النص المفهرس

sanctioned by any divine religion. One needs substantiation from the Qur'aan
and Ahadeeth to prove that this Sajdah was allowed in previous divine religions
and we have been unable to find any.
Even if it is proven that the brothers of Hadhrat Yusuf v performed the Sajdah as
we know it, it would have been because of the custom of the era and not
because it was allowed by any Shari'ah.
A Reality
One of the realities that the story of Hadhrat Yusuf v makes evidently clear is
that the plan of Allaah will always come to pass regardless of everything else.
Despite all the plotting that man does, it is ultimately what Allaah wills that will
happen. When it appears that things go the way man wants, it is only because
Allaah wanted the same.
While the brother thought that they were rid of a thorn in their sides when they
threw Hadhrat Yusuf v in the well, they did not realise that they were placing
him on the first rung of a ladder that would catapult him to astounding heights.
While the wife of the Azeez thought that she had extracted vengeance from
Hadhrat Yusuf u by having him convicted, little did she realise that she was
paving the way for him to rise to power.
Apart from these incidents, there are thousands of examples depicting the deep
reality that when Allaah wishes to elevate a person, the plotting of the universe
cannot succeed in halting his rise. Allaah will always cause their plots to fail and
even backfire on them, plunging them into humiliation. On the contrary, when
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Allaah wills that a person be humiliated, all the best plans to give him honour will
fail miserably.
The Soul of the Narrative
At the soul of this narrative of Hadhrat Yusuf u lay a forecast of what was to
transpire between Rasulullaah p and the Quraysh. It was only two or two and a
half years after the revelation of Surah Yusuf that the Quraysh plotted to
assassinate Rasulullaah p just as the brothers of Hadhrat Yusuf v planned to kill
him. Thinking that they were ending the call of Rasulullaah p, little did they
realise that this was a rung in the ladder to greatness. Eventually, when
Rasulullaah p conquered the city of the Quraysh (Makkah), he addressed the
Quraysh with the same words that Hadhrat Yusuf v addressed his brothers
when they appeared as beggars begging for his mercy and said, "be charitable
towards us. Indeed Allaah rewards the charitable ones". The words Hadhrat Yusuf v
used on that occasion were, "There shall be no blame on you today (no revenge will be
taken). May Allaah forgive you. He is the Most Merciful of those who show mercy".145
In a like manner, the Quraysh came before Rasulullaah p, knowing well that they
were at his mercy after all the years of grief they had given him. "How do you
think I shall deal with you?" Rasulullaah p asked them. They replied, "You are a
dignified brother and the son of a dignified brother." Rasulullaah p then said, "I
shall say to you what Yusuf said to his brothers, which is 'There shall be no blame
on you today'. Go! You are all free."
145 Surah Yusuf, verse 92.
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It is as Allaah stated at the beginning of the Surah, "In the story of Yusuf v and his
brothers are certainly many Aayaat (lessons) for those who have questions (those who desire
to learn".
342

Sayyiduna Shu'ayl U
Sayyiduna She'syl U and the people of Aykah
Introduction
The famous Muslim historian Muhammad bin Is'haag writes that Hadhrat
Shu'ayb v was the son of Hadhrat Ibraheem v's son Madyan. He was therefore
also related to Hadhrat Loot v.
Hadhrat Shu'ayb v lived in a city named Madyan. The name Madyan was
therefore the name of a city as well as the name of a nation. This city was
located close to the modern city of Ma'an in eastern Jordan. Hadhrat Shu'ayb v
was blessed with a most eloquent tongue and it was because of this that
Rasulullaah p referred to him as the orator of the Ambiyaa pul k. His name
appears in the following ten places in the Qur'aan:
1.
Surah A'raaf, verses 85, 88, 90, 92
2. Surah Hood, verses 84, 87, 91, 94
3. Surah Shu'araa, verse 177
4. Surah Ankaboot, verse 36
The Nation of Hadhrat Shu ayl
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Rasulullaah p was sent to the people of Madyan, who were the progeny of one
of the sons of Hadhrat Ibraheem v, whose name was also Madyan. He was born
from the third wife of Hadhrat Ibraheem v, whose name was Qatoorah ( algo).
The children of Hadhrat Ibraheem v from this wife are therefore known as the
Banu (children of) Qatoorah.
The other wives of Hadhrat Ibraheem u were Hadhrat Sarah wie alot, and Hadhrat
Haajrah al . Hadhrat Sarah , gave birth to Hadhrat Is'haag v, who then
had two sons who were Hadhrat Ya'qoob v and Eesu, who was also called
Adwam. Hadhrat Haajirah wal , then gave birth to Hadhrat Ismaa'eel v, who was
the father of the Arabs. Madyan and his children settled in Arabia, close to
where his step-brother Hadhrat Ismaa'eel v was. His family developed into a
large nation and it was from amongst them that Hadhrat Shu'ayb v was born.
Madyan and the People of Aykah
While some Mufassireen are of the opinion that Madyan and the people of
Aykah were the same nation, others say that the people from the city were
called Madyan, while those in the rural areas were called the people of Aykah.
They say this because the word Aykah means 'forest'.
The Qur'aan describes their settlement as being amongst the forest (Aykah) and
also states that it was located next to a prominent road. A Hadith reported by
Ibn Asaakir states that Madyan and the people of Aykah were two nations to
whom Hadhrat Shu'ayb v was sent as a messenger. 146
146 Ruhul Ma'aani.
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The location of their city is known to be in north western Hijaaz, south of
Palestine and along the Gulf of Aqaba and Red Sea. During those days, one of the
most prominent roads was the trade route along the Red Sea, which people used
to travel from Yemen and Makkah to Shaam. Another prominent trade route
was the one that ran from Iraq to Egypt. These routes were dotted with
settlements.
Haafidh Ibn Katheer il , writes that the people were called the people of Aykah
because they worshipped a particular tree in the forest. Some say that it was
called Aykah because the area was extremely fertile and was blessed with an
abundance of water. It was so lush and forested that an onlooker would think
that the entire area was a large forest.
Nonetheless, the people of Aykah and Madyan were two separate nations with a
common lineage that linked up to Madyan who was the son of Hadhrat
Ibraheem v. The period during which the people of Madyan lived dates back to
2020 years before Hadhrat Isa v. The Qur'aan names the people of Madyan in
the incidents of both Hadhrat Shu'ayb v as well as Hadhrat Moosa v. Verse 40 of
Surah TaaHaa states that Hadhrat Moosa v stayed a while in Madyan and verse
22 of Surah Qasas states that he met Hadhrat Shu'ayb v there.
Nonetheless, the people of Madyan and Aykah fell prey to the same spiritual
illnesses since their roots, customs and languages were the same. They were
prolific businessmen, but engaged in many evils such as robbery, cheating and
levying taxes on trade caravans that passed the main thoroughfare where they
had built their settlements.
Propagation
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The people of Hadhrat Shu'ayb v were immersed in sin on a national level and
would not acknowledge that what they did was wrong. Instead, they boasted
about their wrongs. Not only did they forsake the rights owing to Allaah, but
they also paid no heed to the rights of people. They cheated in weight and
measure when they traded and also robbed people of their property. Hadhrat
Shu'ayb v was therefore sent to reform them.
Together with conveying to them the message of Towheed as all the Ambiyaa Male
LJI did, he also focussed specifically on the social ills prevalent amongst them. He
therefore advocated just and honest trade. The three basic messages he
propagated were:
1. There is none worthy of worship but Allaah. He emphasised this because
these people also worshipped the creation rather than the Creator
2. Honesty in trade and commerce
3. Abstaining from threatening and robbing people and from preventing people
from accepting the truth that he propagated
Despite his tireless efforts to preach to the people, they refused to accept what
he said. In addition to this, they went a step further and stopped others from
following him. However, there were only a few meek and poor people who
accepted his message and did as he advised. Although the people threatened to
banish him and his followers, Hadhrat Shu'ayb v continued with this
propagation.
He reminded them that he sought no payment for his efforts, which ought to tell
them that he was sincerely wishing well for them. He also warned them of the
consequences of rejecting the message from Allaah, which was imminent
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destruction, as happened to the people of Hadhrat Nooh v as well as the Aad
and Thamud.
In the Words of the Qur' aan
Verses 84-93 of Surah Hood describe the story of Hadhrat Shu'ayb v in the
following words:
وَ إِلَى مَدْيَنَ آَخَابُمْ شُعَيْبًا - قَالَ يُقَوْمِ اعْبُدُوا اللهَ مَا لَكُمْ مِّنْ اِلْمٍ غَيْرُهُ ﴿ وَ لَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيْزَانَ إِنِّىَّ
آرْدِكُمْ بِخَيْرٍ وَ إِنِّىْ آَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيْطٍ (٨٢) وَ يُقَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيْزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا
النَّاسَ أَشْيَاءَبُمْ وَلَا تَعْثَوْا فِى الْأَرْضِ مُفْسِدِيْنَ (٨٥) بَقِيَّتُ اللّهِ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ مُؤْمِنِيْنَ لَّ وَمَا أَنَا عَلَيْكُمْ
بِحَفِيْظٍ (٨٢) قَالُوْا يُشُعَيْبُ أَصَلُوتُكَ تَأْمُرُكَ أَنْ نَّتْرُكَ مَا يَعْبُدُ أَبَآؤُنَا أَوْ أَنْ نَّفْعَلَ فِى أَمْوَ الِنَا مَا نَشْؤُاءُ إِنَّكَ
لَأَنْتَ الْحَلِيْمُ الرَّشِيْدُ (٨٤) قَالَ يُقَوْمِ آَرَ عَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِّنْ رَّبِّى وَرَزَقَنِىْ مِنْهُ رِزْقًا حَسَنًا * وَمَا أُرِيدُ
أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهُكُمْ عَنْهُ ﴿ إِنْ أُرِيِّدُ إِلَّا الْإِصْلاَحَ مَا اسْتَطَعْتُ * وَمَا تَوْفِيَقِىَ إِلَّ بِاللهِ عَلَيْهِ تَوَكَّلْتُ
وَ إِلَيْهِ أُنِيْبُ (٨٨) وَ يُقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىْ أَنْ يُّصِيْبَكُمْ مِّثْلُ مَا أَصَابَ قَوْمَ نُوْحٍ أَوْ قَوْمَ بُوْدٍ أَوْ قَوْمَ صِلِحٍ
٥﴿ وَمَا قَوْمُ لُوْطٍ مِّنْكُمْ بِبَعِيْدٍ (٨٩) وَ اسْتَغْفِرُوْا رَبَّكُمْ ثُمَّ تُوْبُوْا إِلَّيْهِ ٥﴿ إِنَّ رَبِّئْ رَحِيمٌ وَّدُؤْدٌ (٩٠) قَالُوْا
يُشُعَيْبُ مَا نَفْقَهُ كَثِيْرًا مِّمَّا تَقُوْلُ وَ إِنَّا لَذَرُسَكَ فِيْنَا ضَعِيْفًا نَّ وَ لَوْ لَا رَبْطُكَ لَرَجَمْنُكَ نْ وَ مَا أَنْتَ عَلَيْنَا
بِعَزِيْرٍ (٩١) قَالَ يُقَوْمِ آَرَبْطِئْ آَعَزُّ عَلَيْكُمْ مِّنَ اللهِ ﴿ وَاتَّخَذْتُمُوْهُ وَرَآءَكُمْ ظِهْرِيًّا ﴿ إِنَّ رَبِّئْ بِمَا تَعْمَلُوْنَ
مُحِيْطٌ (٩٢) وَيُقَوْمِ اعْمَلُوْا عَلَى مَكَانَتِكُمْ إِنِّيْ عَامِلٌ * سَوْفَ تَعْلَمُوْنَ ﴿ مَنْ يَأْتِيْهِ عَذَابٌ يُخْزِيْهِ وَمَنْ بُوَ
كَاذِبٌ ٥* وَارْتَقِبُوْا إِنِّىْ مَعَكُمْ رَقِيْبٌ (٩٣)
TRANSLATION: To (the people living in the town of) Madyan We sent their brother Shu'ayb v
(as a Nabi). He said, "O my people! Worship (Only) Allaah. There is no Ilaah for you besides
Him. Do not reduce (articles) in weight and measure (do not underweigh and undermeasure
when trading). Indeed I see you in fortunate (prosperous) circumstances but (if you continue
doing wrong) I fear for you the punishment of a day that will surround all (when everyone will
be destroyed) O my people! Weigh and measure in full with justice, do not decrease for
people their things (do not give them less than they pay for) and do not spread corruption on
earth (by committing kufr, Shirk and oppressing people). That which Allaah leaves with you
(after you have given others what is due to them) is better for you (than the excess that you
wrongfully take from them) if you are Mu'mineen. (I can only advise you for) I am not a warder
(guard) over you (and cannot force you to listen)." They said, "O Shu'ayb! Does your salaah
(prayers) instruct you (to tell us) that we leave what our forefathers worshipped or (does it
instruct you to tell us that we should leave) doing as we please with our wealth. Surely you are
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(more) tolerant and sensible (than this?)." Shu'ayb v said, "O my people! Tell me. If I am on
a clear proof from my Rabb (which proves that I am His Nabi) and He provides a bountiful
provision for me, (then how can I stop preaching Towheed to you?). I do not wish to oppose
you in a manner that I do the same things that I forbid you from doing (I shall therefore
never instruct you to do anything that I am not willing to do myself. So accept what I tell you without
fear). I only wish (for your) reformation as far as I am able (to make it possible). My ability is
only from Allaah. Only on Him do I rely and only to Him do I turn. O my people! Let not
your opposition for me cause the same punishment to afflict you as afflicted the nation of
Nooh v or the nation of Hood v or the nation of Saalih v. And the nation of Loot v were not
far off from you (in memory and location). Seek forgiveness from your Rabb then turn to
Him. Indeed my Rabb is Most Merciful, Most Loving." (Having no argument against him,) They
(scornfully) said, "O Shu'ayb! We do not understand much of what you say, and we consider
you to be a weakling among us. If it were not for your tribe (who are there to protect you),
we would have certainly stoned you. You are not deserving of (any) honour (respect) in our
opinion." He (Shu'ayb v) said, "O my people! Is my tribe more deserving of honour to you
than Allaah Whom you have cast behind your backs (you have regard for me only because of
the tribe I belong to rather than because of the fact that I am Allaah's Nabi) ? Verily my Rabb
surrounds all that you do (He knows all that you do and will take you to task for it for you can
never escape His grasp). O my people! Carry out your actions as you are (presently doing). I
too am carrying out my actions. Soon you shall come to know to whom (you or me) will
such a punishment come that will disgrace him, and (soon you shall come to know) who is a
liar. Keep waiting (to see which of us is right). Indeed I am waiting with you (for the divine
decision)."
Verses 85-90 of Surah A'raaf state:
وَ إِلَى مَدْيَنَ آَخَابُمْ شُعَيْبًا - قَالَ يُقَوْمِ اعْبُدُوا اللهَ مَا لَكُمْ مِّنْ الٍْ غَيْرُهُ ﴾ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِّنْ رَّبِّكُمْ فَأَوْفُوا الْكَيْلَ وَ
الْمِيْزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَبُمْ وَلَا تُفْسِدُوْا فِى الْأَرْضِ بَعْدَ إِصْلَاحِهَا * ذَلِكُمْ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ مُؤْمِنِيْنَ
(٨٥) وَ لَا تَقْعُدُوْا بِكُلِّ صِرَاطٍ تُوْعِدُوْنَ وَتَصُدُّوْنَ عَنْ سَبِيْلِ اللهِ مَنْ أَمَنَ بِه وَتَبْغُوْنَهَا عِوَجَاء وَ اذْكُرُوا إِذْ كُنْتُمْ
قَلِيْلًا فَكَثَّرَكُمْ وَانْظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِيْنَ (٨٢) وَ إِنْ كَانَ طَائِفَةٌ مِّنْكُمْ أَمَنُوْا بِالَّذِى أُرْسِلْتُ بِم
وَطَائِفَةٌ لَّمْ يُؤْمِنُوْا فَاصْبِرُوا حَتَّى يَحْكُمَ اللهُ بَيْتَنَاءٌ وَبُوَ خَيْرُ الْحُكِمِيْنَ (٨٧) قَالَ الْمَلَأُ الَّذِيْنَ اسْتَكْبَرُوْا مِنْ قَوْمِم
لَنُخْرِ جَنَّكَ يُشُعَيْبُ وَالَّذِيْنَ أُمَنُوْا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُوْدُنَّ فِيْ مِلَّتِنَا - قَالَ أَوَلَوْ كُنَّا كُرِبِيْنَ (٨٨٠) قَدِ افْتَرَيْنَا
عَلَى اللهِ كَذِبًا إِنْ عُدْنَا فِيْ مِلَّتِكُمْ بَعْدَ إِذْ نَجُنَا اللهُ مِنْهَا ﴿ وَمَا يَكُوْنُ لَنَا أَنْ نَّعُوْدَ فِيْهَا إِلَّا أَنْ يَّشَآءَ اللهُ رَبُّنَا ط
وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا - عَلَى اللهِ تَوَكَّلْنَا ﴿ رَبَّنَا افْتَحْ بَيْنَنَا وَ بَيْنَ قَوْمِنَا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفُتِحِيْنَ (٨٩) وَ
قَالَ الْمَلَأُ الَّذِيْنَ كَفَرُوْا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبَا إِنَّكُمْ إِذَا أَّخْسِرُونَ (٩٠)
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TRANSLATION: To Madyan We sent their brother Shu'ayb v (as a prophet). He said, "O my
people! Worship only Allaah. There is no Ilaah for you besides Him." An Aayah (miracle)
has already come to you from your Rabb (to prove that I am Allaah's prophet), so (obey my
message to you from Allaah to) give full weight and full measure (when you trade). Do not
decrease the things of people (by weighing or measuring less and still charging the full price) and
do not spread corruption (piracy and robbery) on earth after it has been set in order. This is
best for you if you are Mu'mineen. Do not sit by every road to threaten (people), to prevent
from Allaah's path (from Allaah's Deen) he who has Imaan, seeking (an opportunity to make it
seem as if it has) crookedness in it. Remember (the time) when you were few (in number),
then Allaah increased you. See what was the (end) result of those who spread corruption
(and take a lesson from this). If a group of you believe in what I have been sent with and a
group do not believe, then be patient until Allaah decides between us (by rewarding those
who are right and punishing those who are not). He is the Best of Deciders (He decides justly after
everything is said and done)." The proud leaders of his nation said, "O Shu'ayb! We will
surely expel you (drive you out) and those who have Imaan with you from our town unless
you return to our religion." He replied, "(Should we return to your religion) Even though we
dislike to do so (We shall therefore never do so) ? We would surely be forging a lie against
Allaah if we were to return to your religion after Allaah had rescued us from it (because this
would mean that Allaah prefers us to follow your false religion). It is not (proper) for us that we
return (to your religion), except if our Rabb Allaah wills (It is a different matter if Allaah had
predestined that we should return to your religion for reasons He knows best.). The knowledge of
our Rabb surrounds (covers) everything and in Him alone do we trust (we trust that Allaah
will keep us steadfast on His true Deen and not cause us to deviate). (However, when Shu'ayb v
realised that his people would not listen to him, he prayed) O our Rabb! Decide between us and
our people with the truth, for You are the best of deciders (let it be known who is on the right
and who is not)." The Kuffaar leaders of his nation said (to each other), "If you follow
Shu'ayb, you will definitely be from the losers (become financially poor)."
Allaah says in verses 176-191 of Surah Shu'araa:
كَذَّبَ أَصْحُبُ لْفَيْكَةِ الْمُرْسَلِيْنَ (١٧)ُ إِذْ قَالَ لَهُمْ شُعَيْبٌ آَلَا تَتَّقُوْنَ (١٧٧) إِنِّى لَكُمْ رَسُوْلٌ أَمِيْنٌ (١٧٨)
فَاتَّقُوا اللهَ وَ أَطِيْعُوْنِ (١٧٩) وَ مَا اسْلُكُمْ عَلَيْهِ مِنْ أَجْرِ نَّ إِنْ أَجْرِىَ إِلَّ عَلَى رَبِّ الْعُلَمِيْنَ (١٨٠) - أَوْفُوا
الْكَيْلَ وَ لَا تَكُوْنُوْا مِنَ الْمُخْسِرِيْنَ (١٨١) وَزِنُوْا بِالْقِسْطَاسِ الْمُسْتَقِيْمِ (١٨٢) وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَبُمْ وَلَا
تَعْثَوْا فِى الْأَرْضِ مُفْسِدِيْنَ (١٨٣) وَ اتَّقُوا الَّذِىْ خَلَقَكُمْ وَ الْجِبِلَّةَ الْأَوَّلِينَ (١٨٣) * قَالُوا إِنَّمَا أَنْتَ مِنَ
الْمُسَخَّرِيْنَ (١٨٥) وَمَا أَنْتَ إِلَّا بَشَرٌ مِّثْنَا وَ إِنْ نَظُنُكَ لَمِنَ الْكَذِبِيْنَ (١٨٢° فَاسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَآءِ
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إِنْ كُنْتَ مِنَ الصُّدِقِيْنَ (١٨٧)﴿ قَالَ رَبِّئَ اَعْلَمُ بِمَا تَعْمَلُوْنَ (١٨٨) فَكَذَّبُوْهُ فَأَخَذَبُمْ عَذَابُ يَوْمِ الظُّلَّةِ ﴿ إِنَّمْ
كَانَ عَذَابَ يَوْمٍ عَظِيْمٍ (١٨٩) إِنَّ فِئْ ذَلِكَ لَأَيَةً * وَ مَا كَانَ أَكْثَرُبُمْ مُؤْمِنِينَ (١٩٠) وَ إِنَّ رَبَّكَ لَهُوَ
الْعَزِيْزُ الرَّحِيمُ (١٩١)٪
TRANSLATION: The people of the forest (Aykah) rejected those sent (as Ambiyaa).
(Remember the time) When their brother Shu'ayb v said to them, "Do you not fear (Allaah's
punishment for committing Shirk) I am certainly a trustworthy messenger to you. So fear
Allaah and obey me. I do not ask you for any payment for this (for preaching Towheed to
you). My payment (reward) is the responsibility of Allaah, the Rabb of the universe.
Measure (the commodities you sell) in full and do not be of those who reduce (the amount of
the goods being sold while accepting the full payment). And weigh (what you sell by weight) with a
just balance (without cheating your customers in any way). Do not reduce people's goods (by
giving them less than they pay for) and do not spread corruption on earth (by robbing people
and destroying their rights). Fear the Being Who created you and all the previous creations."
They said, "You must surely be one of the bewitched ones. You are merely a human like
ourselves (you are no better than us, so why should we obey you?). In fact, we consider you to
be (less than a human like us because you are) from the liars. So cause a piece of the sky to
fall on us (as punishment) if you are from the truthful ones (if you really are a Rasool and if your
warnings of punishment are true and not mere idle threats)." He (Shu'ayb v) said, "My Rabb
knows best what you do (He knows everything you do and therefore knows what punishment you
deserve and exactly when the punishment should arrive)." So they rejected him and the
punishment of the day of the canopy seized them. It was certainly a punishment of a
dreadful day. There is certainly a great Aayah in this. However, most of them do not have
Imaan. Verily your Rabb is Mighty (Powerful enough to destroy whoever He wills), the Most
Merciful (Forgiving enough to pardon whoever repents sincerely).
Their End
Eventually, the people of Madyan an Aykah sentenced themselves to the fate
that afflicted previous nations that rejected their Ambiyaa pul , mocked them
and proved to be obstacles to the truth. They were also to be added to the list of
nations who resigned themselves to being lessons for people to come.
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Allaah then destroyed them with a double punishment; an earthquake as well
as flames from the sky. The Qur'aan speaks of the earthquake as well as the 'day
of the canopy'. Hadhrat Abdullaah bin Abbaas t described how both these forms
of punishment came. He relates that Allaah made the weather so hot that the
people could find no relief from it. Eventually, all the people left their homes and
sought shelter beneath the trees. Allaah then sent a dense cloud towards them,
beneath which there blew a cool wind. Regarding this to be a "canopy" to escape
the heat, they all gathered beneath the cloud. However, the cloud turned to fire
and descended upon them, scorching them all. The ground was then shaken with
an earthquake and their ashes were buried beneath the earth.
Some Mufassireen state that perhaps a section of the nation was destroyed by
the fire and another section by the earthquake. And Allaah knows best.
In the Words of the Qur'an
Verses 91-93 of Surah A'raaf state:
فَأَخَذَتْهُمُ الرَّحْفَةُ فَصْبَحُوْا فِيْ دَارِبِمْ حَثِمِيْنَ ﴿﴿ ٩١٥) الَّذِيْنَ كَذَّبُوْا شُعَيْبًا كَانْ لَّمْ يَغْنَوْا فِيْهَا أَنْ الَّذِيْنَ كَذَّبُوْا
شُعَيْبًا كَانُوْا بُمُ الْخُسِرِيْنَ (٩٢) فَتَوَلَى عَنْهُمْ وَ قَالَ يَقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسُلْتِ رَبِّئْ وَنَصَحْتُ لَكُمّْفَكَيْفَ أُسى
عَلَى قَوْمٍ كَفِرِيْنَ (٩٣)
TRANSLATION: So (fire from a cloud, a shrill scream from above and) an earthquake (from
beneath) seized them (the Kuffaar of his nation) and they lay in the morning face down in
their homes (dead). (After their destruction) It seemed as if those who denied Shu'ayb v
never existed in their homes. Those who denied Shu'ayb v were the losers (and not those
who followed him, as their leaders claimed). So (after they had all been destroyed) he (Shu'ayb v)
turned away from them and said (to the dead), "O my people! Verily I conveyed to you the
messages of my Rabb and I advised you. Why should I (now) grieve over a nation of
Kaafiroon?"
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Allaah says in verses 94-95 of Surah Hood:
وَلَمَّا جَاءَ آَمْرُنَا نَجَّيْنَا شُعَيْبًا وَّ الَّذِيْنَ أَمَنُوْا مَعَرْ بِرَحْمَةٍ مِّنَّا وَآَخَذَتِ الَّذِيْنَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوْا فِىْ دِيَارِيِمْ
جُثِمِيْنَ (٩٣) كَانْ لَّمْ يَغْنَوْا فِيْهَا ن ﴿آَلَا بُعْدًا لَّمَدْيَنَ كَمَا بَعِدَتْ ثَّمُوْدُ (٩٥)
TRANSLATION: When Our command (punishment) came, We rescued Shu'ayb v and those
who had Imaan with him by Our mercy. A scream seized (killed) the oppressors and they
lay face down in their homes as if they never existed there. Behold! May (the people of)
Madyan be distanced (from Allaah's mercy) just as the Thamud were distanced (cursed).
Verses 78-79 of Surah Hijr state:
وَ إِنْ كَانَ أَصْحُبُ الْآَيْكَةِ لَظْلِمِيْنَ (٧٨) فَانْتَقَمْنَا مِنْهُمْ ، وَ إِنَّهُمَا لَبِمَامٍ مُّبِيْنٍ (+٧٩٧)
TRANSLATION: Without doubt, the people of Aykah (the nation of Shu'ayb v) were
oppressors (because they rejected the message of Shu'ayb v, cheated people in business, robbed
people and committed Shirk). So We extracted vengeance from them (by punishing them).
Indeed the two of them (the ruins of the cities of Loot v's people and the city of Shu'ayb v's
people) are along an accessible thoroughfare (a well travelled road that the people of Makkah
used to Shaam).
Verse 189 of Surah Shu'araa states:
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فَكَذَّبُوَهُ فَأَخَذَبُمْ عَذَابُ يَوْمِ الظُّلَّةِ ﴾﴿ إِنَّهَ كَانَ عَذَابَ يَوْمٍ عَظِيْمِ (١٨٩)
TRANSLATION: So they rejected him and the punishment of the day of the canopy seized
them. It was certainly a punishment of a dreadful day.
The Resting Place
There is a grave in Hadramaut in Yemen that is especially visited by many people.
The locals claim that this is the resting place of Hadhrat Shu'ayb v since it was in
this place that he settled after the destruction of his people. However, the
author of Qasasul Ambiyaa Jul se Allaama Abdul Wahab Najaar al , States that
this is incorrect. He is of the opinion that Hadhrat Shu'ayb v migrated to Makkah
thereafter and it is close to Daarun Nadwa in Makkah that he is buried together
with some of his followers.
Conclusions and lessons
Lessons upon Lessons
The narratives of previous nations are not just stories, but treasuries of lessons
to be learnt. They reveal the mechanics behind the rise and fall of nations for
those coming after to ponder and reflect. Summarising the way Allaah dealt with
these nations of the past, Allaah says, "We seized (punished) each of them on account
of their sin. Against one of them (the Aad) We sent a violent wind (to destroy them). One of
them (the Thamud) was seized (destroyed) by a shout. One of them (Qaaroon) was swallowed
by the ground and we drowned another (Fir'oun and his army). Allaah was never One to
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oppress them (by punishing them without first sending guidance to them), but they used to
oppress themselves (by refusing to accept the guidance that came to them)" .147
The narratives that have been related thusfar address two categories of people.
The first category is that of the Mu'mineen. They are reminded in these stories
that they must never lose courage in the face of adversities, but must pin their
hopes in Allaah and continue persevering. The ultimate victory will always fall to
the lot of those who support the truth. The second group of people addressed in
these stories are those who ignore the teachings of the Ambiyaa >all mesle and do not
realise that the worldly prosperity they enjoy is fleeting and not a token of their
victory. They must never think that Allaah will seize them instantly for their
crimes and that if they are allowed to continue with their oppression, it means
that none has the power to take them to task. They must note that if they refuse
to desist from their errant ways, the punishment of Allaah that came to the
previous nations will soon strike them as well.
All the nations discussed thusfar committed Shirk and believed that the gods
they worshipped cold assist them and look over them. They believed that these
gods controlled their fortunes. However, when the punishment of Allaah came, it
was too late for them to realise that these gods were helpless and could be of no
avail to them. It is only Allaah Who controls everything and only in Him can
people place their reliance. Allaah says, "So whoever rejects rebelliousness (Shaytaan,
idols and all false gods) and believes in Allaah has grasped a strong handhold which will
never break".148
The Benchmark of Faith
147 Surah Ankaboot, verse 40.
148
Surah Baqarah, verse 256.
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Amongst the advices that Hadhrat Shu'ayb v gave his people was to say, "O my
people! Worship only Allaah. There is no Ilaah for you besides Him." An Aayah (miracle)
has already come to you from your Rabb (to prove that I am Allaah's prophet), so (obey my
message to you from Allaah to) give full weight and full measure (when you trade). Do not
decrease the things of people (by weighing or measuring less and still charging the full price) and
do not spread corruption (piracy and robbery) on earth after it has been set in order. This is
best for you if you are Mu'mineen" .149
This verse makes it evident that despite their errant ways and beliefs, these
people claimed to be Mu'mineen. Although they had been Mu'mineen for
several hundred years after Hadhrat Ibraheem v, their interaction with
Mushrikeen changed their habits and beliefs. However, they still claimed to
possess Imaan. Hadhrat Shu'ayb v explained to them that if they are true in their
claim to Imaan, then they ought to prove it by forsaking all activities that were in
conflict with the demands of Imaan. Such activities included cheating in business
and robbery since these prove that the Imaan is not true.
The Sunnah of Allaah
After narrating the stories of the people of Madyan and others, Allaah says the
following in verses 94-99 of Surah A'raaf:
وَمَا أَرْسَلْنَا فِيْ قَرْيَةٍ مِّنْ نَّبِىِّ إِلَّا أَخَذْنَا أَبْلَهَا بِالْبَأْسَاءِ وَ الضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّ عُوْنَ (٩٣) ثُمَّ بَدَّلْنَا مَكَانَ
السَّيِّئَةِ الْحَسَنَةَ حَتَّى عَفَوْا وَقَالُوا قَدْ مَسَّ ◌َبَاءَنَا الضَّرَّاءُ وَالسَّرَّآءُ فَآَخَذْنُهُمْ بَغْتَةَّ وَّبُمْ لَا يَشْعُرُوْنَ (٩٥) وَلَوْ أَنَّ
أَبْلَ الْقُرَى أُمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكُتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَكِنْ كَذَّبُوْا فَآَخَذْنُهُمْ بِمَا كَانُوا يَكْسِبُوْنَ
(٩٢) أَفَمِنَ آَبْلُ الْقُرَّى أَنْ يَّتِيَهُمْ بَآسُنَا بَيَاتًا وَّبُمْ نَآئِمُوْنَ (+٩٧) أَوَ آَمِنَ آَبْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَاسُنَا ضُحَّى وَّبُمْ
يَلْعَبُوْنَ (٩٨) آَفَمِنُوْا مَكْرَ اللهِّ فَلَا يَأْمَنُ مَكْرَ اللهِ إِلَّ الْقَوْمُ الْخُسِرُونَ (٩٩)
TRANSLATION: Whenever We sent any Nabi to a town (and they rejected his message), We
seized its inhabitants with hardships (such as famine and misery) and difficulties so that they
149 Surah A'raaf, verse 85.
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become humble (and then accept Imaan). Thereafter We exchanged the bad conditions for
good conditions until they prospered and said (ungratefully and without taking a lesson),
"Indeed bad and good conditions affected our forefathers as well (these conditions are
bound to take place and are not related to our actions. We may therefore continue behaving as we
do)." Then We seized (punished) them suddenly while they did not realise (that punishment
was coming their way). If the inhabitants of the (various) towns believe and adopt Taqwa, We
will open to them multitudes of blessings from the heavens (such as rain) and the earth
(such as abundant crops and minerals). However, they denied (the message of the Ambiyaa), so
We seized (punished) them on account of what (evil actions) they earned. Are the (Kuffaar)
inhabitants of the towns secure against (have they become fearless of) Our punishment
afflicting them at night when they are asleep? Or are they secure against Our punishment
afflicting them during midmorning while they are playing (whether for pleasure or for physical
development)? Are they secure from Allaah's plan (punishment) ? Only those at a loss feel
secure from Allaah's plan.
People have always been duped by the foolish notion that whatever happens
takes place because of the vicissitudes of time. Little do they realise that
everything happens by the will of Allaah and not by random chance or a random
cyclic rotation of events.
Rasulullaah p said, "Calamities and misfortune continue to cleanse the Mu'min
until he is completely free of all sins. However, the example of the Munaafiq is
like a donkey that has no idea why he is being fastened and why he is being
released."
A Mu'min therefore realises that hardship and calamities are intended to humble
him, while he needs to express gratitude to Allaah for bounties and prosperity.
The Vicissitudes of Time
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When the people of Makkah started to oppose Rasulullaah p and cause him
tremendous harm, Rasulullaah p prayed to Allaah saying, "O Allaah! Assist me
by gripping the Mushrikeen in a severe drought as the people of Yusuf were
gripped with a drought for seven years."
Allaah accepted this du'aa and they were so devastated by brought that they
started to eat carrion, animal hide and even bones. Eventually, they sent their
leader Abu Sufyaan to plead with Rasulullaah p to make du'aa to Allaah for the
brought to be lifted. When this was done and things returned to normal, the
arrogant ones would not take heed and said to those whose hearts did soften,
"This was nothing but the vicissitudes of time. Droughts had come before and
have passed by. This just happened to be one that lasted longer."
The Disease of Irreligiousmens
Advising his people, Hadhrat Shu'ayb v said, "O my people! Worship (Only) Allaah.
There is no Ilaah for you besides Him. Do not reduce (articles) in weight and measure (do
not underweigh and undermeasure when trading). Indeed I see you in fortunate (prosperous)
circumstances but (if you continue doing wrong) I fear for you the punishment of a day that
will surround all (when everyone will be destroyed)".150
However, the reply he received from the people was, "O Shu'ayb! Does your salaah
(prayers) instruct you (to tell us) that we leave what our forefathers worshipped or (does it
instruct you to tell us that we should leave) doing as we please with our wealth. Surely you are
(more) tolerant and sensible (than this?)".151 This attitude of deriding a person and
accusing him of suffering from the disease of religiousness is common even
today. When they are unable to accept the truth coming from someone with a
religious conscience, sinners and transgressors of the Deen mock and say that
150
Surah Hood, verse 84.
151
Surah Hood, verse 87.
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the person has had an overdose of Ibaadah and is suffering from over-
religiousness. May Allaah save us all from such an attitude. Aameen.
Not a new light, but an ancient darkness
In the statement quoted above, the people of Hadhrat Shu'ayb v made it clear
that they preferred to follow the ways of their forefathers rather than subscribe
to what he told them. This statement summarises the difference between Islaam
and ignorance. While Islaam dictates that anything which is contrary to the
commands of Allaah is rejected, ignorance dictates that anything done by the
forefathers is worthy of emulation without question, regardless of how absurd it
may seem.
Islaam teaches us that religion is not confined only to spirituality, but givens
even one's worldly activities such as social interaction, civil life, politics and every
other aspect of a person's life. People neither are nor free to do as they please,
but need to restrict their activities to conform to that which pleases Allaah.
Ignorant people who shun Deen believe that religion is strictly confined to acts of
worship and that everything worldly needs to be divorced from religion. The
concept of secularism we see today is nothing new, but was exactly what even
the people of Hadhrat Shu'ayb v said in the above statement quoted in the
Qur'aan.
The concept of secularism is not a new light, but an ancient darkness.
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Hardheartedness
Advising his people, Hadhrat Shu'ayb v said, "Seek forgiveness from your Rabb then
turn to Him. Indeed my Rabb is Most Merciful, Most Loving."152 In these words, he
impressed upon the people that Allaah has no enmity for His creation and does
not punish merely for the joy of it. It is the desire of Allaah for people to be
happy. However, when they detach themselves from Him and choose a life of
recklessness and tyranny, then His justice has to assume its course and
accountability has to take place. Despite this, if the oppressor and sinner choose
to alter his course of life, repent to Allaah and makes amends from his wrongs,
he will find the mercy of Allaah always ready to embrace him. This is because
Allaah has tremendous love for His creation.
Rasulullaah p gave an excellent example of this. Hadhrat Umar t reports that
when some prisoners of war were once brought before Rasulullaah p, he noticed
that there was a woman amongst them who had lost her suckling infant. The
woman was so traumatised by the loss that she would tightly hug any little child
she saw. Upon noting this, Rasulullaah p asked the Sahabah w, "If this woman
found her child, do you think that she will every throw the child into a fire?"
"Certainly not!" the Sahabah w replied without hesitation. Rasulullaah p then
said, "Allaah is more merciful towards His servants than this woman is towards
her child."
152
Surah Hood, verse 90.
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