Al-Baqarah: (177) Righteousness is not...

Issues in the Verse

Issue 1: The Scope of the Address

Scholars differed on whether this address is general or specific:

1. Some said: It addresses the People of the Book, who were strict about facing Jerusalem (Bayt al-Maqdis). Allah stated that true righteousness is not this adherence to a specific direction, but rather the righteousness of one who believes in Allah.
2. Others said: It addresses the believers, who became pleased upon turning towards the Ka'bah, as they desired this change. They were addressed with this statement.
3. Others said: It addresses everyone. When the Qiblah was abrogated and changed, the believers rejoiced in this new Qiblah and had been very strict about the previous one, thinking it was the greatest goal in religion. Thus, Allah commanded them through this address to fulfill all acts of worship and obedience, clarifying that righteousness is not merely turning east or west, but rather possessing these specific qualities. This last view seems most apparent as it contains no restriction, implying that the required righteousness is not the matter of the Qiblah, but these enumerated characteristics.

Issue 2: The Grammatical Status of Laysa (ليس)

The majority hold that Laysa is a verb. Some deny this, claiming it is a particle.

• Argument for it being a verb: The attachment of pronouns that only attach to verbs (e.g., lastu, lastum, laysū qā'imīn).
  • Rebuttal: This is refuted by pronouns attaching to non-verbs (e.g., innanī, waliytunī, la'alla).
• Arguments for it being a particle (the objectors' points):
  1. If it were a verb, it would be past tense (māḍī). However, the consensus is that it negates the present tense (ḥāl). If it were past tense, it would negate the past.
  2. It enters upon a verb (e.g., laysa yakhruju Zayd - Zayd is not going out), which is logically and textually impermissible for a verb. The claim that Laysa enters upon a pronoun referring to the situation (ḍamīr al-qiṣṣah) and the following clause explains it is weak, as this would allow the same for the particle mā.
  3. The particle mā (negation) shows its meaning in other contexts, and so does laysa. If you say, "Laysa Zayd," the speech is incomplete; you must say, "Laysa Zaydun qā'iman."
  4. If Laysa were a verb, then mā (negation) would also have to be a verb, because both convey the meaning of negation tied to a specific time (the present). Since mā is not a verb, Laysa is not either. Alternatively, Laysa is a static word (kalimah jāmidah) established for negating the present, resembling mā in lacking verbal conjugation.
  5. You connect mā to past verbs (e.g., mā aḥsana Zayd), but you cannot connect mā to laysa (e.g., mā laysa Zaydun yadhkur).
  6. It does not follow the patterns of verbs; no verb has its structure.

• Counter-argument to point 6 (If it is argued that its origin was laysa like ṣayda (camel hunting), but it was lightened because it is fixed in one state, while verb forms vary by tense):
  • Response: This contradicts the original state. The original state is non-existence (as a verb). The essence of a verb is conjugation. If conjugation is denied, it should remain in its original form, not undergo further modification. Denying conjugation (contrary to the original state) cannot be the reason for changing the structure (also contrary to the original state).

• Seventh Argument (Al-Qutaybī): Laysa is a compound of the negative particle lā and ays (meaning 'existent'). Thus, laysa means 'not existent' (lā ays). The hamza was dropped due to frequent use. Evidence: Arabs say, "Bring him from where he ays and laysa," meaning from where he exists and yet does not exist. Al-Khalīl stated Laysa means 'negation' (lā ays), with the hamza dropped.

• Eighth Argument (Inductive Reasoning): Verbs are established to affirm a verbal noun (maṣdar), which implies affirmation. If it implies negation, it shouldn't be a verb.
  • Rebuttal: If one says, "Nafā Zaydun" (He negated Zayd), the word nafā is derived from the verbal noun nifī (negation), so the verbal form affirms the meaning of its source noun.

• Responses from those who say Laysa is a verb (to the objectors' points):
  • To point 1: Laysa can negate the past (e.g., Jā'anī al-qawmu laysa Zaydun).
  • To point 2: Refuted by constructions like akhadha yaf'alu (he started doing).
  • To point 3: Refuted by other defective verbs.
  • To point 4: Similarity in some aspects does not necessitate complete equivalence.
  • To point 5: Mā negates the present, while laysa negates the past, so combining them is inappropriate.
  • To point 6: Changing the structure, though contrary to the original state, is necessitated by the evidence we presented.
  • To point 7: If Laysiyyah (the source noun) is a noun, why do you say Laysa is a noun? And regarding "min haythu ays wa laysa," why do you say the object of a preposition must be a noun? As for the book (the argument based on laysiyyah), it is refuted by evidence.
  • To point 8: Laysa is derived from laysiyyah, thus indicating the establishment of the meaning of laysiyyah.

Issue 3: The Reading of Al-Birr

Hamzah and Ḥafṣ (from 'Āṣim) read "laysa al-birra" (with al-birr in the accusative, ra'a being fatḥah). The rest read "laysa al-birru" (with al-birr in the nominative, ra'a being ḍammah).

• Al-Wāḥidī: Both readings are good because the subject (ism) and predicate (khabar) of Laysa are both definite, making them equal in status as a noun and a predicate.
• Argument for Nominative (al-birru): The subject of Laysa is likened to the active participle (fā'il), and its predicate to the passive participle (maf'ūl). The fā'il is given precedence to follow the verb.
• Argument for Accusative (al-birra): Some grammarians argue that "an tuwallū" (that you turn) with its related clause is more suitable to be the subject of Laysa because it resembles a pronoun, as it is not described, unlike a pronoun. When a pronoun and a definite noun meet, the pronoun takes precedence in being the subject due to its greater specificity. This is supported by verses like: 'Āqibatuhumā annahumā fī an-nār (Their outcome was that they both are in the Fire) and Mā kāna jawāba qawmihi illā an qālū (Their people's response was only that they said...).
• Preference: The nominative reading (al-birru) is preferred because Ibn Mas'ūd is reported to have read: "Laysa al-birru bi-an..." (Righteousness is not by...), where the bā' enters the predicate of Laysa.

Issue 4: The Meaning of Al-Birr (Righteousness)

Birr is a comprehensive noun for acts of obedience and good deeds that bring one closer to Allah. This is seen in birr al-wālidayn (kindness to parents). It is contrasted with fujūr (wickedness) in Inna al-abrār lafī na'īm (Indeed, the righteous are in bliss) and with ithm (sin) in Ta'āwanū 'alā al-birri wa at-taqwā (Cooperate in righteousness and piety). This indicates it is a general term for everything for which a person is rewarded. Its root implies expansion, similar to al-barr (the land), which is the opposite of the sea due to its expanse.

Issue 5: The Context of Revelation and the Essence of Righteousness

Al-Qaffāl mentioned differing opinions on the revelation of this verse. Our view is that it addresses the foolish who criticized the Muslims for changing the Qiblah, especially since the Jews faced west and the Christians faced east.

Allah stated that the quality of righteousness is not achieved merely by facing east or west. True righteousness is achieved only through a combination of matters:

1. Belief in Allah: The People of the Book failed in this: the Jews by attributing corporeality to Allah or saying 'Uzayr is the son of Allah; the Christians by saying the Messiah is the son of Allah. Furthermore, the Jews described Allah as stingy, as Allah recounts: “They say, ‘Indeed, Allah is poor, and we are rich.’” (Al 'Imrān: 181).
2. Belief in the Last Day: The Jews failed here, saying, "None shall enter Paradise except those who are Jews or Christians" (Al-Baqarah: 111), and "The Fire will not touch us except for a few numbered days" (Al-Baqarah: 80). The Christians denied bodily resurrection. All this contradicts belief in the Last Day.
3. Belief in Angels: The Jews failed by showing enmity toward the Angel Gabriel.
4. Belief in Divine Books: Both Jews and Christians failed by rejecting the Qur'an, despite clear evidence of it being the Book of Allah, as stated: "Do you believe in part of the Scripture and disbelieve in part?" (Al-Baqarah: 85).
5. Belief in Prophets: The Jews failed by killing prophets, as Allah says: "And they kill the prophets unjustly" (Al-Baqarah: 61), and by impugning the prophethood of Muhammad (PBUH).
6. Spending wealth according to Allah's command: The Jews failed by casting doubt to gain little wealth, as stated: "And they sell it for a little price" (Al-Baqarah: 187).
7. Establishing Prayer and Giving Zakah: The Jews prevented people from these acts.
8. Fulfilling Covenants: The Jews broke covenants, as stated: "Fulfill My covenant, and I will fulfill your covenant" (Al-Baqarah: 40).

A Question Arises: Allah negated that turning toward the Qiblah is righteousness, yet He then established that righteousness comprises acts including prayer, which necessitates facing a Qiblah. This seems contradictory.

• First Answer: The statement “Laysa al-birr” negates the perfection of righteousness, not its essence. It means: "The complete righteousness is not this [Qiblah change]; rather, true righteousness is the collection of praiseworthy traits, and facing the Qiblah is one part of it, but it is not the entirety of righteousness."
• Second Answer: It is a negation of it being righteousness at that time, because their facing east/west was an error after Allah abrogated it. Acting upon abrogated law is a sin, not righteousness.
• Third Answer: Facing the Qiblah is not righteousness unless accompanied by knowledge of Allah, belief, and other prerequisites. Just as prostration is not an act of righteousness without belief in Allah and His Messenger, facing the Qiblah is not righteous without belief. When the Qiblah changed, there was excessive discussion about its abrogation, as if obedience to Allah was solely about direction. Allah revealed this verse to address this intense focus on the Qiblah while neglecting all pillars of religion.

Issue 6: The Phrase "But Righteousness is of one who believes..."

There is an omission in the phrase "Wa lākinna al-birra man āmana billāh" (But righteousness is of one who believes in Allah). There are several interpretations:

1. The majority view (Al-Farrā', Al-Zajjāj, Quṭrub): Al-birr means the righteousness of one who believes (birru man āmana billāh). The omitted word is the noun being modified (al-muḍāf), which is common in Arabic (e.g., wa ashribū fī qulūbihim al-'ijl - they drank the calf [i.e., the love of the calf] into their hearts).
2. Abū 'Ubaydah: Al-birr here means bi (by/for), similar to wa al-'āqibatu lil-taqwā (And the best end is for the pious [i.e., for the pious]).
3. A third view: It means "This righteous one" (dhū al-birr), with the possessive noun omitted, similar to saying hum darajāt (They are degrees [i.e., possessors of degrees]).
4. Al-Mufaṣṣil: It means: "But righteousness is achieved through belief, and so on..."

• Conclusion: The first view is closest to the intent: "But the true and complete righteousness that leads to great reward is the righteousness of one who believes in Allah."
• Other Readings: Al-Mubarrid stated that if he read according to the recitation of Ibn Mas'ūd, he would read "wa lākinna al-birra" (with al-birr in the accusative), as the bā' enters the predicate of Laysa. Nāfi' and Ibn 'Āmir read "wa lākin" (lightened lākin) with al-birru in the nominative. The rest read "lākinna" (heavy lākin) with al-birra in the accusative.

Issue 7: The Five Pillars of Belief Constituting Righteousness

Allah considered five matters essential for the essence of righteousness:

1. Belief in Allah: This requires knowing His specific essence, what is obligatory, permissible, and impossible for Him. This, in turn, requires knowledge of the proofs leading to the world's creation, and knowledge of the necessary attributes (Existence, Eternity, Permanence, Omniscience, Omnipotence, Will, Life, Hearing, Sight, Speech). It also requires knowledge of what is impossible (being localized, contained, or accidental) and what is permissible (creating, bringing into existence, sending messengers).
2. Belief in the Last Day: This follows from the first, as one cannot know the truth of resurrection without knowing Allah's omniscience and omnipotence.
3. Belief in Angels.
4. Belief in Divine Books.
5. Belief in Prophets.

Questions regarding the Pillars of Belief:

• Question 1: We have no way to know the existence of angels or the truth of the books except through the messengers. Why, then, are angels and books mentioned before the messengers?
  • Answer: Although this sequence is logical in our minds, the order of external existence is reversed: the angel exists first, then delivers the books, which then reach the messenger. This verse follows the order of external existence, not mental consideration.
• Question 2: Why are these five specific matters singled out?
  • Answer: They encompass everything necessary to believe in. Belief in Allah includes His Oneness, Justice, and Wisdom. Belief in the Last Day includes reward, punishment, and resurrection. Belief in Angels includes their role in conveying revelation to the Prophet (PBUH). Belief in Books includes the Qur'an and all revealed scriptures. Belief in Prophets includes their prophethood and the validity of their laws. Nothing required for belief is left out.
  • Alternative Explanation: The accountable person has a beginning, a middle, and an end. Knowing the beginning and the end is the primary goal (Belief in Allah and the Last Day). Knowing the interests of the middle (the means) is only complete through the message, which requires three things: the angels bringing the revelation, the revelation itself (the Book), and the recipient (the Messenger).
• Question 3: Why is belief prioritized over physical acts like giving wealth, prayer, and Zakah?
  • Answer: To indicate that the deeds of the heart are more noble to Allah than the deeds of the limbs.

The second element considered in the essence of righteousness is: "It is not righteousness that you turn..." (This was covered in previous issues regarding the Qiblah).

The third element is: "And giving wealth out of love for Him..."

Issue 1 (Regarding Spending): The Pronoun in 'Alā Ḥubbihi

Scholars differed on what the pronoun refers to:

1. The Majority View (The Wealth): The meaning is: "And give wealth while loving wealth." Ibn Abbas and Ibn Mas'ūd interpreted this as giving while healthy and covetous, contemplating wealth, fearing poverty, and not delaying until death approaches. This interpretation shows that charity given while healthy is superior to that given near death. Reason: When healthy, one feels the need for wealth; when death nears, one feels independent of it. Giving when needed shows greater obedience than giving when independent. Furthermore, giving while healthy shows stronger conviction in the promise and threat of reward/punishment. It is also harder, thus yielding greater reward, like the effort of the poor yields more reward than the giving of the rich. Also, if one gives wealth that is about to perish anyway, it is less meritorious than giving it willingly when one is not afraid of its loss. This is supported by: "You will never attain righteousness until you spend of what you love" (Al 'Imrān: 92) and "And they give food, despite their love for it" (Al-Insān: 8). Al-Dardā' reported the Prophet (PBUH) saying: "The likeness of one who gives charity at death is the likeness of one who gives a gift after he is full."
2. Second View (The Giving/Action): He gives, and he loves the giving, desiring Allah's reward.
3. Third View (Allah): He gives wealth out of love for Allah, seeking His pleasure.

Issue 2 (Regarding Spending): The Meaning of This Giving

Some said this giving is Zakah. This is weak because Zakah is mentioned later in the verse as something conjoined with this giving (wa aqīmū aṣ-ṣalāt wa ātū az-zakāh). Conjoined items should differ. Since this giving is either voluntary or obligatory, it cannot be voluntary, because the verse concludes by stating that those who do these things are the truthful and the pious—a status reserved for obligatory acts. Thus, this giving, though not Zakah, must be obligatory.

• First Opinion: It refers to providing for essential needs, such as feeding the desperate. Evidence: The Prophet's saying: "He does not truly believe in Allah and the Last Day who sleeps full while his neighbor is hungry beside him." Fatimah bint Qays reported that there is a right in wealth besides Zakah, citing this verse. Al-Sha'bī stated that if one pays Zakah, they still owe charity to relatives and the asker, citing this verse. Logically, when necessity reaches the point of dire need, people must give the amount needed to avert that necessity, even if Zakah is not due, and if they refuse, it can be taken forcefully.
  • Objection: 'Ali (RA) said Zakah abrogated every other right.
  • Rebuttals: 1. This is contradicted by reports stating there are rights in wealth besides Zakah, and the Prophet's saying takes precedence over 'Ali's opinion. 2. The Ummah agrees that if someone is starving, they must be given what averts harm, even if Zakah is fully paid. 3. Zakah abrogated fixed rights, but non-fixed obligations (like supporting relatives or slaves, which are not quantified) are not abrogated, as charity is required in times of necessity.
  • Wisdom in the Order (If this interpretation is accepted): Allah prioritized the most deserving first. Relatives are prioritized because giving to them combines kinship maintenance (ṣilah) and charity. Kinship is a strong reason for receiving wealth (it establishes inheritance rights and restricts the owner's ability to bequeath beyond one-third). Hence, dhū al-qurbā (relatives) are mentioned first. Then orphans, as they are helpless. Then the needy (masākīn), whose need is severe. Then the wayfarer (ibn as-sabīl), whose need is severe when desiring to return home. Then the beggars (sā'ilīn) and slaves (fī ar-riqāb), whose need is less severe than those mentioned before.
  • Second Wisdom: The degree to which one knows the severity of need is ordered: closest relatives first, then orphans, then the needy, and so on.
  • Third Wisdom: The relative has an added quality: the distress of neediness among kin is more painful to the heart. Averting harm to oneself (or one's close kin) is prioritized over averting harm to others. Hence, relatives first, then orphans (whose helplessness causes greater grief than the inability of adults to provide), then the needy. The wayfarer might be rich, and the beggar might be feigning need. Slaves are last because freeing them is not an immediate dire necessity.
• Second Opinion: It refers to the right concerning camels: servicing the stud camel and lending the riding camel. This is weak as this need is not exclusive to the wayfarer, beggar, or slave.
• Third Opinion: This giving was obligatory but was abrogated by Zakah. This is weak because the verse joins this giving with Zakah.

Issue 3 (Regarding Spending): Defining the Recipients

• Relatives (Dhawi al-Qurbā): Some limit this to relatives mentioned in verses concerning voluntary charity or spoils of war. The majority of exegetes correctly apply it to the giver's relatives, as they are more closely related. This is similar to: "And let not those of virtue among you and affluence swear not to give to their relatives..." (An-Nūr: 22). Relatives are those connected by birth from parents or grandparents. It should not be restricted only to maḥārim (those one cannot marry).
• Orphans (Al-Yatāmā): Some limit this to the guardians of orphans, arguing it is improper for a donor to give wealth to a minor orphan who cannot manage affairs. If the orphan is adolescent and understands benefit, and the charity is something consumable (food/clothing), it may be given directly. Our scholars hold that the term yatīm can apply to both minors and adults (as evidenced by "And give the orphans their wealth" (An-Nisā': 20), which implies giving upon reaching maturity, and the Prophet (PBUH) was called the orphan of Abū Ṭālib after growing up). If the orphan is an adult, the money goes to him; otherwise, to his guardian.
• The Needy (Al-Masākīn): This refers to those in need. They are two types: those who refrain from asking (intended here), and those who ask openly (intended by as-sā'ilīn). They are differentiated because the miskīn's need is apparent from his condition, whereas the beggar reveals his poverty by asking.
• The Wayfarer (Ibn as-Sabīl): Mujāhid interpreted this as the traveler. Qatādah interpreted it as the guest, as they arrive via the sabīl (path). The former is more fitting, as sabīl means road, and the traveler is called its "son" due to constant adherence to it, similar to how water birds are called "sons of water."
• The Beggars (As-Sā'ilīn): This means those who ask. Those who interpret the verse as applying to non-Zakah charity include both Muslims and disbelievers. Al-Ḥasan ibn 'Alī reported the Prophet (PBUH) saying: "For the asker, even if he comes riding a horse." (Also mentioned in Surah Al-Ma'ārij: 24: "A known right for the asker and the deprived").
• Slaves (Fī ar-Riqāb):
  • Linguistically: Riqāb is the plural of raqabah (the back of the neck), derived from murāqabah (watching/observing), as this part of the body is like a lookout. Hence, one says, "May Allah free his neck/back" (a'taq Allāh raqabatahu).
  • Meaning in Charity: Giving wealth for the freeing of necks. Al-Qaffāl noted a difference of opinion if this verse refers to obligatory Zakah: Some permit using Zakah to purchase and free slaves, or to help slaves pay their ransom (mukātabah). Others permit Zakah only for helping mukātabūn pay their freedom dues. If the verse refers to non-Zakah charity, both freeing slaves and aiding mukātabūn are permitted. A third view applies it to ransoming captives. (Further discussion on these categories is reserved for Surah At-Tawbah).

The third element of righteousness is what was previously mentioned (regarding the Qiblah).

The fourth element is: "And those who fulfill their covenant when they make a covenant."

Issue 1 (Regarding Covenants): The Grammatical Status of Al-Mūfūn

1. Conjoined to the place of Man (Relative Pronoun): It is coordinated with the implied subject of the relative pronoun man (one who believes). The structure is: "But the righteousness is [for] the believers and the fulfillers..." (Al-Farrā', Al-Akhfash).
2. Nominative as Praise (Madḥ): It is the predicate of an omitted subject: "And they are the fulfillers."

Issue 2 (Regarding Covenants): The Meaning of the Covenant

1. The Covenant with Allah: The covenants Allah took from His servants through their words and through the tongues of His messengers regarding adherence to His limits and obedience. The People of the Book broke these covenants, as Allah commanded them to fulfill them: "O Children of Israel, remember My favor upon you, and fulfill My covenant, and I will fulfill yours" (Al-Baqarah: 40). Thus, righteousness includes fulfilling Allah's covenant, unlike the People of the Book who broke it.
   • Objection (Al-Qāḍī): The phrase wa-l-mūfūna bi-'ahdihim explicitly attributes the covenant to them, and it is reinforced by idhā 'āhadū (when they make a covenant). Why attribute it to something they were obligated to fulfill from the start?
   • Answer: Although Allah obligated them, they accepted and undertook that obligation themselves, making the attribution to them valid.
2. Covenants undertaken voluntarily by the accountable person: This covenant can be:
   • Between the servant and Allah: Vows (nudhūr) and oaths.
   • Between the servant and the Messenger: Pledges made during the bay'ah (oath of allegiance) to support, aid, strive, ally with those allied with the Prophet, and oppose those who oppose him.
   • Between the servant and other people: This includes obligatory matters in contracts (delivery and receipt) and conditions in salam (advance payment) or pledges (rahn). It also includes recommended matters, like fulfilling promises regarding spending wealth or sincerity in support. The verse encompasses all these categories. Exegetes interpret this as: they fulfill promises when they promise, they fulfill oaths and vows when they swear, they speak truthfully when they speak, and they render trusts when entrusted. Some relate it to the verse in Surah At-Tawbah concerning those who broke their covenant with Allah after pledging it.

The fifth element of righteousness is: "And the patient in adversity and hardship and during battle."

Issue 1 (Regarding Patience): The Case of the Nominative Aṣ-Ṣābirīn

1. Al-Kisa'ī's View (Conjoined to Dhawi al-Qurbā): The structure would be: "And give wealth out of love for Him to relatives and the patient." Grammatically, this means aṣ-ṣābirīn is coordinated with man (the relative pronoun) before its predicate (wa-l-mūfūn). This is impermissible because the relative pronoun and its predicate form a single unit; nothing can be coordinated to the relative pronoun before its predicate is complete.
2. If Al-Mūfūn is Nominative (as praise): This is even more problematic, as it separates the subject and predicate of Laysa with a whole clause (wa-l-mūfūn), which is worse than separating them with a single noun.
   • Rebuttal to the objection about separating subject/predicate with a clause: The connection between a relative pronoun and its predicate is stronger than between a subject and its predicate, so the permissibility of the latter does not imply the former.
3. Al-Farrā's View (Nominative as Praise): Aṣ-Ṣābirīn is in the accusative as praise, even though it is a description of man. Al-Mūfūn was raised (nominative) because the speech became lengthy with praise. Arabs use accusative for praise or blame when the sequence describing one thing becomes long. He cites poetry where ḥammālatu al-ḥaṭab (bearer of firewood) is read in the accusative as blame.
   • Abū 'Alī Al-Fārisī: When many descriptions are given in praise or blame, it is better to vary their grammatical case endings rather than keeping them all coordinated to the described noun. Varying the case makes the speech richer, as it becomes like different types of speech and modes of expression, whereas uniformity makes it a single statement.
   • Difference between Kufans and Basrans on why praise/blame causes case variation: Al-Farrā' said praise originates from the listener's speech (e.g., Listener says: "He is truly clever!" Speaker then praises him using the same structure). Al-Khalīl said praise/blame are accusative based on the meaning "I mean [the clever one]." Al-Farrā' rejected Al-Khalīl's view because "I mean" explains an unknown noun, whereas praise follows a known one, and because if Al-Khalīl were right, one could say, "Qāma Zaydun akhāka" (Zayd stood up, I mean your brother), which Arabs do not say.

Note: Some readers read qulūbihim (their hearts) and aṣ-ṣābirīn (accusative), while others read wa-l-mūfūn and aṣ-ṣābirūn (nominative).

Meaning of Patience:

• *Adversity (Al-Ba'sā'):* Ibn 'Abbās interpreted this as poverty (derived from ba's).
• *Hardship (Aḍ-Ḍarrā'):* Ibn 'Abbās interpreted this as illness. Both are nouns on the pattern fa'lā' and have no af'al form because they are not adjectives.
• During Battle (Ḥīna al-Ba's): Ibn 'Abbās interpreted this as fighting and striving in Allah's path. Ba's linguistically means severity ("There is no ba's upon you in this," meaning no severity). War is called ba's due to its severity and torment, as seen in verses mentioning "Our severity" (ba'sanā).

Conclusion on the Pillars:

"Those are the ones who are truthful." Meaning, those possessing these qualities are truthful in their faith.

Al-Wāḥidī noted that the wāw (and) connecting these descriptions indicates conjunction/collection. For one to be truly righteous, all these qualities must be present. If only one is present, the description of righteousness is not fully earned. Therefore, one should not think that merely fulfilling covenants or being patient in adversity qualifies them as righteous; they must possess all these characteristics. Some scholars restricted this description only to the Prophets, as no one else gathers all these traits. Others consider it general for all believers.

The Fourth Ruling (The Law of Retaliation)

Qur'an 2:178: O you who have believed, prescribed for you is retribution, [due for] murder - the free for the free, the slave for the slave, and the female for the female. But if forgiveness is made by the heir of the slain for anything, then there should be a pursuit of what is right with fairness, and payment to him in a good manner. That is an alleviation from your Lord and a mercy. But whoever transgresses after that - for him is a painful punishment.

The Fifth Element of Righteousness (Implied by the context of the previous verse): The fulfillment of the law of retribution (qiṣāṣ).

Issue 1 (Grammar of Al-Mūfūn): (This was covered in Issue 4 of the previous section, regarding the nominative reading for praise or coordination).

Issue 2 (Meaning of the Covenant): (This was covered in Issue 4 of the previous section, regarding covenants with Allah or self-imposed obligations).

Issue 5 (Patience): (This was covered in Issue 5 of the previous section, regarding patience in poverty, illness, and battle).

The Fifth Element of Righteousness (The Law of Retaliation):

Issue 1 (Grammar of Aṣ-Ṣābirīn): (Covered in Issue 5 of the previous section, regarding the accusative reading for praise).

Issue 2 (Meaning of Al-Ba'sā', Aḍ-Ḍarrā', Ḥīna al-Ba's): (Covered in Issue 5 of the previous section).

Conclusion: Those possessing these qualities are truthful in their faith. The conjunctions (wāw) imply that all these characteristics must be gathered for one to be fully described as righteous. Some restrict this description to the Prophets, while others apply it generally to all believers.