It is well known that this is the creed of the libertine antinomians, the worst of mankind. The stance of Shuʿayb’s people was of the same stripe: when he forbade them their oppressive transactions while leaving every other form of trade lawful, they retorted that they were free to dispose of their wealth however they wished.

A similar objection is voiced by those who say, “Trade is only like usury” (al-Baqarah 275). Whoever equates what Allah has declared lawful with what He has declared unlawful has deviated in his natural disposition and in his reason, after first having deviated in his religion.

• One lesson: for people readily to accept the words of an adviser who enjoins and forbids, he must himself be the first to carry out what he commands and the first to abandon what he prohibits. Shuʿayb said, “I do not wish to differ from you by doing what I forbid you” (Hud 88).

• Another lesson: all the prophets were sent to establish reform and righteousness and to forbid evil and corruption. Every act of rectification—religious or worldly—belongs to the religion of the prophets, especially their leader and seal, Muhammad (1), peace and blessings be upon him. He reiterated this principle repeatedly and laid down beneficial foundations for people to follow in their ordinary and worldly affairs just as he set down foundations for their religious life. As the servant must strive and exert himself in pursuing righteousness and reform, he must also seek help from his Lord, knowing that he can neither achieve nor perfect any of it except by Allah’s aid, as Shuʿayb affirmed: “I desire nothing but reform to the best of my ability; my success is only with Allah. In Him I trust, and to Him I turn” (Hud 88).

• A further lesson: the caller to Allah needs forbearance and excellent character, meeting the hurtful words and deeds of wrongdoers with their opposites. He should neither brood over the harm people cause him nor allow it to deter him from any part of his call.