Surah Baqarah ayat 177 Tafsir Quran 2:177

﴿۞ لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ﴾
[ البقرة: 177]

2:177 Righteousness is not that you turn your faces toward the east or the west, but [true] 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.

It is not piety that you turn your faces in prayer to the East and to the West. This was revealed in response to the claim made by the Jews and the Christians to this effect. True piety that is the pious person al-birr is also read al-barr in the sense of al-bārr ‘the dutiful person’ is that of the one who believes in God and the Last Day and the angels and the Book that is the scriptures and the prophets and who gives of his substance however despite it being cherished by him to kinsmen and orphans and the needy and the traveller and beggars and for the setting free of slaves both the captive and the one to be manumitted by contract; and who observes prayer and pays the alms that are obligatory and what was given before alms were made obligatory in the way of charity; and those who fulfil their covenant when they have engaged in a covenant with God or with others those who endure with fortitude al-sābirīna is the accusative of laudation misfortune al-ba’sā’ is abject poverty hardship illness and peril at the height of a battle in the way of God; these described in the way mentioned are the ones who are truthful in their faith and in their claims to piety and these are the ones who are fearful of God.

Conformity of life and conduct in divine law for righteous living does not simply mean turning your faces at prayer toward the east or the west, but it entails adherence to principles serving as the basis of Allah’s system of faith and worship. It entails that you believe in Allah and in the Day of Judgement with faithful hearts, that you entertain with profound reverence the belief on ground of Authority in Allah’s, spiritual beings, attendants and Messengers, that you solemnly consent to Allah’s Books revealed to His Prophets and to the Prophets themselves, that you spend of your wealth in benevolence and benefaction on the poor among your kindred, on the orphans, on those in need and on the wayfarer who has no means of transportation, on those who make a request for aid in times of difficulty or distress and on redeeming and setting free servants who are completely divested of freedom and personal rights, that you engage in the act of appropriate worship, that you give zakat for zakat is the vehicle of prayer, that you fulfil the promise when you make one and that you exercise patience when befallen with a misfortune and the distress of warfare against enemies. These are the ones who have characterized themselves with virtuous qualities and stand true in Allah’s honour and these are the ones who entertain the profound reverence dutiful to Him

Al-Birr ( Piety, Righteousness ) This Ayah contains many great wisdoms, encompassing rulings and correct beliefs. As for the explanation of this Ayah, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka`bah during the prayer.
This change was difficult for some of the People of the Book, and even for some Muslims.
Then Allah sent revelation which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective.
This is Birr, Taqwa and complete faith.
Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated by Allah.
This is why Allah said: لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ( It is not Birr that you turn your faces towards east and (or ) west ( in prayers ); but Birr is the one who believes in Allah and the Last Day,) Similarly, Allah said about the sacrifices: لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ ( It is neither their meat nor their blood that reaches Allah, but it is the piety from you that reaches Him. ) ( 22:37 ) Abu Al-`Aliyah said, "The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah.
So Allah said: لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ ( It is not Birr that you turn your faces towards east and (or ) west ( in prayers )) ( 2: 177 ) meaning, "this is faith, and its essence requires implementation." Similar was reported from Al-Hasan and Ar-Rabi` bin Anas.
Ath-Thawri recited: وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ ( but Birr is the one who believes in Allah, ) and said that what follows are the types of Birr.
He has said the truth.
Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness; believing in Allah, that He is the only God worthy of worship, and believing in the angels the emissaries between Allah and His Messengers. The `Books' are the Divinely revealed Books from Allah to the Prophets, which were finalized by the most honorable Book ( the Qur'an ).
The Qur'an supercedes all previous Books, it mentions all types of righteousness, and the way to happiness in this life and the Hereafter.
The Qur'an abrogates all previous Books and testfies to all of Allah's Prophets, from the first Prophet to the Final Prophet, Muhammad ﷺ, may Allah's peace and blessings be upon them all. Allah's statement: وَءَاتَى الْمَالَ عَلَى حُبِّهِ ( ...and gives his wealth, in spite of love for it, ) refers to those who give money away while desiring it and loving it.
It is recorded in the Sahihayn that Abu Hurayrah narrated that the Prophet said:
«أَفْضَلُ الصَّدَقةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وتَخْشَى الْفقْر»
( The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty. ) Allah said: وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً - إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً ( And they give food, inspite of their love for it, to the Miskin (the poor ), the orphan, and the captive ( saying ): "We feed you seeking Allah's Face only.
We wish for no reward, nor thanks from you.") ( 76:8, 9 ) and: لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ ( By no means shall you attain Birr unless you spend of that which you love. ) ( 3:92 ) Allah's statement: وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ( ...and give them preference over themselves even though they were in need of that ) ( 59:9 ) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet ( but not necessarily need ). Allah's statement: ذَوِى الْقُرْبَى ( the kinsfolk ) refers to man's relatives, who have more rights than anyone else to one's charity, as the Hadith supports:
«الصَّدَقَةُ عَلَى الْمَسَاكِينِ صَدَقَةٌ، وعَلَى ذِي الرَّحِمِ اثْنتَانِ: صَدَقَةٌ وَصِلَـةٌ، فَهُمْ أَوْلَى النَّاسِ بِكَ وَبِبِرِّكَ وَإِعْطَائِك»
( Sadaqah (i.
e., charity ) given to the poor is a charity, while the Sadaqah given to the relatives is both Sadaqah and Silah ( nurturing relations ), for they are the most deserving of you and your kindness and charity). Allah has commanded kindness to the relatives in many places in the Qur'an. وَالْيَتَـمَى ( to the orphans ) The orphans are children who have none to look after them, having lost their fathers while they are still young, weak and unable to find their own sustenance since they have not reached the age of work and adolescence.
`Abdur-Razzaq reported that `Ali said that the Prophet said: وَالْمَسَـكِينُ ( and to Al-Masakin ) The Miskin is the person who does not have enough food, clothing, or he has no dwelling.
So the Miskin should be granted the provisions to sustain him enough so that he can acquire his needs.
In the Sahihayn it is recorded that Abu Hurayrah said that Allah's Messenger ﷺ said:
«لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّه التَّمْرَةُ والتَّمْرَتَانِ، واللُّقْمَةُ واللُّقْمَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيه وَلَا يُفْطَنُ لَهُ فَيُتصَدَّقَ عَلَيْه»
( The Miskin is not the person who roams around, and whose need is met by one or two dates or one or two bites.
Rather, the Miskin is he who does not have what is sufficient, and to whom the people do not pay attention and, thus, do not give him from the charity. ) وَابْنِ السَّبِيلِ ( and to the wayfarer ) is the needy traveler who runs out of money and should, thus, be granted whatever amount that helps him to go back to his land.
Such is the case with whoever intends to go on a permissible journey, he is given what he needs for his journey and back.
The guests are included in this category.
`Ali bin Abu Talhah reported that Ibn `Abbas said, "Ibn As-Sabil ( wayfarer ) is the guest who is hosted by Muslims." Furthermore, Mujahid, Sa`id bin Jubayr, Abu Ja`far Al-Baqir, Al-Hasan, Qatadah, Ad-Dahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqatil bin Hayyan said similarly. وَالسَّآئِلِينَ ( and to those who ask ) refers to those who beg people and are thus given a part of the Zakah and general charity. وَفِي الرِّقَابِ ( and to set servants free ) These are the servants who seek to free themselves, but cannot find enough money to buy their freedom.
We will mention several of these categories and types under the Tafsir of the Ayah on Sadaqah in Surat Bara'ah chapter 9 in the Qur'an, In sha' Allah. Allah's statement: وَأَقَامَ الصَّلَوةَ ( performs As-Salah (Iqamat-As-Salah )) means those who pray on time and give the prayer its due right; the bowing, prostration, and the necessary attention and humbleness required by Allah.
Allah's statement: وَءَاتَى الزَّكَوةَ ( and gives the Zakah ) means the required charity ( Zakah ) due on one's money, as Sa`id bin Jubayr and Muqatil bin Hayyan have stated. Allah's statement: وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـهَدُواْ ( and who fulfill their covenant when they make it, ) is similar to: الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يِنقُضُونَ الْمِيثَـقَ ( Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant ).) ( 13:20 ) The opposite of this characteristic is hypocrisy.
As found in a Hadith:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا وَعَدَ أَخْلَفَ، وَإذَا ائْتُمِنَ خَان»
( The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust. ) In another version:
«إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ،وَإذَا خَاصَمَ فَجَر»
( If he speaks, he lies; if he vows, he breaks his vow; and if he disputes, he is lewd. ) Allah's statement: وَالصَّابِرِينَ فِى الْبَأْسَآءِ والضَّرَّاءِ وَحِينَ الْبَأْسِ ( .
..and who are patient in extreme poverty and ailment (disease ) and at the time of fighting ( during the battles ).) means, during the time of meekness and ailment. وَحِينَ الْبَأْسِ ( ...and at the time of fighting (during the battles ).) means on the battlefield while facing the enemy, as Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Murrah Al-Hamdani, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Abu Malik, Ad-Dahhak and others have stated. And calling them the patient here, is a form of praise, because of the importance of patience in these circumstances, and the suffering and difficulties that accompany them.
And Allah knows best, it is He Whom help is sought from, and upon Him we rely. Allah's statement: أُولَـئِكَ الَّذِينَ صَدَقُوا ( Such are the people of the truth ) means, whoever acquires these qualities, these are truthful in their faith.
This is because they have achieved faith in the heart and realized it in deed and upon the tongue.
So they are the truthful, وَأُولَـئِكَ هُمُ الْمُتَّقُونَ ( and they are Al-Muttaqun (the pious ).) because they avoided the prohibitions and performed the acts of obedience.

(2:177) It is no virtue. That you turn your faces towards the east or the west, *175 but virtue is that one should sincerely believe in Allah and the Last Day and the Angels and the Book and the Prophets and, out of His love, spend of one's choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish the Salat and pay the Zakat. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people and such are the pious.

Righteousness is not that you turn your meaning

*175).
Turning one's face towards the east or the west is mentioned here only by way of illustration.
The actual purpose of the verse is to emphasize that the observance of certain outward religious rites, the performance of certain formal religious acts out of conformism, and the manifestation of certain familiar forms of piety do not constitute that essential righteousness which alone carries weight with God and earns His recognition and approval.

 

Al-Birr ( Piety, Righteousness ) This Ayah contains many great wisdoms, encompassing rulings and correct beliefs. As for the explanation of this Ayah, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka`bah during the prayer.
This change was difficult for some of the People of the Book, and even for some Muslims.
Then Allah sent revelation which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective.
This is Birr, Taqwa and complete faith.
Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated by Allah.
This is why Allah said: لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ( It is not Birr that you turn your faces towards east and (or ) west ( in prayers ); but Birr is the one who believes in Allah and the Last Day,) Similarly, Allah said about the sacrifices: لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ ( It is neither their meat nor their blood that reaches Allah, but it is the piety from you that reaches Him. ) ( 22:37 ) Abu Al-`Aliyah said, "The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah.
So Allah said: لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ ( It is not Birr that you turn your faces towards east and (or ) west ( in prayers )) ( 2: 177 ) meaning, "this is faith, and its essence requires implementation." Similar was reported from Al-Hasan and Ar-Rabi` bin Anas.
Ath-Thawri recited: وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ ( but Birr is the one who believes in Allah, ) and said that what follows are the types of Birr.
He has said the truth.
Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness; believing in Allah, that He is the only God worthy of worship, and believing in the angels the emissaries between Allah and His Messengers. The `Books' are the Divinely revealed Books from Allah to the Prophets, which were finalized by the most honorable Book ( the Qur'an ).
The Qur'an supercedes all previous Books, it mentions all types of righteousness, and the way to happiness in this life and the Hereafter.
The Qur'an abrogates all previous Books and testfies to all of Allah's Prophets, from the first Prophet to the Final Prophet, Muhammad ﷺ, may Allah's peace and blessings be upon them all. Allah's statement: وَءَاتَى الْمَالَ عَلَى حُبِّهِ ( ...and gives his wealth, in spite of love for it, ) refers to those who give money away while desiring it and loving it.
It is recorded in the Sahihayn that Abu Hurayrah narrated that the Prophet said: «أَفْضَلُ الصَّدَقةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وتَخْشَى الْفقْر» ( The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty. ) Allah said: وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً - إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً ( And they give food, inspite of their love for it, to the Miskin (the poor ), the orphan, and the captive ( saying ): "We feed you seeking Allah's Face only.
We wish for no reward, nor thanks from you.") ( 76:8, 9 ) and: لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ ( By no means shall you attain Birr unless you spend of that which you love. ) ( 3:92 ) Allah's statement: وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ( ...and give them preference over themselves even though they were in need of that ) ( 59:9 ) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet ( but not necessarily need ). Allah's statement: ذَوِى الْقُرْبَى ( the kinsfolk ) refers to man's relatives, who have more rights than anyone else to one's charity, as the Hadith supports: «الصَّدَقَةُ عَلَى الْمَسَاكِينِ صَدَقَةٌ، وعَلَى ذِي الرَّحِمِ اثْنتَانِ: صَدَقَةٌ وَصِلَـةٌ، فَهُمْ أَوْلَى النَّاسِ بِكَ وَبِبِرِّكَ وَإِعْطَائِك» ( Sadaqah (i.
e., charity ) given to the poor is a charity, while the Sadaqah given to the relatives is both Sadaqah and Silah ( nurturing relations ), for they are the most deserving of you and your kindness and charity). Allah has commanded kindness to the relatives in many places in the Qur'an. وَالْيَتَـمَى ( to the orphans ) The orphans are children who have none to look after them, having lost their fathers while they are still young, weak and unable to find their own sustenance since they have not reached the age of work and adolescence.
`Abdur-Razzaq reported that `Ali said that the Prophet said: وَالْمَسَـكِينُ ( and to Al-Masakin ) The Miskin is the person who does not have enough food, clothing, or he has no dwelling.
So the Miskin should be granted the provisions to sustain him enough so that he can acquire his needs.
In the Sahihayn it is recorded that Abu Hurayrah said that Allah's Messenger ﷺ said: «لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّه التَّمْرَةُ والتَّمْرَتَانِ، واللُّقْمَةُ واللُّقْمَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيه وَلَا يُفْطَنُ لَهُ فَيُتصَدَّقَ عَلَيْه» ( The Miskin is not the person who roams around, and whose need is met by one or two dates or one or two bites.
Rather, the Miskin is he who does not have what is sufficient, and to whom the people do not pay attention and, thus, do not give him from the charity. ) وَابْنِ السَّبِيلِ ( and to the wayfarer ) is the needy traveler who runs out of money and should, thus, be granted whatever amount that helps him to go back to his land.
Such is the case with whoever intends to go on a permissible journey, he is given what he needs for his journey and back.
The guests are included in this category.
`Ali bin Abu Talhah reported that Ibn `Abbas said, "Ibn As-Sabil ( wayfarer ) is the guest who is hosted by Muslims." Furthermore, Mujahid, Sa`id bin Jubayr, Abu Ja`far Al-Baqir, Al-Hasan, Qatadah, Ad-Dahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqatil bin Hayyan said similarly. وَالسَّآئِلِينَ ( and to those who ask ) refers to those who beg people and are thus given a part of the Zakah and general charity. وَفِي الرِّقَابِ ( and to set servants free ) These are the servants who seek to free themselves, but cannot find enough money to buy their freedom.
We will mention several of these categories and types under the Tafsir of the Ayah on Sadaqah in Surat Bara'ah chapter 9 in the Qur'an, In sha' Allah. Allah's statement: وَأَقَامَ الصَّلَوةَ ( performs As-Salah (Iqamat-As-Salah )) means those who pray on time and give the prayer its due right; the bowing, prostration, and the necessary attention and humbleness required by Allah.
Allah's statement: وَءَاتَى الزَّكَوةَ ( and gives the Zakah ) means the required charity ( Zakah ) due on one's money, as Sa`id bin Jubayr and Muqatil bin Hayyan have stated. Allah's statement: وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـهَدُواْ ( and who fulfill their covenant when they make it, ) is similar to: الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يِنقُضُونَ الْمِيثَـقَ ( Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant ).) ( 13:20 ) The opposite of this characteristic is hypocrisy.
As found in a Hadith: «آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا وَعَدَ أَخْلَفَ، وَإذَا ائْتُمِنَ خَان» ( The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust. ) In another version: «إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ،وَإذَا خَاصَمَ فَجَر» ( If he speaks, he lies; if he vows, he breaks his vow; and if he disputes, he is lewd. ) Allah's statement: وَالصَّابِرِينَ فِى الْبَأْسَآءِ والضَّرَّاءِ وَحِينَ الْبَأْسِ ( .
..and who are patient in extreme poverty and ailment (disease ) and at the time of fighting ( during the battles ).) means, during the time of meekness and ailment. وَحِينَ الْبَأْسِ ( ...and at the time of fighting (during the battles ).) means on the battlefield while facing the enemy, as Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Murrah Al-Hamdani, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Abu Malik, Ad-Dahhak and others have stated. And calling them the patient here, is a form of praise, because of the importance of patience in these circumstances, and the suffering and difficulties that accompany them.
And Allah knows best, it is He Whom help is sought from, and upon Him we rely. Allah's statement: أُولَـئِكَ الَّذِينَ صَدَقُوا ( Such are the people of the truth ) means, whoever acquires these qualities, these are truthful in their faith.
This is because they have achieved faith in the heart and realized it in deed and upon the tongue.
So they are the truthful, وَأُولَـئِكَ هُمُ الْمُتَّقُونَ ( and they are Al-Muttaqun (the pious ).) because they avoided the prohibitions and performed the acts of obedience.

( It is not righteousness ) it is not all of righteousness; it is also said that ( It is not righteousness ) means: it is not faith ( that ye merely turn your faces ) in prayer ( to the East ) towards Mecca ( and the West ) towards Jerusalem; ( but righteous is ) but faith amounts to agreeing with ( he who believeth in Allah ) and it is also said: the faithful is he who believes in Allah ( and the Last Day ) in resurrection after death ( and the angels ) all the angels ( and the Scripture ) all the revealed Books ( and the prophets ) and all the prophets; Allah then mentions the obligated duties after mentioning faith, saying: ( and giveth his wealth for love of Him ) righteousness after declaring one’s faith is that one gives of one’s wealth, despite the fact that one loves and desires it and has only a little of it, ( to kinsfolk ) relatives ( and to orphans ) orphans of the believers ( and the needy ) who shy away from asking for assistance ( and the wayfarer ) the passer-by, the guest ( and to those who ask ) you to give them from your wealth, ( and to set slaves free ) those who made a contract to pay for their freedom and those who fight in the way of Allah. After mentioning the obligated duties, Allah mentions the different legal prescriptions, saying: ( and observeth proper worship ) He says: righteousness, after fulfilling the obligated duties, is to perfect the performance of the five daily prayers ( and payeth the poor-due ) give the poor what is due to them as well as similar things. ( And those who keep their treaty ) those who fulfil the pledges that are between them and their Lord or between them and other people ( when they make one, and the patient in tribulation ) i.e. fear, affliction and hardship ( and adversity ) illness, pain and hunger ( and time of stress ) upon engagement in fighting. ( Such are they who are sincere ) who have fulfilled their pledges. ( And such are the God fearing ) who refrain from breaking their pledges.

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious - see V. 2:2).

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