according to his deeds (al-Zalzalah 99: 6–8). Whereas the minimum reward of a good deed is tenfold (al-Anʿām 6: 160) “the doers of evil are only punished (to the extent) of their deeds” (al-Qaṣaṣ 28: 84).
The Qur’ān mentions many attributes of Ṣāliḥīn (those who do good deeds) as well as specific statements about such deeds. The most comprehensive narration in this respect is in verse 177 of Sūrah al-Baqarah. Some major evil deeds are mentioned in Sūrah al-Isrā’ 17: 23–38.
Synonym
Fiʿl also means activity, action and performance. Unlike ʿamal which is a conscious act, fiʿl can be done without knowledge and intention. Thus this word is usually attributed to acts done by animals. However, it is also used in the Qur’ān for good or bad human actions (al-Baqarah 2: 197; al-Nisā’ 4: 30 and al-Mā’idah 5: 67).
References
ʿAmal: 3: 195; 5: 90; 11: 46; 25: 23; 35: 10. Fiʿl: 7: 155; 16: 33 and 35; 21: 59; 89: 6.
Amānah [
Meaning
The root of Amānah is AMN meaning to be faithful, reliable and trustworthy. It is usually used when dealing with people and implies delivering to them whatever they have entrusted to others. It means honesty in everyday transactions and fulfilling one’s obligations as instructed in Sūrah al-Baqarah 2: 283 and Sūrah al-Anfāl 8: 27. This noble quality is one of the characteristics of true believers (al-Mu’minūn 23: 8 and al-Maʿārij 70: 32).
Analysis
As a keyword amānah is not just limited to mutual dealings but covers a very wide spectrum. The instruction in Sūrah al-Nisā’ is: “Allah commands you to render back your trusts to those to whom they are due” (4: 58). Here amānah implies an office of trust (i.e. religious, communal and political leadership). This responsibility should not be given to immoral, incompetent and corrupt people. Important and responsible office should be entrusted only to those who are capable of undertaking the burdens of such positions. The use of the word amānah for official responsibilities conveys the concept that these are entrusted by Allah and it is to Him people will be accountable as well. The word amānah for the offices of responsibility is also used in aḥādīth. When the Prophet (peace be upon him) was asked when would be the Day of Judgement? He replied: “When amānah will be destroyed.” He was asked, “What is meant by the destruction of amānah?” He said: “When the affairs (of government) are entrusted to incompetent people.” This means that giving political leadership and authority to the incapable, or immoral, untrustworthy and impious people leads to the downfall and destruction of civil society.
The use of the word amānah is similar in Sūrah al-Aḥzāb: “We did indeed offer the trust to the Heavens and the Earth and the Mountains but they refused to undertake it being afraid thereof. But man undertook it; he was indeed unjust and foolish” (al-Aḥzāb 33: 72). Here the concept of amānah is the role of being a trustee or vicegerent of Allah which requires free-will and the ability to obey or disobey. This undertaking given to man is an amānah and it requires people to fulfil their obligations and be accountable to Allah in the Hereafter. To emphasize the gravity of such an undertaking Allah has shown that the heavens and the earth as well as the grand mountains declined to accept this challenge because it is a trial they found themselves incapable of doing justice to. Of course, we cannot understand the mode of their refusal or maybe this is narrated in the form of a parable. Having accepted this role of Khilāfah (vicegerent), man should be mindful of this amānah otherwise he will be foolhardy.
References
Amānah: 2: 283; 4: 58; 8: 27; 23: 8; 33: 72.
Amr [
Meaning
Amr (pl. Awāmir) means order, command and instruction. When Amr is used for acts of Allah it manifests His supreme inventive power. Allah is the Creator and hence it is He who is Sovereign and His commands are instantaneously executed: “Our command is but a single (act) like the twinkling of an eye” (al-Qamar 54: 50) and “Verily when He intends a thing His Command is ‘Be’ and it is” (al-Baqarah 2: 117; Āl ʿImrān 3: 47 and Yā Sīn 36: 82). All the creations in the universe are under Allah’s command as He is the Creator. It is He who should govern (al-Aʿrāf 7: 54). Some of Allah’s commands are carried out by angels, particularly Jibrīl who is designated as al-Rūḥ and Amr (al-Isrā’ 17: 85); his descent on the Night of Power (Laylat al-Qadr) with Allah’s command is recorded in Sūrah al-Qadr 97: 4.
Amr is also used in the legal sense for an ordinance or decree as well as the sovereign power exercised by a government. Although obedience to Allah and His Messenger (peace be upon him) is paramount, people are also required to obey the commands of those who are in authority – Ulū al-Amr (al-Nisā’ 4: 59). Hence, legislation or a code of law is a collection of al-Awāmir wa al-Nawāhī (commands and interdictions).
See also Ḥukm
al-Amr bi al-Maʿrūf wa al-Nahy ʿan al-Munkar (Enjoining Good and Forbidding Evil)
This is one of the most important injunctions imposed on an individual Muslim as well as the Muslim Ummah as a whole. Its importance can be gauged by the fact that it is repeated at least nine times in the Qur’ān.
MAʿRŪF
Maʿrūf’s root is ʿRF, to know, to recognize to perceive. Hence Maʿrūf is something that is well-known, universally recognized and generally accepted. In Qur’ānic terminology it means all good deeds that human beings recognize as wholesome and desirable: for example, helping the poor and destitute, widows and orphans, the sick and infirm, or establishing peace and harmony in society. Muslims are ordered that they should actively get involved in the social betterment of the society in which they live.
MUNKAR
The opposite of Maʿrūf is Munkar. Its root is NKR which means not to know, to have no knowledge, to deny. Hence Munkar means disagreeable, objectionable and detestable acts which human beings abhor. Such acts are abusing others, wrongful acts, misappropriation, pride, miserliness and shameful and lewd acts. Such acts and behaviour should be checked and stopped. If one is not in a position to stop such an act physically then one should verbally condemn it and if even this is not possible then at least feel abhorrence in one’s heart. This, according to a ḥadīth, is the lowest degree of īmān. (Muslim)
References
Amr: 2: 117; 3: 47; 7: 54; 36: 82; 54: 50. al-Amr bi al-Maʿrūf wa al-Nahy ʿan al-Munkar: 3: 104 and 114; 7: 157; 9: 67 and 71.
Anfāl [
Meaning
Anfāl, the plural of Nafl, is specifically used for the booty or spoils of war. (Another word, Nafl or Nāfilah (pl. Nawāfil), means to do more than is required by one’s duty or obligation and it is used for supererogatory performance of ʿIbādah like in prayers, fasting and charity by the believers for the sake of Allah.)
It is instructive to note that after the Battle of Badr, when for the first time questions arose about the distribution of the spoils, the Qur’ān used the word Anfāl instead of Maghānim (sing. Maghnam). This is another word for the booty