“O my people, do not let your opposition to me”—that is, do not let your disagreement with and hostility toward me cause “you to suffer” punishments “like what befell the people of Noah, or the people of Hūd, or the people of Sālih. And the people of Lot are not far from you,” whether in place or time.
“Seek forgiveness from your Lord” for the sins you have committed, “then turn to Him in repentance” for the remainder of your lives, with sincere repentance, turning to Him through obedience and abandoning disobedience.
“Indeed, my Lord is Merciful and Loving” toward those who repent and turn to Him. He shows them mercy and forgives them, accepts their repentance, and loves them. As a divine name, al-Wadūd (the Loving) means that He loves His believing servants and they love Him. Its intensive form carries both an active and a passive meaning: He loves and is loved.
“They said, ‘O Shuayb, we do not understand much of what you say.’” They had grown weary of his counsel and admonitions, so they said, “We do not understand much of what you say.” This was because they hated what he said and recoiled from it.
“And we certainly see you as weak among us”—that is, you possess no personal strength or standing. You are not among the prominent leaders, but among the weak and oppressed.
“Were it not for your clan”—that is, your people and tribe—“we would stone you, and you hold no honored position among us.” That is, you have no standing in our hearts and command no respect from us. We have spared you only out of regard for your tribe.
Appealing to them gently, “he said, ‘O my people, does my clan command more respect from you than Allah?’” That is: How can you show regard for me because of my clan, yet show no regard for me for Allah’s sake, so that my clan has become more honored in your sight than Allah?
“Yet you have cast Him behind your backs.” That is, you have thrown Allah’s command behind your backs, paying it no heed and having no fear of Him.
“Indeed, my Lord encompasses all that you do.” Not even the weight of a speck of your deeds on earth or in heaven is hidden from Him, and He will repay you fully for what you have done.
“And”—when they had defied all his efforts and he could do no more with them—he said, “O my people, continue acting according to your position,” meaning according to your present condition and religion.
“I too am acting. You will come to know who will be visited by a punishment that disgraces him,” and upon whom a lasting punishment will descend—whether me or you. They came to know this when the punishment fell upon them.
“Watch and wait” for what will befall me. “I too am watching with you” for what will befall you.
“When Our command came” to destroy Shuayb’s people, “We saved Shuayb and those who believed with him by mercy from Us. The mighty blast seized those who had done wrong, and by morning they lay lifeless in their homes,” with no sound heard from them and no movement to be seen.
“As though they had never dwelt there.” That is, it was as though they had never lived in their homes or enjoyed their comforts when the punishment overtook them.
“Away with Midian,” for Allah destroyed and disgraced it, “just as Thamūd was cast away.” That is, both tribes shared the same utter ruin, banishment, and destruction.
Shuayb—peace be upon him—was known as the Orator of the Prophets because of the excellence of his discourse with his people. His account contains a great many lessons and points for reflection.
Among them is that, just as unbelievers are subject to divine commands and punishment regarding the foundation of Islam, so too are they regarding its laws and subsidiary duties. Shuayb called his people to monotheism and to giving full measure and weight, and made the threat of punishment apply to all of these together.
Another lesson is that giving short measure or weight is one of the major sins, and immediate punishment is to be feared for anyone who engages in it. It constitutes theft of people’s property; and if stealing from them through deficient measures and weights incurs the threat of punishment, then taking their property forcibly and by domination is even more deserving of it.
Another lesson is that recompense corresponds to the deed. Whoever deprives people of their property in the hope of increasing his own wealth will be punished with the opposite: his conduct will cause the blessings he possesses to disappear. This is indicated by the words, “Indeed, I see you in prosperity”—that is, do not cause it to disappear through your actions.
Another lesson is that the servant must be content with what Allah has given him, with the lawful instead of the unlawful, and with permissible earnings instead of forbidden ones. This is better for him, as indicated by the words, “What Allah leaves for you is better for you.” It contains blessings and an increase in provision that are absent from the frantic pursuit of forbidden means, which brings depletion and the loss of blessing.
Another lesson is that adherence to this is one of faith’s necessary implications and effects, for He made acting upon it contingent on the presence of faith. This indicates that when the required action is absent, faith is either deficient or altogether absent.
Another lesson is that prayer has always been prescribed for the earlier prophets and is among the finest of deeds. Its excellence and precedence over all other deeds were acknowledged even among unbelievers. Prayer restrains from indecency and evil and is a measure of faith and its practical duties. By properly establishing it, the servant’s condition is perfected; by failing to establish it, his religious condition is impaired.
Another lesson is that although Allah places at a person’s disposal the wealth He provides him, that person may not do with it whatever he pleases. It is a trust in his care. He must fulfill Allah’s rights concerning it by discharging all obligations attached to it and abstaining from the means of earning that Allah and His Messenger have forbidden. This is contrary to the claim of unbelievers and those who resemble them that their wealth is theirs to use however they wish and choose, whether or not that accords with Allah’s ruling.
Another lesson is that part of perfecting and completing the mission of one who calls others to Allah is that he should be the first to undertake what he commands others to do and the first to refrain from what he forbids them. Shuayb—peace be upon him—said, “I do not wish to do, behind your backs, what I forbid you to do.” Allah Most High also says, “O you who believe, why do you say what you do not do? * How hateful it is to Allah that you say what you do not do!”
⦗389⦘
Another lesson is that the function, way, and creed of the messengers is to seek reform to the extent of their ability and what is possible. They seek to secure and perfect benefits—or as much of them as they are able—and to ward off and reduce harms. They give precedence to public benefits over private ones.
A true benefit is that through which people’s conditions are rectified and their religious and worldly affairs are set aright.
Another lesson is that anyone who carries out as much reform as he is able is neither blamed nor censured for failing to do what lies beyond his ability. The servant must therefore undertake whatever reform he can within himself and among others.
Another lesson is that the servant must not rely upon himself even for the blink of an eye. Rather, he must constantly seek his Lord’s aid, place his trust in Him, and ask Him for success. If he attains any measure of success, he should attribute it to the One who bestowed and conferred it upon him and should not become impressed with himself. This is indicated by the words, “My success comes only through Allah. In Him I place my trust, and to Him I turn.”
Another lesson is the importance of warning people by recalling the punishments that seized former nations and what befell them. Accounts in which punishment falls upon evildoers should be mentioned in the context of exhortation and deterrence, just as the honors Allah bestowed upon the people of piety should be mentioned when encouraging and urging people toward piety.
Another lesson is that when a sinner repents, not only is his sin pardoned and forgiven, but Allah Most High also loves him and holds him in affection. No weight should be given to the claim, “If a sinner repents, it is enough that he be forgiven and granted pardon; as for love and affection returning to him, they do not return.” Allah says, “Seek forgiveness from your Lord, then turn to Him in repentance. Indeed, my Lord is Merciful and Loving.”
Another lesson is that Allah protects the believers through many means, some of which they may know while others may be entirely unknown to them. He may even protect them through their tribe or through the unbelieving people of their homeland, just as Allah protected Shuayb from being stoned by his people because of his clan. There is nothing wrong with striving to establish such ties when they serve to defend Islam and the Muslims; indeed, doing so may sometimes become obligatory, since reform is required to the extent of one’s ability and what is possible.
Accordingly, if Muslims living under non-Muslim rule were to lend their support and work to establish a republican government under which individuals and peoples could secure their religious and worldly rights, that would be preferable to their submitting to a state that abolishes their religious and worldly rights, strives to eradicate them, and turns them into its laborers and servants.
Certainly, if it is possible for Muslims to have a state of their own and to be its rulers, that is the course required. But when that level is unattainable, precedence must be given to the level that provides defense and protection for religion and worldly life. And Allah knows best.