Hii ni hatua nyingine ya ujumbe uleule unaohubiri imani hiyohiyo. Hapa tunapata simulizi la Shu‘ayb na watu wake, waliokuwa wakiishi Madyan. Pamoja na suala kuu la imani na umoja wa Mungu, pia tunapata hapa suala la uaminifu na uadilifu katika miamala ya kibiashara. Ni suala lililounganishwa kwa karibu na imani kwa Mungu, kujisalimisha Kwake Yeye peke yake na kutekeleza sheria Zake. Watu wa Madyan, hata hivyo, walishangazwa sana na kuunganishwa kwa mambo hayo mawili.

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.

Hawakuweza kuelewa uhusiano kati ya miamala ya kifedha na sala, ambayo ni udhihirisho wa unyenyekevu kwa Mungu.

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

Historia iliyotolewa hapa inafuata mkondo uleule wa masimulizi ya Hūd pamoja na 'Ād, na ya Şāliĥ pamoja na Thamūd. Hata hivyo, hitimisho lake, pamoja na mtindo na maneno yanayotumika kuelezea matokeo ya mwisho, vinaifanya kufanana zaidi na historia ya Şāliĥ. Kwa hakika, historia hizo mbili zinaonyesha aina moja ya mateso, yaliyoelezwa kwa maneno yanayofanana, yakiwapata watu hao wawili.

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.

Na kwa Madyan Tulimtuma ndugu yao Shu'ayb. Akasema: "Enyi watu wangu! Mwabuduni Mungu peke yake.

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

"Hakuna mungu mwingine isipokuwa Yeye."” (Aya ya 84) Kujisalimisha kwa Mungu peke yake ni nguzo ya kwanza ya imani, pia ni kanuni ya kwanza ya maisha, na msingi wa kwanza wa sheria na mambo ya kibinadamu. Ni kanuni ambayo bila hiyo imani, ibada au mahusiano ya kibinadamu hayawezi kupata umbo lake sahihi.

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.

"Usipunguze vipimo na uzito. Ninakuona sasa uko katika hali ya furaha, lakini ninaogopa kwamba mateso yanaweza kukupata siku ya hatari itakayowazunguka wote. Enyi watu wangu, toeni vipimo na uzito kwa haki kamili, wala msiwanyime watu haki zao, wala msifanye ufisadi katika ardhi kwa matendo maovu. Kilicho kwa Mungu ni bora kwenu, ikiwa mnaamini kweli. Mimi si mlinzi wenu." (Aya 84-86) Jambo kuu hapa ni uaminifu na haki, ambalo linakuja la pili baada ya jambo la imani na kujisalimisha kwa Mungu. Kwa maneno mengine, ni suala la sheria inayotawala mambo ya biashara kwa msingi wa imani. Watu wa Madyan, ambao nchi yao ilikuwa eneo la ardhi lililokuwa kati ya Hijaz na Shamu, walikuwa wakipunguza vipimo na uzito, hivyo kuwadhulumu watu wengine katika haki zao. Yaani, walikuwa wakiwapa watu wengine thamani pungufu ya bidhaa zao. Mwenendo wao mbaya ulionyesha udhaifu wa uadilifu na heshima yao, na kuonyesha kwamba hawakuwa safi kwa nje wala moyoni. Nafasi yao ya kijiografia iliwawezesha kudhibiti njia ya biashara ya misafara iliyokuwa ikipita kati ya kaskazini na kusini mwa Arabia. Hili liliwawezesha kuweka masharti yasiyo ya haki katika biashara ya watu wengine.

“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.

Watu wa Madyan walikuwa wameshikilia kwa ukaidi matendo yao maovu. Jibu lao lilikuwa la kejeli. Kila neno lake lilinuka kejeli. Lakini pia lilionyesha ujinga wao na ukaidi wao wa kung'ang'ania: "Wakasema: 'Ee Shu'ayb, je, Swala zako zinakulazimisha kutudai tuache yote aliyokuwa wakiabudu baba zetu, au tuache kufanya tunachotaka kwa mali zetu? Hakika wewe ndiye mpole na mwenye akili timamu!'" (Aya ya 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)

Hawakutambua, wala hawakutaka kutambua, kwamba sala ni lazima kwa imani, kama dhihirisho la unyenyekevu wa kweli kwa Mwenyezi Mungu. Imani haiwezi kusimama bila kukiri umoja wa Mungu na kuacha kila kitu kingine walichoabudu wao au baba zao. Vilevile, haiwezi kusimama isipokuwa sheria ya Mungu katika mambo ya biashara na fedha, pamoja na katika nyanja zote za maisha, inatekelezwa. Yote haya ni kitu kimoja kamili, na imani haiwezi kutenganishwa na sala wala na sheria inayogusa kila nyanja ya maisha ya mwanadamu.

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.

Watu wa Madyan, ambao walikuwa na wazo potofu sana kuhusu uhusiano kati ya imani na ibada, na kati ya hizi mbili na miamala ya kibiashara, waliishi zamani sana. Lakini badala ya kulaani mwelekeo wao kwa urefu, tunapaswa kujikumbusha kwamba watu wa leo wanashikilia dhana fulani ambazo si tofauti sana na zile za watu wa Shu`ayb. Ulimwengu wa jāhiliyyah tunaouona karibu nasi leo si bora wala wenye akili zaidi kuliko ule wa zamani. Aina ya kumpa mwingine uungu pamoja na Mungu, iliyofanywa na watu wa Shu`ayb, bado inafanywa leo na wanadamu wengi, ikiwemo wale wanaodai kuwa Wayahudi, Wakristo, au Waislamu. Wote wanajaribu kuweka kizuizi kinachotenganisha imani na ibada upande mmoja, na sheria na miamala ya kibiashara upande mwingine. Wanadai kwamba imani na ibada ni vya Mungu na vinapaswa kutekelezwa kwa maagizo yake, wakati sheria na biashara havihusu Yeye. Hivi vinapaswa kutekelezwa kwa amri ya mamlaka nyingine. Hii ndiyo kiini halisi cha kumshirikisha Mungu.

Shu`ayb, akiwa na imani kamili juu ya ukweli wa ujumbe wake, na akijua ujinga na upeo mfupi wa kaumu yake, hawezi kuathiriwa na dhihaka zao. Kinyume chake, anajitahidi kuwafahamisha kwa upole kwamba msimamo wake umejengwa juu ya ushahidi wazi kutoka kwa Mola wake, ambao anauhisi ndani kabisa ya moyo wake. Anawaeleza kwamba ana imani kamili juu ya ukweli wa kile anachokinadi, kwa sababu elimu yake inazidi kwa mbali elimu yao. Anapowaita washikamane na uadilifu katika biashara, faida za uadilifu huo pia zinamhusu yeye, kwa kuwa ni mfanyabiashara. Hatafuti manufaa binafsi anayotaka kujipatia. Hana nia ya kufanya kwa siri yale aliyowakataza ili apate soko lisilo na ushindani. Wito wake ni wa mageuzi yanayomjumuisha yeye mwenyewe pia. Njia anayowaamuru waifuate haitawasababishia hasara yoyote, kama wanavyodhania kimakosa.

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.

Akasema: Enyi watu wangu! Je, mimi nikiwa juu ya ushahidi wazi kutoka kwa Mola wangu, na Yeye amenipa riziki njema, ambayo Yeye peke yake anaweza kutoa, (nitawezaje kuwapinga?) Sina nia ya kufanya, kinyume na nyinyi, kile ninachowakataza kufanya. Yote ninayotaka ni kurekebisha mambo kadiri inavyowezekana kwangu. Mafanikio yangu yanategemea Mwenyezi Mungu peke yake. Kwake Yeye nimeweka tumaini langu, na kwake Yeye daima nageukia.

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 anawaambia kwa upole na kwa mvuto, akiwakumbusha uhusiano wake wa karibu nao: "Enyi watu wangu, je, mimi nimesimama juu ya ushahidi wazi kutoka kwa Mola wangu Mlezi." Mimi nahisi uwepo Wake bila shaka yoyote, na nina yakini kwamba ni Yeye anayenishushia wahyi, na kuniagiza nifikishe ujumbe Wake kwenu. Kwa imani kamili na yakini nasimama juu ya ushahidi huu ambao kwangu ni halisi sana. Naye amenipa riziki njema ambayo Yeye peke yake ndiye awezaye kuitoa... Sehemu yake ni mali yangu mwenyewe ambayo kwayo ninaendesha biashara yangu.

Walisema: ‘Ee Shu`ayb, hatuelewi sehemu kubwa ya unayosema. Lakini tunaona waziwazi jinsi ulivyo dhaifu miongoni mwetu. Lau si familia yako, tungekupiga mawe. Wewe hushiki nafasi ya heshima kubwa miongoni mwetu.’ (Aya ya 91) Watu wa Madyan walimweleza wazi Shu`ayb kwamba walikuwa wamechoshwa naye na ujumbe wake. Hawakutaka kujua chochote kuhusu ukweli aliokuwa akiuwasilisha, wala hawakujali chochote kilichotofautiana na mtazamo wao wa maisha au desturi zao. Hivyo, kwa mtazamo wao, nguvu za kimwili ndizo zilizokuwa na maana. Ukweli mtupu haukuwa na umuhimu wowote halisi, bila kujali nguvu ya hoja yake, iwapo haukuungwa mkono na nguvu za kimwili:

“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:

"Tunaona wazi jinsi ulivyo dhaifu miongoni mwetu. Lau si familia yako, tungekuwa tumekwisha kukupiga mawe." Kilichowazuia kufanya hivyo ni ukweli kwamba walikuwa wanahesabu nguvu ya kabila na familia ya Shu`ayb, ambayo ilitarajiwa kumtetea. Hawakuhesabu nguvu ya Mwenyezi Mungu, ambaye hakuwa tayari kumwacha mjumbe wake mikononi mwa maadui zake. Walimwambia Shu`ayb kwa dharau: "Wewe huna cheo kikubwa cha heshima miongoni mwetu." Hawakumheshimu kama mtu mtukufu, wala kwa nguvu zake mwenyewe. Walichopaswa kufikiria tu ni kile ambacho kabila lake lingeweza kufanya endapo kitu kingempata.

“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.

Watu wanapokosa imani sahihi, maadili mema na malengo matukufu, hawajali chochote zaidi ya maslahi yao ya papo hapo au ustawi wao wa kimada.

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.

Katika mfululizo wa masimulizi ya kihistoria yaliyotolewa katika sura hii, rejeo la mwisho linafanywa kwa Musa na Firauni. Hapa tuna simulizi fupi sana lenye marejeo kadhaa ya maelezo ya kisa hicho, lakini hakuna maelezo mahususi yanayotolewa hapa. Mwisho ambao Firauni na watu wake walikutana nao umeandikwa, pamoja na tukio lenye uhai na uhalisia mkubwa la Siku ya Kiyama. Pia tuna kauli ya kanuni ya msingi ya Kiislamu kwamba uwajibikaji wa mtu binafsi hauwezi kupuuzwa kwa sababu tu mtu huyo amechagua kufuata bwana wake au mtawala wake.

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.

Simulizi hili linaanza kwa Mungu kumtuma Musa kwa Firauni, mtawala mkuu wa Misri, na wakuu wa serikali yake. Mungu anampa Musa nguvu na mamlaka wazi. "Kisha tukamtuma Musa kwa ishara zetu na mamlaka yaliyo wazi kwa Firauni na watukufu wake." (Aya 96-97) Hakuna maelezo yanayotolewa kabla ya mwisho kutajwa. Watu walimtii Firauni tu na kumwasi Mungu, licha ya upumbavu wote, ukosefu wa kufikiria mbele na kupita kiasi vilivyoyatawala yote aliyoyafanya Firauni. "Lakini wao walifuata amri ya Firauni peke yake. Amri ya Firauni haikuwaongoza kabisa kwenye lililo sahihi." (Aya 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)

Watu walichagua kumfuata Firauni kwa upofu, bila kusimama kufikiri kama alikuwa akiwaongoza kwa usahihi au la. Walijidhalilisha na kuikanyaga uhuru wao wenyewe pamoja na mapenzi ambayo Mungu alikuwa amewapa. Kwa hiyo, ilikuwa jambo la kawaida, kama Qur'ani inavyosema, kwamba Firauni atawaongoza siku ya Kiyama, nao watamfuata: "Atakuja mbele ya watu wake siku ya Kiyama." (Aya ya 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)