Study the following Aayat (verse) in the Qur’an. It is Aayat 177 in Surah al-Baqarah and is one of the longest Aayat. This Aayat is also known as Aayat al-Birr (The Aayat of Righteousness)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

لَّيسَ ٱلبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلمَشرِقِ وَٱلمَغرِبِ وَلَـٰكِنَّ ٱلبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱليَوۡمِ ٱلأَخِرِ وَٱلمَلَـٰئكَةِ وَٱلكِتَـٰبِ وَٱلنَّبِيِّـنَ وَءَاتَى ٱلمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلقُرۡبَىٰ وَٱليَتَـٰمَىٰ وَٱلمَسَـٰكِينَ وَٱبنَ ٱلسَّبِيلِ وَٱلسَّآئلينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكوٰةَ وَٱلمُوفُونَ بِعَهدِهِمۡ إِذَا عَـٰهَدُواْ‌ۖ وَٱلصَّـٰبِرِينَ فِى ٱلبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلبَأۡسِ‌ۗ أُوْلَـَٰئك ٱلَّذِينَ صَدَقُواْ‌ۖ وَأُوْلَـئِكَ هُمُ ٱلمُتَّقُونَ

It is not righteousness that you turn your faces towards the East and the West, but righteousness is the one who believes in Allah and the last day and the angels and the Book and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keeps up prayer and pays the zakat, and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflict - these are they who are true and these are they who are the pious (2:177).

Commentary

See Tafsir al-Mizan of Allamah Tabatabai1. See my footnote at the end of the commentary of this Aayat.

It is said that when the qiblah was changed from Baytu ‘1-Maqdis (Jerusalem) to the Ka’bah, controversy arose in the public. It was then that the above Aayat 2:177 in Surah al-Baqarah was revealed.

In a Hadith Rasul Allah (S) has said, “Whosoever acted in accordance with this Aayat, he surely perfected (his) faith.”

So Who Can Be Truly Considered Righteous?

Qur’an: As this Aayat clearly shows, a Truly Righteous person is the one who Truly believes in Allah (i.e. Truly believes in the Oneness of Allah in Tawhid). In Tafsir al-Mizan, Allamah Tabatabai describes commenting on this verse says that such people are as “the people in the light of their attributes. In this way, it points to the fact that abstract ideals and abstruse ideas have no value in Islam unless they appear in concrete shape in the character of a man”.

Allamah Tabatabai continues to say that the Qur’an “explains and defines a condition and a rank by introducing the people having that rank and condition; it is never satisfied with mere theoretical explanations of good and bad, virtue and vice”.

Tabatabai continues to explain that the words:

“the one who believes in Allah and the last day...,” define those who are “the righteous ones, and explain their real state. The verse introduces them with all three aspects… belief, deeds and morals, in three stages:

• The first stage begins with the words, “the one who believes in Allah;”

• The second is the sentence, “these are they who are true;” and

• The third is, “and these are they who are the pious.”

Allah begins the first stage (belief), saying: “the one who believes in Allah and the last day and the angels and the Book and the prophets”. It is a comprehensive description of all the true gnosis (true spiritual meanings) which Allah wants His servants to believe in.

The belief referred to in this verse is the perfect belief which can never fail to produce its effect.

When a believer attains to this stage of faith, his heart is never assailed by any doubt or confusion; he does not take a dim view of whatever befalls him, nor is he offended if afflicted with a misfortune.

Likewise, his morals and actions are safe from adverse influences. This interpretation is further supported by the phrase, “these are they who are true”. Truth, in this verse, is general and unconditional; it is not restricted to any condition of man’s heart or any activity of his limbs. It means, they are real believers, true in their belief; Thus, their condition fits the fourth stage of the belief, described under the verse:

As Allah says:

إِذۡ قَالَ لَهُ رَبُّهُ ۤ أَسۡلِمۡ‌ۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَـٰلَمِينَ

When his Lord said to him, Submit (yourself), he said “I submit myself to the Sustainer (Lord) of the worlds” (2:131).

After description of belief, Allah Subhanahu wa Ta’ala mentions some of their deeds:
“and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keeps up prayer and pays the zakat”.(2:177)

Here their Salat is mentioned, and it concerns the Divine Worship. Allah says:

وَأَقِمِ ٱلصَّلَوٰةَ‌ۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ وَلَذِكۡرُ ٱللَّهِ أَڪۡبَرُ‌ۗ

.. And establish Salat, surely prayer keeps (one) away from indecency and evil and remembrance of Allah is the greatest (thing in life) without doubt.... (29:45);

also, He says:

وَأَقِمِ ٱلصَّلَوٰةَ لِذِڪۡرِىٓ

“... and keep up prayer for My remembrance (20:14).

It is followed by mention of zakat; and it is a financial obligation promulgated for economic good of the society. And before it all, the verse refers to their giving away wealth to various groups; this habit of theirs spreads the good and enlarges the circle of non-obligatory munificence, in order that the need of the poor may be fulfilled and their condition improved.

Lastly, the verse cites some of their excellent moral characteristics: “and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflict”. al-’Ahd العَهْدُ ) = to promise; to commit oneself to something). The verse mentions “their promise” unconditionally.

Yet, it does not cover the belief and the resulting obligation of following the laws of the shari’ah (as some people have said). Why? Because on going further we find the proviso, “when they make a promise”; and clearly acceptance of true faith and sub-mission to its concomitants is an unconditional obligation; and is obligatory on all the people at all the times.

It does not depend on one’s commitment. However, the “promise”, by its generality, covers every commitment made by man. For example, when he says: I’ll surely do it; or, I’ll never do it. It includes every deal made in business transactions, every word spoken in social and family circles.

Patience is steadfastness in face of hardship, be it a series of benumbing misfortunes or a fight against formidable adversaries.

These two excellent virtues - fulfilment of promise and patience - do not cover all the necessary virtues; but when they are found somewhere, the other virtues invariably always follow suit. One of these two virtues (patience in hardships) has a passive quality, while the other (fulfilling the promise) has an active role.

By mentioning them, Allah in effect says that when they say something, they surely proceed to do it, and do not withdraw from it even if they have to face difficulties.

The second stage of introduction is contained in the phrase, “these are they who are true”. Truth is a comprehensive virtue, encompassing all attributes of knowledge and action. Truth is an inseparable concomitant of all basic virtues - continence, bravery, wisdom and justice - and of their branches., Man’s life is made up of his belief, words and actions.

When he is true, all the three aspects conform with each other. He does not do except what he says and does not say except. that which he believes.

Man, by instinct accepts the right and truth; and even if he pretends otherwise, he submits to it in his heart. When he believes in the right truthfully, his word conforms with his belief, and his action with his word. It is then that he reaches the perfection in all three aspects of belief, morality and deeds. His faith becomes pure, his character virtuous and his deeds good.

Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O You who believe! fear Allah and be with the true ones (9:119).

The restrictive style, “these are they who are true”, puts emphasis on the description of the righteous. It means - and Allah knows better - that if you want to find the true ones, then these are the righteous.

The third and final stage of their introduction is the phrase, “and these are they who are the pious”: This restrictive style looks at the level of perfection. Piety cannot be complete and perfect, unless righteousness and truth have attained their completion and perfection.

The attributes ascribed here to the righteous are the same which Allah has described in other places. Allah says:

إِنَّ ٱلۡأَبۡرَارَ يَشۡرَبُونَ مِن كَأۡسٍ۬ كَانَ مِزَاجُهَا ڪَافُورًا

As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur (76:5)

عَيۡنً۬ا يَشۡرَبُ بِہَا عِبَادُ ٱللَّهِ يُفَجِّرُونَہَا تَفۡجِيرً۬ا

A Fountain where the Devotees of Allah do drink, making it flow in unstinted abundance. (76:6)

يُوفُونَ بِٱلنَّذۡرِ وَيَخَافُونَ يَوۡمً۬ا كَانَ شَرُّهُ مُسۡتَطِيرً۬ا

They perform (their) vows, and they fear a Day whose evil flies far and wide. (76:7)

وَيُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا

And they feed, for the love of Allah, the indigent, the orphan and the captive (76:8)

إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ وَلَا شُكُورًا

(Saying) “We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. (76:9)

إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا

“We only fear a Day of distressful Wrath from the side of our Lord.” (76:10)

فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا

But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and a (blissful) Joy. (76:11)

وَجَزَٮٰهُم بِمَا صَبَرُواْ جَنَّةً۬ وَحَرِيرً۬ا

And because they were patient and constant, He will reward them with a Garden and (garments of) silk. (76:12)

These verses, about some righteous personalities, describe their attributes of belief in Allah and the last day, their spending for the sake of Allah, their fulfilling the vows and their patience.

Again, Allah says:

كَلَّآ إِنَّ كِتَـٰبَ ٱلۡأَبۡرَارِ لَفِى عِلِّيِّينَ

Nay! Most surely the record of the righteous shall be in the ‘Illiyyin.(83:18)

وَمَآ أَدۡرَٮٰكَ مَا عِلِّيُّونَ

And what will make you know what the ‘Illiyyin is? .(83:19)

كِتَـٰبٌ۬ مَّرۡقُومٌ۬

It is a written book; .(83:20)

يَشۡہَدُهُ ٱلۡمُقَرَّبُونَ

Those see it who are near (to Allah). (83:21)

إِنَّ ٱلۡأَبۡرَارَ لَفِى نَعِيمٍ

Truly the Righteous will be in Bliss: (83:22)

عَلَى ٱلۡأَرَآٮِٕكِ يَنظُرُونَ

On Thrones (of Dignity) will they command a sight (of all things): (83:23)

تَعۡرِفُ فِى وُجُوهِهِمۡ نَضۡرَةَ ٱلنَّعِيمِ

You will recognize in their Faces the beaming brightness of Bliss. Most surely the righteous shall be in bliss, (83:24)

يُسۡقَوۡنَ مِن رَّحِيقٍ۬ مَّخۡتُومٍ

Their thirst will be slaked with Pure Wine sealed: (83:25)

خِتَـٰمُهُ مِسۡكٌ۬‌ۚ وَفِى ذَٲلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَـٰفِسُونَ

The seal thereof will be musk: and for this let those aspire, who have aspirations: (83:26)

وَمِزَاجُهُ مِن تَسۡنِيمٍ

With it will be (given) a mixture of Tasnim: (83:27)

عَيۡنً۬ا يَشۡرَبُ بِہَا ٱلۡمُقَرَّبُونَ

A spring, from (the waters) whereof drink those Nearest to Allah. (83:28)

If you meditate on these verses in conjunction with those quoted above, you will see the reality of their attributes and their final destination.

These verses praise the righteous that they are servants of Allah, and are drawn near to Him.

Now, Allah describes His servants in these words:

إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ

Surely as regards My servants, thou hast no authority over them except such as put themselves in the wrong and follow thee.” (15:42);

and He says about those drawn near to Him:

وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ

And the foremost are the fore-most; (56:10)

أُوْلَـٰٓٮِٕكَ ٱلۡمُقَرَّبُونَ

These are they who are drawn near - to Allah, (56:11)

فِى جَنَّـٰتِ ٱلنَّعِيمِ

in the gardens of bliss (56:10-12).

It is now clear that the righteous are the foremost in this world in reaching nearer to Allah, as they are foremost in the next world in attaining to the bounties of the garden.

If you continue looking at the condition of the righteous in the light of these verses you will unearth many hidden nuggets of spiritual reality.

The above discourse shows that the righteous are in the highest, that is, the fourth, stage of belief, as we have explained earlier. Allah says:

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ

Those who believe and do not mix their faith with iniquity, those are they who have the security and they are those who go aright (6:82).

Qur’an: and the patient in distress: The word “patient” in the Arabic text is in accusative case while the other attributes are in indicative. This change has been effected to point out its excellence, to show its importance.

Also, it has been said that when a speech becomes a bit lengthy, several adjectives following each other, then the Arabs break the monotony by interposing negatives between the positives, or by exchanging accusative and indicative cases

The author says: Its reason is clear from the explanation written above. az-Zajjaj and al-Farra’ are reported to have said: “This verse is reserved for the sinless prophets, because nobody, except the prophets, can perform these things as they should be.”

But this comment shows that they had not pondered on it properly. They seem confused regarding spiritual ranks. The verses of the Chapter of the Man (76:5-12) quoted above, were revealed about the family members of the Messenger of Allah (S); Allah in those verses has named them “the righteous”, although they were not prophets.

Of course, the rank of the righteous is very high, and their position is of very great importance. Allah praises the men of understanding saying that they remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth as the Qur’an reveals below in Surah 3:190-193.

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ

Behold! in the creation of the heavens and the earth, and the alternation of Night and Day, there are indeed Signs for men of understanding. (3:190)

ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَڪَّرُونَ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

Men who celebrate the praises of Allah standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): “Our Lord! Not for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire. (3:191)

رَبَّنَآ إِنَّكَ مَن تُدۡخِلِ ٱلنَّارَ فَقَدۡ أَخۡزَيۡتَهُ ‌ۖ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٍ۬

“Our Lord! Any whom thou dost admit to the Fire Truly thou coverest with shame, and never will wrong-doers find any helpers!. (3:192)

رَّبَّنَآ إِنَّنَا سَمِعۡنَا مُنَادِيً۬ا يُنَادِى لِلۡإِيمَـٰنِ أَنۡ ءَامِنُواْ بِرَبِّكُمۡ فَـَٔامَنَّا‌ۚ رَبَّنَا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَڪَفِّرۡ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ

“Our Lord! We have heard the call of one calling (us) to faith, ‘Believe ye in the Lord’, and we have believed. Our Lord! Forgive us our sins blot out from us our iniquities, and take to Thyself our souls in the company of the righteous. (3:193)

Al-Hakim at-Tirmidhi narrates from Abu ‘Amir ash-Sha’bi that he said: “I said: ‘O Messenger of Allah! What is the completion of righteousness?’ He said: ‘That you should do in private what you do in public.’ “(ad-Durru ‘l-manthur) Abu Ja’far and Abu ‘Abdillah (a.s.) said: “The near of kin are the relatives of the Prophet.” (Majma ‘u ‘l-bayan)

It is an application of this verse, keeping in view the verses of near relatives

قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًا إِلَّا ٱلۡمَوَدَّةَ فِى ٱلۡقُرۡبَىٰ‌ۗ…

Say: “No reward do I ask of you for this except the love of those near of kin.”… (42:23).

Imam as-Sadiq (a.s.) said: “al-Faqir (poor) is he who does not ask from the people; and al-miskin is of more straitened circumstances than the “poor”; and al-ba’s ( اَلبآئِسُُ ) is the most wretched of all.” (al-kafi)

Abu Ja’far (a.s.) said: “The wayfarer is the one stranded in the way.” (Majma ‘u ‘l-bayan)

Imam as-Sadiq (a.s.) was asked about an al-mukatib2 المُكـَاتِب ُُ )) who, after making a partial payment was unable to pay (the balance of the stipulated money of) his al-mukatabah ( المُكـَاتـَبَة ُُ) ). He (a.s.) said:

“It will be paid on his behalf from the money of as-sadaqah الصَدَقـََة ُُ ) = charity money; also zakat), because Allah, the Mighty, the Great, says: and for (the emancipation of) the captives.” (at-Tahdhib)

The same Imam said about the words of Allah, and the patient in distress and affliction: “In hunger, and thirst and fear.” And he (a.s.) said about the word, and in time of conflict: “In the fighting.” (at-Tafsir, al-Qummi)3

Another Interesting Commentary On Aayat Al-Birr 2:177

Another very interesting commentary of this Aayat al-Birr (2:177) is given in some sources. It is interesting that the Ulema have shown the importance of this Aayat in clear reference also to Surah 103 in the Qur’an, Surah al-Asr. I have shown Surah al-Asr in the beginning of this book and am showing it here again. Please ponder over this commentary to further understand the great importance as to why this Aayat177 in Surah al-Baqarah is referred to in all sources (Shi’a and Sunni) as Aayat al-Birr.

Because I want to keep the explanation short, I will be brief. But for more you may visit: (www.amda.us/index.php/tafseer-transcripts/177-verse-177-of-Surah-al-baqa...). It is interesting and inspiring like the previous description given by Allamah Tabatabai. This compares it very interestingly with Surah al-Asr. In the Qur’an commentary we have from S V Mir Ahmed Ali with notes from Ayatullah Pooya Yazdi, we have also have reference about this Surah al-’Asr’s connection with Aayat al- Birr, (see p.1092 re: Vr.3, note 3152).

May Allah Subhanahu wa Ta’ala give us the Tawfiq to truly ponder over this and make us among those who remain on the path of the righteous in the lessons we have from the Qur’an and the purified Ahl al-Bayt (as).

Let us begin:

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيم

In the name of Allah, the Beneficent, the Merciful

وَٱلۡعَصۡرِ

By the (passing away of) time (103:1)

إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ

verily man is in loss (103:2)

إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

But not those who believe and work Righteous Deeds and enjoin upon each other the Truth and enjoin upon each other Patience (Steadfastness). (103:3)

Four Important Points To Understand About Aayat Al-Birr In Relation To Surah Al-Asr

Four important points to understand about Aayat al-Birr 2:177 in relation to surah al-Asr, Surah 103 in the Qur’an:

1. Aayat al-Birr is one of the longest Aayat in the Qur’an. It is not the longest. The longest aayat is also in Surah al-Baqarah. It is aayat number 282 that deals with in doing transactions.

2. The relation between Surah al-Asr and Aayat al-Birr is uniquely similar in the theme both reveal. Sources show the similarities can be compared to, for example, between Aayat al-Kursi and Surah Ikhlaas. Surah Ikhlaas comprehensively discusses about Tawhid and Aayat al-Birr comprehensively discusses about the righteousness.

Let us quickly look at the similarities:

For example, to be successful in the Hereafter Surah al-Asr discusses the following four conditions:

1. Faith – Imaan;
2. Necessity of doing virtuous deeds – Amal al-Saleh
3. Advising each other about the Truth – Tawasi bi al-Haqq
4. Advising each other about necessity of Patience – Tawasi bi-Sabr

Ayat al-Birr is an comprehensive explanation of three of these four conditions.

About Surah al-Asr, some scholars in the past have also said that if nothing was revealed in the Qur’an except Surah al-Asr, it would be a sufficient guide for salvation.

While Surah al-’Asr mentions faith or imaan as the first condition for salvation, Ayat al-Birr discusses this imaan in detail to include imaan in Allah, imaan in the Hereafter, imaan in the Angels, imaan in the Books, and imaan in the Prophets.

These five articles of imaan are potentially present in Surah al-’Asr, but only in the form of a “bud with five enclosed petals that takes shape of a flower in full bloom in Ayat al-Birr”.

Surah al-’Asr mentions good deeds or al-’Amal al-Salih as the second condition for success:

Ayat al-Birr explains that these good deeds fall under three main categories:

(1) fulfilling the rights of fellow human beings (Huqooq al-’Ibad) by having mercy and sympathy toward them, and by actually spending on them for the sake of Allah (SWT);

(2) fulfilling the rights of Allah (Huqooq Allah) through prayers (salah) and obligatory charity (zakah), and

(3) fulfilling and honoring human relations including all types of business and social contracts. These three categories are like the three branches of a tree, the trunk of which is ‘good deeds’ or al-’Amal al-Salih.

The third condition for success in Surah al-’Asr is exhorting one another to truth (Tawasi bil-Haq).Exhorting each other towards the Truth (see my explanation above on pp.69ff).

(4) The fourth condition for success mentioned in Surah al-’Asr has to do with exhorting one another to patience (Tawasi bil-Sabr):

Ayat al-Birr mentions the three occasions in which patience, fortitude, and forbearance are required—misfortune, adversity, and times of danger. These situations are faced in times of fear, hunger, loss of life, loss of wealth, situations of conflicts and so on.

It is in such times when one’s strength of character is tested. Such were the state of affairs with Rasul Allah (S) and his faithful companions, in all trying and difficult times in Makka before the Hijrah and throughout after the Hijrah in Madina.

The subject discussed very profoundly, yet very succinctly in Surah al-’Asr is elucidated in detail in Ayat al-Birr.

• 1. Online at: https://www.al-islam.org/al-mizan-exegesis-quran-volume-2-sayyid-muhamma...
• 2. In Islam a slave was allowed to enter into an agreement with his master. This agreement, called al-mukatabah, entitled him to gain his freedom on payment of stipulated amount. Such a slave was called al-mukatib. (tr.)
• 3. Most of what I have discussed above is taken from the commentary by Allamah Tabatabai in his Tafsir al-Mizan as shown in www.al-islam.org I have added some of my words to make a simple reading. This Aayat is so important to understand what is true Righteousness that I thought it should be included