Remember, We sent to Midian their brother Shu'aib. "O you people," he said, "worship God, for you have no other god but He. Clear proof has come to you from your Lord; so give in full measure and full weight; do not keep back from people what is theirs, and do not corrupt the land after it has been reformed. This is best for you if you believe.
And We sent Shuaib to Madyan from their community; he said, “O my people! Worship Allah – you do not have any God except Him; indeed a clear proof has come to you from your Lord, so measure and weigh in full and do not give the people their goods diminished, and do not spread turmoil in the earth after it is organised; this is for your good, if you believe.”
And to Midian their brother Shuaib; he said, 'O my people, serve God! You have no god other than He; there has now come to you a clear sign from your Lord. So fill up the measure and the balance, and diminish not the goods of the people; and do not corruption in the land, after it has been set right; that is better for you, if you are believers.
AND UNTO [the people of] Madyan [We sent] their brother Shu'ayb. He said: "O my people! Worship God alone: you have no deity other than Him. Clear evidence of the truth has now come unto you from your Sustainer. Give, therefore, full measure and weight [in all your dealings], and do not deprive people of what is rightfully theirs; and do not spread corruption on earth after it has be, en so well ordered: [all] this is for your own good, 'if you would but believe.
And unto Madyan We sent their brother Shu'aib. He said: O my people! worship Allah, no god ye have buthe; surely there hath come unto you an evidence from your Lord. So give full measure and weight, and defraud not people of their things, and act not corruptly on the earth after the ordering thereof; thatis best for you if ye be believers.
And to (the people of) Madyan (Midian), (We sent) their brother Shu'aib. He said: "O my people! Worship Allah! You have no other Ilah (God) but Him. [La ilaha ill-Allah (none has the right to be worshipped but Allah)]." Verily, a clear proof (sign) from your Lord has come unto you; so give full measure and full weight and wrong not men in their things, and do not mischief on the earth after it has been set in order, that will be better for you, if you are believers.
And to Median, their brother Shuaib. He said, “O my people, worship God; you have no god other than Him. A clear proof has come to you from your Lord. Give full measure and weight, and do not cheat people out of their rights, and do not corrupt the land once it has been set right. This is better for you, if you are believers.”
And to Midian We sent forth their brother Shu'ayb He exhorted them: O my people! Serve Allah, you have no god but Him. Indeed a clear proof has come to you from your Lord. So give just weight and measure and diminish not to men their things ' and make no mischief on the earth after it has been set in good order. That is to your own good, if you truly believe.
And to (the people of) Madyan, (We sent) their brother Shu`ayb. He said: "O my people! Worship Allah! You have no other God but Him. Verily, a clear proof (sign) from your Lord has come unto you; so give full measure and full weight and wrong not men in their things, and do not do mischief on the earth after it has been set in order, that will be better for you, if you are believers.
And unto Midian (We sent) their brother, Shu'eyb. He said: O my people! Serve Allah. Ye have no other Allah save Him. Lo! a clear proof hath come unto you from your Lord; so give full measure and full weight and wrong not mankind in their goods, and work not confusion in the earth after the fair ordering thereof. That will be better for you, if ye are believers.
And to [the people of] Midian [We sent] Shu‘ayb, their brother. He said, ‘O my people, worship Allah! You have no other god besides Him. There has certainly come to you a manifest proof from your Lord. Observe fully the measure and the balance, and do not cheat the people of their goods, and do not cause corruption on the earth after its restoration. That is better for you, if you are faithful.
And to Midian, their brother Shu'aib. He said: 'Worship Allah, my nation, for you have no god except He. A clear sign has come to you from your Lord. Give just weight, and full measure; and do not diminish the goods of people. Do not corrupt the land after it has been set right, that is best for you, if you are believers.
And to [the people of] Madyan [We sent] their brother Shu'ayb. He said, "O my people, worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. So fulfill the measure and weight and do not deprive people of their due and cause not corruption upon the earth after its reformation. That is better for you, if you should be believers.
We sent to the people of Midian their brother Shu'ayb who also told his people to worship God their only Lord. He said, "A guidance has come to you from your Lord. Maintain proper measures and weights in trade. Do not cause any deficiency in people's property or destroy the land after it has been reformed. This is for your own good, if you have any faith.
And to Madyan (We sent) their brother Shu'aib. He said: O my people! serve Allah, you have no god other than Him; clear proof indeed has come to you from your Lord, therefore give full measure and weight and do not diminish to men their things, and do not make mischief in the land after its reform; this is better for you if you are believers:
Wail<u>a</u> madyana akh<u>a</u>hum shuAAayban q<u>a</u>la y<u>a</u> qawmi oAAbudoo All<u>a</u>ha m<u>a</u> lakum min il<u>a</u>hin ghayruhu qad j<u>a</u>atkum bayyinatun min rabbikum faawfoo alkayla wa<b>a</b>lmeez<u>a</u>na wal<u>a</u> tabkhasoo a<b>l</b>nn<u>a</u>sa ashy<u>a</u>ahum wal<u>a</u> tufsidoo fee alar<u>d</u>i baAAda i<u>s</u>l<u>ah</u>ih<u>a</u> <u>tha</u>likum khayrun lakum in kuntum mumineen<b>a</b>
To Midian We sent their brother Shu'ayb. He said, "O my people, worship God; you have no other god but Him. A clear Sign has indeed come to you from your Lord. So give full measure and full weight, and do not deliver short. Do not corrupt the land after it has been set in order. This is for your own good, if you are true believers.
To the Madyan people We sent Shu'aib, one of their own brethren: he said: "O my people! worship Allah; Ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ فَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
To the tribe of Midian Allah sent their brother Shu‘ayb (peace be upon him). He said: 'O people! Worship Allah alone for you have no God worthy of worship other than Him. A clear proof from Allah has come to you confirming what I bring to you from your Lord is the truth. Give people their rights, by measuring and weighing things correctly, not short-changing people by saying bad things about their goods, or by cheating them, and do not to cause corruption on earth through disbelief and disobedience after things have been set right through the sending of prophets. All of this is better for you and more beneficial if you are believers, because then you would leave disobedience, and draw close to Allah by doing what He has commanded.'
To the tribe of Midian Allah sent their brother Shu‘ayb (peace be upon him). He said: 'O people! Worship Allah alone for you have no God worthy of worship other than Him. A clear proof from Allah has come to you confirming what I bring to you from your Lord is the truth. Give people their rights, by measuring and weighing things correctly, not short-changing people by saying bad things about their goods, or by cheating them, and do not to cause corruption on earth through disbelief and disobedience after things have been set right through the sending of prophets. All of this is better for you and more beneficial if you are believers, because then you would leave disobedience, and draw close to Allah by doing what He has commanded.'
<p>Commentary</p><p>The series of stories relating to prophets (علیہم السلام) continues. The fifth story appears in the verses quoted above. This is the story of Sayyidna Shu'aib	 (علیہ السلام) and his eople.</p><p>Sayyidna Shu'aib	علیہ السلام	according to Muhammad ibn Ishaq, is among the progeny of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) and he is also related to Sayyidna Lut (علیہ السلام) . The lineal descendants of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) also came to be known by the name, Madyan - and the locality where they lived is also called Madyan. Thus, Madyan is the name of a people and the name of a city as well. This city still survives near the port of Ma` an in Eastern Jordan. When relating the story of Sayyidna Musa (علیہ السلام) elsewhere, the Qur'an says: وَلَمَّا وَرَ‌دَ مَاءَ مَدْيَنَ (And when he arrived at the watering [ place ] in Madyan - 28:23), it is referring to this very habitation. (Ibn Kathir) Sayyidna Shu'aib (علیہ السلام) was known for his impressive oratory because of which he was called the Orator among Prophets (علیہم السلام) . (Ibn Kathir, Al Bahr Al-Muhit)</p><p>The people to whom Sayyidna Shu'aib (علیہ السلام) was sent have been identified by the Holy Qur'an as the residents or people of Madyan, and also as the people of Aikah. The word: ایکہ (Aikah) means a forest.</p><p>Some commentators say that these were two different people and lived in separate settlements. Sayyidna Shu'aib (علیہ السلام) was sent to one of them first. When they were destroyed, he was sent to the other. The punishment which came upon these two has also been stated in different words. The punishment of the Rajfah on the people of Madyan is mentioned as Saihah (Sound) at some places, while as Rajfah (earthquake) at others. The punishment of the people of Aikah has been stated as being that of Zullah (shade, canopy). The form in which this punishment came was that the people of Aikah were first subjected to intense heat in their locality which almost roasted them. Then, in the forest close by there came a dense cloud which cast its shade over the entire forest. Attracted by the shade and cool breeze there, all inhabitants of the locality assembled under the shade of that cloud. As Divine arrangement would have it, here were its criminals walking on their two feet and reaching the exact spot where they were to be destroyed, without a warrant of arrest and without a police gun pointed at them. Once they were all there, the clouds rained fire and the earthquake shook the earth. That killed them all.</p><p>Then, there are other commentators who say that the people of Madyan and the people of Aikah are the same people and the three kinds of punishment mentioned here converged on these people. First came the Fire from the clouds, then, with it, rose the piercing Sound, and then, the earthquake shook the earth. Ibn Kathir has favoured this view.</p><p>However, whether these two people are separate or are two names of the same people, what matters is the message of truth delivered to them by Sayyidna Shu'aib (علیہ السلام) - and that has been mentioned in the first (85) and second (86) verses. Before we move on to the explanation of this message, let us first understand that the essence of Islam, which is the combined call of all blessed prophets, is the fulfillment of mutual rights. Then rights are of two kinds. First come rights which are related directly to Allah Ta` ala. No visible human gain or loss seems to depend on their fulfillment or abandonment, for example, praying and fasting (Salah and Sawm). Secondly, there are the rights of the servants of Allah (Huquq al-Ibad: human rights - in secular terminology) which are related to human beings. These people were heedless to and unaware of both these rights, in fact, were acting counter to both.</p><p>By not believing in Allah Ta` ala and His messengers, they were violating the rights of Allah, and on top of it, by decreasing weights and measures, they were slicing through and wasting away the rights of human beings. Then, such people would go on to sit on entry points of roads and streets and would terrorize all comers, rob them of their belongings, and warned them of worse consequences if they believed in Sayyidna Shu'aib (علیہ السلام) . And thus, on God's good earth, they had made disorder the order of the day. It was to correct these misdeeds that Sayyidna Shu'aib (علیہ السلام) was sent to them.</p><p>In the first and second verses quoted above, Sayyidna Shu'aib (علیہ السلام) said three things to correct the course of his people: (1)-First he said: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ ` ( O my people, worship Allah. You have no god other than Him). This is the same Da'wah, the call to Tauhid, the Oneness of Allah, which all blessed prophets have been giving all along the lanes of time, a call which is the spirit of all true beliefs and deeds. Since these people too were all sold to the worship of the created, and consequently, heedless to the sacred Being and Attributes of Allah Ta` ala, and thus, neglectful of the fulfillment of His rights. Therefore, this was the first message given to them. (2)-Then, it was said: قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّ‌بِّكُمْ (There has come to you a clear sign from your Lord). Here, ` clear signs' or proofs refers to the miracles which were manifested at the hands of Sayyidna Shu'aib (علیہ السلام) . The different forms in which these miracles had appeared find mention in Tafsir Al-Bahr Al-Muhit. (3)-The statement which follows lays down a major rule of just conduct. It was said: فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And fill the measure and weight in full, and do not make people short of their things). The word: کَیل (kail) means measure, and: مِیزَان (mizan) is used in the sense of weighing, and: بِخس (bakhs) means to bring loss on someone by giving one less than what is due. Thus, the instruction given in the verse is to give full measure and weight and to abstain from causing loss to them by holding back what is their due.</p><p>In the first part of the verse, the particular crime of under-measuring or under-weighing in buying and selling was prohibited. Later, by saying: وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (and do not make people short of their things), the prohibition was generalized. Now the prohibition applies to all kinds of decreasing, slicing, under-cutting or short-changing of rights - whether related to property, or honour, or something else. (Al-Bahr Al-Muhit)</p><p>From here we know that the way it is forbidden to give less than due while weighing and measuring, similarly, forbidden is any cutting back on the human rights of other people. Acts like attacking someone's honour, not giving due respect to someone according to his legitimate station, showing shortcoming in obeying those the showing of obedience to whom is necessary and failing to respect those who must compulsorily and duly be respected are included under the purview of the crime which used to be committed by the people of Sayyidna Shu'aib (علیہ السلام) . During his famous Khutbah of the Last Hajj, when the Holy Prophet ﷺ declared that the honour of people is as worthy of being respected and defended as their blood is, stands as a broader confirmation of this view.</p><p>All these things are included under the words: مُطَفِّفِينَ	(mutaffifin)and: تَطفِیف (tatfif) wherever mentioned in the Qur'an. Sayyidna Faruq al A` zam ؓ saw a person making his Ruku` and Sajdah in a hurry.</p><p>He said: (that is, you are guilty of measuring and weighing short -Mu'atta Imam Malik). By saying so, he meant that the person had not fulfilled the right of Sarah as it was due. Thus, in this report, the short-coming of not fulfilling the right of Sarah as due has been referred to by the word: تَطفِیف (tatfif : measuring and weighing short).</p><p>At the end of the verse, it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (and do not make mischief on the earth after it has been set in order). This sentence has also appeared earlier in this Surah Al-A` raf (for details, please see comments under verse 56) where it was said that the physical betterment of conditions on the earth depends on utilizing things properly - as and where due, respecting limits and maintaining moderation, equity and justice; and spiritual betterment depends on relationship with Allah and obedience to His commands. As for the opposite of it, that is, physical and spiritual disorder on earth, it shows up when these principles are compromised or abandoned. The people of Sayyidna Shu'aib (علیہ السلام) had done exactly this. They had totally abandoned these principles because of which earth had become a hotbed of physical and spiritual disorder. That is why they were advised to ab-stain from such deeds which would serve as corrupting influence for the whole earth.</p><p>Then, it was said: ذَٰلِكُمْ خَيْرٌ‌ لَّكُمْ إِن كُنتُم مُّؤْمِنِين (This is good for you, if you are believers). The sense is that should they repent and retract from their evil doings, it has nothing but good waiting for them in their present life as well as in the life to come. As for the prosperity and success in the life to come is concerned, it is obvious that it depends on one's obedience to what Allah has commanded us to do. Then, as for success in the present world, we can say once people find out that there is someone who is honest in weights and measures and is partic-ular about all other rights of his clients, his credit and goodwill will become established in the market and his business will increase in volume and reliability.</p><p>Determining the meaning of the statement - ` Do not sit in every path threatening and preventing people from the path of Allah' - in verse 86, some commentators have said that both sentences carry the same sense since these people stopped and threatened those who came to Sayyidna Shu'aib (علیہ السلام) .	This they were ordered not to do.</p><p>Others have said that these crimes committed by them were two separate' crimes. They sat on thoroughfares, looted and snatched things, and also prevented people from believing in Sayyidna Shu'aib (علیہ السلام) . Thus, the first sentence describes the first crime while the second sentence describes the other. The later view has been relied upon in Tafsir Al-Bahr Al-Muhit and elsewhere too. Also included under the purview of this command against looting and snatching are check posts set up on thoroughfares to realize impermissible taxes against the provisions of the Shari` ah.</p><p>` Allamah Al-Qurtubi has said that those who sit on thoroughfares and make people pay undue taxes against the provisions of the Shari` ah, they too are criminals like the people of Sayyidna Shu'aib - rather, more oppressive and tyrannical than they were.</p><p>After that it was said: وَتَبْغُونَهَا عِوَجًا (and seeking a twist in it), that is, these people are always on the lookout for the opportunity to find something in the way of Allah which they could twist, turn and misrepresent and come up with their roster of doubts and objections through which they could try to wean people away from the true religion.</p>
CommentaryThe series of stories relating to prophets (علیہم السلام) continues. The fifth story appears in the verses quoted above. This is the story of Sayyidna Shu'aib	 (علیہ السلام) and his eople.Sayyidna Shu'aib	علیہ السلام	according to Muhammad ibn Ishaq, is among the progeny of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) and he is also related to Sayyidna Lut (علیہ السلام) . The lineal descendants of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) also came to be known by the name, Madyan - and the locality where they lived is also called Madyan. Thus, Madyan is the name of a people and the name of a city as well. This city still survives near the port of Ma` an in Eastern Jordan. When relating the story of Sayyidna Musa (علیہ السلام) elsewhere, the Qur'an says: وَلَمَّا وَرَ‌دَ مَاءَ مَدْيَنَ (And when he arrived at the watering [ place ] in Madyan - 28:23), it is referring to this very habitation. (Ibn Kathir) Sayyidna Shu'aib (علیہ السلام) was known for his impressive oratory because of which he was called the Orator among Prophets (علیہم السلام) . (Ibn Kathir, Al Bahr Al-Muhit)The people to whom Sayyidna Shu'aib (علیہ السلام) was sent have been identified by the Holy Qur'an as the residents or people of Madyan, and also as the people of Aikah. The word: ایکہ (Aikah) means a forest.Some commentators say that these were two different people and lived in separate settlements. Sayyidna Shu'aib (علیہ السلام) was sent to one of them first. When they were destroyed, he was sent to the other. The punishment which came upon these two has also been stated in different words. The punishment of the Rajfah on the people of Madyan is mentioned as Saihah (Sound) at some places, while as Rajfah (earthquake) at others. The punishment of the people of Aikah has been stated as being that of Zullah (shade, canopy). The form in which this punishment came was that the people of Aikah were first subjected to intense heat in their locality which almost roasted them. Then, in the forest close by there came a dense cloud which cast its shade over the entire forest. Attracted by the shade and cool breeze there, all inhabitants of the locality assembled under the shade of that cloud. As Divine arrangement would have it, here were its criminals walking on their two feet and reaching the exact spot where they were to be destroyed, without a warrant of arrest and without a police gun pointed at them. Once they were all there, the clouds rained fire and the earthquake shook the earth. That killed them all.Then, there are other commentators who say that the people of Madyan and the people of Aikah are the same people and the three kinds of punishment mentioned here converged on these people. First came the Fire from the clouds, then, with it, rose the piercing Sound, and then, the earthquake shook the earth. Ibn Kathir has favoured this view.However, whether these two people are separate or are two names of the same people, what matters is the message of truth delivered to them by Sayyidna Shu'aib (علیہ السلام) - and that has been mentioned in the first (85) and second (86) verses. Before we move on to the explanation of this message, let us first understand that the essence of Islam, which is the combined call of all blessed prophets, is the fulfillment of mutual rights. Then rights are of two kinds. First come rights which are related directly to Allah Ta` ala. No visible human gain or loss seems to depend on their fulfillment or abandonment, for example, praying and fasting (Salah and Sawm). Secondly, there are the rights of the servants of Allah (Huquq al-Ibad: human rights - in secular terminology) which are related to human beings. These people were heedless to and unaware of both these rights, in fact, were acting counter to both.By not believing in Allah Ta` ala and His messengers, they were violating the rights of Allah, and on top of it, by decreasing weights and measures, they were slicing through and wasting away the rights of human beings. Then, such people would go on to sit on entry points of roads and streets and would terrorize all comers, rob them of their belongings, and warned them of worse consequences if they believed in Sayyidna Shu'aib (علیہ السلام) . And thus, on God's good earth, they had made disorder the order of the day. It was to correct these misdeeds that Sayyidna Shu'aib (علیہ السلام) was sent to them.In the first and second verses quoted above, Sayyidna Shu'aib (علیہ السلام) said three things to correct the course of his people: (1)-First he said: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ ` ( O my people, worship Allah. You have no god other than Him). This is the same Da'wah, the call to Tauhid, the Oneness of Allah, which all blessed prophets have been giving all along the lanes of time, a call which is the spirit of all true beliefs and deeds. Since these people too were all sold to the worship of the created, and consequently, heedless to the sacred Being and Attributes of Allah Ta` ala, and thus, neglectful of the fulfillment of His rights. Therefore, this was the first message given to them. (2)-Then, it was said: قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّ‌بِّكُمْ (There has come to you a clear sign from your Lord). Here, ` clear signs' or proofs refers to the miracles which were manifested at the hands of Sayyidna Shu'aib (علیہ السلام) . The different forms in which these miracles had appeared find mention in Tafsir Al-Bahr Al-Muhit. (3)-The statement which follows lays down a major rule of just conduct. It was said: فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And fill the measure and weight in full, and do not make people short of their things). The word: کَیل (kail) means measure, and: مِیزَان (mizan) is used in the sense of weighing, and: بِخس (bakhs) means to bring loss on someone by giving one less than what is due. Thus, the instruction given in the verse is to give full measure and weight and to abstain from causing loss to them by holding back what is their due.In the first part of the verse, the particular crime of under-measuring or under-weighing in buying and selling was prohibited. Later, by saying: وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (and do not make people short of their things), the prohibition was generalized. Now the prohibition applies to all kinds of decreasing, slicing, under-cutting or short-changing of rights - whether related to property, or honour, or something else. (Al-Bahr Al-Muhit)From here we know that the way it is forbidden to give less than due while weighing and measuring, similarly, forbidden is any cutting back on the human rights of other people. Acts like attacking someone's honour, not giving due respect to someone according to his legitimate station, showing shortcoming in obeying those the showing of obedience to whom is necessary and failing to respect those who must compulsorily and duly be respected are included under the purview of the crime which used to be committed by the people of Sayyidna Shu'aib (علیہ السلام) . During his famous Khutbah of the Last Hajj, when the Holy Prophet ﷺ declared that the honour of people is as worthy of being respected and defended as their blood is, stands as a broader confirmation of this view.All these things are included under the words: مُطَفِّفِينَ	(mutaffifin)and: تَطفِیف (tatfif) wherever mentioned in the Qur'an. Sayyidna Faruq al A` zam ؓ saw a person making his Ruku` and Sajdah in a hurry.He said: (that is, you are guilty of measuring and weighing short -Mu'atta Imam Malik). By saying so, he meant that the person had not fulfilled the right of Sarah as it was due. Thus, in this report, the short-coming of not fulfilling the right of Sarah as due has been referred to by the word: تَطفِیف (tatfif : measuring and weighing short).At the end of the verse, it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (and do not make mischief on the earth after it has been set in order). This sentence has also appeared earlier in this Surah Al-A` raf (for details, please see comments under verse 56) where it was said that the physical betterment of conditions on the earth depends on utilizing things properly - as and where due, respecting limits and maintaining moderation, equity and justice; and spiritual betterment depends on relationship with Allah and obedience to His commands. As for the opposite of it, that is, physical and spiritual disorder on earth, it shows up when these principles are compromised or abandoned. The people of Sayyidna Shu'aib (علیہ السلام) had done exactly this. They had totally abandoned these principles because of which earth had become a hotbed of physical and spiritual disorder. That is why they were advised to ab-stain from such deeds which would serve as corrupting influence for the whole earth.Then, it was said: ذَٰلِكُمْ خَيْرٌ‌ لَّكُمْ إِن كُنتُم مُّؤْمِنِين (This is good for you, if you are believers). The sense is that should they repent and retract from their evil doings, it has nothing but good waiting for them in their present life as well as in the life to come. As for the prosperity and success in the life to come is concerned, it is obvious that it depends on one's obedience to what Allah has commanded us to do. Then, as for success in the present world, we can say once people find out that there is someone who is honest in weights and measures and is partic-ular about all other rights of his clients, his credit and goodwill will become established in the market and his business will increase in volume and reliability.Determining the meaning of the statement - ` Do not sit in every path threatening and preventing people from the path of Allah' - in verse 86, some commentators have said that both sentences carry the same sense since these people stopped and threatened those who came to Sayyidna Shu'aib (علیہ السلام) .	This they were ordered not to do.Others have said that these crimes committed by them were two separate' crimes. They sat on thoroughfares, looted and snatched things, and also prevented people from believing in Sayyidna Shu'aib (علیہ السلام) . Thus, the first sentence describes the first crime while the second sentence describes the other. The later view has been relied upon in Tafsir Al-Bahr Al-Muhit and elsewhere too. Also included under the purview of this command against looting and snatching are check posts set up on thoroughfares to realize impermissible taxes against the provisions of the Shari` ah.` Allamah Al-Qurtubi has said that those who sit on thoroughfares and make people pay undue taxes against the provisions of the Shari` ah, they too are criminals like the people of Sayyidna Shu'aib - rather, more oppressive and tyrannical than they were.After that it was said: وَتَبْغُونَهَا عِوَجًا (and seeking a twist in it), that is, these people are always on the lookout for the opportunity to find something in the way of Allah which they could twist, turn and misrepresent and come up with their roster of doubts and objections through which they could try to wean people away from the true religion.
<h2 class="title">Story of Shu`ayb, upon him be Peace, and the Land of Madyan</h2><p>Muhammad bin Ishaq said, "They (the people of Madyan) are the descendents of Madyan, son of Midyan, son of Ibrahim. Shu`ayb was the son of Mikil bin Yashjur. And in the Syrian language, his name was Yathrun (Jethro)". I (Ibn Kathir) say, Madyan was the name of the tribe and also a city that is close to Ma`an on route to the Hijaz (from Ash-Sham). Allah said in another Ayah, </p><div class="text_uthmani arabic">وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ</div><p>(And when he arrived at the water (a well) of Madyan he found there a group of men watering (their flocks).) 28:23 They are also the people of Al-Aykah (the Woods), as we will mention later on, Allah willing, and our trust is in Him. </p><div class="text_uthmani arabic">قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ</div><p>(He said: "O my people! Worship Allah! You have no other God but Him") and this is the call of all Messengers, </p><div class="text_uthmani arabic">قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ</div><p>("Verily, a clear proof (sign) from your Lord has come unto you;") meaning, `Allah has presented the proof and evidences of the truth of what I brought you.' He then advised them and commanded them to give full measure and full weight and not to wrong men in their dealings, meaning, to refrain from cheating people in buying and selling. They used to treacherously avoid giving full weight and measure. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَيْلٌ لِّلْمُطَفِّفِينَ </div><p>(Woe to Al-Mutaffifin (those who give less in measure and weight)...) 83:1 until He said, </p><div class="text_uthmani arabic">لِرَبِّ الْعَـلَمِينَ</div><p>(before the Lord of all that exists) 83:6. These Ayat contain a stern warning and sure promise that we ask Allah to save us from. Shu`ayb was called `Speaker of the Prophets', because of his eloquent words and eloquent advice, and Allah stated that Shu`ayb said: </p>
Story of Shu`ayb, upon him be Peace, and the Land of MadyanMuhammad bin Ishaq said, "They (the people of Madyan) are the descendents of Madyan, son of Midyan, son of Ibrahim. Shu`ayb was the son of Mikil bin Yashjur. And in the Syrian language, his name was Yathrun (Jethro)". I (Ibn Kathir) say, Madyan was the name of the tribe and also a city that is close to Ma`an on route to the Hijaz (from Ash-Sham). Allah said in another Ayah, وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ(And when he arrived at the water (a well) of Madyan he found there a group of men watering (their flocks).) 28:23 They are also the people of Al-Aykah (the Woods), as we will mention later on, Allah willing, and our trust is in Him. قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ(He said: "O my people! Worship Allah! You have no other God but Him") and this is the call of all Messengers, قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ("Verily, a clear proof (sign) from your Lord has come unto you;") meaning, `Allah has presented the proof and evidences of the truth of what I brought you.' He then advised them and commanded them to give full measure and full weight and not to wrong men in their dealings, meaning, to refrain from cheating people in buying and selling. They used to treacherously avoid giving full weight and measure. Allah said in other Ayat, وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to Al-Mutaffifin (those who give less in measure and weight)...) 83:1 until He said, لِرَبِّ الْعَـلَمِينَ(before the Lord of all that exists) 83:6. These Ayat contain a stern warning and sure promise that we ask Allah to save us from. Shu`ayb was called `Speaker of the Prophets', because of his eloquent words and eloquent advice, and Allah stated that Shu`ayb said: 