), who outwardly profess belief but inwardly harbor disbelief and engage in deceit. Hypocrites say We believe in Allah and the Last Day but they are not believers. Ibn Kathir defines Nifaq (hypocrisy) as "to show conformity - or agreement - and to conceal evil," distinguishing between hypocrisy in creed and hypocrisy in deed. The Quran reveals that such individuals attempt to deceive Allah and those who believe, but ultimately, they only deceive themselves, and perceive (it) not!.

Hypocrites are characterized by their deceitful speech, malicious actions, and readiness to abandon the truth for worldly gain. When advised Do not make mischief on the earth, they claim, We are only peacemakers. Ibn Kathir explains that their mischief includes disobeying Allah and supporting disbelievers against the faithful. The Quran also condemns those “who sell themselves, seeking means to the approval of Allah” but are insincere. The story of Suhayb al-Rumi, who sacrificed his wealth to migrate for Allah's pleasure, is cited by Ibn Kathir as an example of sincere faith, contrasting with the hypocrite Akhnas bin Shariq, who only pretended faith for worldly motives.

The Quran uses powerful parables to illustrate the state of hypocrites. They are likened to someone who kindles a fire for light, but when it illuminates, Allah took away their light... and left them in darkness, rendering them deaf, dumb, and blind to guidance. Another parable describes them as people caught in a rainstorm with darkness, and thunder and lightning, moving only when light flashes but stopping in darkness. Ibn Kathir explains these parables as representing different types of hypocrites: "complete hypocrites" who once believed but then disbelieved, and "hesitant hypocrites" whose faith wavers. A Hadith from `Abdullah bin `Amr describes the signs of a hypocrite: "Whenever he speaks, he tells a lie. Whenever he makes a covenant, he proves treacherous. Whenever he is entrusted, he breaches the trust" (Bukhari and Muslim on 2:20).

The Quran frequently presents narratives of past prophets and communities to illustrate the characteristics of the righteous and the consequences of their opposites. Prophets like Zechariah, John, Jesus, and Elias are explicitly identified as of the righteous. Joseph (Yusuf) also prayed to cause me to die a Muslim and join me with the righteous.

The Children of Israel are a recurring example, highlighting both divine favor and the pitfalls of disobedience. They were reminded to remember My favor which I bestowed upon you, including deliverance from Pharaoh who were afflicting you with a horrible torment, slaughtering your sons and letting your women live. They witnessed miracles like the parting of the sea and the gushing of twelve springs from a rock, yet they often responded with stubbornness and disobedience, such as worshipping the calf or refusing to accept the Torah's strictures without coercion.

The Quran also criticizes the Jewish scholars for commanding good to others while neglecting it themselves, an admonition applicable to all who preach without practice. Ibn Kathir cites a Hadith from Usamah bin Zayd about a man thrown into Hell whose intestines spill out, and the people of Hell ask him, "Did you not used to command us to do righteous acts and forbid us from committing evil?" He replies, "Yes. I used to enjoin righteousness, but refrained from performing righteousness, and I used to forbid you to perform from evil while I myself did it." (Bukhari and Muslim on 2:44). This underscores the severe consequences of hypocrisy and the importance of embodying what one preaches.

Allah's justice is absolute, promising immense rewards for the righteous and severe punishment for disbelievers. The righteous are promised 3:133, and 3:198. These gardens offer abundant fruit and drink and purified honey. In Paradise, they will recline on thrones, enjoying whatever they desire, “eating and drinking in satisfaction for what you used to do”. The pleasure of Allah is described as even greater than these physical delights But the pleasure of Allah is greater.

The righteous will also enjoy closeness to Allah and esteemed company: 4:69. This promise was a great comfort to the Companions, as narrated by `Aishah and Sa`id bin Jubayr. The Prophet ﷺ clarified that one's love for righteous people will ensure their companionship in the Hereafter, even if their deeds are not equivalent: "One is with those whom he loves" (Bukhari and Muslim on 4:69).

Conversely, disbelievers and hypocrites face a mighty chastisement. Their wealth and offspring will not avail them, and they will be fuel of the Fire. The Fire's fuel is men and stones, signifying its intense heat. The Quran promises that their torment shall not be lightened and they will have no helpers. Even their good deeds in this world will not benefit them in the Hereafter if they die as disbelievers, as clarified by a Hadith from Anas bin Malik (Ahmad on 4:40). Allah's justice is so precise that He wrongs not even the weight of a speck of dust, ensuring that every good deed is accounted for and multiplied, while injustice is justly punished.

The Quran underscores that Allah desires ease for humanity, as man was created weak. This divine intention is reflected in legislation that facilitates repentance and forgiveness. If believers avoid major sins, Allah promises to remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). Repentance is accepted as long as life remains, as the Prophet ﷺ said: "Allah accepts the repentance of the servant as long as the soul does not reach the throat" (Ahmad, Tirmidhi, Ibn Majah on 4:17). This emphasizes divine mercy and the continuous opportunity for individuals to turn towards righteousness.

In essence, the path of the righteous is a journey of unwavering faith, consistent good deeds, patience through trials, and sincere obedience to Allah, culminating in His boundless mercy and the eternal reward of Paradise. Their lives serve as a testament to the transformative power of Islam, urging all to embrace its comprehensive call to piety and justice.