Hūd: (84–86) And to Midian, their brother Shu'ayb...

This is the sixth story mentioned in this Sūrah.

Know that Midian was the name of a son of Ibrāhīm (peace be upon him), and later became the name of the tribe. Many commentators hold that Midian is the name of a city built by Midian, son of Ibrāhīm (peace be upon him). Under this interpretation, the meaning is: "And We sent to the people of Midian," with the word "people" being omitted.

We have previously explained that the Prophets (peace be upon them) begin by calling people to Tawḥīd (monotheism). This is why Shu'ayb (peace be upon him) said: {You have no god other than Him}. Then, after calling to Tawḥīd, they proceed to the most important matters, then the next most important. Since the people of Midian were habitually deficient in measures and weights, he called them to abandon this practice, saying: {And do not give less in measure and weight}.

Deficiency in this matter occurs in two ways:

1. When they are the ones giving the measure, they reduce its due amount.
2. When they are the ones receiving the full measure, they take more than what is due, which results in a deficiency in the right of the other party. In both cases, there is a deficiency concerning the rights of others.

Then he said: {Indeed, I see you in prosperity}. There are two interpretations for this:

1. It is a warning to them that if they do not repent, the prices will rise, and their blessings will be removed. It is as if he said: Abandon this cheating, or else Allāh will remove the prosperity and comfort you possess.
2. The intended meaning is that Allāh has already granted you abundant blessings, wealth, low prices, and ease, so you have no need for this cheating.

Then he said: {And indeed, I fear for you the punishment of an encompassing Day}. There are several discussions regarding this:

The closest view is that it includes every punishment, and the punishment encompasses them like a circle encompasses what is inside it, reaching them from every direction. This is an exaggeration in the warning, like His saying: {And his fruit was encompassed} (Al-Kahf: 42).

Then he said: {And, O my people, give full measure and weight with justice}.

If it is asked: Why is there repetition in this verse in three ways? First, He said: {And do not give less in measure and weight}; then He said: {give full measure and weight}, which is the same as the first; then He said: {And do not cheat people of their things}, which is also the same. What is the benefit of this repetition?

We reply that there are several perspectives:

First Perspective: Since the people were persistent in this action, it required exaggeration and emphasis to prohibit it. Repetition conveys emphasis, intense care, and concern.

Second Perspective: The statement {And do not give less in measure and weight} is a prohibition against deficiency, while {give full measure and weight} is a command to fulfill justice. Prohibiting the opposite of a thing is different from commanding it. One might argue that prohibiting the opposite implies commanding the thing itself, making the repetition unnecessary. We respond to this in two ways:

1. Allāh combined the command of the thing with the prohibition of its opposite for exaggeration, similar to saying: "Maintain your kinship and do not sever it." This combination indicates the utmost emphasis.
2. We do not accept the premise as stated. It is possible that He prohibited deficiency and prohibited the very basis of the transaction. Thus, Allāh prohibited cheating while commanding the fulfillment of rights to indicate that He did not forbid transactions or buying/selling altogether, but only cheating. This is because a group of people claim that transactions cannot be separated from cheating and withholding rights, thus rendering all transactions forbidden. To refute this misconception, Allāh first prohibited cheating and then commanded fulfillment, showing that the prohibition was only against deficiency. As for the third statement, {And do not cheat people of their things}, it is not repetition because the previous verse specifically restricted the prohibition to deficiency in measures and weights. This verse generalizes the ruling to all things, demonstrating that none of the statements are repetitive; rather, each carries an added benefit.

Third Perspective: In the first verse, He said: {And do not give less in measure and weight}. In the second, He said: {give full measure and weight}. "Fulfillment" (īfā’) means bringing it forth completely and perfectly. This is only achieved if one gives an amount exceeding the exact right. For this reason, the jurists stated that Allāh commanded washing the face, which is only achieved by washing a part of the head. Thus, in the first verse, Allāh prohibited deficiency. In the second, He commanded giving an amount in excess. Certainty and conviction in fulfilling the obligation are only achieved by giving that excess amount. It is as if Allāh first prohibited a person from seeking to make another's wealth deficient to gain that excess for himself, and in the second, He commanded striving to reduce his own wealth so that he certainly clears himself of responsibility.

His statement {with justice} (bil-qiṣṭ) means with fairness. This implies a command to fulfill the right such that certainty of clearing responsibility is achieved. The command to give an excess beyond that is not established here.

Then He said: {And do not cheat people of their things}. Cheating (bakhs) is deficiency in all things. We mentioned that the first verse indicated the prohibition of deficiency in measures and weights, while this verse indicates the prohibition of deficiency in all things.

Then He said: {And do not commit corruption in the land, spreading mischief}.

If it is asked: ‘Athw (committing mischief) means complete corruption, so the statement {And do not commit corruption in the land, spreading mischief} is like saying, "And do not spread corruption in the land, spreading mischief."

We reply that there are several perspectives:

1. Whoever strives to inflict harm upon others causes those others to strive to inflict harm upon him. Thus, {And do not commit corruption in the land, spreading mischief} means: Do not strive to corrupt the interests of others, because that is truly striving to corrupt your own interests.
2. The intended meaning of {And do not commit corruption in the land, spreading mischief} might be the corruption of your worldly and religious affairs.
3. It means: Do not commit mischief in the land that corrupts religious matters.

Then He said: {What remains with Allāh is better for you}. It has been recited as taqiyyat Allāh (Allāh’s piety), which is His fear and watchfulness that turns one away from sins.

We then say the meaning is: What Allāh leaves for you of the lawful earnings after fulfilling measures and weights is better than cheating and deficiency. That is, the lawful wealth that remains for you is better than the excess gained through cheating and deficiency. Al-Ḥasan said: "The remainder with Allāh, meaning obedience to Allāh, is better for you than that small amount," because the reward for obedience remains forever. Qatādah said: "Your share from your Lord is better for you."

I say the intended meaning of this remainder is either the wealth that remains for him in this world, or the reward from Allāh. Furthermore, Allāh’s pleasure with him is better than the amount gained by cheating. As for the remaining wealth: when people know someone to be truthful, trustworthy, and far from treachery, they rely on him and turn to him in all transactions, opening the door of provision for him. If they know him to be treacherous and deceitful, they avoid him and do not associate with him at all, thus narrowing the doors of provision upon him. As for if we interpret this remainder as the reward, the matter is clear, because all of this world perishes and ends, while the reward of Allāh remains. As for if we interpret it as attaining Allāh’s pleasure, the matter is clear. Thus, it is proven by this evidence that what remains with Allāh is better.

Then He said: {if you are believers}. Faith is conditioned because if they were believers, acknowledging the reward and punishment, they would know that striving to attain reward and guarding against punishment is better for them than striving to attain that small amount.

Know that what is conditioned by a condition is non-existent when the condition is absent. Thus, this verse, by its apparent meaning, indicates that whoever does not guard against this cheating is not a believer.

Then Allāh said: {And I am not a guardian over you}. There are two interpretations:

1. The meaning is: I have advised you and guided you to what is good, {And I am not a guardian over you} meaning I have no power to prevent you from this ugly deed.
2. He previously indicated that preoccupation with cheating and deficiency causes the removal of Allāh’s blessings. He said: {And I am not a guardian over you} meaning: If you do not abandon this ugly deed, Allāh’s blessings will be removed from you, and I cannot preserve them for you in that state.