of Nokounam, May His Secret be Sanctified (Session 1310)
This treatise examines and elucidates verses 85 and 86 of Srah al-Arf from the Holy Qurn, which pertain to the mission of Prophet Shuayb (peace be upon him) and his call to the people of Madyan. These verses, encompassing an invitation to monotheism, justice in transactions, and abstention from corruption, are interpreted with profound spiritual insight and allegories drawn from everyday life. The exposition renders the Qurnic concepts in a lucid and spiritual framework. The objective of this writing is to convey the divine messages embedded in these verses through eloquent language and a coherent structure that highlights the nexus between faith, righteous deeds, and social reform.
The Glorious Qurn in verse 85 of Srah al-Arf introduces Shuayb as أَخَاهُمْ (their brother) of the people of Madyan, signifying his profound affiliation with his people both in kinship and habitation. Unlike Prophet L (peace be upon him), who was estranged among his people, Shuayb emerged from the heart of Madyan society, and this proximity strengthened the trust and influence of his invitation. This brotherhood is not merely a social bond but an indication of his guiding role as a native figure familiar with the culture and needs of his community.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ ۖ فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
And to Madyan We sent their brother Shuayb. He said: O my people, worship Allh; you have no deity other than Him. Indeed, a clear proof has come to you from your Lord. So give full measure and weight and do not deprive people of their due, nor commit corruption in the land after its reform. That is better for you, if you should be believers.
In his summons, Shuayb calls his people to worship the One God: يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ. This invitation transcends intellectual acceptance of God and emphasises the enactment of faith through worship. The exegete employs a poignant analogy likening this monotheism to the tale Once upon a time where, in truth, no being exists except the One God. This perspective conceives monotheism not merely as a creed but as a heartfelt and practical presence manifested in daily life.
The phrase قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ points to a manifest sign from the Lord. The exegete interprets this bayyina not as a physical miracle or a philosophical argument, but as an intuitive, heartfelt cognition that believers receive inwardly. This sign is akin to a light illuminating the heart, guiding one to truth without the need for elaborate reasoning.
Shuayb exhorts his people to uphold the measure and the balance and to refrain from cheating in their dealings: فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ. The exegete recounts a childhood memory from his days selling ice, underscoring the importance of precise measurement in commerce. He narrates how, due to unfamiliarity with scales, he was reprimanded, which served as a practical lesson in justice. This anecdote mirrors the necessity of fairness in social interactions.
The expression وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا forbids corruption after divine reform. The exegete regards cheating as a form of corruption that disrupts social order. Divine reform, established through the descent of the bayyina and the call to justice, directs society towards order and well-being. This injunction acts like a pure current that, after cleansing the land, prevents it from becoming polluted again.
At the conclusion of verse 85, the Qurn states: ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ. The exegete views this phrase as indicative of the superiority of faith combined with righteous deeds. He presents faith as the root and righteous action as its complement, like a tree whose roots are faith and whose branches are good deeds. This integration leads society towards goodness and felicity.
The exegete contrasts Shuaybs call with that of L, pointing to fundamental differences between their missions. The people of L were immersed in moral corruption (lewdness), with their faith eroded, whereas Shuayb emphasised monotheism and justice to reform society. This contrast is like two opposing paths: one leading to ruin and the other to salvation.
The exegete deems rational proofs for Gods existence insufficient, regarding faith as an experiential and intuitive matter reliant upon the guidance of divine mentors (prophets). Religious knowledge is useful for acquiring information and livelihood but inadequate for attaining faith. This viewpoint resembles a light emanating from the believers heart that requires no dry philosophical arguments.
Prophets, especially Shuayb, are depicted as spiritual mentors who awaken faith within hearts through experiential signs. Shuayb prepares the ground for this bayyina but is not the bayyina himself, akin to a gardener preparing soil for growth, whereas the sprouting of the seed depends on divine will.
The exegete links faith with remembrances such as لا إله إلا الله (There is no deity but God) and شهد الله أنه لا إله إلا هو (God bears witness that there is no deity but Him), but warns that excessive remembrances may be hazardous for some. He regards faith as a personal experience, comparable to a perilous journey toward truth requiring vigilance and guidance.
The exegete recounts a childhood punishment in a bakery and ice-selling experience that underscored the importance of learning practical justice. His unfamiliarity with the scales led to reprimand and an ensuing profound understanding of fairness and measurement. This anecdote functions like a torch illuminating the path to practical reform.
The exegete holds that those who accepted Shuaybs call to justice and avoidance of corruption were saved, while others fell into misguidance. Cheating, as a manifestation of corruption, leads society toward ruin like a poison afflicting the social body.
This exegesis of verses 85 to 86 of Srah al-Arf explicates the mission of Prophet Shuayb as a call to monotheism, justice, and avoidance of corruption. Faith, conceived as an experiential and heartfelt reality, is complemented by righteous deeds, and prophets serve as spiritual guides on this path. The contrast between Shuaybs and Ls calls exemplifies the diversity of prophetic missions in addressing varied societal challenges. By integrating Qurnic and mystical analyses, this treatise invites the reader to reflect on monotheism, justice, and social reform.
Supervised by Sadegh Khademi
