The Quran provides a holistic definition of righteousness, emphasizing both internal conviction and external action. It declares that 2:177 righteousness is in 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 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].

Ibn Kathir explains that this verse encompasses all aspects of Islam, highlighting that righteousness is achieved by acquiring these qualities. The primary components include belief in Allah as the sole deity, belief in the Last Day, angels, divine books (culminating in the Quran), and all prophets. Ma'arif-ul-Quran further clarifies that this verse presents the cardinal concept of birr, an Arabic term for absolute goodness combining all acts of righteousness and obedience.

Beyond belief, the verse outlines essential practices: *Charity (Infaq):** Giving wealth, even when one loves it, to various deserving categories such as relatives, orphans, the needy, and for freeing slaves. This is echoed in the Prophet's saying, reported by Anas bin Malik, that the best charity is given "while still healthy and thrifty, hoping to get rich and fearing poverty" Bukhari 40:17. * Prayer (Salah): Establishing regular prayer, which entails performing it correctly with all its obligations, including bowing, prostration, recitation, humility, and punctuality, as articulated by Ibn `Abbas in Tafsir Ibn Kathir. * Zakah: Giving the obligatory alms, as a specific financial obligation, which is one of the five pillars of Islam, as highlighted by the Prophet's statement, "Islam is built upon five (pillars): Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah, fasting Ramadan and Hajj to the House" (Bukhari, in Tafsir Ibn Kathir for 2:3). * Fulfilling Promises: Upholding covenants and promises made. * Patience (Sabr): Enduring poverty, hardship, and battle. According to Ibn Kathir, there are three types of patience: avoiding prohibitions, performing acts of worship, and enduring afflictions.

Ma'arif-ul-Quran emphasizes that these tenets are the essence of all religious injunctions, with all other details falling under these basics. The verse acts as a comprehensive framework, teaching Muslims that righteousness is a multifaceted pursuit involving both deep inner faith and diligent outward action.

The teachings of Prophet Muhammad (peace be upon him) further illuminate the path to righteousness, providing practical examples and ethical principles. The Prophet's life served as the ultimate model for cultivating Salah, demonstrating how divine commandments translate into daily living.

One significant aspect of prophetic guidance concerns the appropriate conduct in various situations. For instance, the Prophet explicitly clarified that [it is not righteousness that you fast on a journey]Sahih al-Bukhari 30:53, illustrating that strict adherence to a specific ritual might not be the highest form of piety if it causes undue hardship or deviates from ease. This indicates a nuanced understanding of religious observance, prioritizing well-being and practical considerations within the broader framework of divine intent. Similarly, concerning the practice of I'tikaf (seclusion in a mosque for worship), the Prophet questioned practices driven by human desire rather than pure intention when he saw multiple tents erected by his wives, asking, [Do you consider that they intended to do righteousness by doing this?]Sahih al-Bukhari 33:9. This emphasizes sincerity and alignment with divine will over mere outward acts.

The Prophet's interactions with his companions also highlighted core values. When Abu Talha, one of the wealthiest Ansar, sought to donate his most beloved garden, Bairuha, after the revelation of You will not attain righteousness till you spend in charity of the things you love, the Prophet commended him, calling it "profitable wealth," but advised him to [distribute it among your relatives]Bukhari 40:17. This emphasizes the importance of kinship ties even in acts of charity, demonstrating a balanced approach to righteousness that integrates spiritual devotion with social responsibility.

Furthermore, the Prophet taught the essential link between truthfulness and righteousness, stating, [Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fajur (i.e. wickedness, evil-doing), and Al-Fajur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar]Sahih al-Bukhari 78:121. This Hadith underscores truthfulness as a gateway to all other virtuous deeds, emphasizing its pivotal role in shaping a righteous character. The Prophet also guided his companions in supplication, teaching them to ask for [righteousness and adhering to the straight path]Sahih Muslim 48:105, and to seek refuge from "incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave," alongside asking Allah to "grant to my soul the sense of righteousness and purify it" Sahih Muslim 48:99. These supplications reveal an aspiration for comprehensive righteousness—spiritual, moral, and physical—and an understanding that true purity comes from Allah.

The pursuit of righteousness (Salah) is deeply intertwined with cultivating specific internal states, paramount among them Taqwa (God-consciousness), Sabr (patience), and Ikhlas (sincerity). The Quran repeatedly links these qualities to divine guidance and ultimate success.

Taqwa, often translated as "fearing Allah," is presented as a cornerstone of righteousness. The Quran states that fasting is decreed that you may become righteous, with Tafsir al-Jalalayn clarifying that fasting curbs desires, thereby fostering Taqwa. Ibn Kathir adds that fasting purifies the soul and cleanses it from ill behavior, narrowing the paths of Shaytan. Similarly, entering houses through their proper doors, rather than through the back, is declared “not righteousness...but righteousness is in one who fears Allah”. This highlights that true piety lies in adhering to divine commands, even in seemingly mundane actions, as explained by Ibn Kathir, doing what He has commanded and refraining from what He has forbidden.

Sabr, or patience, is another indispensable virtue. The Quran instructs believers to seek help through patience and prayer in times of need. Ibn Kathir categorizes Sabr into three types: patience in avoiding prohibitions, patience in performing acts of worship, and patience in facing afflictions. Ma'arif-ul-Quran explains that Salah (prayer) is considered the most perfect model of Sabr, as it entails restraining oneself from all that is sinful and even from what is otherwise permissible, demonstrating complete submission. The promise of divine company, Surely, Allah is with those who are patient, underscores the profound spiritual reward for cultivating this virtue.

Ikhlas, or sincerity, is crucial for the acceptance of deeds. The Quran emphasizes that worship should be performed devoting your religion to Him free of any idolatry. Sincerity means performing deeds solely for Allah's sake, without any showing off or seeking worldly praise. Tafsir Ibn Kathir, in commenting on deeds that are accepted by Allah, states that a deed must be performed for Allah's sake alone and conform to the Shariah. If it is sincere but does not conform to Shariah, it is rejected; similarly, if it conforms to Shariah outwardly but lacks sincerity, it is also rejected, as in the case of hypocrites. The hypocrites, who outwardly profess belief but conceal disbelief, are condemned for their lack of sincerity, as they try to deceive Allah and those who believe, while they only deceive themselves. As-Suddi, Ibn `Abbas, and Ibn Mas`ud explain that their mischief on earth stems from disobeying Allah, continuing prohibited acts, abandoning obligations, and lying to believers.

The heart's state is central to righteousness. Mujahid and Qatadah, as cited in Tafsir Ibn Kathir, describe how the heart can be "sealed" with sin, becoming unable to perceive good or renounce evil (Tafsir Ibn Kathir for 2:7). Conversely, genuine humility (Khushu') of the heart, arising from an awareness of Allah's majesty, makes obedience easy and pleasant, as discussed by Ma'arif-ul-Quran in relation to “those who are humble in heart”.

The Quran outlines a clear path to guidance and warns against deviations, emphasizing that righteousness is achieved through consistent adherence to divine instructions. The prayer for guidance, Guide us to the straight path, is central, as it encompasses being directed towards success and remaining firm on the righteous way. Ibn Kathir highlights that As-Sirat Al-Mustaqim (the Straight Path) refers to the clear path of Islam, avoiding extremes of excess and deficiency, as illustrated by the Prophet's parable of a straight path with two walls representing Allah's limits and open doors representing prohibitions (Hadith in Tafsir Ibn Kathir for 1:6).

Divine guidance (Hidayah) has multiple degrees. Ma'arif-ul-Quran explains that the first degree is general, covering all existence, while the second is particular to rational beings (men and jinn) through prophets and revealed books. The third, even more particular, is specific to true believers, descending directly from Allah as Tawfiq (divine grace) that facilitates righteous action. This progressive guidance means that even prophets and saints continuously seek increase in divine guidance (Tafsir Ma'arif-ul-Quran for 1:6).

Conversely, deviation from the straight path is strongly cautioned against. The Quran warns against following "other ways" that lead away from Allah's path. Those who persistently reject the truth may have their hearts sealed, their hearing and sight obstructed, rendering them incapable of accepting guidance. This sealing is not arbitrary but a consequence of their chosen arrogance and evil deeds, as explained by Ma'arif-ul-Quran and Ibn Kathir (Tafsir Ibn Kathir for 2:7). They are likened to those who purchase error with guidance, exchanging what is valuable for what is worthless.

The path to steadfastness involves constant vigilance against internal and external challenges. Hypocrisy (Nifaq), characterized by outward conformity and inward disbelief, is a major deviation, as hypocrites try to deceive Allah and believers, ultimately deceiving only themselves. Ibn Kathir notes that hypocrisy began in Madinah when Muslims gained strength, leading individuals like Abdullah bin Ubayy to feign Islam while harboring hatred. Such individuals are described as "mischief-makers" who spread disorder by their duplicity and support for disbelievers (Tafsir Ibn Kathir for 2:11). Their actions, though disguised as reform, lead to moral decay and social chaos.

The Quran also addresses external pressures, such as the attempts by the People of the Book to turn Muslims away from their faith out of envy (2:109, 3:74). Muslims are advised to forgive and overlook such actions until Allah brings His command, indicating a strategy of patience and then, if necessary, engagement (Tafsir Ibn Kathir for 2:109). This highlights that the path of righteousness requires not only internal strength but also a wise and strategic approach to external opposition.

The concept of Salah (righteousness) extends beyond individual piety to encompass the legal and social fabric of Islamic society, establishing norms for justice, family relations, and community conduct. The Quran and Sunnah provide specific rulings and ethical guidelines that operationalize righteousness in daily life.

Justice and Equity: A fundamental aspect of righteousness is the establishment of justice. The Quran emphasizes being just in speech, even if it concerns relatives, cautioning against false witness and unjust judgment And when you speak, be just, even if there be a relative. Abu Dawud and Ibn Majah report the Prophet's saying that "False witness is equal to Shirk," underlining the gravity of injustice (Tafsir Ma'arif-ul-Quran for 6:153). Similarly, honesty in transactions is mandated: give full measure and weight with justice. Any shortfall is considered *Tatfif, a broader concept meaning failing to fulfill others' rights, as exemplified by Umar's critique of someone shortening their prayer (Tafsir Ma'arif-ul-Quran for 6:153). This implies that public servants and employees who do not discharge their duties fully are also committing Tatfif*.

Family and Social Relations: Righteousness mandates specific conduct within the family and wider community. The Quran permits sexual intimacy with one's wife under specific conditions: after her menstrual cycle and only in a way that allows for "cultivation" (i.e., through the vagina) 2:223 for yourselves]. Anal sex is explicitly prohibited, as indicated by the Prophet's Hadith: [Allah does not shy from the truth - he said it thrice-, do not have anal sex with women](Ahmad, An-Nasa'i, Ibn Majah; Tafsir Ibn Kathir for 2:223). This ruling highlights the sanctity of marriage and its primary purpose of procreation.

In matters of divorce, the Quran encourages generosity and kindness. If a divorce occurs before consummation but after a dower is specified, the man must give half of what was specified, 2:237. This verse, as explained by Ma'arif-ul-Quran, promotes magnanimity, especially when it is difficult, indicating that forgiveness is closer to Taqwa.

Relations with Non-Muslims: The Quran provides detailed guidance on interactions with non-Muslims. While deep emotional friendship (*Muwalat) with disbelievers is forbidden for believers, other forms of engagement are permissible. Ma'arif-ul-Quran delineates four degrees of relations: 1. *Muwalat (Close Friendship):** Forbidden, implying intense emotional commitment. 2. Muwasat (Sympathy/Kindness): Permissible with all non-Muslims except those at war with Muslims, encompassing charitable help and well-wishing. 3. Mudarat (Cordiality/Politeness): Permissible with all non-Muslims, especially for presenting Islamic teachings or seeking safety, as long as it does not involve internal emotional commitment. 4. Mu'amalat (Dealings/Transactions): Permissible in business, employment, and technology, unless it harms Muslims collectively (Tafsir Ma'arif-ul-Quran for 3:28).

These rulings underscore Islam's emphasis on justice and fair dealing with all people, while safeguarding the distinct identity and principles of the Muslim community.

The Quran vividly describes the ultimate rewards for righteousness and the severe consequences of its abandonment, emphasizing the importance of a life lived in sincere obedience to Allah.

Rewards in This Life and the Hereafter: Those who believe and do righteous deeds are promised immense rewards. They will have Gardens of Paradise as a lodging, where they will abide forever. These gardens are described as better for those who fear Allah, offering pure blessings and comfort without striving or apprehension (Tafsir Ma'arif-ul-Quran for 3:16). A key reward is Allah's approval, which is considered greater than all other blessings (Tafsir Ma'arif-ul-Quran for 3:16). The righteous will also find security from future fears and sorrow over past losses [on them shall be no fear, nor shall they grieve](2:39, 7:35, 2:113). Furthermore, Allah promises to increase guidance for those who are guided, leading to spiritual growth and clarity.

Consequences of Deviation: Conversely, those who disbelieve and commit evil deeds face dire consequences. They are warned of a painful chastisement in this world and the Hereafter, and their deeds will be in vain. The Quran describes disbelievers as those whose hearts are hardened like stones and who are deaf and dumb to the truth, wandering in darkness. Their wealth and children will not avail them against Allah, and they are destined to be fuel for Hellfire. Hypocrites, who conceal disbelief, face an even worse fate, being in the lowest depths of Hell. They will realize their deception when what they had been concealing before has become manifest to them, regretting their choices when it is too late.

Divine Justice: Allah's justice is absolute. On the Day of Judgment, deeds will be weighed, and none will be wronged The weighing on that day is definite. Even the weight of a mustard seed will be brought to account. Tafsir Ibn Kathir explains that deeds, records of deeds, or even the individuals themselves may be weighed, all leading to perfect justice. The slightest good deed is magnified, and evil deeds are fully accounted for. The concept of *istidraj* (gradual seizure) is mentioned for those who reject divine signs; Allah opens doors of provisions to them, making them think they are on the right path, only to seize them suddenly with punishment when they are rejoicing (7:183; Tafsir Ibn Kathir for 6:41). This highlights Allah's plan as firm and undeniable.

The ultimate purpose of this life, as beautifully articulated by Rumi and quoted in Ma'arif-ul-Quran, is to remember and serve the Creator, as [life without that devotion is nothing but shame](Tafsir Ma'arif-ul-Quran for 3:14). The duration of worldly life is a precious opportunity to cultivate righteousness, as reflected in the Prophet's teaching that [wise is he who controls his self, and stays pleased with minimal resources, and devotes his deeds for what is after death](Tafsir Ma'arif-ul-Quran for 6:32).

Righteousness is the sole path to enduring success and proximity to Allah. It transforms an individual's character, guides their interactions, and ensures their salvation in the Hereafter.