Tafsir of Al-A'raf 7:85

(And to Madyan their brother Shu'ayb): This is conjoined to what preceded it, and the intended meaning is: "We sent to Madyan..." and so on.

Madyan: In its origin, Madyan is a proper noun for the son of Ibrahim al-Khalil (peace be upon him), and it is diptote (non-declinable) due to being a proper noun and of foreign origin. Later, the tribe was named after him. It is said: It is an Arabic name for a body of water they resided by. It is also said: It is the name of a town, and it is diptote due to being a proper noun and feminine; in this case, one must assume an implicit annexed noun (mudaf), such as "the people of Madyan." Regarding the ya, some consider it a suffix. Ibn Barri states that the mim is a suffix, as the pattern fa'il does not exist in their language in the sense of maf'ul. Others argue it is irregular, like Maryam, for the rule dictates it should be vocalized like maqam. Al-Mubarrad claims it is not irregular, which is said to be the correct view, as it follows the verbal form.

Shu'ayb: It is said to be the diminutive of sha'b (with a fatha then a sukun), which is the name of a mountain; or shi'b (with a kasra then a sukun), which is a path in a mountain. It is preferred that it was coined as a proper name directly. The argument that the diminutive form is invalid—because the names of the prophets (peace be upon them) should not be diminutive—is subject to scrutiny, as the prohibition applies to diminutives coined after the establishment of the name, not those contemporaneous with it. Those who claim the former might argue the latter. Based on what was found in the handwriting of al-Nawawi in his Tahdhib, he is Shu'ayb ibn Mikil ibn Yashjur ibn Madyan ibn Ibrahim (peace be upon him). It is said: He is the son of Mikil ibn Yashjur ibn Lawi ibn Ya'qub. Some say "Mikail" instead of "Mikil," which is attributed to the handwriting of al-Dhahabi in his Ikhtisar al-Mustadrak. Others say "Malkani" instead. It is mentioned that the mother of Mikil was the daughter of Lut (peace be upon him). Ibn 'Asakir reported through Ishaq ibn Bishr from al-Sharqi ibn al-Qatami—who was a genealogist—that Shu'ayb is "Yathrub" in Hebrew, and he is the son of 'Aifa ibn Yubab (with a ya at the beginning, a waw, and two bas, patterned like Ja'far) ibn Ibrahim (peace be upon him). Other lineages have been suggested.

As reported by Ibn 'Asakir from Ibn 'Abbas (may Allah be pleased with them both), when the Prophet (peace be upon him) mentioned Shu'ayb, he would say: "That is the orator of the prophets," because of his eloquent argumentation with his people. It is as if—as has been said—the Prophet (peace be upon him) meant what is mentioned in this Surah, as is known by contemplating it.

He was sent as a messenger to two nations: Madyan and the companions of the Thicket (al-Aykah). Al-Suddi and 'Ikrimah (may Allah be pleased with them both) said: "Allah did not send a prophet to two nations except Shu'ayb; once to Madyan, where Allah destroyed them with the Shout, and once to the companions of the Thicket, where Allah destroyed them with the torment of the Day of the Shadow." Ibn 'Asakir recorded in his history from a tradition of 'Abdullah ibn 'Umar as a marfu' (attributed to the Prophet) that the people of Madyan and the companions of the Thicket were two nations to whom Allah sent Shu'ayb. As Ibn Kathir said, this is strange, and there is scrutiny regarding its marfu' status; he preferred the view that they were a single nation. They argued for this based on the fact that in both instances, he exhorted them regarding the fulfillment of the scale and the measure, which indicates they are the same. There is an obvious point to be made here. Some people claim that he (peace be upon him) was sent to three nations, the third being the companions of the Well (al-Rass).

The claim that he (peace be upon him) was blind and had no staff to rely on is baseless. In fact, scholars of insight have stipulated that a messenger must be free from any repellent quality; they cited blindness, vitiligo, and leprosy as examples. The affliction of Ayyub (Job) and the blindness of Ya'qub (Jacob) do not count against this, as they occurred after their prophethood, and the discussion concerns qualities accompanying the onset of prophethood. The difference is that such afflictions are repellent, unlike cases where prophethood has already been established. It may be said: If that is true, then it is of that category.

(He said): This is a new sentence stemming from a question arising from the narrative of his being sent to them, as if it were said: "So what did he say to them?" It is said: He said: (O my people, worship Allah; you have no deity other than Him)—its explanation has passed. (There has come to you a clear proof from your Lord)—meaning a great, manifest miracle from the One who possesses your affairs. His miracle (peace be upon him) is not explicitly mentioned in the Great Qur'an, just as most of the miracles of our Prophet (peace be upon him) and other prophets (peace be upon them) are not mentioned.

The claim that he (peace be upon him) had no miracle is a mistake, because the fa in His saying: (So fulfill the measure and the weight) is for ordering the command based on the arrival of the clear proof. The possibility that it is a conjunction to "worship" is far-fetched, even if the worship of Allah necessitates avoiding prohibitions, the greatest of which after disbelief is fraud. It is as if it were said: "A miracle has come to you, testifying to the truth of my prophethood, which obligates you to believe in it and to accept what I have commanded you; so fulfill..." etc. If a claimant to prophethood claimed it without a miracle, it would not be accepted from him, because it is a claim of an unapparent matter, and it imposes an obligation upon others; such things are not accepted without proof. Some have claimed that the "clear proof" is Shu'ayb himself. Others claimed that the "clear proof" refers to the exhortation itself, and that it is the "So fulfill..." etc. This is not substantial, as is obvious.

Al-Zamakhshari said: Among his miracles (peace be upon him) is what is narrated regarding the fighting of the dragon by the staff of Musa (peace be upon him) when he handed his sheep to him, the birth of the sheep yielding only spotted offspring when he promised him the spotted ones, and the staff of Adam (peace be upon him) falling into his hand seven times, and other signs. These were all before Musa (peace be upon him) was commissioned as a prophet, so they were miracles for Shu'ayb. This is subject to scrutiny because these events are later than the dialogue, so it is not correct to derive the command from them. Furthermore, it is possible they were a karamah (miracle for a saint) for Musa (peace be upon him) or a portent (irhas) of his prophethood. Indeed, it is mentioned in al-Kashf that this is definitive, because Musa encountered Shu'ayb (peace be upon him) after the destruction of his people, and because those events were not in the context of a challenge. The Imam claimed that an irhas is not permissible according to the Mu'tazilah, and for this reason, he considered these as miracles for Shu'ayb. Al-Tibi scrutinized this, noting that al-Zamakhshari said in [Surah] Al 'Imran, regarding the angels speaking to Maryam, that it was a miracle for Zakariya or an irhas for the prophethood of 'Isa (peace be upon them both).

The "measure" (kayl) refers metaphorically to what is measured, like 'aysh (living) meaning "that by which one lives." This is supported by its occurrence in Surah Hud as "the measure" (al-mikyāl). Similarly, "the weight" (al-mīzān) is conjoined to it here; the immediate understanding is the instrument, even if it could be a verbal noun meaning "weighing," like mi'ad meaning "the promise." It is said that "measure" and what is conjoined to it are verbal nouns, and the speech implies an elision, meaning: "Fulfill the instrument of measuring and weighing."

(And do not deprive people of their dues): Meaning: Do not diminish them. It is said: "He bakhs-ed him of his right," meaning he diminished it for him. From this comes the term bakhs for a tax. In their proverbs: "You think it is foolish, but it is bakhis," meaning it causes loss. It takes two objects: the first is "people" and the second is "their things," existing in transactions—both price and merchandise. The benefit of explicitly forbidding the reduction after commanding fulfillment is to emphasize that command and to clarify the ugliness of its opposite. Sometimes "things" is intended to mean rights in general, for they were swindlers who would not claim anything without defrauding.

It has come from Ibn 'Abbas (may Allah be pleased with both) that they were arrogant, transgressive people who sat on the roads and defrauded people of their wealth. When a stranger entered, they would take his good dirhams and say, "These dirhams of yours are counterfeit," so they would cut them, then buy them from him at a loss. It is also narrated that they would give him counterfeit ones in return. Thus, when they were forbidden from defrauding in measure and weight, they were forbidden from defrauding and cheating in everything. It is said: This includes defrauding a man of his right to good treatment, the respect due to him, and clarifying his merit to those who ask about him. Many of those who associate themselves with the people of knowledge today are afflicted with this type of fraud—if only they were content with just that! Rather, they have gathered shriveled fruit and bad measuring. To Allah we belong and to Him we shall return.

He (peace be upon him) began by mentioning this event—according to the Imam—because it is the custom of the prophets (peace be upon them) that when they see their people inclined toward a type of corruption more than other types, they begin by forbidding them from that type. His people (peace be upon him) were occupied with fraud and cheating more than anything else. The intent of "people" is general, covering them and others, meaning: Do not defraud others, and do not let some of you defraud others.

(And do not spread corruption in the earth): Through tyranny, or through that and disbelief. (after its reformation): Meaning the reformation of its affairs or its people through the divine laws. The annexation (genitive construction) is of the verbal noun to its object, with the omission of the annexed noun; the agent is the prophets and their followers. It is permitted not to assume an annexed noun and to consider the metaphor in the causative relationship, because the reformation of those on the earth is a reformation of the earth itself. It may also be the annexation of the verbal noun to the subject based on the metaphorical attribution to the place, or it may be in the sense of "in," i.e., "after the prophets reformed [the state of affairs] within it." The interpretation according to the literal meaning is rejected, because reformation relates to the earth itself, like developing it and fixing its roads.

(Do not spread corruption in the earth... That is better for you): A reference to what was mentioned of fulfilling the measure and weight and abandoning fraud and corruption, or to acting upon what he commanded and forbade them. In any case, the singular and masculine form of the demonstrative pronoun is clear.

The meaning of "better" is either an increase in general, or in humanity and good reputation, and in what they seek of earning and profit; for when people know them for honesty, they desire to trade and deal with them. It is said: "Better" here does not mean comparative increase, but means: "That is beneficial for you."

(If you are believers): It is said: The intent of belief is its literal meaning, and the "better" is restricted to worldly affairs, i.e., "if you are truthful toward me in my speech." Such a condition, according to al-Tibi, is only brought at the end of the discourse for emphasis. It is known from this that Shu'ayb (peace be upon him) was famous among them for truthfulness and honesty, just as our Prophet (peace be upon him) was famous among his people as "the Trustworthy" (al-Amin). Some who go along with what was mentioned said: Attaching the "better" to this belief is an interpretation of knowing it; otherwise, it is better absolutely.

Al-Qutb al-Razi said: This is not a condition for the "better" itself, but for their action, as if it were said: "Carry it out if you are truthful to me." Thus, it is not rejected that goodness in humanity is not contingent upon their belief in him. It is also said: The intent is the opposite of disbelief, and the "better" includes the affairs of this world and the hereafter, i.e., "that is better for you in both abodes, on the condition that you believe." The condition of belief is because the benefit of obtaining reward along with salvation from punishment is apparent with belief, but hidden in its absence due to immersion in the depths of disbelief. Some founded the benefit of abandoning fraud and the like in the hereafter on the premise that the disbelievers are punished for sins just as they are punished for disbelief, so abandoning it is better for them without doubt. However, it is not hidden that if the spreading of corruption on earth is interpreted as spreading corruption through disbelief, this attachment to belief would have no meaning, as is obvious. Removing it from the scope of the reference is very far-fetched.

Al-Khayali claimed that what is more apparent is that "That is better for you" is a parenthetical clause, and the condition is related to what preceded it of commands and prohibitions. It seems he committed himself to this due to the hidden nature of the conditional matter for him; he fled from a cat and fell into a lion, fled from the rain and stood under a gutter. So take heed, O people of intellect.