Amr bil Maroof wa Nahi ‘anil Munkar

Amr bil Maroof wa Nahi ‘anil Munkar is an important aspect of Islam.

What, then, is this Amr bil Maroof wa Nahi ‘anil Munkar?

Amr bil Ma’roof wa Nahi ‘anil Munkar is a popular Qur’anic phrase which means ‘Enjoining the Ma’roof and forbidding the Munkar‘.

Ma’roof means ‘good, known, well-known, generally recognized, beneficence, approved by Shariah”. So Amr Bil Ma’roof means ‘Enjoining the good, the approved”.

Munkar, which is the opposite of Ma’roof, means ‘bad, evil, detestable, disagreeable, abominable, disapproved’.

Nahi ‘anil Munkar means ‘Forbidding evil, the disapproved’.

So Amr bil Ma’roof wa Nahi ‘anil Munkar would mean to enjoin what is good and approved, and forbid what is evil and disapproved. 

What is Good and Approved are the Halaal, the Lawful in Islam. What is evil and disapproved are the Haraam, the Prohibited in Islam.

As Allah says in the Qur’an:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

 “And whatever the Messenger has given you – take; and what he has forbidden you – refrain  from” (Surah al Hashr 59: 7)

What is the importance and significance of Amr bil Ma’roof and Nahi anil Munkar in Islam?

Man is very forgetful and makes a lot of mistakes. His own self (nafs) tells him to do evil and the Shaytaan tempts him to commit sin. When bodies get sick and are afflicted with disease, one has to find a doctor who can prescribe the appropriate medicine so that the body may be restored to full health. Similarly, souls and hearts may be afflicted with the diseases of desire and doubt, so people do things which Allaah has forbidden, such as shedding blood, committing adultery, drinking alcohol, oppressing people and consuming their wealth unlawfully, preventing people from following the way of Allaah and disbelieving in Allaah. 

The diseases of the heart [psychological and spiritual diseases] are worse than diseases of the body. This means that one must find a doctor who is skilled in treating such diseases. Because the diseases of the heart are so many and cause the spread of evil and corruption, Allaah has enjoined the believers to treat these diseases, by enjoining that which is good and forbidding that which is evil. Allaah says (interpretation of the meaning): 

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful” [Aal ‘Imraan 3:104] 

Enjoining what is good (al-ma’roof) and forbidding what is evil (al-munkar) is one of the most important Islamic duties, indeed it is the noblest and most sublime. This is the task of the Prophets and Messengers (peace be upon them all), as Allaah says (interpretation of the meaning): 

“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers” [al-Nisaa’ 4:165] 

Allaah has made the Muslim ummah the best nation ever raised up for mankind, in order to do this important task, as Allaah says (interpretation of the meaning):  

“You (true believers in Islamic Monotheism, and real followers of Prophet Muhammad and his Sunnah) are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allaah” [Aal ‘Imraan 3:110] 

If the ummah fails to do its duty of enjoining what is good and forbidding what is evil, wrongdoing and corruption will spread throughout the ummah, and it will deserve the curse of Allaah. For Allaah cursed those among the Children of Israel who disbelieved because they failed in this important duty. Allaah says (interpretation of the meaning): 

“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.

They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do [al-Maa’idah 5:78] 

Enjoining what is good and forbidding what is evil is one of the basic principles of this religion, and doing this is jihaad for the sake of Allaah. Jihaad requires putting up with difficulties and bearing insults and harm with patience, as Luqmaan said to his son: 

“O my son! Aqim-is-Salaah (perform As-Salaah), enjoin (on people) Al-Ma‘roof  (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allaah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allaah with no exemption” [Luqmaan 31:17 – interpretation of the meaning] 

Enjoining what is good and forbidding what is evil is an important mission, hence those who undertake this mission must be of good character and must understand the objectives of sharee’ah; they must call people with wisdom and fair preaching and deal with them in a kind and gentle manner, so that Allaah may guide those whom He wills at their hands. Allaah says (interpretation of the meaning): 

“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided” [al-Nahl 16:125] 

The ummah which establishes the symbols of Islam, enjoins what is good and forbids what is evil, will attain happiness in this world and in the Hereafter. Allaah will send them His support and grant them victory, as He says (interpretation of the meaning): 

“Verily, Allaah will help those who help His (Cause). Truly, Allaah is All-Strong, All-Mighty.

Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamaat-as-Salaah [i.e. to perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the Zakaah and they enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’aan as the law of their country in all the spheres of life]. And with Allaah rests the end of (all) matters (of creatures)” [al-Hajj 22:40-41] 

Enjoining what is good and forbidding what is evil is a mission which will never end until the Hour begins. It is obligatory upon all the ummah, rulers and subjects, men and women, each according to his or her circumstances. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; and if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by feeling that it is wrong] – and that is the weakest of faith.” (Narrated by Muslim, 49) 

The Muslim ummah is one nation, and if corruption becomes widespread in it and its circumstances turn bad, then all the Muslims are obliged to reform it, rid it of evil things, enjoin what is good and forbid what is bad, and offer sincere advice to all. The Prophet (peace and blessings of Allaah be upon him) said:

“Religion is sincerity.” We said, “To whom?” He said, “To Allaah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.” (Narrated by Muslim, 95). 

If a Muslim is commanded to do something, he should be the quickest of people to do it, and if he is forbidden to do something, he must be the one who keeps furthest away from it. Allaah has issued a warning to those who go against that, as He says (interpretation of the meaning): 

“O you who believe! Why do you say that which you do not do?

Most hateful it is with Allaah that you say that which you do not do” [al-Saff 61:2-3] 

No matter how righteous a person may be, he still needs sincere advice, guidance and reminders in the light of the Qur’aan and Sunnah. Allaah said to the Messenger of the Lord of the Worlds, the most perfect of all creation (interpretation of the meaning): 

“O Prophet (Muhammad)! Keep your duty to Allaah, and obey not the disbelievers and the hypocrites (i.e., do not follow their advice). Verily, Allaah is Ever All-Knower, All-Wise”

[al-Ahzaab 33:1] 

A few points for your reflection:

1. You are the best community in the world only because you enjoin good and forbid evil.

“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient”. (Surah Aal Imran 3:110)

Al Qurtubi said, “You are the best of peoples only if you enjoin good and forbid evil.”

2. There should always be a group calling people towards good and forbidding them from evil. This is an obligation upon the Ummah which is a collective responsibility.

“And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” (Surah Aal Imran 3: 104)

Your success in this world and in the Hereafter depends upon the fulfillment of this obligation. If you fail in your duty, you are “not among the successful”!

3. Enjoining good and forbidding evil is the principle characteristic of a Muslim.

A believer in Islam, male and female, should not only possess this character but also mutually cooperate in the promotion of good and the prohibition of evil. There is no gender bias in Islam.

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” (Surah At-Tawbah 9:71)

4. Hypocrites, men and women, do the opposite. They enjoin what is wrong and forbid what is right.

“The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites – it is they who are the defiantly disobedient”. (Surah At-Tawbah 9:67)

5. Prophet Muhammad sal-lal-laahu-alaihi-wa-sallam said:

مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ

“Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of Faith”.  

In this hadeeth, the glorious Prophet sal-lal-laahu-alaihi-wa-sallam has mentioned what should be a Muslim’s response to the happening evil in a beautiful way: Act as per your capability. 

1. If you capable, then stop the evil with your hand. Use your power, influence, status or force to stop bad things from happening.

2. If you are incapable of stopping evil with your hand, then at least speak out against it.

3. Even if that is not possible by you, then at least detest it in your heart telling yourself that such an evil is happening in front of my eyes and I am not able to do anything to stop it. Feeling bad at heart is the weakest form of Faith.

Those who do not have this ‘weakest form of Faith’, that is those who are not at all bothered about the evil happening, do not have Faith in the true sense.

6. Amr bil Ma’roof and Nahi ‘anil Munkar is a Fard Kifaayah, collective responsibility of the Muslim Ummah.

An-Nawawee said, “The Prophet’s saying ‘must change it’ indicates that practicing it is an obligation, by the consensus of the Ummah.”

He also said, “Enjoining good and forbidding evil is an obligation of collective responsibilty, Fard Kifaayah. Once it is undertaken by a number of people the rest are absolved of it. However, if neglected by everyone, then all those who are capable of discharging it, without legal excuse or fear, are considered sinful.

However, for a Muslim at the helm of affairs or in authority, this will become his individual responsibility, Fard Al Ayn.

7. You are On Board in this world. Either you are all drowned or all safe: 

Prophet sal-lal-laahu-alaihi-wa-sallam said:

“The likeness of the man who observes the limits prescribed by Allah and that of the man who transgresses them is like the people who get on board a ship after casting lots. Some of them are in its lower deck and some of them in its upper (deck). Those who are in its lower (deck), when they require water, go to the occupants of the upper deck, and say to them : ‘If we make a hole in the bottom of the ship, we shall not harm you.’ If they (the occupants of the upper deck) leave them to carry out their design they all will be drowned. But if they do not let them go ahead (with their plan), all of them will remain safe”. (Hadeeth No. 187 here)

We learn from this Hadeeth that the consequences of committing acts which are forbidden in Islam are not confined only to those persons who commit them, but the whole society has to suffer for them. It is, therefore, essential that the people who are in the habit of committing sinful acts and violate Divine injunctions, should be checked to save the whole society from destruction. If this is not done, the entire society will have to face the Divine punishment.

8. An important clarification by Abu Bakr As-Siddique radhiyallaahu anhu:

He reported, “O you people! You recite this Verse: ‘O you who believe! Take care of your ownselves. If you follow the right guidance, no hurt can come to you from those who are in error.’ (5:105) But I have heard Messenger of Allah (sal-lal-laahu-alaihi-wa-sallam) saying: “When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.” (Hadeeth 197, Riyadhus saliheen, Chapter 23)

Some people even today consider the Qur’anic verse, ‘Take care of yourselves‘, as justification to avoid ‘enjoining what is right and forbidding what is wrong’ saying that Allah has asked us to take care of ourselves, so why to bother about others!

By narrating this Hadeeth, Abu Bakr As-Siddique refuted this interpretation of the Ayah and made it clear that it is the duty of the Ummah and each of its member to make best possible efforts to check the vices prevalent in the society.

9. If you do not carry out your responsibility of Amr bil Ma’roof and Nahi ‘anil Munkar, then you du’aas go unanswered!

The Prophet sal-lal-laahu-alaihi-wa-sallam said:

“By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted”.(Hadeeth No. 193, Riyadhus Saliheen, Chapter 23)

The next advice Luqman gives to his son is:

ا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ

“My son, establish salah and command what is right and forbid what is wrong and bear with patience whatever befalls you. Surely, these acts require courage.” (Luqman, 31:17). The prayers have to be a part and parcel of a believer’s life. It is a medium of having a constant link with Allah (SWT).

Natural instinct also leads human beings to promote actions that are known to be right and good and to oppose actions that are known to be wrong and evil. The terms Amr-bil-Maroof (enjoining what is good) and Nahi ‘an il-Munkar(forbidding from what is evil) are one of the most fundamental terms of Qur’an and always appear as an inseparable organic whole. While feeding the hungry, providing medical facilities to the sick, taking care of the needy, and extending similar services are all important in their own right, and constitute service to humanity, yet promoting good and forbidding evil is the biggest public service one can offer to humanity. The highest good a true believer could do to humanity is to try to direct people from the wrong path to the right path and save them from the fire of hell. Not doing so is being cruel to one’s fellow humans. People should be called towards the right path—the path of Allah; the path that will take them to paradise, and save them from hell-fire. This mission of calling people to good and forbidding them from evil should start from one’s own family members.  

وَقُودُهَا النَّاسُ وَالْحِجَارَةُ يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا

“O you who believe! Save yourselves and your families from a fire fueled by people and stones” (al-Tahrim, 66:6).

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ 

“Let there be a group among you who call others to good, and enjoin what is right, and forbid what is wrong: those who do this shall be successful” (Aal ‘Imran, 3:104).

It is to be noted that only enjoining what is good and not forbidding what is bad is only doing half the work, and is only half the truth. Truth should be total truth. Thus, Amr-bil-Maroof and Nahi ‘anil-Munkar should always go hand in hand.

 The end of verse 17 says,

وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ

 “And then bear with fortitude whatever may befall you. Indeed, these are amongst things which require lot of patience and steadfastness.” (Luqman, 31:17).

This tells us that doing Amr-bil-Maroof wa Nahi ‘anil-Munkar is most likely going to be met with resentment and resistance, because truth is bitter. The one who engages in Amr-bil-Maroof wa Nahi ‘anil-Munkar will be told to mind his own business and not to meddle with the affairs of others. If people are told something which hurts their worldly interest, then they might even retaliate and persecute the one who is forbidding them from their wrong practices.

If people who associate others with Allah are told not to commit shirk, they may even get offended that their beliefs and their cultural practices are being challenged. This was exactly the cause of dispute between Muhammad (SAW) and the people of Mecca. It was not a dispute for land, property, money, power or other worldly considerations. The dispute was over the Islamic testimony of faith--La ilaha illallah, which was in direct contravention to their polytheistic beliefs and practices. This led to the verbal abuse, physical persecution and torture of some of the companions of the Prophet (SAW). Some of them were even martyred.

It is in the face of such opposition that endurance, fortitude, patience and perseverance have to be exercised. Historically, the prophets and messengers of Allah were always persecuted by their people for enjoining the good and forbidding the evil. Therefore, those who embark upon this noble mission of Amr-bil-Maroof wa Nahi ‘anil-Munkar have to be prepared for any eventuality, for they may even be harmed by the evil doers. Doing this work needs strength of character, courage, patience, and steadfastness. 

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَلِسَائِرِ المُسْلِمينَ وَالمُسْلِمَاتْ فَاسْتَغْفِرُوهْ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ 

الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وعلى آله وأصحابه أجمعين

May Allah help us to fulfill our role and responsibilities. Aameen.

Last poem by Imam Shafi

​Imam Shafi`i on his death-bed was asked by Al Muzni “What is your condition?”

Then Imam Shafi’ (رحمه الله) replied,
“I am journeying from this world, and departing from my brothers, drinking from the cup of death, and upon Allah, Exalted is His remembrance, arriving. And no! By Allah, I do not know if my soul is travelling towards Paradise or the Fire!”

Imam Shafi’ (رحمه الله) then began to cry profusely and recited the following; 

​
إلَيكَ إلـهُ الخَلْـق أرْفَــعُ رَغبَتِي *** و‘نْ كُنتُ يَا ذا المَنّ والجُودِ مُجْرِما
‘To You, the Creator, I raise my longing,
And even if I am, O possessor of kindness and generosity, an evildoer, a criminal

ولمَّا قَسَـا قلبي وضَـاقت مَذاهِبي *** جَعَلتُ الرَجـا مِني لِعَفوكَ سَلِمــا
When my heart became constricted and my paths became narrow,
I took my hope in Your pardon and forgiveness as an opening and an escape

تعَاظَمَنـي ذنبـي فلمَّـا قرِنتـُـهُ *** بعَفوكَ ربِّي كَانَ عَـفْوكَ أعْظَمــا
My sins seemed very great to me but when I compared them to Your forgiveness,
I found Your forgiveness to be much greater

فمَا زِلتَ ذا عفو عَن الذنْبِ لَمْ تَزُلْ *** تَـجُـود وتعـفو منةً وتَكَرُّمـــا
You are and still remain the only One who can forgive sins,
You grant and forgive out of Your benevolence and generosity

فلولاكَ لَـمْ يَصْمُـدْ لإبلـيسِ عَابدٌ *** فكَيفَ وقدْ أغْوَى صَفْيَك آدِمـــا
Were it not for You, then a servant could never defy Iblis
And how can that be when he mislead Your friend Adam

فيَاليْتَ شَعْــرِي هَل أصَيرُ لِجنة *** أهنـــا؟ وأمَّـا للسَّعِير فأنْدَمــا
If only I knew! Will I arrive at Paradise that I may take delight
Or at Hellfire, that I may regret?

فللّهِ دَر العَـــارِفُ الـنـدبُ إنَّه *** تَفيض لفرْطِ الوَجْد أجفانُه دَمَّـــا
How capable is Allah! For the one acquainted with lament,
blood almost flows from his eyelids due to the excess of his emotions (lament)

يَقيـمُ إذا مَـا الليلُ مَدَّ ظَلامَــه *** على نَفسِهِ مِن شدَّةِ الخَوفِ مَأتمـا
He stands when the night extends out its darkness
Stands against himself out of extreme fear, sinful

فصِيحاً إذا ما كـانَ في ذكْـرِ رَبِّه *** وفيما سِوَاهُ في الوَرى كان أعْجَمـا
Eloquent when he makes mention of his Lord
And in the mention of others than Him, he is speechless

ويَذكُرُ أيَّامـاً مَضَـتْ مِن شَبَابـه *** وما كان فيها بالجَهَـالة أجْرَمـــا
He remembers days gone by of his youth
And what was in it of ignorance, he was a criminal

فصَارَ قَرينُ الهمِّ طُولَ نهَـــارِه *** أخا السَّهدِ والنجوى إذا الليل أظلمـا
And so for the whole of his day, the companion of grief has become
the brother of sleeplessness and secret conversation when the night darkens

يقول: حَبيبي أنـتَ سُؤلِي وبَغيتي *** كفى بكَ للرَّاجـيـنَ سُؤلاً ومغنمـا
He says, ‘My beloved, You are what I request and desire
You are enough of a longing and benefit for those who have hope

ألـسْتَ الذي غذيْتني وهَــدَيْتني *** ولا زلتَ مَنـَّانـا عليّ ومُنعِـمــا
Are You not the One who has provided for me and guided me
And You have not ceased being gracious to me and full of favours

عسَى مَنْ لَـهُ الإحْسَانَ يَغفِرُ زَلتِي *** ويَسْترُ أوْزارِي ومـا قـدْ تقدَّمــا
Perhaps the Beneficent One will forgive my mistakes
And cover up my crime and what has gone forth

تعاظمَني ذنبـي فأقبلتُ خاشِعــاً *** وَلوْلا الرِّضَـا ما كنتُ يَاربِّ مُنعَمـا
My sins seemed very great to me, so I turned (to You) in humility
Were it not for my contentment in you, I wouldn’t, O my Lord, have seen any comfort at all

فإنْ تعْفُ عَني تعْفُ عَـنْ مُتمَرِّد *** ظلوم غشــوم لا يَـزايَـلَ مأتمـا
So if You forgive me, You would have forgiven a sinner,
A rebellious, oppressive tyrant still sinning

فإن تنتـقـِمْ مِني فلستُ بآيـسٍ *** ولو أدخلوا نفسي بجـُـرْم جَهَنَّمـا
So if You were to seek revenge from me, I would not despair
Even if they entered my soul into Jahannum, due to the sins

فجُرْمِي عَظيم مِن قديم وحـَـادِث *** وعفوكَ يَأتي العَبْـدَ أعْلى وأجْسَمــا
For my crimes are great, past and present
But Your forgiveness comes to the servant, more exalted and more great

حوالي َّ فضلُ الله مِن كلِّ جَانِـب *** ونورٌ مِن الرَّحمـَن يُفترش السَّمــا
The bounty of Allaah surrounds me from all sides
And Light from the Most Merciful has spread in the sky

وفي القلبِ إشراقُ المحب بوَصْلِه *** إذا قارب البُـشرَى وجَازَ إلى الحمى
And in the heart is the radiance of the beloved when he is reunited
And when glad tidings draw close, it becomes feverish

حوالي إينــاس مِن الله وَحْـدَه *** يُطالعَني فِي ظلـمـةِ القبرأنجَمــا
Exhilaration surrounds me, only for Allaah
It overlooks me in the darkness of the grave, apparent and clear

أصُونُ وَدادي أن يُدنّسـه الهَوَى *** وأحفظُ عـَهْدِ الـحُبِّ أن يَتثلمــا
I protect my love, lest my desires should pollute it
And I preserve the contract of love, lest it be defiled

ففي يَقظتِي شَوْقٌ وفي غَفوَتِي منى *** تلاحـِقُ خُـطوَى نـشوَةً وترنمـا
In my wakefulness is yearning and in my slumber is destiny
That’s pursuing my footsteps in ecstasy

ومَن يَعْتصِمْ بالله يُسَلم مِن الوَرَى *** ومَن يَرْجه هَـيْهَاتُ أنْ يَتندُمـــا
Whoever holds fast to Allaah, he is protected from men
And whoever hopes for Him, then never will he regret..

Ulu'l-Azm Prophets and their Common Characteristics

Ulu’l-azm refers to the messengers of Allah who possessed strong will and perseverance in fulfilling the duties commanded by Allah.

WHO ARE THE ULU’L-AZM PROPHETS?

It is understood that some prophets chosen among the messengers are called ulu’l-azm due to their qualities different than the others. Although there are different views about the number and identity of these prophets, it is generally agreed that ulu’l-azm refers to the five greatest messengers, that is, Muhammad (pbuh), Abraham, Moses, Jesus, and Noah, peace be upon them.

All prophets cited in the Quran strived greatly to fulfill the holy duty assigned to them by Allah. From this perspective, no prophet should be discriminated against because they were all sent as leaders to humans. Prophet Muhammad emphasized this issue in the following hadith: “I am the closest to Isa (Jesus), the son of Mary, among all humans. Indeed prophets are half-brothers. Their religions are the same.” This should be taken into consideration when assessing prophecy and divine religions.

Another point to be considered is that the time periods, communities for which these prophets were sent and the dimensions of their missions differed. It is significant in this regard that Allah uses the expression "Ulu'l Azm" for some prophets in particular. They are those who are sent at turning points of humanity and hold certain qualities that the others don't.

COMMON CHARACTERISTICS OF ULU’L-AZM PROPHETS

In this section, we will explain the common characteristics of ulu’l azm prophets. It must be acknowledged that other prophets also possesed most of these qualities.

1- Coming from distinguished families mentioned in Quran

In surah Al-i Imran (the Family of Imran), Allah states: “God did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people. Offspring, one of the other: And God heareth and knoweth all things.” Even though Prophet Moses, Prophet Jesus, and Prophet Muhammad (pbuh) were not mentioned clearly in this verse for they descend from Ismail and Ishaq, Abraham’s sons and Jews, Christians, and Muslims accepts Abraham as their forefather these prophets are within scope of this verse.

Additionally, in verses in which Prophet Noah’s progeny was made enduring and Abraham was his descendant. That is, in Sura al-Saffat, Allah declared: “We made only Noah’s progeny to endure. And We left this blessings for him among generations to come in later times. Verily among those who followed his way was Abraham.”

It is unquestionably accepted that after Prophet Adam, Prophet Noah had a significant role in the continuation of humanity. For the five of the prophets who are descendants of Adam, it is said: “The most distinguished among sons of Adam are five people: Noah, Abraham, Moses, Jesus, and Muhammad.” Additionally, although there were centuries of time difference between them, Abraham was bonded to Noah in terms of the essentials of belief including the oneness of Allah.

2- Being sent as a Messenger

These abovementioned prophets are both nabi (prophet) and rasul (messenger) because they were given a message for a community in the form of a holy book. Prophet Muhammed (pbuh) described Prophet Noah as the “first messenger.” A prophet who continues the book and the divine law of the previous prophet is a nabi; a prophet who was sent a new book and a new religion is both a nabi and rasul.  That is, there is difference between a nabi and a rasul. A rasul was given a divine law and when he is conveying Allah’s commands, he is allowed to fight against the rebels and has the power to rule, and can actually enforce rules. However, a nabi does not fight against the rebels to his message. His duty is only to convey Allahs word to people and to warn them.

The following verses indicate that these five prophets were given a new book besides prophecy:

“And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors (57/26).”

“And We bestowed on him Isaac and Jacob, and We established the prophethood and the Scripture among his seed, and We gave him his reward in the world, and lo! in the Hereafter he verily is among the righteous (29/27).”

“...We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom (4/54).”

Furthermore, Prophet Abraham prayed for his descendants to be sent prophecy and book. It is known his prayer was accepted: “Our Lord! send amongst them an Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise (2/29).” A book and wisdom was given to Prophet Muhammad. Prophet Jesus was taught wisdom, Torah, and Bible. It was also mentioned in some verses that Prophet Moses was also given a book.

In addition to the information given in many verses of Quran, Prophet Noah’s and Prophet Abraham’s qualities different from other ulu’l-azm prophets were mentioned in this verse: “And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors (57/26).” Their names being mentioned in this verse is important because they lived through important events at their times and they made major contributions to humanity. Therefore, they are like two important persons who came out during important milestones of human history. Prophet Noah survived the flood remembered with his name during his time. Therefore, he is considered as the second Adam. It is known that different nations grew from the races of Prophet Noah’s sons; Ham, Sam and Yafes. Similarly, Prophet Abraham is considered as the father of Jews, Christians, and Muslims. 

3- Possessing Divine Law

One of the most significant qualities of ulu’l-azm prophets is their possessing divine law as declared in this verse: “The same religion has He established for you as that which He enjoined on Noah, which We have sent by inspiration to you and that which We enjoined on Abraham, Moses and Jesus: Namely that you should remain steadfast in religion and make no divisions therein: to those who worship other things than God, hard is the way to which you call them. God chooses to Himself those whom He pleases and guides to Himself those who turn to Him (42/13).” In this verse is first mentioned Prophet Noah, secondly Prophet Muhammad, and then Prophets Abraham, Moses, and Jesus who are among the ulu’l-azm prophets. In fact the names of these prophets were given together in the Sura al-Azhab. This verse emphasizes that the common message of all religions brought by prophets is that they call people to be servant of only Allah and to worship only to Allah.

In the Quran, Allah points out this: “Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me (21/25).” Prophet Muhammad also emphasized the same fact: “In fact, prophets are half-brothers; their mothers are different but their religions are the same.” Thus, their common destiny is to worship Allah who is one and unique. All prophets invited people to believe in tawhid (oneness of Allah) to ameliorate religious disorders in their time.

4-Being given superiority in some aspects by Allah

In the following verse of Sura al-Baqara, it is pointed out that some of the prophets were endowed above others in terms of perfection and virtue: “Those apostles We endowed with gifts, some above others: To one of them God spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit (2/253).”

“And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others... (17/55)”

Surely this difference of degree between prophets is not material and physical but it is in spiritual virtues and gifts. In the Quran, it is declared that similar differences exist among people as well: “See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.”

As all the ulu’l-azm prohets are not specified in the verse 253 of Baqara, it is impossible to claim that the prophets who are superior to others are not only the mentioned prophets. But it can be said that ulu’l-azm prophets are among the prophets who are distinguished from others in terms of degree and excellence.

Some of the mentioned prophets’ closeness to God was indicated in different ways. Based on the verse 125 of Sura an-Nisa’, Prophet Moses is described as Kalimallah, Prophet Jesus as Ruhallah and kalimatullah, Prophet Abraham as Halilallah, and Prophet Muhammad as habiballah.

However, these descriptions are not the only ones which made these prophets superior to others. For instance, Prophet Muhammad had many qualities that made him superior to others. Even though in the Quran it is stated that believers say “We do not discriminate among any of God’s prophets”, this is true for stating that believers reject prophecy of some prophets while they accept some of them. As indicated in the verses 253 of Sura al-Baqara and the verse 55 of Sura al-Isra, it is truly clear that Prophet Muhammad is above all prophets in terms of virtue and degree because he was sent as “mercy to all creatures,” the last prophet, and the speaker of a unique religion while the other prophets were sent to a certain nation and for a certain period of time. Also the superiority of the religion he brought was indicated as in this verse:

“It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is God for a Witness (48/28).

However, Prophet Muhammad asked people not to start a race of virtue between himself and other prophets, and he said: “do not discriminate prophets in terms of virtue”. Besides all believers accept this in principle, it is understood that accepting Prophet Muhammad’s prophecy should not lead to reject the prophecy of any other prophets. Prophet Muhammad pointed out the fact that he was superior to other prophets as in the following hadith:

“The difference between me and the prophets before me are like this man who built that building; this man built a building nicely, decorated it, and finished it. But there was a missing adobe in one of the corners of the building. People began to walk around it. They adored it but they said ‘we wish that adobe was in place, too.’ That adobe is me. I am the last of prophets.”

“I am the master of sons of Adam. I will be the first whose tomb will be opened. I will be the first to intercede and whose intercession would be accepted.”

“I am above all human beings on the day of judgement. The flag of praise will be in my hands but I am never boasting. On that day Adam and all other prophets will be under my flag. I will be the first to intercede and whose intercession would be accepted but I am not boasting with that either.”

As it is clear in these hadiths, Prophet Muhammad gathered the high characters and qualities of all prophets in himself. As Quran is the core of all the books sent to humanity he is the core of all prophets and humanity. 

5- Possessing Strong Will and Perseverance

In verse 35 of Sura al-Ahqaf, Prophet Muhammad (pbuh) is advised to persevere patiently using the expression of ulu’l-azm and giving ulu’l-azm prophets as an example of strong will and perseverance. This shows that one of the common qualities of ulu’l-azm prophets is their perseverance. Indeed prophets who had strong will worked very hard to spread the word of God, and persevered the difficulties and enmities they faced with.

Moreover, these prophets were sent in time periods in which communities were degenerated and infidelity and furor were pervasive in those communities. Sometimes they were not supported even by their families. For instance, Prophet Noah’s son did not believe him. Upon inviting his nation to believe in God, Prophet Noah was exposed to oral and verbal insults. But despite these tortures and difficulties he tried to fulfill his duty.

Prophet Abraham’s father did not give up making idols which were opposite of the faith his son was trying to spread. He did not support his son. When Prophet Abraham is described in the Quran, it is said: “And Abraham prayed for his father's forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to God, he dissociated himself from him: for Abraham was most tender-hearted, forbearing.” So his tender-heartedness and perseverance were emphasized.

Prophet Moses was born in period in which Pharaohs’ tyranny and tortures were prevailing. He himself was exposed to Pharaoh’s oppression and tortures. He lived most of his life in Madyan, and after he returned back he fought against Pharaoh and people of Israel who rebelled against him. Moreover, after reminding the tortures people of Israel made to their prophets, believers are warned not to resemble them.

Prophet Jesus was born fatherless and only a few people believed in him when he was alive. He struggled with the rulers of Rome and rebellions of Jewish religious men. The most piteous is that he was betrayed by Yahuda Iskariyot, one of his companions and lived the crucifix event.

Similarly Prophet Muhammad was born as an orphan because he lost his father before he was born. He lost his mother and grandfather when he was just a child. He was raised under protection of his uncle Abu Talip, and he struggled with difficulties caused by being an orphan and lonely. In order to make Prophet Muhammad give up his claims and beliefs people of Quraish made appealing offers which could make him a very rich man. But he refused all their offers unhesitatingly. He did not lose his perseverance and strong will when he faced with oppressions and tortures and he achieved his duty. None of the prophets gave up their duty and claim when they faced with difficulties.

12 Reasons for Shukr (thankfulness) to Allah

1. We can never count Allah's Blessings:

Be ever grateful to Allah for everything that you possess including your wealth, health, status, intellectual abilities and life. Allah says:

"Is, then, He Who creates comparable to any that cannot create? Will you not, then, take heed? For should you try to count Allah's blessings, you could never compute them" (An-Nahl 16:17-19).

2. Shaytan's primary mission is to make human beings ungrateful:

From the very beginning of the human being's creation, the issue of gratefulness and thankfulness to Allah has been debated. After refusing to bow to Adam, Satan said: "Then I will certainly come to them from before them and from behind them, and from the right-hand side and from the left-hand side, and You (Allah) shall not find most of them thankful." (Al-Araf 7:17)

3- The opposite of Shukr (gratitude) is Kufr (disbelief):

In many places in the Quran, Allah compares the terms shukr and kufr.  "Then remember Me; I will remember you. Be grateful to Me, and do not reject Me" (Al-Baqarah 2:152).

Iman (belief) implies shukr or gratefulness as opposed to kufr or ungratefulness. A kafiror disbeliever is ungrateful to the Being Who has given him everything, whereas a Believer is one who is ever thankful for all that Allah has given him.

4- We thank Allah for our own benefit:

If you are ungrateful, Allah is unaffected. If you become grateful, then you have taken the first step towards becoming a true Believer. It is for this reason that the Prophet exhorted us to "Love Allah as we benefit from His grace" (Tirmidhi).

Allah reminds us: " And whoever is grateful, he is only grateful for the benefit of his own self" (Luqman 31:12). "For surely if it was not for the grace of God on you and His mercy, you would have been among the losers" (Al-Baqarah 2:64).

5- True worship means sincere thankfulness to Allah:

Allah explained in the Quran that the only people who truly worship Him are those who give gratitude to Him, so those who are not among the people of gratitude are not among the people of Ibadah (worship and obedience). "... and be grateful to All?h, if it is Him you worship" (Al-Baqarah 2:172).

6- Shukr leads to Allah's pleasure:

Allah has told us that His pleasure may be attained through gratitude. " If you are grateful, He is pleased with you..." (Az-Zumar 39:7).

The Prophet, peace and blessings be upon him, said: "Allah is pleased with His servant if, when he eats something, he thanks Allah for it, and when he drinks something, he thanks Allah for it" (Muslim).

7- Gratitude is a purpose of our creation:

"It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allah)"(An-Nahl, 16:78).

8- Shukr is a quality of success in this life and in the Hereafter:

Ibn Abbas narrated that the Prophet said: "There are four qualities, whoever is given them has truly been given the best in this world and the next. They are: a grateful heart (that is thankful to Allah), a remembering tongue (that mentions Allah often), an enduring body (to persevere through the trials), and a faithful wife."

9- Being grateful and patient in times of difficulty:

Everything that happens to us - even events that we may consider to be personal afflictions or natural disasters-are from Allah. Therefore, in times of calamity and distress, there will be some good for us, provided we respond appropriately. The Prophet said:

"How wonderful is the case of a Believer! There is good for him in whatever happens to him -and none, apart from him, enjoys this blessing. If he receives some bounty, he is grateful to Allah and this bounty brings good to him. And if some adversity befalls him, he is patient, and this affliction, too, brings good to him" (Muslim).

10- Allah's Mercy is for all, but most people will remain ungrateful:

He shows and gives mercy to all, even those who continue to be ungrateful and rebellious towards Him: "Indeed God is the possessor of bounty for all people but most people do not give thanks." (Al-Baqarah 2: 243).

11- Most people subconsciously thank God:

Reflect upon your own life and you will find innumerable occasions when Allah's `hand' has been holding you and helping you. So often, believers and even atheists subconsciously use the expression 'Thank God', without realising the full implications of our words.

12- Shukr leads to abundance in Allah's favors:

If you appreciate Allah's favors, He has promised increased Rahma or mercy for you. Allah's reward for your gratitude is unlimited and unconditional. "If you are grateful, I will surely give you more and more" (Ibrahim 14:7).

Three ways to express Shukr:

The classical Muslim scholars have indicated Shukr can be shown in three ways:

- Shukr of the heart (Qalb), which is achieved by harboring and intending good for all of Allah's creation.

- Shukr of the tongue (Lisan), which involves celebrating the praises of Allah, such as utterance of Alhamdulillah, and expressing gratefulness to Allah with our tongue.

- Shukr of the limbs (Jawarih), which is fulfilled by using our external senses to do good. Every time Allah gives us a blessing, we must use it in a way that benefits humanity and that pleases Allah.