His Biography: The story of Shu’ayb highlights that religion is not just about monotheism and divinity, but also a way of life for people. Allah sent Shu’ayb to the people of Madyan. Shu’ayb said, “O my people, worship Allah; you have no deity other than Him.” This is the same message that every prophet calls for, which does not differ from one prophet to another. It is the foundation of faith, and without this foundation, no structure can stand.
After clarifying this foundation, Shu’ayb began to explain other matters that his message brought: “And do not decrease from the measure and the scale. Indeed, I see you in prosperity, but indeed, I fear for you the punishment of an all-encompassing Day.” After the issue of monotheism, the prophet moves to the issue of daily transactions, the issue of honesty and justice. The people of Madyan used to decrease the measure and the scale, and did not give people their due rights.
This vice affects the cleanliness of the heart and hand, as well as the completeness of honor and dignity. The people of Madyan considered cheating people out of their things as a kind of skill in buying and selling, and cunning in taking and giving.
Then their prophet came and made them understand that this is meanness and theft. He made them understand that he fears for them because of it from the punishment of an all-encompassing Day. Look at the intervention of Islam, which Shu’ayb was sent with, in people’s lives, to the extent that it monitors the process of buying and selling. He said, “And O my people, give full measure and weight in justice and do not deprive people of their due and do not commit abuse on the earth, spreading corruption.” Shu’ayb continued in his call, repeating his advice to them positively after the negative prohibition. He recommends that they give full measure and weight in justice, with fairness and truth, and warns them not to deprive people of their due.
Let us reflect together on the Quranic expression: “And do not deprive people of their due.” The word “thing” applies to both material and immaterial things, meaning it is not limited to buying and selling only, but includes actions or personal behaviors. The text means the prohibition of injustice, whether it is injustice in weighing fruits or vegetables, or injustice in evaluating people’s efforts and works.
This is because injustice spreads feelings of pain, despair, and indifference in the atmosphere of life, and the result is that people are defeated from within, work relationships collapse, values follow, and disorder spreads in life. Therefore, the text completes its warning against corruption on earth: “And do not commit abuse on the earth, spreading corruption.” Abuse is deliberate corruption and intent towards it, so do not corrupt the earth deliberately and intentionally. “What remains [lawful] from Allah is best for you, if you should be believers.”
Then he leaves them to the God he called them to. He steps aside and makes them understand that he has no power over them. He is not their guardian or protector; he is merely a messenger conveying the messages of his Lord: “And I am not a guardian over you.” With this approach, Shu’ayb makes his people feel that the matter is serious, grave, and weighty. He explained to them the consequences of their corruption and left them to face the consequences alone.
The Response of Shu’ayb’s People:
He was the one speaking, and his people were listening. He stopped speaking, and his people spoke: “They said, ‘O Shu’ayb, does your prayer command you that we should leave what our forefathers worshipped or that we should not do with our wealth what we please? Indeed, you are the forbearing, the discerning.’”
The people of Madyan were disbelievers who cut off the road, frightened travelers, and worshipped the thicket (a tree surrounded by dense growth). They were among the worst in dealings, cheating in measure and weight, taking more and giving less. Look at their conversation with Shu’ayb after all this: "They said, ‘O Shu’ayb, does your prayer command you that we should leave what our forefathers worshipped…?’
With this light mockery and astonished sarcasm, they were amazed that Shu’ayb’s prayer dared to command them to abandon what their forefathers worshipped. Their forefathers worshipped trees and plants, and Shu’ayb’s prayer commanded them to worship Allah alone. What audacity from Shu’ayb? Or rather, what audacity from Shu’ayb’s prayer? With this mocking and sarcastic logic, Shu’ayb’s people addressed their prophet. Then they returned to ask sarcastically: “Or that we should not do with our wealth what we please?” Imagine, Shu’ayb, that your prayer interferes with our will and how we handle our wealth. What is the relationship between faith and prayer with material transactions?
With this question, which Shu’ayb’s people thought was the height of intelligence, they presented the issue of faith and denied that it had any relation to people’s behavior, dealings, and economy. This attempt to separate economic life from Islam, which all prophets were sent with, regardless of the names, is an old attempt dating back to the time of Shu’ayb’s people. They denied that religion should interfere in their daily lives, behavior, economy, and the way they freely spend their money. They believed that the freedom to spend, waste, or manage money had nothing to do with religion. This is personal freedom, and this is their private money. What does religion have to do with this and that?
This was the understanding of Shu’ayb’s people regarding the Islam he brought, which is not much different from the understanding of many people in our current time. What does Islam have to do with personal behavior, economic life, production methods, distribution methods, and how people manage their money as they wish? What does Islam have to do with our daily lives? Then they returned to mocking and ridiculing his call: “Indeed, you are the forbearing, the discerning.” Meaning, if you were truly forbearing and discerning, you would not say what you are saying.
Shu’ayb realized that his people were mocking him because they excluded the intervention of religion in daily life. Therefore, he gently dealt with them, as a confident caller to the truth, ignoring their mockery, not stopping at it, nor discussing it. He moved beyond the mockery to seriousness, making them understand that he was on clear evidence from his Lord. He is a prophet who knows, and he does not want to contradict them in what he forbids them from. He does not forbid them from something to achieve personal benefit. He does not advise them to be honest to monopolize the market and benefit from manipulation. He does none of that. He is merely a prophet. Here he summarizes all the calls of the prophets in this miraculous summary: “I only intend reform as much as I am able.” What he wants is reform. This is the essence of the prophets’ calls in their true substance and deep meaning. They are fundamentally reformers, reformers of minds, hearts, public life, and private life.
After Shu’ayb (peace be upon him) explained to his people the foundation of his call and what they should adhere to, and saw their arrogance, he tried to awaken their feelings by reminding them of the fate of previous nations and how Allah destroyed them by His command. He reminded them of the people of Noah, the people of Hud, the people of Salih, and the people of Lot. He showed them that the way to salvation is to return to Allah in repentance and seeking forgiveness, for Allah is Forgiving and Merciful.
The Challenge and Threat of Shu’ayb’s People:
But Shu’ayb’s people turned away from him, saying: “They said, ‘O Shu’ayb, we do not understand much of what you say, and indeed we consider you among us as weak.’” He is weak by their standards. Weak because only the poor and the weak followed him, while the elite were arrogant and insisted on their tyranny. This is a flawed human measure, for strength is in the hands of Allah, and Allah is with His prophets. The disbelievers continued their threat, saying: “And were it not for your family, we would have stoned you to death, and you are not to us one respected.” If it were not for your family and those who follow you, we would have dug a pit for you and killed you by stoning.
We see that when Shu’ayb (peace be upon him) established the proof against his people, they changed their approach, moving from mockery to threats, revealing their true hatred for him. But Shu’ayb dealt gently with them, overlooking their insults, and asked them a question aimed at awakening their minds: “He said, ‘O my people, is my family more respected by you than Allah?’” How naive they were. They underestimated the true power that controls existence. Allah alone is the Almighty, and they should have realized that. A person should not give weight to anyone in existence other than Allah, should not fear anyone in existence other than Allah, and should not account for any power in existence other than Allah. Allah is the Supreme over His servants.
It seems that Shu’ayb’s people grew tired of him. The leaders of his people gathered and entered a new phase of threats. They first threatened him with death, and now they are threatening to expel him from their village. They gave him a choice between exile and returning to their religion, which worshipped trees and inanimate objects. Shu’ayb made them understand that returning to their religion was something he could not even think about, let alone execute. Allah had saved him from their religion, so how could he return to it? He was the one calling them to the religion of monotheism, so how could they call him to polytheism and disbelief? Where is the fairness in this? He was calling them with gentleness, kindness, and love, while they were threatening him with force.
The struggle between Shu’ayb and his people continued. The leaders, nobles, and rulers carried the campaign against him. It became clear that there was no hope for them. They turned away from Allah, turned their backs on Him. Shu’ayb washed his hands of them. They abandoned Allah, denied His prophet, and accused him of being bewitched and a liar. So let each one act, and let them all await Allah’s command.
The Destruction of Shu’ayb’s People:
The conflict escalated to a new level of challenge. They demanded that he bring down pieces from the sky if he was truthful. They asked him about Allah’s punishment: Where is it? How is it? Why is it delayed? They mocked him, and Shu’ayb awaited Allah’s command.
Allah revealed to him to lead the believers out of the village. Shu’ayb left, and then Allah’s command came:
“And when Our command came, We saved Shu’ayb and those who believed with him by mercy from Us. And those who wronged were seized by the blast, and they became within their homes [corpses] fallen prone. As if they had never prospered therein. Then, away with Madyan as Thamud was taken away.” (Hud 11:94-95)
It was a single blast, a sound that came to them from a cloud that overshadowed them. They might have rejoiced, thinking it brought rain, but they were suddenly faced with a great punishment for a great day. The matter ended. A mighty blast struck them, making each one fall on their face in the place they were in their homes. The blast struck every living creature, leaving them unable to move, run, hide, or save themselves. They fell in their places, struck down by the blast.
