In the Shade of the Qur'an by Sayyid Qutb

This is yet another stage of the same message preaching the same faith. Here we have an account of Shu`ayb and his people, who lived at Madyan. Coupled with the main issue of faith and God’s oneness, we also have here the issue of honesty and justice in business transactions. It is an issue closely related to faith in God, submission to Him alone and the implementation of His laws. The people of Madyan, however, were totally astonished at the two issues being linked together.

They could not comprehend the relationship between financial transactions and prayer, which is a manifestation of submission to God.

The history given here follows the same lines as the accounts of Hūd with the `Ād, and Şāliĥ with the Thamūd. Its conclusion, and the style and expressions used to portray the final outcome, however, make it more akin to Şāliĥ’s history. Indeed the two histories portray the same type of suffering, expressed in similar terms, befalling the two peoples.

“And to Madyan We sent their brother Shu`ayb. He said: ‘My people! Worship God alone.

You have no deity other than Him.’” (Verse 84) Submission to God alone is the first article of faith as well as the first rule of life and the first principle of law and human transactions. It is the principle without which faith, worship or human dealings cannot take their proper shape.

“Do not give short measure and weight. I see you now in a happy state, yet I dread lest suffering befall you on a fateful day which will encompass all. My people, always give full measure and weight, in all fairness, and do not deprive people of what is rightfully theirs, and do not spread corruption on earth by wicked actions. That which rests with God is better for you, if you truly believe. I am not your keeper.” (Verses 84-86) The main issue here is honesty and justice, which comes second only to the issue of faith and submission to God. In other words, it is the issue of the law which governs business dealings on the basis of faith. The people of Madyan, whose country was an enclave of land lying between Hijaz and Syria, used to give short measure and weight, thus wronging other people in respect of what was rightfully theirs. That is, they used to give other people less than the value of their goods. Their misconduct reflected badly on their integrity and honour and showed that they were far from clean both externally and at heart. Their geographical position meant that they were able to control the trade route of the caravans moving between the north and the south of Arabia. This enabled them to dictate unfair terms on other peoples’ trade.

Here we see the link between believing in God’s oneness and submission to Him alone on the one hand, and honesty, fair trading, honourable transactions and combating all kinds of cheating and stealing, whether perpetrated by individuals or governments, on the other. This relationship appears to be a safeguard ensuring a better human life, justice and peace among people. It is the only safeguard based on fearing God and seeking His pleasure. Hence, it has a very solid foundation which cannot be influenced by special interests or personal desires.

In the Islamic view, business dealings, and morality generally, must have a solid basis which is not influenced by changeable factors. Thus Islam differs fundamentally with all other social and moral theories devised by human beings and governed by their differing bents of thought and their temporary interest.

When business dealings and morality have such a solid basis, they are not influenced by immediate or material interests or by differing environments with different factors and considerations. Hence, rules of morality and those that govern human dealings are not subject to whether people are nomadic, agrarian or industrialized. Such changeable factors lose their influence on the moral concepts of society or the moral values which govern business transactions when the basis of legislation for all spheres of life is divine law. Then the essential basis of morality is to seek God’s pleasure, hoping to win His reward and avoid His punishment. All that is advanced by human-made theories and doctrines about morality being the product of the economic situation and the social conditions prevailing in a particular society become meaningless in the light of Islamic moral theory.

“Do not give short measure and weight. I see you now in a happy state.” (Verse 84) God has given you ample provision for your sustenance, so you have no need to indulge in vile practices to add to your riches. You will not become poor if you give full measure and weight and give people what is rightfully theirs. Your happy state is indeed threatened by your cheating practices and your unlawful earnings. “Yet I dread lest suffering befall you on a fateful day which will encompass all.” (Verse 84) This may come on the Day of Judgement, or it may indeed occur in this life when your cheating practices yield their bitter fruits and rebound on your society and your trade. People will then suffer injustice brought about by some of them against others.

Shu`ayb repeats his advice positively after having expressed it in the form of a prohibition. “My people, always give full measure and weight, in all fairness.” (Verse 85)

To give full measure and weight is more expressive than not falling short on both of them. It is closer to giving others more than their due. Different forms of expression have different connotations and leave different effects. The effect of giving full measure and full weight is much more kindly than that of not falling short.

“Do not deprive people of what is rightfully theirs.” (Verse 85) This is much more general than what is valued according to measure and weight. It stresses the fair evaluation of everything which belongs to others, whether this evaluation is in weight, measure, price or otherwise. It also includes material as well as moral evaluations. It may be said to further encompass actions and personal qualities. The Arabic term used here includes both the material and the abstract.

When people suffer maltreatment in respect of what rightfully belongs to them, this gives rise to bitterness, grudges and despair. Such feelings can only ruin society and destroy social links as they adversely affect consciences and hearts. They leave no room for anything good in life.

“Do not spread corruption on earth by wicked actions.” (Verse 85) They must not willingly seek to spread corruption because it rebounds on them. Instead, their hearts should awaken to something far better and far more rewarding than their stained earnings: “That which rests with God is better for you, if truly believe.” (Verse 86) What is with God is far better and lasts much longer. At the outset, Shu`ayb called on his people to worship God alone. He reminds them of this here, when he mentions their lasting reward which they will receive from God if they respond to his call, and follow his advice in their business dealings. After all, his advice is part of that faith.

Having called on them to believe in God alone, he leaves them to Him, declaring that he cannot influence their destiny, and is not their guardian. He is not responsible for preventing them from error and is not answerable for their erroneous practices, should they choose to indulge in them. His task is to convey his message to them, which he has done: “I am not your keeper.” (Verse 86) This expression awakens the addressees to the gravity of the matter and to their heavy responsibility. It puts them face to face with what awaits them in the end, when they will have no guardian or intermediary.

The people of Madyan were hardened in their corrupt practices. Their reply was sarcastic. Every word of it smacked of sarcasm. Yet it also indicated their ignorance and mulish obstinacy: “They said: ‘Shu`ayb, do your prayers compel you to demand of us that we should renounce all that our forefathers worshipped, or that we refrain from doing what we please with our property? You are indeed the one who is clement and right- minded!’” (Verse 87)

They did not realize, nor wanted to realize, that prayers are required by faith, as a manifestation of true submission to God. Faith cannot be established without the recognition of God’s oneness and the renunciation of everything else they or their forefathers worshipped. Likewise, it cannot be established unless God’s legislation in matters of trade and finance, as well as in all spheres of life, are implemented. All these are a complete whole, and faith cannot be separated from prayers or legislation which caters for all aspects of human life.

The people of Madyan, who had such an ill-conceived idea of the connection between faith and worship, and between the two and business transactions lived a long time ago. But rather than denounce their attitude at length we should remind ourselves that people today stick to certain concepts which are not much different from those of Shu`ayb’s people. The world of jāhiliyyah which we see around us today is not much better or more intelligent than the earlier one. The sort of ascription of Godhead to other beings alongside God, which was practised by Shu`ayb’s people, is still practised today by most of mankind, including those who claim to be Jews, Christians, or Muslims. All try to establish a barrier separating faith and worship on the one hand and law and business transactions on the other. They claim that faith and worship belong to God and should be conducted according to His instructions, while the law and business do not concern Him. These should be conducted according to the bidding of some other authority. This is indeed the essence of attributing partners to God.

We must not forget that the Jews today are the only people who are determined to conduct their transactions according to their faith and religious law, regardless of the distortion that has crept into their faith.

The Knesset, Israel’s legislative body, once held a stormy session debating the case of an Israeli ship serving its non-Jewish passengers with meals which were not approved by the Jewish religion. The company and the ship concerned were compelled to serve only kosher food, even if it meant that the company would incur financial losses. This incident should serve as a lesson for many of those who today call themselves Muslims.

We find among us today some who claim to be Muslim questioning the validity of any link between faith and morality, especially when they consider financial dealings. Some of our intellectuals who have higher degrees awarded by various universities affect amazement as they wonder: what has Islam got to do with personal affairs? Why should Islam be concerned with how we dress on the beach, or how a woman appears in public, or how we satisfy our sexual urges? Why should Islam concern itself with drinking a glass of wine, or indeed with anything done by those who classify themselves as civilized? Now we ask what is the difference between such questions and those put by the people of Madyan to their Prophet Shu`ayb? “Do your prayers compel you to demand of us that we should renounce all that our forefathers worshipped, or that we refrain from doing what we please with our property?” (Verse 87)

The second part of their question implies a very strong objection to religion having anything to do with the economy. To them, business dealings have no connection whatsoever with faith or even with moral values, taken separately from faith. Why should religion be concerned with financial transactions or with devious business methods which evade man-made laws? Indeed these people, living in our midst, arrogantly claim that the economy would collapse if moral values were allowed to interfere with it. They object even to some Western economic theories, such as the moral theory, and label it as confused reactionary thinking.

Let us then not claim for ourselves a standard much higher than that of the people of Madyan in their ancient jāhiliyyah, when we live today in an even darker jāhiliyyah which boasts of its enlightenment, advanced knowledge and civilization. Our state of jāhiliyyah today motivates many among us to accuse those who maintain that there is an important link which groups together faith in God, personal behaviour in all spheres of life and financial dealings, of being reactionary, advocating obsolete ideas.

Faith in God’s oneness cannot be rightly and firmly established in people’s hearts when God’s laws, which regulate individual behaviour and social and financial dealings, are abandoned in favour of manmade laws. It is not possible for faith and unfaith to coexist in the same heart side by side. Unfaith, or the acknowledgement of other gods alongside God, can take different forms such as the ones which prevail in our societies today. This still represents the acknowledgement of other gods, which is a criterion common to all unbelievers throughout history.

The people of Madyan were sarcastic when they addressed their Prophet Shu`ayb, just as certain people today resort to sarcasm when they speak of those who advocate submission to God alone in all affairs. They said to Shu`ayb: “You are indeed the one who is clement and right-minded!” (Verse 87) They obviously meant the opposite. To them, wisdom and right meant that they should follow in their fathers’ footsteps and worship the same gods they worshipped. It also meant that they should separate worship from business. The same ideas are advocated by present-day intellectuals who do not hide their sarcasm when they speak of the advocates of Islam and describe them as reactionary.

Shu`ayb, fully confident of the truth of his message, and aware of his people’s ignorance and short-sightedness, does not let their sarcasm affect him. On the contrary, he seeks to inform them politely that he takes his stand on clear evidence from his Lord, which he feels in his innermost heart. He explains to them that he is fully confident of the truth of what he advocates because his knowledge far exceeds theirs. When he calls on them to stick to honest dealings, the effects of such honesty also apply to him since he is a businessman. He is after no personal gain which he seeks to realize for himself. He does not intend to do behind their backs what he has forbidden them so that he enjoys a market free from competition. His call is one of reform which includes himself. The path he enjoins them to follow will not cause them any losses, as they mistakenly think.

He said: Think, my people! If I take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give? I have no desire to do, in opposition to you, what I ask you not to do. All that I desire is to set things to rights in so far as it lies within my power. My success depends on God alone. In Him have I placed my trust, and to Him I always turn.’ (Verse 88)

Shu`ayb addresses them in a friendly and appealing way, reminding them of his close links with them: “Think my people. ‘If l take my stand on a clear evidence from my Lord.’” I feel His presence beyond any doubt, and I am certain that it is He who bestows revelations on me, and instructs me to convey His message to you. With full confidence and certainty I take my stand, based on this evidence which is to me very real. And He has provided me with goodly sustenance which He alone can give...” Part of this is my own wealth with which I conduct my business.

“I have no desire to do, in opposition to you, what I ask you not to do.” (Verse 88) I am after no personal gain which I may realize by so doing. “All that I desire is to set things right in so far as it lies within my power.” (Verse 88)

It is, then, the general reform of society which Shu`ayb is after. It is a reform which brings benefit to every individual and every community. Some may think that to adhere to moral values and implement the divine law may make them lose some chances which may be open to them, or lose some gain which they would otherwise achieve. But implementing the divine law can only make them lose evil gains and wicked opportunities. It compensates them with goodly gains and lawful provisions.

It also establishes a society which is characterized by the co-operation of its individuals. It is a society which is free from grudges, treachery and selfish quarrels.

“My success depends on God alone.” (Verse 88) He alone can grant me success, as He knows my intentions and the sincerity of my efforts. “In Him have I placed my trust.” (Verse 88) I depend on no one other than Him. “To Him I always turn.” (Verse 88)

From Him alone I seek help to overcome the difficulties that may beset me and to Him alone I submit my work and efforts.

Shu`ayb then tries another way of reminding them of the truth. He reminds them of the doom that befell the peoples of Noah, Hūd, Şāliĥ and Lot. This may open their hardened hearts in a way which rational, cool and well-argued reminders may not.

“My people, let not your disagreement with me bring upon you a fate similar to those that befell the peoples of Noah, Hūd or Şāliĥ; nor were Lots people far away from you.” (Verse 89)

He tells them that they must not let their opposition to him harden their attitude of blind rejection. He says to them plainly that he fears that they may bring upon themselves a doom which is not unlike that which befell earlier communities. He reminds them especially of the people of Lot who lived close by and who had recently been destroyed.

When he has raised this prospect before them he then opens the doors to forgiveness and repentance. He uses the kindest and gentlest terms in order to assure them of God’s mercy and compassion: “Hence, pray to your Lord to forgive you your sins, and then turn towards Him in repentance. My Lord is indeed Merciful and All-loving.” (Verse 90)

Thus Shu`ayb tries all methods of admonition and remonstration in the hope that his people’s hearts will open up and respond to the truth. They, however, are so hardened in their erring ways and in their misconceptions of values and motives that their response remains negative. We have seen an example of their response in their mocking at Shu`ayb and his prayer.

“They said: ‘Shu`ayb, we cannot understand much of what you say. But we do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you. You do not command a position of great respect among us.’” (Verse 91) The people of Madyan made it clear to Shu`ayb that they were fed up with him and with his message. They did not want to know anything about the truth he was presenting and did not care for anything which differed with their attitude to life or with their practices. Thus, in their view, only physical strength mattered. Plain truth was of no real significance, regardless of the strength of its argument, if it was not supported by physical power:

“We do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you.” What restrained them from doing so was the fact that they reckoned with the power of Shu`ayb’s clan and family who were supposed to come to his defence. They did not reckon with the power of God who would not leave His messenger to the mercy of His enemies. They rudely told Shu`ayb: “You do not command a position of great respect among us.” They had no respect for him as a noble person, nor for his own strength. They only had to consider what his clan might do if anything happened to him.

When people are devoid of proper faith, sound values and noble ideals, they care nothing for anything beyond their immediate interests or their material well-being.

To them, any good cause or apparent truth has no sanctity whatsoever. They do not hesitate to assault the advocates of God’s cause if these have no apparent power to protect them.

Shu`ayb was angry with his people for their arrogance towards God. He made it clear that he did not derive his power from his clan or family. He confronted them with their misjudgement of the true powers which can influence things in the universe, and pointed out to them that their insolence would not benefit them with God, aware as He always is of people’s actions. Shu`ayb said his last word and parted ways with his people on the basis that there was no common ground of faith between them. He warned them against the suffering that befell all people who adopted their attitude and then left them to their destiny.

Said he: My people, do you hold my family in greater esteem than God? You have turned your backs on Him. My Lord encompasses [with His might] all that you do.’ (Verse 92)

Any group of people, strong and powerful as they may be, are, after all, human, subject to God’s power. Hence, they are weak. How can you then give such a group of human beings more importance than you give to God? How can you fear them more than you fear Him? “You have turned your backs on Him.” This is an image of physical rejection which heightens the enormity of their error. They turn their backs on God who has created them and who has given them all the goods they enjoy in this life. Their attitude is one of ingratitude and insolence as much as it is one of rejection of faith.

“My Lord encompasses [with His might] all that you do.” The Arabic expression used here gives an image of complete and perfect knowledge, as well as complete and overall power. Angry at his people’s impudence towards God, Shu`ayb takes the proper attitude of a true believer. He does not find any gratification or reassurance in the fact that his own family and clan enjoyed such respect and power that afforded him protection from possible assault. This is evidence of true faith. A true believer finds no real power or protection other than that given him by God. He is unhappy to have a community to protect him, which is held in awe by others, when God, his Lord, is not held in awe. The true loyalty of a person who submits himself to God is not to his clan or nation; it is to God and to his faith. This is the parting point between the Islamic concept of loyalties and the un-Islamic one.

Shu`ayb’s anger and his disavowal of any protection given him by anyone other than God prompt him to challenge his people and then disassociate himself from them totally. “Do what you will, my people, and so will I. You shall come to know who shall be visited by suffering that will cover him with ignominy, and who is a liar. Watch, then [for what is coming’, and I shall watch with you.” (Verse 93) He challenges them to do what they can, to go along their way to the end. He will work according to his method and programme. Time will tell who will suffer and who will prosper. The way he throws down his challenge and invites them to watch for the outcome tells of his absolute trust in God.

The curtains fall here to open up again when the issue is finally resolved. We see the people of Madyan prostrate, lifeless in their homes, after having been overtaken by a dreadful cry, similar to that which overwhelmed the Thamūd, Şāliĥ’s people.

There is great similarity between what happened to both peoples. In both cases, their houses were no longer inhabited, as if they never lived there: “When Our judgement came to pass, by Our grace We saved Shu`ayb and those who shared his faith. The blast overtook the wrongdoers, and when morning came, they lay lifeless on the ground, in their very homes, as though they had never prospered there. Oh, away with the people of Madyan, even as the Thamūd have been done away with!” (Verses 94-95) Another black page of history was turned after God’s word came to pass against those who rejected His warnings.

In the series of historical accounts given in this sūrah, the final reference is made to Moses and Pharaoh. We have here only a very brief account with several references to the details of the story, but no specifics are given here. The end which Pharaoh and his people met is recorded, along with a very vivid and real scene of the Day of Resurrection. We also have a statement of a basic Islamic principle whereby individual responsibility cannot be overlooked simply because the individual concerned chooses to follow his master or ruler.

The account given here opens with God’s sending Moses to Pharaoh, the great ruler of Egypt, and the chiefs of his government. God gives Moses strength and clear authority. “We sent Moses with Our signs and a manifest authority to Pharaoh and his noble men.” (Verses 96-97) No details are given before the end is stated. The people simply obeyed Pharaoh and disobeyed God, despite all the stupidity, short- sightedness and excesses which characterized all that Pharaoh had done. “They, however, followed only Pharaoh’s bidding. Pharaoh’s bidding led by no means to what is right.” (Verse 97)

The people chose to follow Pharaoh blindly, without stopping to think whether he guided them rightly or not. They degraded themselves and trampled over their own freedom and the will with which God had endowed them. Hence, it was only natural, as the Qur’ān states, that Pharaoh will lead them on the Day of Resurrection, and that they will follow him: “He will come at the head of his people on the Day of Resurrection.” (Verse 98)

We have so far been listening to a story that happened in the past and to a promise which will be realized in the future. The scene, however, changes here and what was to be the future is now past. Pharaoh has led his people to hell, and the matter is over: “leading them to the fire.” (Verse 98) He has led them like a shepherd leads his flock. After all, they were sheep moving blindly. They have foregone the very basic essential of humanity, namely, the freedom of choice. He has led them to hell. The Arabic expression used here has the added connotation of aiming to lead them to a fountain where they can drink. What a drink they will have, which satisfies no thirst:

“Vile was the destination towards which they were led.” (Verse 98)

We note here that all this, the leadership of Pharaoh, and their destination to which he has led them took place a long time ago. A comment is made on it, followed by ridicule: “A curse is made to follow them in this world and on the Day of Resurrection. Vile was the renewable gift which they were given.” (Verse 99)

The curse followed them in this life and will be sure to follow them on the Day of Resurrection. This was the gift Pharaoh gave to his people. He had indeed promised his sorcerers generous gifts. Now everyone realizes what sort of gifts Pharaoh is able to give. What is more is the fact that the gift is always renewable, never ending. “Vile was the renewable gift which they were given.” (Verse 99)