(84–95) “And to Midian, their brother Shuayb”—to the end of the account (1). That is: And We sent to Midian—the well-known tribe who lived in Midian, in southern Palestine—“their brother” by lineage, “Shuayb,” because they knew him and could therefore learn from him.
He “said” to them, “O my people, worship Allah; you have no god other than Him.” That is, devote your worship sincerely to Him, for they used to associate partners with Him. Along with their polytheism, they also gave short measure and weight. He therefore forbade them to do so, saying, “Do not give short measure or weight.” Rather, give full measure and weight with justice.
“Indeed, I see you in prosperity”—that is, enjoying abundant blessings, good health, wealth, and many sons. So thank Allah for what He has given you, and do not deny His blessings, lest He take them away from you.
“And I fear for you the punishment of an all-encompassing Day”—that is, a punishment that will engulf you and leave none of you alive.
“O my people, give full measure and weight with justice”—that is, with the fairness that you yourselves would be content to receive. “Do not deprive people of what is rightfully theirs”—that is, do not diminish their possessions, effectively stealing from them through deficient measures and weights.
“And do not act wickedly in the land, spreading corruption,” for persistence in sin corrupts religions and creeds, as well as people’s religious and worldly affairs, and destroys crops and offspring.
“What Allah leaves for you is better for you.” That is, the good that Allah leaves for you—what is rightfully yours—is sufficient. Do not covet something you do not need and that will cause you immense harm.
“If you are believers,” then act as faith requires. “I am not a keeper over you.” That is, I am not charged with guarding and overseeing your deeds. Allah Most High is the One who preserves them; as for me, I merely convey to you the message with which I was sent.
“They said, ‘O Shuayb, does your prayer command you that we abandon what our forefathers worshipped?’” They said this to mock their prophet and to express how inconceivable they found it that they should answer his call.
What they meant was: You have no reason to forbid us other than that you pray to Allah and worship Him. If that is so, does it require us to abandon what our forefathers worshipped merely because you say so, without any proof beyond its accordance with your own view? How could we follow you and abandon our ancient forefathers, who possessed reason and understanding?!
Likewise, your words do not oblige us “to do with our wealth” what you have instructed us—giving full measure and weight and discharging the rights due from it. Rather, we shall continue to do with it whatever we wish, for it is our wealth and you have no authority over it.
Thus they said mockingly, “You are indeed the forbearing, right-minded one!” That is: Are you really the one whose character is marked by forbearance and dignity and whose nature is sound judgment, so that nothing but sound judgment proceeds from you, you command only what is right, and forbid only what is erroneous? They meant that this was not the case.
Their intention was to describe him by the opposite of those two qualities: foolishness and misguidance. In other words, they meant: How could you be the forbearing, right-minded one while our forefathers were foolish and misguided?!!
Although they expressed this statement sarcastically, intending the opposite, the matter was not as they imagined; rather, it was exactly as they said. His prayer did command him to forbid them from worshipping what their misguided forefathers had worshipped and from doing whatever they pleased with their wealth. Prayer restrains from indecency and evil, and what indecency or evil could be greater than worshipping other than Allah, withholding the rights owed to Allah’s servants, or stealing from them through measures and weights? He—peace be upon him—was indeed forbearing and right-minded.
Shuayb “said” to them, “O my people, consider: What if I stand upon clear proof from my Lord?” That is, if I possess certainty and reassurance concerning the truth of what I have brought. “And He has granted me a good provision from Himself”—that is, Allah has given me what He has given me of various kinds of wealth.
“And” I do not “wish to do, behind your backs, what I forbid you to do.” I do not wish to forbid you from giving short measure and weight while doing so myself, thereby giving grounds for accusations against me. Rather, whenever I forbid you something, I am the first to refrain from it.
“I desire only reform, as far as I am able.” That is, my sole aim is to rectify your condition and set your interests aright. As far as I am able, I have no private aim of my own.
Because this statement contained a measure of self-praise, he countered it by saying, “My success comes only through Allah.” That is, whatever success I attain in doing good and remaining free of evil comes only through Allah Most High, not through any power or strength of my own.
“In Him I place my trust”—that is, I rely upon Him in all my affairs and trust in His sufficiency—“and to Him I turn” when fulfilling the various acts of worship He has commanded me to perform and, through [this], drawing near to Him by every kind of righteous deed.
Through these two matters the servant’s condition is set aright: seeking his Lord’s aid and turning to Him. As Allah Most High says, “So worship Him and place your trust in Him,” and, “You alone we worship, and You alone we ask for help.”