IV

AGAIN we must move on and look at the subject from another point of view; for much may also be learned as to Muhammad's ideas on sin, from those passages which speak of the characteristics of those who shall find free and full entrance into the abode of the blessed, even those who are pleasing to God.

The expression 'the righteous' (al-abrar) is used in the Qur'an in a general sense, for the most part to designate those who have that standing with God which ensures participation in the joys of heaven. Thus we find it used in such passages as the following. 'Verily the righteous (shall dwell) among delights . . . .' ¹ 'The just (shall) surely (be) in a (place) of delight; but the wicked (shall) surely (be) in hell. ' ² The righteous are those who possess righteousness or who have done righteousness, and this righteousness does not consist simply in outward observances. 'There is no piety in entering your houses at the back, but piety consists in the fear of God. ' ³ There is no piety in turning your faces toward the east or the west, but he is pious who believeth in God, and the last day, and the angels, and the Scriptures, and the prophets; who giveth money for God's sake unto his kindred, and to orphans, and the needy, and the wayfarer, and those who ask, and for ransoming; who observeth prayer, and payeth the legal alms; and who is of those who perform their covenant when they have covenanted, and patient under ills and

hardships, and in times of trouble; these are they who are just, and these are they who fear God.' ¹

The first fundamental is faith—belief in God—and all the attributes or qualities or characteristics of the righteous man spring from this. The righteous man is considered in the foregoing passage from three points of view. First, comes his relation to God; he must believe in Him and accept His revelation and all that is therein contained. Second, he shows his desire to please God by taking up a certain attitude towards his fellow-men. He must show generosity, kindness and helpfulness to them because of his desire to please God ('alahubbihi). Third, he must direct his own life in accordance with the principles of religion, being regular in the performance of his religious duties, and he must show by his conduct and behaviour in all circumstances, in adversity as well as in prosperity, that he is submissive to the will of God. This attitude to God must also be shown by his thankfulness to God, of which duty the Qur'an has much to say.

Along with the outward or intellectual acceptance of the truth, there must be a moral attitude of the soul which is the fruit of a sincere inner conviction. 'Nearer were some of them on that day: nearer to unbelief than to faith; they spake with their lips what was not in their hearts; but God knew perfectly what they concealed.' ² Even when the acceptance of the truth is sincere, and the desire to please God and to submit to Him is in the heart, much yet remains before a man can be considered