The Quran uses multiple Arabic words which are often translated as “righteous” in English. Each term has distinct connotations, providing a deeper understanding of righteousness from different perspectives.
بِرّ (Birr) – Moral Excellence and Piety
Out of the different words that are translated as “righteous,” the word “birr” ( بِرّ) is the closest to the straight English translation for righteousness. Often translated as “righteousness” or “piety,” birr refers to comprehensive moral goodness, kindness, and fulfilling one’s duties to God and humanity.
2:177 Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat); and they keep their word whenever they make a promise; and they steadfastly persevere in the face of persecution, hardship, and war. These are the truthful; these are the righteous.
It implies not just personal piety but also ethical behavior and social responsibility.
3:92 You cannot attain righteousness until you give to charity from the possessions you love. Whatever you give to charity, GOD is fully aware thereof.
The word also has the same root as the word for shore, “barr,” which serves as an interesting play on words in the following verse.
17:67 If you are afflicted in the middle of the sea, you forget your idols and sincerely implore Him alone. But as soon as He saves you to the shore, you revert. Indeed, the human being is unappreciative.
This term emphasizes both belief and actions that align with faith. In addition, the word also constitutes reformation or fixing what is broken. This is significant as when the hypocrites are asked not to commit evil, they respond that they are “ muṣ’liḥūna” ( مُصْلِحُونَ), which implies that they think of themselves as reformers.
2:11 When they are told, “Do not commit evil,” they say, “But we are righteous!”
تقوى (Taqwa) – God-Consciousness and Righteous Conduct
Taqwa is often translated as “righteousness,” “piety,” or “God-consciousness.” It refers to being mindful of God at all times, which leads to righteous behavior.
2:2 This scripture is infallible; a beacon for the righteous ( lil’muttaqīna);
49:13 O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of GOD is the most righteous. GOD is Omniscient, Cognizant.
It carries the sense of being cautious in one’s actions to avoid sin and earn God’s pleasure by being perpetually conscious of Him.
خَيْر ( Khayr) – Goodness and Righteous Benefit
Khayr means goodness, virtue, and beneficial righteousness. It is often used in the Quran to describe moral and material good, including righteous deeds, charity, and well-being.
2:148 Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent.
Unlike other terms that emphasize moral obligations, khayr encompasses all forms of goodness, including both individual piety and societal benefit. It highlights righteousness as something that leads to well-being and prosperity in both this life and the Hereafter.
إحسان (Ihsan) – Excellence in Conduct
Ihsan means doing what is good in the best possible way, often going beyond what is required, which signifies being kind and charitable. It encompasses both righteousness and excellence in worship and human dealings.
16:128 GOD is with those who lead a righteous life, and those who are charitable.
2:112 Indeed, those who submit themselves absolutely to GOD alone, while leading a righteous life, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve.
It signifies a level of righteousness that is driven by deep sincerity and devotion by striving to be excellent in our deeds by trying to go above and beyond what is required of us in order to try to obtain God’s pleasure.
For example, we see that the Ansar, who gave refuge to the Muhãjerin who emigrated to them, gave them priority over themselves even when they needed what they offered.
59:9 As for those who provided them with a home and a refuge (Ansãr), and were believers before them, they love those who immigrated to them (Muhãjerin), and find no hesitation in their hearts in helping them. In fact, they readily give them priority over themselves, even when they themselves need what they give away. Indeed, those who overcome their natural stinginess are the successful ones.
In turn, God informs us that because of their deeds, God is pleased with them, and they are pleased with God.
9:100 As for the early vanguards who immigrated (Muhãjerin), and the supporters who gave them refuge (Ansãr) and those who followed them in righteousness, GOD is pleased with them, and they are pleased with Him. He has prepared for them gardens with flowing streams, wherein they abide forever. This is the greatest triumph.
مَعْرُوف ( Ma’ruf) – Recognized Good and Moral Rightness
Ma’ruf refers to that which is universally recognized as good, upright, and in harmony with divine and moral standards. It embodies righteous conduct, ethical principles, and socially accepted virtues.
3:104 Let there be a community of you who invite to what is good (khayr), advocate righteousness, and forbid evil. These are the winners.
Unlike birr (moral excellence) or ihsan (excellence in conduct), ma’ruf focuses on goodness that is widely acknowledged and upheld by sound reason and divine guidance. It includes justice, kindness, honesty, and acts of righteousness that align with both divine law and human conscience.
Righteousness ( ma’ruf) is a collective responsibility, and the Quran encourages believers to promote it within society and ac tively counter its opposite—evil ( munkar). Munkar (evil) comes from the meaning of what is not recognized. So, the contrast between ma’ruf and munkar is the difference between what is universally recognized as good and what is not recognized as good.
12:58 Joseph’s brothers came; when they entered, he recognized them, while they did not recognize him.
True righteousness is not only personal but also communal, shaping a just and ethical society.
Conclusion
While “righteous” is often used as a translation in English, the Quran presents righteousness as a multi-dimensional concept that includes righteousness (birr), uprightness (salih), God-consciousness (taqwa), excellence (ihsan), do-gooder (khyar), and what is universally recognized as good (ma’ruf). Each of these terms carries a unique shade of meaning, shaping a holistic view of what it means to live righteously as a believer in Submission.