Overview (Verse 177)

What Constitutes Righteousness
 
This passage concludes with a verse that outlines the principles of true faith together with the rules of proper Islamic conduct:
 
Righteousness is not that you turn your faces towards the east or the west, but truly righteous is he who believes in God, the Last Day, the angels, the Book, and the Prophets; and gives his money, much as he may cherish it, to his kinsfolk, orphans, the needy, a stranded wayfarer, beggars, and for the freeing of slaves,’ who attends to his prayers and pays zakāt; and [truly pious are] they who keep their promises once made, and are patient in misfortune and adversity and in time of peril. Such are those who have proved themselves true, and such are the God-fearing. (Verse 177)
 
The subject of this verse is clearly linked to the issue of the direction of prayer and the controversy surrounding it, as discussed earlier. It now establishes a comprehensive principle that covers this issue and all matters that the Jews of Madinah were wont to dispute. These mostly centred on new religious rituals and forms of worship introduced by Islam and which differed from their own.
 
The purpose behind the change of the place Muslims face in prayers, and indeed all aspects of worship and ritual, has never been the direction people face, or indeed any outward form. These are not what gives worship its value or meaning, nor what makes people good and righteous. Righteousness is the result of a total feeling, an attitude and a mode of behaviour which shape the individual’s conscience and the mind set of the community. It is a discipline whose effects are immediately and constantly apparent in one’s life and the life of society as a whole. Without these aspects, facing east or west, or turning one’s face to the right and to the left at the end of prayer or the performance of the various movements of prayer would have no effect or significance.
 
“Truly righteous is he who believes in God, the Last Day, the angels, the Book, and the Prophets...“ Taken as a whole, the verse spells out the total sum of goodness, or righteousness. What, then, gives these beliefs and actions their value and meaning? What is the value of believing in God, the Last Day, the angels, the Book, and the Prophets?
 
Belief in God marks a definite turning point in one’s life, at which one is freed from servitude and submission to all manner of powers, forces and desires, and submits to God alone. It is a transformation from chaos to order, from aimlessness to purpose, and from fragmentation to unity. It is a focal point around which all mankind stands equal in the eyes of God and which gives the whole of existence direction, balance, and coherence.
 
Belief in the Last Day is a belief in universal and divine justice. It is a testimony to the fact that human life on earth is not without purpose or value or order, and that good works that seem to go unrewarded shall certainly be rewarded.
 
Believing in the angels is an essential part of believing in a world that is beyond human perception. It is what distinguishes the way humans perceive the world and understand it from the way animals do. Animals perceive the world through their senses and instincts, while man believes in a world that lies beyond the reach of his perception.
 
To believe in the Books and the Prophets means to attest, without reservation, to the truth, honesty, and integrity of all the revealed Books and all the Prophets and messengers God commissioned to deliver them at various times of human history. This leads to a belief in the unity of the human race, serving God alone, abiding by one and the same religion and adhering to one universal divine order. This outlook has a profound effect on the personality of the believer, who is seen as custodian of the heritage of God’s messengers and divine messages.
 
The next clement of righteousness is to spend money, dear as it may be, on one’s near of kin, orphans, the needy, the stranded traveller, beggars, and for the freeing of slaves. The significance of this commendable act of charity and sacrifice is that it liberates man from stinginess, selfishness, greed and excessive love of wealth, which cripple one’s ability to give and help those who are in need. It is a highly spiritual act of altruism when someone of means has the courage and the generosity to give away his dearest and most precious possessions. It is an act of liberation for the human soul when man rises above worldly desires and materialistic instincts. It is an admirable achievement, which Islam commends and values very highly.
 
It is characteristic of the Islamic approach that it aims, first and foremost, at liberating man from his own internal prejudices, weaknesses and desires before going on to liberate him from the pressures and influences of the society around him. Unless one overcomes one’s own egotism, one is not likely to stand up to evil and temptation in the world outside.
 
Charity is also a social value that strengthens the bonds of love and trust within the family unit, the vital nucleus of society, and preserves the dignity of its members. Charity towards orphans in society achieves social justice and helps to save the young and the weak from homelessness, corruption and abuse. For the needy and the destitute, charity provides the care and security by which their dignity is preserved, their standing in society may be enhanced, and their contribution to society assured. It ensures that not a single person in the community is lost, or left uncared for. For travellers who, for one reason or another, find themselves stranded in foreign lands or in societies where they feel alienated, charity can be a lifeline. It is an emergency measure to alleviate an unexpected hardship, and by which they are made to feel that they belong to the global human family.
 
Begging is a practice Islam abhors. It is forbidden to those who can earn a minimum of sustenance or have jobs. Charity by those who have the means aims to stop this evil practice.
 
Charity has played a vital role in Islam’s fight against slavery. It provided the means to free those unfortunate enough to have been taken prisoner in wars against Islam. This is done by either buying slaves to set them free, or by giving a slave money to buy his own freedom, at a price he agrees with his master. Under Islam, slaves became entitled to their freedom as soon as they demanded it, and they were helped to regain their liberty and dignity by allocating them money from charity and zakāt. Slaves would then become wage earners, entitled to receive zakāt. Every effort would be made to speed up their total freedom.
 
The verse adds that the regular observance of prayer is another important aspect of righteousness. Prayer is more than a sequence of bodily movements, and there is more to it than facing in a certain direction, east or west. It is more than a simple act of spiritual meditation. Prayer, an act of total submission and dedication to God, epitomizes the entire Islamic outlook on life.
 
Islam recognizes the human being as a complex entity comprising body, mind and soul, and perceives no contradiction or conflict among their respective roles or needs. It, therefore, sees no need for suppressing the functions or needs of any one of them in order to satisfy any of the others. From this perspective we can clearly see how prayer combines the activity of all three elements in an integrated act of worship dedicated completely to the adoration and glorification of God Almighty. The bodily movements of standing (qiyām), bowing (rukū`) and prostration (sujūd), and the recitation of Qur’ānic verses and other prescribed text and the deliberate reflection required on that, and exclusive devotion to God, coalesce beautifully during prayer in a unique and splendid combination. Maintaining this standard in the performance of prayer is a reminder and a fulfilment of the essence and purpose of Islam as a whole.
 
Paying the zakāt duty is another aspect of righteousness. This is a social tax instituted by God Almighty, the ultimate provider, as a token of the entitlement of the poor to a share in the wealth of the rich. It is clear from the text that zakāt is separate from, rather than a substitute for, the charitable spending mentioned earlier. While giving to those causes is voluntary, payment of zakāt is a religious duty in its own right, and both are essential factors in attaining righteousness. Unless this was the case, obviously there would be no meaning in giving zakāt a separate mention in the same verse.
 
Keeping one’s promises is another aspect of righteousness that the Qur’ān frequently highlights as a feature of true faith and humanity. It is a quality that stems from honesty to God and fulfilment of one’s promises to Him. Furthermore, it is an essential requirement for creating an environment of mutual trust and confidence among individuals, societies and nations. History will readily testify to the Muslims’ impeccable record in honouring agreements, promises and treaties with allies and enemies alike. Islam has given an unparalleled example of integrity that can never be surpassed.
 
Steadfastness and perseverance in times of adversity and hardship, and in the face of danger, are necessary qualities for the education and development of strong individuals with solid characters who will stand firm, come what may. Under such conditions the faithful never lose hope or confidence in God, nor will they seek help from any source other than Him.
 
For the Muslim community, or ummah, to fulfil its great role of universal leadership of mankind and its task of instituting justice and equality in the world, it is necessary to collectively acquire these qualities. All should have the resilience to withstand poverty, weakness, loss of friends and allies, shortage of manpower and resources, and the rigours and consequences of war and striving to serve God’s cause.
 
The construction of this part of the verse in the Arabic original indicates that this quality is singled out as especially significant in the context of the verse as a whole. This gives added importance and a higher status in the sight of God to those possessing this quality.
 
Thus we see how, in the inimitable style of the Qur’ān, a single short verse combines the essentials of faith and personal and financial Islamic obligations and presents them as a complete code under the all-embracing title of al-birr, which has been variously interpreted as ‘righteousness’, ‘ultimate goodness’ or, indeed, ‘faith’. It is essentially a concise and complete statement of the basic philosophy of Islam and the principles of the Islamic code of living that must be evident in any Muslim society.
 
The verse ends with the words: “Such are those who have proved themselves true, and such are the God fearing.” (Verse 177) They will have been sincere in their faith and their commitment to God, and they will have proved themselves capable of translating that faith into a practical way of life. They are also God-fearing because they are conscious of God and of their bond with His power and grace, and they are conscientious in fulfilling their obligations towards Him.
 
In reflecting on the contents of this verse, one can clearly visualize the great heights to which God is aiming to raise human beings through Islam, His constitution. But as one looks at those who ignore Islam, or those who resist it and suppress or persecute its followers and supporters, and those who simply turn away from it, one cannot help being filled with sorrow.
 
Yet we must not despair. Our faith and trust in God fill our hearts with hope and confidence that the day is coming when humanity will come around to seeing the profound value, universal beauty and eternal qualities of Islam.