Al-A'raf (The Heights): Verse 85

وَإِلَى مَدْيَنَ أَخَاهُمْ... (And to Madyan [We sent] their brother...)

Exegesis of Verse 85

This is the fifth narrative recounted. As previously established, the implied structure is: {And We sent to Madyan their brother Shu'ayb}.

We noted that this brotherhood was one of lineage, not religion, and we discussed the various interpretations regarding the name "Madyan":

1. It is the name of the town/region.
2. It is the name of the tribe, as they were the descendants of Madyan ibn Ibrahim (peace be upon him). Thus, Madyan became a tribal name, similar to how one says Bakr or Tamim. Shu'ayb was from his descendants: Shu'ayb ibn Nuwayb ibn Madyan ibn Ibrahim, the Friend of the Most Merciful.

Shu'ayb's Commands to His People

The Almighty recounts that Shu'ayb commanded his people concerning several matters in this verse:

1. Command for Monotheism: He commanded them to worship Allah and forbade them from worshipping anything other than Him: {اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ} (Worship Allah; you have no deity other than Him). This is a fundamental principle established in the laws of all Prophets.

2. Claim of Prophethood and Proof: He claimed prophethood: {قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ} (A clear sign has come to you from your Lord). The intended meaning of Bayyinah (clear sign) here must be a miracle, as a claimant to prophethood requires one; otherwise, he would be a false claimant, not a Prophet. This verse thus indicates that Shu'ayb possessed a miracle attesting to his truthfulness. The Qur'an does not specify the nature of this miracle, just as it does not specify many of the miracles of our Messenger (Muhammad, peace be upon him).

• Note on Al-Kashshaf's Account: The author of Al-Kashshaf mentioned that among Shu'ayb's miracles was giving Moses his staff, which later fought the serpent, and informing Moses that the sheep he gifted him would bear offspring with black and white markings, which indeed happened. Al-Kashshaf argued these were miracles for Shu'ayb because Moses had not yet claimed prophethood at that time.

• Scholarly Disagreement (Irhas vs. Mu'jiza): This interpretation hinges on a difference between our scholars (Ash'ari/Maturidi) and the Mu'tazila:
  • Our View: It is permissible for Allah to show signs (miracles) to someone who will later become a Prophet before the revelation is sent to them. This is called Irhas (precursor/prelude to prophethood).
  • Mu'tazila View: Irhas is not permissible.
  • Therefore, the events mentioned by Al-Kashshaf are considered Irhas for Moses by our scholars, but miracles for Shu'ayb by the Mu'tazila (since they reject Irhas).

3. Command Regarding Weights and Measures: {فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ} (So give full measure and weight). It is the custom of the Prophets, when they see their people excessively engaged in one type of corruption, to begin by forbidding that specific vice. The people of Shu'ayb were preoccupied with shortchanging and fraudulent measuring; hence, Shu'ayb began by addressing this issue.

• Question 1: The Function of the 'Fa' (فـ): Why does the command use the particle Fa (so/then), implying it is a consequence of the preceding statement, "A clear sign has come to you from your Lord"?
  • Answer: It is as if he is saying: Shortchanging and fraudulent measuring involve betraying even a small thing, which is inherently repulsive to reason. Furthermore, the clear sign (proof) and the Law have now arrived, establishing its prohibition. Therefore, there remains no excuse for you: {فَأَوْفُوا الْكَيْلَ} (So give full measure).

• Question 2: Why Al-Kayl (measure) instead of Al-Mikyāl (measuring instrument)? Why is it phrased as "measure and weight" when Surah Hud uses "measuring instrument and weight" (Al-Mikyāl wal-Mīzān)?
  • Answer: Al-Kayl here refers to the instrument of measuring (the Mikyāl), or the term Kayl is used to denote what is used for measuring, just as Al-'Aysh (living) is used to mean what one lives by.

4. Prohibition of Deprivation: {وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ} (And do not deprive people of their things). After forbidding fraud in measurement, he then forbade deprivation and diminution in all aspects. This includes theft, usurpation, taking bribes, highway robbery, and seizing wealth through trickery.

5. Prohibition of Spreading Corruption: {وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا} (And do not spread corruption in the land after it has been set right). Since taking people's wealth without their consent leads to disputes and litigation, which in turn cause corruption, he immediately followed the prohibition of deprivation with the prohibition of spreading corruption.

• Interpretations of {بَعْدَ إِصْلَاحِهَا} (after it has been set right):
  • Interpretation A: Do not spread corruption by initiating shortchanging and fraudulent measuring, as corruption follows these acts.
  • Interpretation B: The command is general, forbidding all forms of corruption.
  • Interpretation C (Duality): {وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ} forbids worldly corruption, while {وَلَا تُفْسِدُوا فِي الْأَرْضِ} forbids religious corruption, making the verse comprehensive regarding both worldly and religious mischief.
  • Interpretation D: After the land was set right by the arrival of the Prophet (Shu'ayb), having previously been corrupt due to the absence of guidance, they are now forbidden from causing corruption in this state of rectitude.
  • Interpretation E: Do not spread corruption after Allah has set it right by bestowing abundant blessings upon you.

Summary of Commands

The essence of these five commands reverts to two main principles:

1. Reverence for God's Command: This includes affirming monotheism and prophethood.
2. Compassion for God's Creation: This includes refraining from fraud and refraining from spreading corruption.

In summary, the core message is the avoidance of causing harm. Since conferring benefit upon everyone is difficult, refraining from harming everyone is possible.

{ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ} (That is better for you if you are believers).

• Dhālikum (That) refers to these five commands.
• The meaning is: Abandoning fraud and corruption is better for you in seeking wealth, because if people know you are trustworthy, honest, and reliable, they will desire to deal with you, and your wealth will increase.
• {إِنْ كُنْتُمْ مُؤْمِنِينَ} means: If you believe me in what I say.

Al-A'raf (The Heights): Verse 86

وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

(And do not sit on every road, threatening, and barring from the way of Allah those who believe in Him, seeking to make it crooked, and remember when you were few and He multiplied you, and observe how was the end of the corrupters.)