Surah Al-Imran, like a radiant gem within the treasury of the Holy Quran, encompasses verses that narrate the stories of the Prophets, including Shuayb and Ms (peace be upon them), and the destinies of the peoples who stood against the truth. These verses not only recount history but, like a mirror, manifest divine wisdom, human responsibility, and the connection between faith and ethics. The present treatise, relying on profound and interdisciplinary analyses, undertakes a re-examination of these verses to reveal their profound meanings in a lucid and dignified form for erudite readers. This work, preserving all details and nuances, is an invitation to reflect upon divine culture and human duty, which, like two wings, guide humanity towards felicity.
One of the fundamental themes in the verses of Surah Al-Imran is the distinction between human duty and divine culture. Human duty, like a gentle breeze, calls humanity to refrain from violence and fanaticism, to engage in dialogue, and to assist all, even those in disbelief or ignorance. This duty, like a flowing river, spreads kindness and benevolence throughout society. However, divine culture, like a steadfast mountain, is founded upon divine wisdom and justice. God, after the messengers convey the message and admonish their people, in case of denial and rejection, sends down punishment. This distinction, like a clear line, separates human responsibility from divine judgement.
From an ethical standpoint, humans are obliged to shine like the sun and offer benevolence selflessly to others. Yet, the final judgement, like a key in the hands of the Lord, is entrusted to Him. From a theological perspective, divine culture rests on justice and wisdom, sometimes bringing punishment upon the deniers, while humans must act with mercy and assistance. This duality, like two scales, represents the balance between human mercy and divine justice.
قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِن قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ۖ قَالَ أَوَلَوْ كُنَّا كَارِهِينَ
The arrogant nobles of his people said: "We will surely expel you, O Shuayb, and those who have believed with you from our town, unless you return to our religion." He said, "Even if we were unwilling?"
This verse depicts a dialogue between Shuayb (peace be upon him) and the arrogant nobles of his people who threatened to exile him unless he reverted to their former creed. Shuaybs response, like a blazing torch, emphasises the sincerity of faith. Faith, like a flower, blooms only in the soil of a pure heart, while coercion and aversion are like poison that withers it. Theologically, this verse highlights the importance of sincerity in faith, without which faith loses its value. Psychologically, coercion in faith is a heavy burden that leads to hypocrisy and psychological duality, contradicting the spirit of religion.
The nobles of the people, like withered trees, appeared powerful but their hearts were devoid of truth. Shuayb, by emphasising avoidance of aversion, showed that true faith, like a clear stream, springs from the depths of the soul and cannot be induced by force or threat.
فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ ۖ كَانَتْ مِنَ الْغَابِرِينَ وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ
So We saved him and his family, except his wife; she was of those who remained behind. And We rained upon them a rain [of punishment]. Then see how was the end of the criminals.
This verse, like a veil lifted from history, portrays the salvation of Shuayb (peace be upon him) and the believers with him, while his wife, due to her lack of faith, was among the misguided and destroyed. The rain of punishment, like a roaring flood, poured down upon the deniers, exhibiting the fate of the criminals. The phrase "Then see how was the end of the criminals" is a summons for reflection upon the destiny of those who denied the truth.
Theologically, this verse emphasises divine justice, which preserves the believers like a precious gem and subjects the disbelievers to punishment. Sociologically, this section refers to the collapse of societies that, due to corruption and denial, fall like a fragile structure. Shuaybs wife, like a detached branch from the tree of faith, exemplifies those close to the truth but whose hearts remain distant from it.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ وَقَدْ 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 Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. So give full measure and weight and do not deprive people of their due and do not commit abuse on the earth, spreading corruption. That is better for you, if you should be believers."
Shuayb (peace be upon him), like a tireless messenger, called his people to monotheism and to justice in transactions. His invitation, like a light in darkness, not only urges worship of God but also moral and social reform. Cheating and corruption, like wounds on the body of society, impede happiness and progress. This verse, like a mirror, shows the connection between faith and righteous action.
Sociologically, Shuaybs emphasis on economic justice is a pillar ensuring societal stability. Theologically, this invitation demonstrates that faith without righteous deeds is like a fruitless tree. Shuayb, by calling to avoid corruption, guided his people towards good and prosperity, but their denial, like a barrier against this guidance, determined their fate.
أَفَأَمِنَ أَهْلُ الْقُرَىٰ أَنْ يَأْتِيَهُمْ بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ أَوَأَمِنَ أَهْلُ الْقُرَىٰ أَنْ يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ أَفَأَمِنُوا مَكْرَ اللَّهِ ۖ فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ
Do the people of the towns feel secure from Our punishment coming to them by night while they are asleep? Or do the people of the towns feel secure from Our punishment coming to them in the morning while they are playing? Do they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the losing people.
These verses, like a striking warning, refer to divine punishment occurring at unexpected times. The phrase "while they are playing," like an engraving on stone, depicts the negligence of the people towards the truth. Those immersed in futile pastimes mistakenly believe themselves safe from divine plan, yet only the losing ones choose such negligence. Divine plan descends suddenly like a shadow over mankind, awakening them from heedlessness.
Psychologically, "playing" indicates a heedless lifestyle distancing humans from truth, like a rudderless boat in a stormy sea. Theologically, these verses stress the unpredictability of divine punishment and the necessity of constant readiness. Only the losing people, lost in darkness, remain oblivious to this truth.
