Tests of the Ulū ’l-ʿAzm Prophets

Question: Can you briefly explain the tests of the Ulul Azm Prophets and how they dealt with them?

Reply:

The Ulū ’l-ʿAzm (those of strong resolve) are the five greatest prophets and hence the five greatest of all creation ever: Nūḥ, Ibrāhīm, Mūsā, ʿIsā and Muḥammad (عليهم الصلاة و السلام). Their very title indicates that they were tested, but proceeded with firm resolve and patience to fulfil their mission. What all had in common, whatever the form of the test, was to be patient and focused on Allāh. Thus, Allāh commands the fifth of them chronologically, our Nabī Muḥammad (صلى الله عليه و سلم), to emulate the patience of the earlier four:

فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارٍ ۚ بَلَاغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ
So be patient, [O Muḥammad ], as were those of determination among the Messengers and do not be impatient for them. It will be – on the Day they see that which they are promised – as though they had not remained [in the world] except an hour of a day. [This is a] notification. And will [any] be destroyed except the defiantly disobedient people? [Ahqāf:35]

When Allāh’s Messenger (صلى الله عليه و سلم) was asked, ‘Which people are tested most severely?’ He replied, ‘The Prophets, then the pious, then those who most resemble them, then those who most resemble them amongst people…’ [at-Tirmidhī 2398]

عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَىُّ النَّاسِ أَشَدُّ بَلاَءً قَالَ ‏ “‏ الأَنْبِيَاءُ ثُمَّ الأَمْثَلُ فَالأَمْثَلُ فَيُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ فَإِنْ كَانَ دِينُهُ صُلْبًا اشْتَدَّ بَلاَؤُهُ وَإِنْ كَانَ فِي دِينِهِ رِقَّةٌ ابْتُلِيَ عَلَى حَسَبِ دِينِهِ فَمَا يَبْرَحُ الْبَلاَءُ بِالْعَبْدِ حَتَّى يَتْرُكَهُ يَمْشِي عَلَى الأَرْضِ مَا عَلَيْهِ خَطِيئَةٌ

Thus, it is clear that the Ulū ’l-ʿAzm being the greatest of the prophets, would be the most severely tested out of all. Their tests were many and diverse, but their reactions are lessons and guidance for us.

Nūḥ (عليه السلام)

Nūḥ (عليه السلام) did not live for 950 years as many say, but he preached 950 years, i.e. he lived longer than that [Al-ʿAnkabūt: 14]. During his lengthy mission, he opened his heart to Allāh and remained patient, never relenting from reminding, advising and calling them. He also exercised his intelligence, searching for different ways to convince the people. These three characteristics (duʿāʾ, patience and intelligence) are described in Sūrah Nūḥ:

قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا ‎﴿٥﴾‏ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا ‎﴿٦﴾‏ وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ‎﴿٧﴾‏ ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ‎﴿٨﴾‏ ثُمَّ إِنِّي أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا ‎﴿٩﴾‏
He said, ‘My Lord, indeed I invited my people [to truth] night and day. But my invitation increased them not except in flight. And indeed, every time I invited them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with [great] arrogance. Then I invited them publicly. Then I announced to them and [also] confided to them secretly.

The character of Nūḥ (عليه السلام) also teaches us to stick to our purpose and not let the silliness of the ignorant divert us. His people objected against him that he was but human, not an angel, and that only the common people followed him. Neither of which had any relevance to his mission of calling to Allāh:

فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِن قَوْمِهِ مَا نَرَاكَ إِلَّا بَشَرًا مِّثْلَنَا وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ ‎﴿٢٧﴾
So the eminent among those who disbelieved from his people said, ‘We do not see you but as a man like ourselves, and we do not see you followed except by those who are the lowest of us [and] at first suggestion. And we do not see in you over us any merit; rather, we think you are liars.’ [Hūd:27]

Nūḥ (عليه السلام) did not allow that to become an argument. He replied that indeed he was not an angel and did not glorify himself nor exaggerate his condition or status. He emphasised that Allāh alone knew what was in the hearts of his followers. He used their own words to return the discussion to what is important – Allāh, and so should we too behave:

وَلَا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ إِنِّي مَلَكٌ وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ اللَّهُ خَيْرًا ۖ اللَّهُ أَعْلَمُ بِمَا فِي أَنفُسِهِمْ ۖ إِنِّي إِذًا لَّمِنَ الظَّالِمِينَ ‎﴿٣١﴾

And I do not tell you that I have the depositories [containing the provision] of Allāh or that I know the unseen, nor do I tell you that I am an angel, nor do I say of those upon whom your eyes look down that Allāh will never grant them any good. Allāh is most knowing of what is within their souls. Indeed, I would then be among the wrongdoers.’ [Hūd:31]

Ibrāhīm (عليه السلام)

Tests are according to our circumstances and personalities. Allāh describes Ibrāhīm (عليه السلام) as awwāh – compassionate, grieving and sympathetic:

إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُّنِيبٌ ‎﴿٧٥﴾

Indeed, Ibrāhīm was forbearing, grieving and [frequently] returning [to Allāh]. [Hūd:75]

Ibn ʿĀshūr commented on this:

Awwāh: a noun with a verb function in place of ‘aching’ which is a figure of speech for his intense concern over people’s sorrows.

This gives us a deeper understanding of the test he underwent. If his heart ached over the condition of strangers, how much did it ache over the misguidance of his own father? He was a young, but already understood that those closest to him would be a test and an obstacle to drawing closer to Allāh. Despite his age, he was patient. He kept calling his father to Allāh and was always respectful, addressing as, ‘O my father.’

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا ‎﴿٤١﴾‏ إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا ‎﴿٤٢﴾

And mention in the Book [the story of] Ibrāhīm. Indeed, he was a man of truth and a prophet.[Mention] when he said to his father, ‘O my father, why do you worship that which does not hear and does not see and will not benefit you at all?’ [Maryam:41-42]

Ibrāhīm (عليه السلام) finally realised that his people were set in their enmity against Allāh, and he would have to make Hijrah. He taught us to distance ourselves from tests we should leave matters we cannot change in the care of Allāh:

قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا ‎﴿٤٧﴾‏ وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَىٰ أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا ‎﴿٤٨﴾

He said, ‘Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me. And I will leave you and those you invoke other than Allāh and will invoke my Lord. I expect that I shall not be in duʿāʾ to my Lord unhappy.’ [Maryam:47-48]

Mūsā (عليه السلام)

Although Mūsā (عليه السلام) had open enemies like Firʿawn, his own followers constantly tested him. Our Nabī Muḥammad (صلى الله عليه و سلم) had the best of Companions who supported him. How hurt must Mūsā (عليه السلام) have not felt that those who were supposed to help him were instead the source of so many difficulties. He however was extremely patient. He never forgot his duty from Allāh and maintained his dignity. So too should we behave when those from whom we expect obedience or help disappoint us, be it family, friends, employees etc.

For example, when he commanded his people to slaughter the cow they refused. They accused him of ridiculing them. Mūsā (عليه السلام) acted as teacher and did not stoop to their level of bad conduct. He indirectly taught them that it was their speech that was ignorant, without being overly harsh and reminded them of Allāh.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ ‎﴿٦٧﴾

And [recall] when Mūsā said to his people, ‘Indeed, Allāh commands you to slaughter a cow.’ They said, ‘Do you take us in ridicule?’ He said, ‘I seek refuge in Allāh from being among the ignorant.’

ʿĪsā (عليه السلام)

In contrast to Mūsā (عليه السلام) whose followers caused him difficulty, the followers of ʿĪsā (عليه السلام) went the other extreme and worshipped him. ʿĪsā (عليه السلام) will be questioned about this on the Day of Resurrection. His answer to this test teaches us that when we do good there is the danger of being over-praised. The slave of Allāh is never vain. He accepts his limits and knows that anything we might achieve is only through the blessing of Allāh.

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ ‎﴿﴾‏ مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ ‎

‏
And [beware the Day] when Allah will say, ‘O ʿĪsā, Son of Maryam, did you say to the people, “Take me and my mother as deities besides Allah?”’ He will say, ‘Pure are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen. I said not to them except what You commanded me – to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.’ [al-Māʾidah:116-117]

Muḥammad (صلى الله عليه و سلم)

Having already established that those closest to Allāh are the severest tested, it goes without saying that our Nabī Muḥammad (صلى الله عليه و سلم), who encompasses every virtue, underwent the severest difficulties. He too faced rejection from his own family and tribe, expulsion, wounds, hunger, loss of family members, rudeness from the ignorant, etc. If we truly love him, we shall study his noble biography and familiarise ourselves with his sacrifices and every other facet of his Sīrah which cannot be enumerated here. We can however concisely refer to his test at aṭ-Ṭāʾif. He was pelted and bled, yet he was patient. He still hoped for the guidance of his tormenters and turned to Allāh with this Duʿāʾ:

اَللّٰهُمَّ إِلَيْكَ أَشْكُوْ ضُعْفَ قُوَّتِيْ، وَ قِلَّةَ حِيْلَتِيْ، وَ هَوَانِيْ عَلَى النَّاسِ، أَرْحَمُ الرَاحِمِيْنَ أنتَ؛ اِرْحَمْنِيْ، إلى منْ تكلُني ؟ إِلٰى عَدُوٍ يَتَهَجَّمُنِيْ، أَمْ إِلٰى قَرِيْبٍ مَلَّكتَهُ أَمْرِيْ ؟ إِنْ لَمْ تَكُنْ غَضْبَانًا عَلَيَّ فَلَا أُبَالِيْ، غَيْرَ أنَّ عَافِيَتَكَ هِيَ أَوْسَعُ لِيْ، أَعُوْذُ بِنُوْرِ وَجْهِكَ الَّذِيْ أَشْرَقَتْ لَهُ الظُّلُمَاتُ وَصلُحَ عَلَيْهِ أَمْرُ الدُّنْيَا وَالآخِرةِ أَنْ تُنْزِلَ بِيَ غَضَبَكَ أَوْ تُحلَّ عَلَيَّ سَخَطَكَ، لَكَ الْعُتْبٰى حَتّٰى تَرضَى وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكِ.

O Allāh, to You do I complain of the weakness of my strength, my sparsity of means, and my insignificance before the people. Most Merciful of those who show mercy are You, show mercy unto me. To whom will You entrust me? To an enemy who will oppress me, or to one close to me to whom You gave the authority over my affair? As long as You are not angry with me, I care not. The wellness You grant is more encompassing for me. I seek the protection of the Light of Your Countenance by which the darknesses become light, and the entire affair of the world and Hereafter is set aright, against Your anger becoming permissible upon me, or You send Your displeasure down on me. Your goodwill is to be constantly sought until You are pleased. There is no ability to void evil and no power to do good except with You.

May Allāh grant us sincerity and patience and guide us to follow the ways of His Prophets.

سليمان الكندي

Twitter: @Sulayman_Kindi