Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. The Muslims. According to this view, the meaning is: righteousness is not solely in prayer, but rather righteousness is what is mentioned in this verse. This interpretation is reported from Ibn ʿAbbās, Mujāhid, ʿAṭāʾ, al-Ḍaḥḥāk, and Sufyān.
2. The People of the Two Books (Jews and Christians). According to this view, the meaning is: righteousness is not the Jews' prayer toward the west or the Christians' prayer toward the east, but rather righteousness is what is mentioned in this verse. This is the view of Qatādah, al-Rabīʿ, ʿAwf al-Aʿrābī, and Muqātil.

Who is this āyah addressing? And depending on who is the addressee, what is intended by this āyah?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Faith (*Īmān*).
2. Piety (*Taqwā*).
3. Deeds that bring one closer to Allah.

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. But righteousness is (the righteousness of) whoever believes in Allah.
2. But (the possessor of) righteousness is the one who believes in Allah.

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Both explanations have been mentioned by al-Zajjāj.

What does the expression "however, birr is whoever believes in Allah..." mean?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book *Zād al-Masīr* as follows:

1. It refers to wealth. (Ed: i.e. despite that love and need, they give it away.)
2. It refers to the act of giving. 
3. It refers to Allah. (Ed: in the latter two opinions, it means they donate because of that love.)

What does the pronoun the expression "and give wealth while having love of it/him" refer to ?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It refers to the guest. [Saʿīd ibn Jubayr, al-Ḍaḥḥāk, Muqātil, al-Farrāʾ, Ibn Qutaybah, al-Zajjāj]
2. It refers to one who passes by you while traveling. [Al-Rabīʿ ibn Anas; also reported from Mujāhid, Qatādah with both views]

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It is reported from Imām Aḥmad: It is the one stranded and desiring to reach another land. This is the view preferred by Ibn Jarīr al-Ṭabarī, Abū Sulaymān al-Dimashqī, and Qāḍī Abū Yaʿlā. This is supported by the fact that al-sabīl means the road, and its "son" refers to one journeying on it, who has a right to assistance when in need. Those who hold the first opinion might also be referring to this as, if he is traveling, he is like a guest who has not settled.

3. It refers to one who intends to travel but does not have the means. [Reported by al-Māwardī and others from al-Shāfiʿī]

What is the meaning of *"ibn al-sabīl"* (lit. "son of the path")?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It refers to assisting slaves who have a contractual arrangement to purchase their freedom by giving them what they need to attain their freedom. [Reported by Abū Ṣāliḥ from Ibn ʿAbbās; also attributed to ʿAlī ibn Abī Ṭālib, al-Ḥasan, Ibn Zayd, and al-Shāfiʿī]
2. It refers to slaves who are bought with this share and then set free. [Reported by Mujāhid from Ibn ʿAbbās; also the view of Mālik ibn Anas, Abū ʿUbayd, and Abū Thawr]

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Both views have been reported from Aḥmad.

In what way is one encouraged here to free slaves (*riqāb*, lit. "necks")?