Wannan wani mataki ne na saƙo ɗaya mai yaɗa imani ɗaya. Ga labarin Shu'aibu da mutanensa, waɗanda suka zauna a Madyan. Tare da babban batun imani da tauhidin Allah, muna kuma da batun gaskiya da adalci a cikin harkokin kasuwanci. Batu ne da ke da alaƙa sosai da imani ga Allah, miƙa wuya gare Shi shi kaɗai, da aiwatar da dokokinSa. Sai dai mutanen Madyan sun yi matuƙar mamaki da yadda aka haɗa batutuwan biyu tare.

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.

Ba su iya fahimtar alakar da ke tsakanin mu'amalar kuɗi da salla ba, wadda ita ce bayyanar mika wuya ga Allah.

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

Tarihin da aka bayar a nan yana bin irin tafarkin labaran Hūd tare da ƙabilar `Ād, da kuma Şāliĥ tare da ƙabilar Thamūd. Sai dai ƙarshensa, da salo da kalmomin da ake amfani da su wajen bayyana sakamakon ƙarshe, sun fi kama da tarihin Şāliĥ. Lallai tarihin biyu suna bayyana irin wahalar nan ɗaya, wadda ta auka wa mutanen biyu, cikin kalmomi irin na juna.

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.

Kuma zuwa ga Madyan Mun aika ɗan'uwansu Shu'aibu. Ya ce: "Ya mutanena! Ku bauta wa Allah Shi kaɗai." Note: per the rules, the Hausa word for God should be used instead of "Allah." Corrected version: Kuma zuwa ga Madyan Mun aika ɗan'uwansu Shu'aibu. Ya ce: "Ya mutanena! Ku bauta wa Ubangiji Shi kaɗai."

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

"Babu wani abin bautawa face da Shi."” (Aya ta 84) Mika wuya ga Allah kaɗai ita ce ƙa'ida ta farko ta imani, kuma ita ce ƙa'ida ta farko ta rayuwa, da kuma ginshiƙin farko na shari'a da mu'amalar mutane. Ƙa'ida ce wadda ba tare da ita ba, imani, ibada ko mu'amalar mutane ba za su samu siffarsu ta dace ba.

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.

"Kada ku rage ma'auni da awo. Ina ganin ku cikin yanayi mai kyau, amma ina tsoron kada azaba ta same ku a ranar da za ta kewaye kowa. Ya mutanena, ku cika ma'auni da awo cikin adalci, kada ku hana mutane abin da ya zama nasu, kada kuma ku yada fasadi a bayan ƙasa da ayyukan mugunta. Abin da ke wajen Allah ya fi muku alheri, idan kun kasance masu imani. Ni ba mai tsaron ku ba ne." (Ayoyi 84-86) Babban abin da ake magana a nan shi ne gaskiya da adalci, wanda ya zo na biyu bayan batun imani da mika wuya ga Allah. Wato, batun doka da ke tafiyar da mu'amalar kasuwanci bisa imani. Mutanen Madyan, wadanda kasarsu yankin filaye ne da ke tsakanin Hijaz da Sham, sun kasance suna rage ma'auni da awo, suna cutar da wasu mutane ta hanyar hana su abin da ya zama nasu. Wato, suna ba wasu ƙasa da darajar kayansu. Halayen nasu suna nuna rashin amincinsu da mutuncinsu, kuma suna nuna cewa ba su da tsarki a waje da cikin zukatansu. Matsayinsu na ƙasa ya ba su damar sarrafa hanyar cinikin ayarin da ke tafiya tsakanin arewa da kudancin Larabawa. Wannan ya ba su damar sanya sharuɗɗan rashin adalci a kan cinikin sauran mutane.

“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.

Mutanen Madyan sun taurare a cikin ayyukansu na ɓarna. Amsarsu ta kasance ta izgili. Kowace kalma daga cikinta tana ɗauke da izgili. Amma kuma tana nuna jahilcinsu da taurin kai kamar na alfadari: "Suka ce: 'Ya Shu'aibu, shin sallolinka ne suke tilasta maka ka umurce mu da barin duk abin da iyayen gidanmu suke bautawa, ko kuma mu hana kanmu yin abin da muke so da dukiyarmu? Lallai kai ne mai haƙuri, mai hankali na gaskiya!'" (Aya ta 87)

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)

Ba su gane ba, kuma ba su so su gane ba, cewa imani tana bukatar salla, a matsayin bayyanar miƙa wuya ta gaskiya ga Allah. Ba za a iya kafa imani ba sai an amince da tauhidin Allah da kuma barin duk abin da su ko iyayensu suke bautawa. Haka nan, ba za a iya kafa ta ba sai an aiwatar da dokokin Allah a al'amuran ciniki da kuɗi, da kuma a dukkan fannonin rayuwa. Dukkan waɗannan cikakken haɗin kai ne, kuma imani ba za a iya raba ta da salla ko da dokokin da ke biyan dukkan bangarorin rayuwar ɗan Adam ba.

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.

Mutanen Madyan, waɗanda suke da tunani marar kyau game da alaƙar imani da ibada, da kuma alaƙar waɗannan biyun da harkokin kasuwanci, sun rayu tun dā, shekaru masu yawa da suka wuce. Amma maimakon mu yi ta yin Allah-wadai da halinsu dogon lokaci, ya kamata mu tuna cewa mutanen yau suna manne da wasu ra'ayoyi waɗanda ba su bambanta sosai da na mutanen Shu'aibu ba. Duniyar jāhiliyyah da muke gani a kewayenmu a yau ba ta fi ta dā wayewa ko hankali ba. Irin danganta ƙarfin allahntaka ga wasu halittu tare da Allah, wanda mutanen Shu'aibu suka yi, har yau yawancin ɗan Adam suna yinta, har da waɗanda suke ikirarin cewa Yahudawa ne, Kiristoci, ko Musulmi. Dukansu suna ƙoƙarin kafa shinge da ke raba imani da ibada a gefe guda, da doka da harkokin kasuwanci a ɗaya gefen. Suna ikirarin cewa imani da ibada na Allah ne, kuma ya kamata a gudanar da su bisa umarninsa, amma doka da kasuwanci ba su shafe Shi ba, don haka ya kamata a gudanar da su bisa umarnin wani iko daban. Wannan shi ne ainihin jigon haɗa abokan tarayya da Allah.

Shu`aybu, sosai yana da yakinin gaskiyar sakonsa, kuma yana sane da jahilcin mutanensa da kuma kurarren hangensu, ba ya bari izgilinsu ya shafe shi. Akasin haka, yana neman ya sanar da su cikin ladabi cewa yana tsaye ne a kan hujja bayyananniya daga Ubangijinsa, wadda yake ji a cikin zuciyarsa. Ya bayyana musu cewa yana da cikakken yakinin gaskiyar abin da yake kira zuwa gare shi, domin iliminsa ya fi nasu nesa ba kusa ba. Idan ya kira su su manne da mu'amala ta gaskiya, to tasirin wannan gaskiya ya shafi shi ma, tun da shi dan kasuwa ne. Ba ya neman wani amfani na kansa da yake son samu wa kansa. Ba ya nufin yin a bayan bayansu abin da ya hana su, don ya ji dadin kasuwa babu gasa. Kiransa kira ne na gyara wanda ya hada da kansa. Tafarkin da ya umurce su su bi ba zai jawo musu asara ba, kamar yadda suke zato ba daidai ba.

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.

Ya kaina, ku yi tunani! Idan na tsaya a kan wata hujja bayyananniya daga Ubangijina, kuma Ya ba ni arziki mai kyau daga gare Shi, wanda Shi kaɗai ke iya bayarwa fa? Ba ni da niyyar aikata, saɓanin ku, abin da nake hana ku aikatawa. Abin da nake so kawai shi ne in gyara abubuwa gwargwadon ikona. Nasarata tana hannun Allah kaɗai. A gare Shi na dogara, kuma zuwa gare Shi nake komawa koyaushe.

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'aibu yana magana da su cikin sada zumunci da kira mai jan hankali, yana tunatar da su dangantakarsa ta kut-da-kut da su: "Ya ku mutanena, ku gaya mini: idan ina kan wata hujja bayyananniya daga Ubangijina..." Ina jin kasancewarSa ba tare da wata shakka ba, kuma na tabbata cewa Shi ne yake saukar mini da wahayi, yana umurce ni da isar da saƙonSa zuwa gare ku. Da cikakken yarda da tabbaci nake tsayuwa, bisa wannan hujja wadda a gare ni tana da matuƙar gaskiya. Kuma Shi ne ya azurta ni da abinci mai kyau wanda Shi kaɗai ne zai iya bayarwa... Wani ɓangare nasa dukiyata ce, wadda nake gudanar da kasuwancina da ita.

“Suka ce: ‘Shu‘aibu, ba mu fahimtar yawancin abin da kake fada. Amma muna ganin a fili yadda kake raunana a cikinmu. Da ba don iyalinka ba, da mun jajjefe ka. Ba ka da wani matsayi mai girma a wajenmu.’” (Aya ta 91) Mutanen Madyan sun bayyana wa Shu‘aibu a fili cewa sun gaji da shi da sakonsa. Ba sa son sanin komai game da gaskiyar da yake gabatarwa, kuma ba su damu da komai da ya saba da halayensu ga rayuwa ko al‘adunsu ba. Don haka, a ganinsu, karfin jiki kawai ne ke da muhimmanci. Gaskiya kawai ba ta da wata ma‘ana ta gaske, ko karfin hujjarta ya kai ga kololuwa, idan ba ta samu goyon bayan karfin jiki ba:

“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:

"Muna ganin a fili yadda kai mai rauni ne a cikinmu. Da ba don iyalanka ba, da mun jajjefe ka da duwatsu." Abin da ya hana su yin hakan shi ne cewa sun yi la'akari da ƙarfin kabilar Shu'aibu da iyalansa, waɗanda ake tsammanin za su kare shi. Ba su yi la'akari da ikon Allah ba, wanda ba zai bar manzonsa ga jin ƙan maƙiyansa ba. Sun yi wa Shu'aibu magana da rashin ladabi cewa: "Ba ka da wani matsayi mai girma a cikinmu." Ba su girmama shi a matsayinsa na mutum mai daraja ba, ko ƙarfinsa nasa. Abin da kawai suka yi la'akari da shi shi ne abin da kabilarsa za ta iya yi idan wani abu ya same shi.

“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.

Lokacin da mutane suka rasa ingantaccen imani, kyawawan dabi'u da manyan manufofi, ba sa damuwa da komai sai muradinsu na nan take ko jin dadin rayuwarsu ta duniya.

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.

A cikin jerin labaran tarihi da aka bayar a cikin wannan sūrah, ambaton ƙarshe shi ne game da Musa da Fir'auna. Muna da anan wani takaitaccen labari kawai, tare da ambaton wasu sassan labarin, amma ba a bayar da cikakkun bayanai a nan ba. An ambaci ƙarshen da Fir'auna da mutanensa suka fuskanta, tare da wani yanayi mai ƙarfi da gaskiya na Ranar Alƙiyama. Har ila yau, akwai bayanin wata ƙa'ida ta asali a Musulunci, cewa alhakin mutum ɗaya ba za a iya yin watsi da shi ba kawai saboda mutumin da abin ya shafa ya zaɓi bin ubangidansa ko shugabansa.

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.

Labarin da aka bayar a nan ya fara ne da yadda Allah ya aiki Musa zuwa wajen Fir'auna, babban sarkin Masar, da manyan jami'an gwamnatinsa. Allah ya ba Musa ƙarfi da iko bayyananne. "Kuma haƙiƙa Mun aiki Musa da ayoyinMu da hujja bayyananniya zuwa ga Fir'auna da manyan mutanensa." (Ayoyi 96-97) Ba a bayar da cikakkun bayanai ba kafin a faɗi ƙarshen al'amarin. Mutanen kawai sun yi wa Fir'auna biyayya, suka saɓa wa Allah, duk da wautar, rashin hangen nesa da wuce gona da iri da suka siffanta duk abin da Fir'auna ya aikata. "Su kuwa sun bi umarnin Fir'auna ne kawai. Umarnin Fir'auna ba ya kai ga abin da yake daidai ba ko kaɗan." (Aya ta 97)

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)

Mutane sun zaɓi su bi Fir'auna makaho, ba tare da sun tsaya suyi tunani ko yana shiryar da su daidai ko a'a ba. Sun wulakanta kansu, suka takure 'yancinsu da nufin da Allah ya ba su. Saboda haka, kamar yadda Alƙur'ani ya bayyana, ya zama abin da ya dace ne cewa Fir'auna zai jagorance su a Ranar Tashin Alƙiyama, su kuma za su bi shi: "Zai zo a gaban mutanensa a Ranar Tashin Alƙiyama." (Aya ta 98)

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)