Surah al-A`raf (The Elevated Places) 7 : 85

Overview (Verses 85 - 87)

Maintaining Justice in All Transactions

The next account of communities rejecting the divine faith in those ancient days is the last given in this sūrah. It speaks about the people of Madyan and their Prophet, Shu`ayb.

And to Madyan [We sent] their brother Shu`ayb. He said: “My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption. If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” (Verses 85-87)

Compared to the other accounts given in this sūrah, we note that this one is rather longer because, in addition to the question of faith, it includes a reference to business transactions. Nevertheless, the account follows the same pattern of concentration on the main issues.

“And to Madyan [We sent] their brother Shu`ayb. He said: ‘My people, worship God alone: you have no deity other than Him.’” (Verse 85) It is the same, consistent basis of the divine faith that admits no change or modification. But then we have some details about the message of the new Prophet, starting with a statement: “Clear evidence of the truth has come to you from your Lord.” (Verse 85)

The sūrah does not mention the type of that clear proof or its nature, as it did in the account given of the history of the Prophet Şāliĥ. Nor can we ascertain its nature from the other accounts of this history given in other sūrahs. We are simply told that clear proof was given to the Prophet Shu`ayb, confirming his statement that he had been sent by God. Clear evidence of the truth has been shown to them as the basis of the commandments given to them by their prophet. These required them to give full and just measure and weight, refrain from spreading corruption on earth and from threatening people as they go about their business, and to stop their efforts to persuade believers to change their faith: “Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption.” (Verses 85-86)

We understand from these injunctions that Shu`ayb’s people were unbelievers who associated partners with God and did not implement in their own dealings the divine law which ensures justice for all. Instead, they devised their own rules and regulations for their business transactions. It may be that in this particular aspect that they associated partners with God, and that made them very unpleasant to deal with in business. In addition, they were the perpetrators of corruption, threatening people and preventing them from attending to their business. They were also wrongdoers, trying to turn those who believe away from their faith, making it difficult for them to follow the right path and trying to show God’s straight path as crooked.

Shu`ayb begins by calling on them to worship God alone, submitting to His authority over every aspect of their lives, and attributing Godhead purely to Him alone. Shu`ayb knows that this forms the basis that gives rise to every good system and deals with every situation. It also forms the basis for regulations governing personal behaviour, morals and human dealings. He seeks to give more effectiveness to his admonition by certain reminders which, to them, must have been particularly inspiring, recalling to their minds some of God’s blessings: “Remember when you were few and how He caused you to rapidly increase in number.” (Verse 86) He also warns them against suffering the fate of corrupt communities that lived before their time: “Behold what happened in the end to those who spread corruption.” (Verse 86)

Shu`ayb also wants them to exercise patience and tolerance, and to maintain justice. They must not tempt those who have favourably responded to divine guidance away from their faith, and must not squat on every road, issuing threats and manipulating their might to strike fear in people’s hearts. The proper course for them, if they do not wish to accept the faith and believe in God, is to wait until God has judged between the two parties: “If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” (Verse 87)

This is indeed the fairest plan. Shu`ayb made every reconciliatory move and took his stand at the last position behind which he could not retreat an inch. He called on them to accept a plan of peaceful coexistence, with every party leaving the other to practise their religion and implement their faith, until God judged between the two. Needless to say, God is the fairest of all judges. His is the judgement that shows no favouritism whatsoever.

But the tyrants do not accept that faith should have a following and that believers should form a community that rejects tyranny. The very existence of a community that submits totally to God, acknowledging no authority other than His, and implementing no code of living other than the one He has laid down represents a threat to the authority of those tyrants. Even if this community of believers should mind its own business, leaving the tyrants to God’s judgement, its existence is conceived as a threat.

Overview (Verses 85 - 87)

Maintaining Justice in All Transactions

The next account of communities rejecting the divine faith in those ancient days is the last given in this sūrah. It speaks about the people of Madyan and their Prophet, Shu`ayb.

And to Madyan [We sent] their brother Shu`ayb. He said: “My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption. If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” (Verses 85-87)

Compared to the other accounts given in this sūrah, we note that this one is rather longer because, in addition to the question of faith, it includes a reference to business transactions. Nevertheless, the account follows the same pattern of concentration on the main issues.

“And to Madyan [We sent] their brother Shu`ayb. He said: ‘My people, worship God alone: you have no deity other than Him.’” (Verse 85) It is the same, consistent basis of the divine faith that admits no change or modification. But then we have some details about the message of the new Prophet, starting with a statement: “Clear evidence of the truth has come to you from your Lord.” (Verse 85)

The sūrah does not mention the type of that clear proof or its nature, as it did in the account given of the history of the Prophet Şāliĥ. Nor can we ascertain its nature from the other accounts of this history given in other sūrahs. We are simply told that clear proof was given to the Prophet Shu`ayb, confirming his statement that he had been sent by God. Clear evidence of the truth has been shown to them as the basis of the commandments given to them by their prophet. These required them to give full and just measure and weight, refrain from spreading corruption on earth and from threatening people as they go about their business, and to stop their efforts to persuade believers to change their faith: “Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption.” (Verses 85-86)

We understand from these injunctions that Shu`ayb’s people were unbelievers who associated partners with God and did not implement in their own dealings the divine law which ensures justice for all. Instead, they devised their own rules and regulations for their business transactions. It may be that in this particular aspect that they associated partners with God, and that made them very unpleasant to deal with in business. In addition, they were the perpetrators of corruption, threatening people and preventing them from attending to their business. They were also wrongdoers, trying to turn those who believe away from their faith, making it difficult for them to follow the right path and trying to show God’s straight path as crooked.

Shu`ayb begins by calling on them to worship God alone, submitting to His authority over every aspect of their lives, and attributing Godhead purely to Him alone. Shu`ayb knows that this forms the basis that gives rise to every good system and deals with every situation. It also forms the basis for regulations governing personal behaviour, morals and human dealings. He seeks to give more effectiveness to his admonition by certain reminders which, to them, must have been particularly inspiring, recalling to their minds some of God’s blessings: “Remember when you were few and how He caused you to rapidly increase in number.” (Verse 86) He also warns them against suffering the fate of corrupt communities that lived before their time: “Behold what happened in the end to those who spread corruption.” (Verse 86)

Shu`ayb also wants them to exercise patience and tolerance, and to maintain justice. They must not tempt those who have favourably responded to divine guidance away from their faith, and must not squat on every road, issuing threats and manipulating their might to strike fear in people’s hearts. The proper course for them, if they do not wish to accept the faith and believe in God, is to wait until God has judged between the two parties: “If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” (Verse 87)

This is indeed the fairest plan. Shu`ayb made every reconciliatory move and took his stand at the last position behind which he could not retreat an inch. He called on them to accept a plan of peaceful coexistence, with every party leaving the other to practise their religion and implement their faith, until God judged between the two. Needless to say, God is the fairest of all judges. His is the judgement that shows no favouritism whatsoever.

But the tyrants do not accept that faith should have a following and that believers should form a community that rejects tyranny. The very existence of a community that submits totally to God, acknowledging no authority other than His, and implementing no code of living other than the one He has laid down represents a threat to the authority of those tyrants. Even if this community of believers should mind its own business, leaving the tyrants to God’s judgement, its existence is conceived as a threat.