Ilyas (Elijah) (Ilyās) عليه السلام

A Prophet Sent to Call His People Back to Tawheed

Ilyas (Elijah) (Ilyās) عليه السلام was one of the noble prophets of Allah sent to the Children of Israel after the time of Sulayman (Solomon) (Sulaymān) عليه السلام. By his time, many among the Israelites had once again drifted away from the worship of Allah and had fallen into idolatry, adopting the worship of false deities alongside their belief in Allah. Allah therefore raised Ilyas to call them back to pure tawheed and sincere obedience.[1]

Although the Qur'an mentions Ilyas only briefly, it presents him as one of Allah's honoured messengers who faithfully conveyed His message despite the rejection of his people.

Allah says:

"And indeed, Ilyas was among the messengers."

Qur'an 37:123

According to both Islamic tradition and Biblical history, Ilyas was sent to a people living in the northern kingdom of Israel during a period when idol worship had become widespread. The Qur'an focuses not upon political events but upon the central issue confronting every prophet: the call to worship Allah alone and abandon all forms of false worship.[2]

The Worship of Ba'l

The principal form of idolatry opposed by Ilyas was the worship of Ba'l, a false deity that had become widely revered among his people. Rather than directing their prayers to Allah, many had begun seeking blessings and assistance from this idol, despite Allah being the Creator and Sustainer of all things.

Allah says:

"'When he said to his people, 'Will you not fear Allah? Do you call upon Ba'l and abandon the Best of Creators—Allah, your Lord and the Lord of your forefathers?'"

Qur'an 37:124–126

These verses summarise the essence of Ilyas' message. Like every prophet before him, he reminded his people that Allah alone created them, sustained them, and had guided their forefathers. Worship directed towards any created being was therefore both irrational and an act of injustice against the Creator.[3]

The Qur'an repeatedly demonstrates that idolatry often develops gradually as people attach religious significance to created objects, individuals, or symbols. Ilyas confronted this corruption directly, calling his people to abandon Ba'l and return to the exclusive worship of Allah. His message was identical in essence to that of Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and every other prophet sent before him.[4]

The Rejection of Ilyas and Allah's Praise for Him

Despite the clarity of Ilyas' (Elijah) (Ilyās) عليه السلام message, the majority of his people refused to abandon the worship of Ba'l. Like many nations before them, they rejected Allah's messenger and persisted in the traditions they had inherited rather than submitting to the truth that had been revealed to them.

Allah says:

"But they denied him, so indeed they will be brought forth for punishment."

Qur'an 37:127

Although most rejected his call, Allah makes clear that not everyone remained upon disbelief. A sincere group of believers accepted the message of Ilyas and remained steadfast in the worship of Allah alone.

Allah says:

"Except the chosen servants of Allah."

Qur'an 37:128

Throughout the Qur'an, Allah repeatedly distinguishes between those who knowingly reject His guidance and those who sincerely believe. Even when the majority of a society turns away from the truth, Allah preserves faithful believers who remain steadfast upon tawheed. The account of Ilyas demonstrates that success for a prophet is measured by faithfully conveying Allah's message rather than by the number of people who respond to it.[5]

Allah concludes Ilyas' account by honouring him with words of praise that He also bestows upon several of His greatest prophets.

Allah says:

"And We left for him among later generations: 'Peace be upon Ilyas.' Indeed, thus do We reward those who do good. Indeed, he was among Our believing servants."

Qur'an 37:129–132

These verses affirm the high status of Ilyas among Allah's prophets. Although his people largely rejected his call, Allah honoured him with an enduring reputation among later generations. His account demonstrates that the acceptance of a prophet by his people is not the measure of his success; rather, success lies in faithfully fulfilling the mission entrusted by Allah.[6]

Legacy and Significance

Ilyas (Elijah) (Ilyās) عليه السلام continued the mission of the prophets sent to the Children of Israel by calling them back to the exclusive worship of Allah after they had fallen into idolatry. His life reinforces one of the central themes of the Qur'an: every prophet, regardless of the time or place in which he lived, proclaimed the same essential message of tawheed and warned against associating partners with Allah.[7]

Although the Qur'an records only a brief account of his life, it presents Ilyas as one of Allah's honoured messengers whose sincerity, perseverance, and steadfastness earned Allah's lasting praise. His mission also illustrates a recurring pattern found throughout prophetic history: when societies become attached to false objects of worship, Allah sends messengers to restore the worship of Him alone. In this way, Ilyas stands within the unbroken chain of prophets who prepared humanity for the final revelation brought by Muhammad ﷺ.[8]

References

[1] Ibn Kathir, Stories of the Prophets (Qiṣaṣ al-Anbiyāʾ), translated by Rashad Ahmad Azami, Darussalam, Riyadh, 2003, pp. 430–432.

[2] Al-Tabari, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān, commentary on Qur'an 37:123.

[3] Ibn Kathir, Tafsīr al-Qur'ān al-'Aẓīm, commentary on Qur'an 37:124–126.

[4] Al-Qurtubi, Al-Jāmiʿ li-Aḥkām al-Qur'ān, commentary on Qur'an 37:123–126; Fazlur Rahman, Major Themes of the Qur'an, 2nd ed., University of Chicago Press, 2009, pp. 126–129.

[5] Ibn Kathir, Tafsīr al-Qur'ān al-'Aẓīm, commentary on Qur'an 37:127–128; Al-Tabari, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān, commentary on the same verses.

[6] Ibn Kathir, Stories of the Prophets (Qiṣaṣ al-Anbiyāʾ), translated by Rashad Ahmad Azami, Darussalam, Riyadh, 2003, pp. 432–434; Al-Qurtubi, Al-Jāmiʿ li-Aḥkām al-Qur'ān, commentary on Qur'an 37:129–132.

[7] Fazlur Rahman, Major Themes of the Qur'an, 2nd ed., University of Chicago Press, 2009, pp. 126–129.

[8] Ibn Kathir, Stories of the Prophets, pp. 434–435.