﴿36﴾ وَإِلَي مَدْيَنَ أَخَاهُمْ شُعَيْباً فَقَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الاَخِرَ وَلاَ تَعْثَوْا فِي الاَرْضِ مُفْسِدِينَ
36. “ And to Madyan (We did send) their brother Shu‘ayb, so he said: ‘O my people! Worship Allah, and look you for the Last Day; and do not act corruptly in the land, making mischief.”
Monotheism and Resurrection are at the top of the godly invitation of the Divine prophets.
The servitude unto Allah (s.w.t.) and the belief in Origin and Resurrection both are some preparation for separation from corruption.
Next to the story of Lot and his people, the stories of other peoples, such as the people of Shu‘ayb, the people of ‘Ād, the people of Thamūd, Korah and Pharaoh, come forth. At first, it says:
brother Shu‘ayb, …”
As we have repeatedly said before, the application of the word ‘brother’ in the verse refers to the utmost love and affection of these prophets unto their peoples, and it shows the lack of seeking domination over them. These prophets, of course, had often relation with their peoples, too.
Madyan is a city in the west south of Jordan which is called Mu‘ān today and it is located in the east of ‘Aqabah Golf, where Shu‘ayb and his people lived.
Like other great Divine prophets, Shu‘ayb began his invitation from belief in Origin and Resurrection which are the foundation of any Divine religion. The verse says:
for the Last Day; …”
Belief in Origin causes man to feel constant observation from the side of Allah upon his deeds, and belief in Resurrection reminds man of the great court where everything of man will be dealt with entirely.
Belief in these two great principles will certainly have an extraordinary effect in training and improvement of man.
The third command of Shu‘ayb was an inclusive practical order which envelops all social programs. He said:
The word corruption has a vast meaning which encompasses any kind of vice, disturbance, destruction, deviation, and transgression. The opposite point to it is righteousness and reconciliation in the concept of which the whole constructive programs are gathered.
The Qur’ānic term /ta‘θau/ is derived from /’aθā/ in the meaning of ‘to make mischief’, with the difference that this meaning is mostly used in relation of ethical corruptions. Therefore, mentioning the Qur’ānic word /mufsidīn/ after it is for emphasis.
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