ٱلْأَعْرَاف ٨٥
- وَإِلَىٰ And to
- مَدۡيَنَ Madyan
- أَخَاهُمۡ his brother
- شُعَيۡبٗاۚ Shuaib
- قَالَ He said
- يَٰقَوۡمِ O my people!
- ٱعۡبُدُواْ Worship
- ٱللَّهَ Allah
- مَا not
- لَكُم for you
- مِّنۡ any
- إِلَٰهٍ god
- غَيۡرُهُۥۖ other than Him
- قَدۡ Verily
- جَآءَتۡكُم has came to you
- بَيِّنَةٞ a clear proof
- مِّن from
- رَّبِّكُمۡۖ your Lord
- فَأَوۡفُواْ So give full
- ٱلۡكَيۡلَ [the] measure
- وَٱلۡمِيزَانَ and the weight
- وَلَا and (do) not
- تَبۡخَسُواْ deprive
- ٱلنَّاسَ [the] people
- أَشۡيَآءَهُمۡ in their things
- وَلَا and (do) not
- تُفۡسِدُواْ cause corruption
- فِي in
- ٱلۡأَرۡضِ the earth
- بَعۡدَ after
- إِصۡلَٰحِهَاۚ its reformation
- ذَٰلِكُمۡ That
- خَيۡرٞ (is) better
- لَّكُمۡ for you
- إِن if
- كُنتُم you are
- مُّؤۡمِنِينَ believers
And to [the people of] Madyan [We sent] their brother Shuʿayb. He said, "O my people, worship Allāh; you have no deity other than Him. There has come to you clear evidence from your Lord. So fulfill the measure and weight and do not deprive people of their due and cause not corruption upon the earth after its reformation. That is better for you, if you should be believers.
And, We sent, to Midian their brother Shu'ayibn He said, 'O my people, worship God! You have no god other than Him. Verily there has come to you a clear proof, a miracle, from your Lord, to [prove] my truthfulness. So give full measure and weight and do not defraud, diminish [the value of], people's goods, and do not work corruption in the earth, by way of unbelief and acts of disobedience, after it has been set right, through the sending of messengers [thereto]. That, mentioned, is better for you, if you are believers, [if you are] seekers of faith, so hasten to it.
"
Story of Shu`ayb, upon him be Peace, and the Land of Madyan
Allah says;
وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا
And to (the people of) Madyan, (We sent) their brother Shu`ayb.
Muhammad bin Ishaq said,
They (the people of Madyan) are the descendents of Madyan, son of Midyan, son of Ibrahim. Shu`ayb was the son of Mikil bin Yashjur. And in the Syrian language, his name was Yathrun (Jethro).
I (Ibn Kathir) say,
Madyan was the name of the tribe and also a city that is close to Ma`an on route to the Hijaz (from Ash-Sham).
Allah said in another Ayah,
وَلَمَّا وَرَدَ مَأءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ
And when he arrived at the water (a well) of Madyan he found there a group of men watering (their flocks). (28:23)
They are also the people of Al-Aykah (the Woods), as we will mention later on, Allah willing, and our trust is in Him.
قَالَ يَا قَوْمِ اعْبُدُواْ اللّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ
He said:O my people! Worship Allah! You have no other God but Him,
and this is the call of all Messengers,
قَدْ جَاءتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ
Verily, a clear proof (sign) from your Lord has come unto you;
meaning,
`Allah has presented the proof and evidences of the truth of what I brought you.'
He then advised and commanded them,
فَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُواْ النَّاسَ أَشْيَاءهُمْ
so give full measure and full weight and wrong not men in their things,
meaning, to refrain from cheating people in buying and selling.
They used to treacherously avoid giving full weight and measure.
Allah said in other Ayat,
وَيْلٌ لِّلْمُطَفِّفِينَ
(Woe to Al-Mutaffifin (those who give less in measure and weight)... (83:1) until He said,
لِرَبِّ الْعَالَمِينَ
(before the Lord of all that exists). (83:6)
وَلَا تُفْسِدُواْ فِي الَارْضِ بَعْدَ إِصْلَحِهَا ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّوْمِنِينَ
and do not do mischief on the earth after it has been set in order, that will be better for you, if you are believers.
These Ayat contain a stern warning and sure promise that we ask Allah to save us from.
Shu`ayb was called `Speaker of the Prophets', because of his eloquent words and eloquent advice, and Allah stated that Shu`ayb said
Prophet Shu`ayb forbade his people from setting up blockades on the roads, saying,
وَلَا تَقْعُدُواْ بِكُلِّ صِرَاطٍ تُوعِدُونَ
And sit not on every road, threatening,
According to As-Suddi,
threatening people with death if they do not give up their money, as they were bandits,
Ibn Abbas, Mujahid and several others commented:
the believers who come to Shu`ayb to follow him.
The first meaning is better, because Prophet Shu`ayb first said to them,
بِكُلِّ صِرَاطٍ
(on every road...). He then mentioned the second meaning,
وَتَصُدُّونَ عَن سَبِيلِ اللّهِ مَنْ امَنَ بِهِ وَتَبْغُونَهَا عِوَجًا
and hindering from the path of Allah those who believe in Him, and seeking to make it crooked.
meaning, you seek to make the path of Allah crooked and deviated.
وَاذْكُرُواْ إِذْ كُنتُمْ قَلِيلً فَكَثَّرَكُمْ
And remember when you were but few, and He multiplied you.
meaning, you were weak because you were few. But you later on became mighty because of your large numbers. Therefore, remember Allah's favor.
وَانظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
And see what was the end of the mischief-makers.
from the previous nations and earlier generations. See the torment and punishment they suffered, because they disobeyed Allah and rejected His Messengers.
Shu`ayb continued
وَإِن كَانَ طَأيِفَةٌ مِّنكُمْ امَنُواْ بِالَّذِي أُرْسِلْتُ بِهِ وَطَأيِفَةٌ لَّمْ يْوْمِنُواْ
And if there is a party of you who believes in that with which I have been sent and a party who does not believe,
that is, if you divided concerning me,
فَاصْبِرُواْ
so be patient,
that is, then wait and see,
حَتَّى يَحْكُمَ اللّهُ بَيْنَنَا
until Allah judges between us, (and you),
وَهُوَ خَيْرُ الْحَاكِمِين
and He is the best of judges.
Surely, Allah will award the best end to those who fear and obey Him and He will destroy the disbelievers
Allah describes the way the disbelievers answered His Prophet Shu`ayb and those who believed in him, by threatening them with expulsion from their village, or with forceful reversion to the disbeliever's religion.
Allah tells,
قَالَ الْمَلُ الَّذِينَ اسْتَكْبَرُواْ مِن قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ امَنُواْ مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا
The chiefs of those who were arrogant among his people said:""We shall certainly drive you out, O Shu`ayb and those who have believed with you from our town, or else you (all) shall return to our religion.""
The chiefs spoke the words mentioned here to the Messenger Shu`ayb, but intended it for those who followed his religion too.
The statement,
قَالَ أَوَلَوْ كُنَّا كَارِهِينَ
He said:""Even though we hate it!""
means, would you force us to do that, even though we hate what you are calling us to
قَدِ افْتَرَيْنَا عَلَى اللّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُم بَعْدَ إِذْ نَجَّانَا اللّهُ مِنْهَا
""We should have invented a lie against Allah if we returned to your religion, after Allah has rescued us from it.
Certainly if we revert to your religion and accept your ways, we will have uttered a tremendous lie against Allah by calling partners as rivals to Him,
وَمَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلاَّ أَن يَشَاء اللّهُ رَبُّنَا
And it is not for us to return to it unless Allah, our Lord, should will.
This part of the Ayah refers all matters to Allah's will, and certainly, He has perfect knowledge of all matters and His observation encompasses all things,
وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا
Our Lord comprehends all things in His knowledge.
عَلَى اللّهِ تَوَكَّلْنَا
In Allah (Alone) we put our trust.
concerning all our affairs, what we practice of them and what we ignore,
رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ
Our Lord! Judge between us and our people in truth,
judge between us and our people and give us victory over them,
وَأَنتَ خَيْرُ الْفَاتِحِينَ
for You are the best of those who give judgment.
and You are the Most Just Who never wrongs any in His judgment
Allah tells,
وَقَالَ الْمَلُ الَّذِينَ كَفَرُواْ مِن قَوْمِهِ
The chiefs of those who disbelieved among his people said (to their people):
Allah describes the enormity of disbelief, rebellion, transgression and misguidance (of Shu`ayb's people) and the defiance of truth encrypted in their hearts. They vowed, saying,
لَيِنِ اتَّبَعْتُمْ شُعَيْباً إِنَّكُمْ إِذاً لَّخَاسِرُونَ
""If you follow Shu`ayb, be sure then you will be the losers!""
Allah answered them,
فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُواْ فِي دَارِهِمْ جَاثِمِينَ
So the earthquake seized them and they lay (dead), prostrate in their homes.
Allah said that the earthquake shook them, as punishment for threatening to expel Shu`ayb and his followers.
Allah mentioned their end again in Surah Hud,
وَلَمَّا جَأءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ ءَامَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُواْ الصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَـرِهِمْ جَـثِمِينَ
And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And the Sayhah (loud cry) seized the wrongdoers, and they lay (dead) prostrate in their homes. (11:94)
This Ayah mentions the Sayhah (cry) that struck them after they mocked Shu`ayb, saying,
أَصَلَتُكَ تَأْمُرُكَ
. (Does your Salah (prayer) command you...11:87), so it was befitting to mention here the cry that made them silence.
In Surah Ash-Shu`ara, Allah said,
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ
But they belied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day. (26:189) because they challenged Shu`ayb,
فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاء
(""So cause a piece of the heaven to fall on us, if you are of the truthful!)"" (26:187).
Therefore, Allah stated that each of these forms of punishment struck them on the Day of the Shadow.
First,
فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ
So the torment of the Day of Shadow (a gloomy cloud) seized them (26:189), when a gloomy cloud came over them (containing) fire, flames and a tremendous light.
Next, a cry from the sky descended on them and a tremor shook them from beneath. Consequently, their souls were captured, their lives were taken and their bodies became idle,
فَأَصْبَحُواْ فِي دَارِهِمْ جَاثِمِينَ
(and they lay (dead), prostrate in their homes).
Allah said next
الَّذِينَ كَذَّبُواْ شُعَيْبًا كَأَن لَّمْ يَغْنَوْاْ فِيهَا
Those who belied Shu`ayb, became as if they had never dwelt there (in their homes).
meaning, after the torment seized them, it looked as if they never dwelled in the land from which they wanted to expel their Messenger Shu`ayb and his followers.
Here, Allah refuted their earlier statement,
الَّذِينَ كَذَّبُواْ شُعَيْبًا كَانُواْ هُمُ الْخَاسِرِينَ
Those who belied Shu`ayb, they were the losers.
Allah tells;
فَتَوَلَّى عَنْهُمْ وَقَالَ
Then he (Shu`ayb) turned from them and said:
Prophet Shu`ayb, peace be upon him, turned away from his people after the torment, punishment and destruction struck them, admonishing and censuring them by saying to them,
يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ
""O my people! I have indeed conveyed my Lord's Messages unto you and I have given you good advice.""
Shu`ayb said, I have conveyed to you what I was sent with, so I will not feel any sorrow for you since you disbelieved in what I brought you,
فَكَيْفَ اسَى عَلَى قَوْمٍ كَافِرِينَ
""Then how can I grieve over people who are disbelievers!"""
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Commentary
The series of stories relating to prophets (علیہم السلام) continues. The fifth story appears in the verses quoted above. This is the story of Sayyidna Shu'aib (علیہ السلام) and his eople.
Sayyidna Shu'aib علیہ السلام according to Muhammad ibn Ishaq, is among the progeny of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) and he is also related to Sayyidna Lut (علیہ السلام) . The lineal descendants of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) also came to be known by the name, Madyan - and the locality where they lived is also called Madyan. Thus, Madyan is the name of a people and the name of a city as well. This city still survives near the port of Ma` an in Eastern Jordan. When relating the story of Sayyidna Musa (علیہ السلام) elsewhere, the Qur'an says: وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ (And when he arrived at the watering [ place ] in Madyan - 28:23), it is referring to this very habitation. (Ibn Kathir) Sayyidna Shu'aib (علیہ السلام) was known for his impressive oratory because of which he was called the Orator among Prophets (علیہم السلام) . (Ibn Kathir, Al Bahr Al-Muhit)
The people to whom Sayyidna Shu'aib (علیہ السلام) was sent have been identified by the Holy Qur'an as the residents or people of Madyan, and also as the people of Aikah. The word: ایکہ (Aikah) means a forest.
Some commentators say that these were two different people and lived in separate settlements. Sayyidna Shu'aib (علیہ السلام) was sent to one of them first. When they were destroyed, he was sent to the other. The punishment which came upon these two has also been stated in different words. The punishment of the Rajfah on the people of Madyan is mentioned as Saihah (Sound) at some places, while as Rajfah (earthquake) at others. The punishment of the people of Aikah has been stated as being that of Zullah (shade, canopy). The form in which this punishment came was that the people of Aikah were first subjected to intense heat in their locality which almost roasted them. Then, in the forest close by there came a dense cloud which cast its shade over the entire forest. Attracted by the shade and cool breeze there, all inhabitants of the locality assembled under the shade of that cloud. As Divine arrangement would have it, here were its criminals walking on their two feet and reaching the exact spot where they were to be destroyed, without a warrant of arrest and without a police gun pointed at them. Once they were all there, the clouds rained fire and the earthquake shook the earth. That killed them all.
Then, there are other commentators who say that the people of Madyan and the people of Aikah are the same people and the three kinds of punishment mentioned here converged on these people. First came the Fire from the clouds, then, with it, rose the piercing Sound, and then, the earthquake shook the earth. Ibn Kathir has favoured this view.
However, whether these two people are separate or are two names of the same people, what matters is the message of truth delivered to them by Sayyidna Shu'aib (علیہ السلام) - and that has been mentioned in the first (85) and second (86) verses. Before we move on to the explanation of this message, let us first understand that the essence of Islam, which is the combined call of all blessed prophets, is the fulfillment of mutual rights. Then rights are of two kinds. First come rights which are related directly to Allah Ta` ala. No visible human gain or loss seems to depend on their fulfillment or abandonment, for example, praying and fasting (Salah and ﷺm). Secondly, there are the rights of the servants of Allah (Huquq al-Ibad: human rights - in secular terminology) which are related to human beings. These people were heedless to and unaware of both these rights, in fact, were acting counter to both.
By not believing in Allah Ta` ala and His messengers, they were violating the rights of Allah, and on top of it, by decreasing weights and measures, they were slicing through and wasting away the rights of human beings. Then, such people would go on to sit on entry points of roads and streets and would terrorize all comers, rob them of their belongings, and warned them of worse consequences if they believed in Sayyidna Shu'aib (علیہ السلام) . And thus, on God's good earth, they had made disorder the order of the day. It was to correct these misdeeds that Sayyidna Shu'aib (علیہ السلام) was sent to them.
In the first and second verses quoted above, Sayyidna Shu'aib (علیہ السلام) said three things to correct the course of his people: (1)-First he said: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ` ( O my people, worship Allah. You have no god other than Him). This is the same Da'wah, the call to Tauhid, the Oneness of Allah, which all blessed prophets have been giving all along the lanes of time, a call which is the spirit of all true beliefs and deeds. Since these people too were all sold to the worship of the created, and consequently, heedless to the sacred Being and Attributes of Allah Ta` ala, and thus, neglectful of the fulfillment of His rights. Therefore, this was the first message given to them. (2)-Then, it was said: قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ (There has come to you a clear sign from your Lord). Here, ` clear signs' or proofs refers to the miracles which were manifested at the hands of Sayyidna Shu'aib (علیہ السلام) . The different forms in which these miracles had appeared find mention in Tafsir Al-Bahr Al-Muhit. (3)-The statement which follows lays down a major rule of just conduct. It was said: فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And fill the measure and weight in full, and do not make people short of their things). The word: کَیل (kail) means measure, and: مِیزَان (mizan) is used in the sense of weighing, and: بِخس (bakhs) means to bring loss on someone by giving one less than what is due. Thus, the instruction given in the verse is to give full measure and weight and to abstain from causing loss to them by holding back what is their due.
In the first part of the verse, the particular crime of under-measuring or under-weighing in buying and selling was prohibited. Later, by saying: وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (and do not make people short of their things), the prohibition was generalized. Now the prohibition applies to all kinds of decreasing, slicing, under-cutting or short-changing of rights - whether related to property, or honour, or something else. (Al-Bahr Al-Muhit)
From here we know that the way it is forbidden to give less than due while weighing and measuring, similarly, forbidden is any cutting back on the human rights of other people. Acts like attacking someone's honour, not giving due respect to someone according to his legitimate station, showing shortcoming in obeying those the showing of obedience to whom is necessary and failing to respect those who must compulsorily and duly be respected are included under the purview of the crime which used to be committed by the people of Sayyidna Shu'aib (علیہ السلام) . During his famous Khutbah of the Last Hajj, when the Holy Prophet ﷺ declared that the honour of people is as worthy of being respected and defended as their blood is, stands as a broader confirmation of this view.
All these things are included under the words: مُطَفِّفِينَ (mutaffifin)and: تَطفِیف (tatfif) wherever mentioned in the Qur'an. Sayyidna Faruq al A` zam ؓ ﷺ a person making his Ruku` and Sajdah in a hurry.
He said: (that is, you are guilty of measuring and weighing short -Mu'atta Imam Malik). By saying so, he meant that the person had not fulfilled the right of Sarah as it was due. Thus, in this report, the short-coming of not fulfilling the right of Sarah as due has been referred to by the word: تَطفِیف (tatfif : measuring and weighing short).
At the end of the verse, it was said: وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا (and do not make mischief on the earth after it has been set in order). This sentence has also appeared earlier in this Surah Al-A` raf (for details, please see comments under verse 56) where it was said that the physical betterment of conditions on the earth depends on utilizing things properly - as and where due, respecting limits and maintaining moderation, equity and justice; and spiritual betterment depends on relationship with Allah and obedience to His commands. As for the opposite of it, that is, physical and spiritual disorder on earth, it shows up when these principles are compromised or abandoned. The people of Sayyidna Shu'aib (علیہ السلام) had done exactly this. They had totally abandoned these principles because of which earth had become a hotbed of physical and spiritual disorder. That is why they were advised to ab-stain from such deeds which would serve as corrupting influence for the whole earth.
Then, it was said: ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِين (This is good for you, if you are believers). The sense is that should they repent and retract from their evil doings, it has nothing but good waiting for them in their present life as well as in the life to come. As for the prosperity and success in the life to come is concerned, it is obvious that it depends on one's obedience to what Allah has commanded us to do. Then, as for success in the present world, we can say once people find out that there is someone who is honest in weights and measures and is partic-ular about all other rights of his clients, his credit and goodwill will become established in the market and his business will increase in volume and reliability.
Determining the meaning of the statement - ` Do not sit in every path threatening and preventing people from the path of Allah' - in verse 86, some commentators have said that both sentences carry the same sense since these people stopped and threatened those who came to Sayyidna Shu'aib (علیہ السلام) . This they were ordered not to do.
Others have said that these crimes committed by them were two separate' crimes. They sat on thoroughfares, looted and snatched things, and also prevented people from believing in Sayyidna Shu'aib (علیہ السلام) . Thus, the first sentence describes the first crime while the second sentence describes the other. The later view has been relied upon in Tafsir Al-Bahr Al-Muhit and elsewhere too. Also included under the purview of this command against looting and snatching are check posts set up on thoroughfares to realize impermissible taxes against the provisions of the Shari` ah.
` Allamah Al-Qurtubi has said that those who sit on thoroughfares and make people pay undue taxes against the provisions of the Shari` ah, they too are criminals like the people of Sayyidna Shu'aib - rather, more oppressive and tyrannical than they were.
After that it was said: وَتَبْغُونَهَا عِوَجًا (and seeking a twist in it), that is, these people are always on the lookout for the opportunity to find something in the way of Allah which they could twist, turn and misrepresent and come up with their roster of doubts and objections through which they could try to wean people away from the true religion.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-A'raf: 85
Dan (Kami telah mengutus) kepada penduduk Madyan saudara mereka, Syu'aib. Ia berkata, "Wahai kaumku, sembahlah Allah, tidak ada Tuhan bagi kalian selain Dia. Sesungguhnya telah datang kepada kalian bukti yang nyata dari Tuhanmu. Maka sempurnakanlah takaran dan timbangan, dan janganlah kalian kurangkan bagi manusia barang-barang takaran dan timbangannya, dan janganlah kalian membuat kerusakan di muka bumi setelah Tuhan memperbaikinya. Yang demikian itu lebih baik bagi kalian jika betul-betul kalian orang-orang yang beriman.”
Ayat 85
Muhammad ibnu Ishaq mengatakan bahwa mereka adalah keturunan Madyan ibnu Ibrahim. Syu'aib adalah Ibnu Maikil ibnu Yasyjur, nama aslinya menurut bahasa Suryani ialah Yasrun. Menurut kami, Madyan adalah nama kabilah, dapat pula diartikan nama kota. Kalau yang dimaksud dengan kota, terletak di dekat Ma'an bila dari jalur Hijaz.
Allah ﷻ telah berfirman: “Dan ketika dia sampai di sumber air negeri Madyan, dia menjumpai di sana sekumpulan orang yang sedang memberi minum (ternaknya).” (Al-Qashash: 23)
Mereka adalah orang-orang yang memiliki sumur Aikah, seperti yang akan kami jelaskan lebih lanjut pada tempatnya, insya Allah.
“Ia berkata, ‘Wahai kaumku, sembahlah Allah, tidak ada Tuhan bagi kalian selain Dia’.” (Al-A'raf: 85)
Itulah seruan yang dikemukakan oleh semua rasul.
“Sesungguhnya telah datang kepada kalian bukti yang nyata dari Tuhanmu.” (Al-A'raf: 85)
Maksudnya, Allah telah menegakkan hujah dan bukti-bukti untuk menunjukkan kebenaran dari apa yang saya sampaikan kepada kalian ini.
Kemudian Nabi Syu'aib menasihati mereka agar dalam muamalah mereka dengan orang lain, yaitu hendaknya mereka berlaku adil dalam menakar dan menimbang, dan janganlah kalian mengurangi sedikitpun barang milik orang lain dengan cara mengurangi takaran dan timbangan secara diam-diam. Dengan kata lain, janganlah kalian mengkhianati harta orang lain, lalu mengambilnya dengan cara yang licik, yaitu dengan mengurangi takaran dan timbangannya secara sembunyi-sembunyi.
Dalam ayat yang lain Allah ﷻ telah berfirman, mengancam para pelakunya:
“Celakalah bagi orang-orang yang curang (dalam menakar dan menimbang)!” (Al-Muthaffifin: 1)
sampai dengan firman-Nya:
“Menghadap Tuhan semesta alam.” (Al-Muthaffifin: 6)
Di dalam ungkapan ayat-ayat ini terkandung pengertian ancaman yang keras dan peringatan yang pasti, semoga Allah menyelamatkan kita dari perbuatan tersebut. Kemudian Allah ﷻ memberitakan perihal Nabi Syu'aib yang dijuluki sebagai Khathibul Anbiya' "ahli pidato para nabi" mengingat kefasihan ungkapannya dan kemurahan nasihatnya.
Setelah dijelaskan kisah kedurhakaan kaum Nabi Lut, kerusakan akhlak mereka karena melakukan perbuatan homoseksual, dan azab yang mereka terima, selanjutnya pembicaraan beralih kepada kisah Nabi Syuaib dan kaumnya. Dan kepada penduduk negeri dan suku Madyan, Kami utus Nabi Syuaib, saudara mereka sendiri yang terkenal sebagai orator para nabi. Dia berkata, Wahai kaumku! Sembahlah Allah Tuhan Yang Maha Esa. Tidak ada tuhan sembahan yang patut disembah bagimu selain Dia. Sesungguhnya telah datang kepadamu bukti yang nyata, yang membuktikan kebenaranku sebagai utusan-Nya. Bukti itu dari Tuhan yang senantiasa memilihara-mu. Maka, karena itu patuhilah tuntunan yang aku sampaikan kepadamu. Sempurnakanlah takaran dan yang ditakar dan timbangan serta yang ditimbang, dan jangan kamu merugikan orang sedikit pun dengan mengurangi takaran dan timbangan. Janganlah kamu berbuat kerusakan di bumi dalam bentuk apa pun setelah diciptakan dengan baik. Itulah yang lebih baik bagimu dan anak keturunan serta generasi sesudahmu jika kamu benar-benar orang beriman kepada Allah dan hari akhir. Dan di samping jangan merusak di muka bumi, janganlah juga kamu duduk sengaja memotong di setiap jalan menuju Nabi Syuaib, dengan maksud menakut-nakuti orang-orang yang melewatinya dengan ancaman pembunuhan dan terus-menerus menghalang-halangi orangorang yang beriman dari jalan Allah dan ingin membelokkannya dari jalan yang lurus dengan mencari-cari dalih atau kelemahannya untuk menanamkan keraguan terhadap Allah. Ingatlah masa lalumu ketika kamu dahulunya berjumlah sedikit, lalu Allah memperbanyak jumlah kamu dengan mengembangbiakkan keturunanmu dan memberi rezeki yang banyak. Dan perhatikanlah bagaimana kesudahan orang-orang yang berbuat kerusakan dari umat dan suku sebelummu, seperti kaum 'Ad dan Samud, sebagai pelajaran agar kamu tidak mengalami nasib serupa.
Ayat ini menceritakan bahwa kaum Madyan yaitu kaum Nabi Syu'aib tidak bersyukur kepada Allah disamping mereka mempersekutukan-Nya. Akhlak mereka sangat buruk sehingga kehidupan mereka bergelimang dalam penipuan, sampai kepada urusan tukar-menukar, timbang-menimbang. Menurut suatu riwayat jika orang asing datang berkunjung, mereka sepakat menuduh bahwa uang yang dibawa orang asing itu palsu, dengan demikian mereka menukarnya dengan harga (kurs) yang rendah sekali. Kepada kaum ini Allah mengutus Nabi Syu'aib agar dia menunjukkan kepada mereka jalan yang benar dan meninggalkan kecurangan dalam takaran dan timbangan.
Sebagaimana biasanya bahwa Allah memperkuat kenabian setiap Nabi-Nya dengan mukjizat seperti diketahui dari hadis Abu Hurairah, yaitu:
"Tidak seorang Nabi pun dari kalangan nabi-nabi kecuali diberikan kepadanya tanda-tanda kenabiannya yang menjadikan manusia percaya kepadanya. Sesungguhnya yang diberikan kepadaku ialah wahyu yang disampaikan kepadaku yaitu (Al-Qur'an). Maka aku mengharap bahwa aku akan mempunyai pengikut yang lebih banyak dari pada pengikut-pengikut nabi-nabi pada hari Kiamat". (Riwayat al-Bukhari dan Muslim)
Tidak terdapat satu ayat pun dalam Al-Qur'an yang menerangkan tentang mukjizat yang diberikan kepada Nabi Syu'aib. Fakhrur Razi dalam tafsirnya, mengutip az-Zamakhsyari dalam tafsirnya "Al-Kasysyaf" mengatakan bahwa di antara mukjizat Nabi Syu'aib, yaitu dia memberikan tongkatnya kepada Nabi Musa. Tongkat itulah membinasakan ular-ular besar milik tukang-tukang sihir Firaun. Juga dia berkata kepada Nabi Musa, bahwa kambing-kambing ini akan beranak semuanya berbulu hitam putih, kemudian ternyata benar sebagaimana yang diucapkannya itu.
NABI SYU AIB DI MADYAN
“Dan, kepada Madyan saudara mereka, Syuaib."
(pangkal ayat 85)
Artinya, sebagaimana nabi-nabi yang tersebut, diutus kepada kaum mereka. Maka, Allah pun telah mengutus pula Syu'aib kepada kaumnya, yaitu orang Madyan. Syu'aib seperti juga Hud dan Shalih adalah Rasul Arabi. Menurut keterangan ahli keturunan bangsa Arab yang terkenal, bernama asy-Syirqi bin Quthaami, nama Syu'aib dalam bahasa Ibrani ialah Yatrub dan dalam bahasa Arab ialah Syu'aib bin Aifa bin Yuhab bin Ibrahim a.s.. Jadi, beliau keturunan Nabi Ibrahim juga, yang karena telah berdiam turun-temurun di negeri Arab telah menjadi Arab, sebagai juga Isma'il. Nama Ibraninya inilah yang ditulis orang Yahudi dalam “Perjanjian Lama" (Keluaran, pasal 3 ayat 1), yaitu Jetri (menurut al-Kitab, Lembaga al-Kitab Indonesia, Jakarta 1960)
Di dalam (Keluaran, pasal 2 ayat 18) dan (Bilangan, 10; 29) disebut namanya Rehuil. Rehu artinya sahabat dan U artinya Allah. Jadi, Rehuil artinya sahabat menjadi utusan Allah buat negerinya, Madyan. Penduduk negeri itu ialah Arab. Tentang nasab keturunan Syu'aib itu ada macam-macam riwayat selain yang kita tuliskan tadi, tetapi ujungnya tetap Ibrahim. Inilah yang dijelaskan oleh sebuah hadits Nabi Muhammad ﷺ bahwa nabi bangsa Arab adalah empat, yaitu Hud, Shalih, Syu'aib dan Muhammad, yaitu hadits Ibnu Hibban dari Abu Dzar. Sedang Isma'il pun sudah boleh disebutkan Arab, sebab dia telah bertugas dalam kalangan Arab di Mekah dan menurunkan Arab Adnan yang menimbulkan Nabi Muhammad ﷺ sebab belum dimasukkan dalam sabda Rasul sebab baru datang (tingkat pertama) sebagai juga lshaq; mereka masih orang Ur Kaldan sebagai ayah mereka Ibrahim.
Menurut riwayat-riwayat lagi, beliaulah mertua dari Nabi Musa, yang beliau kawinkan putrinya sebab maharnya ialah menggembalakan kambing beliau di antara 8 dengan 10 tahun. Sebagaimana tersebut dalam surah al-Qashash (Surah 28) yang akan sampai penafsiran kita ke sana kelak. In syaa Allah.
Maka, diutus Allah-lah Syu'aib kepada penduduk Madyan itu, “Dia berkata, ‘Wahaikaumku, sembahlah olehmu akan Allah. Tidak ada bagi kamu sembarang Tuhan pun selain Dia."‘ Dengan ini kita melihat seruan yang serupa dari sekalian Rasul sehingga seruan Syu'aib tidak berbeda dengan seruan Nuh, Hud, dan Shalih. Demikian juga Luth dan nabi-nabi yang lain. Keselamatan suatu umat ialah bila mereka kembali kepada pangkalan, yaitu percaya kepada Allah yang tunggal dan Esa sudah kukuh. Maka, perangai yang mulia atau yang lain akan menurut Namun, kalau kepercayaan tauhid ini kabur, niscaya dosa-dosa yang lain mudah tumbuh. Itu sebabnya, Allah menyatakan, sebagai telah kita tafsirkan, di Surah an-Nisaa' ayat 48 dan ayat 116 bahwa Allah tidak akan memberi ampun kalau Dia dipersekutukan, tetapi dosa yang lain bisa diberinya ampun bagi barangsiapa yang dikehendaki-Nya. Orang Madyan diseru kembali kepada tauhid. Lalu, beliau meneruskan seruannya pula, “Sesungguhnya telah datang kepada kamu suatu keterangan daripada Tuhan kamu. Sebab itu, cukupkanlah sukatan dan timbangan, dan janganlah kamu rugikan atas manusia hak milik mereka, dan janganlah kamu berbuat kusut di bumi sesudah selesainya."
Di dalam ayat ini diterangkan bahwa Nabi Syu'aib telah menyebut ada suatu keterangan (bayyinah) dari Allah untuk mereka. Dahulu pun Nabi Shalih ada bayyinah, yaitu unta Allah. Bayyinah berarti juga mukjizat. Tetapi, baik dalam surah ini atau surah yang lain tidaklah diberi penjelasan apakah mukjizat Nabi Syu'aib yang beliau perlihatkan kepada kaumnya itu. Namun, setengah ahli tafsir berpendapat bahwa kata-kata pasti dari Nabi Syu'aib kepada kaumnya itu bahwa mereka pasti akan binasa, sebagaimana binasanya kaum Nuh, kaum Hud, dan kaum Shalih, sebagaimana yang diterangkan dengan jalan ancaman beliau itu dalam surah Huud (surah 11, ayat 89) itu adalah mukjzat dari beliau. Dia telah menerangkan terlebih dahulu, sebagai wahyu dari Allah, suatu bahaya yang akan menimpa mereka. Dan, bencana itu tidak akan jadi datang kalau mereka lekas-lekas kembali kepada jalan yang benar. Pertama, ingat kepada Allah yang Esa. Kedua, mengubah perangai yang amat curang, yaitu merusakkan sukatan dan timbangan. Asal mendapat keuntungan, mereka tidak keberatan menyediakan dua buah sukat. Sukat pembeli yang isinya lebih banyak dan sukat penjual yang isinya lebih sedikit. Tempat dia membeli ditipunya, dan tempat dia menjual kelak ditipunya pula. Demikian juga dalam hal timbangan. Dan, kalau dia menjual kelak kepada orang lain, diputarnya pula alatnya sedikit sehingga yang sebelas menjadi sepuluh. Dengan demikian, mereka telah berusaha merugikan hak milik kepunyaan orang lain, untuk keuntungan diri sendiri. Ekonomi mereka tidak berdasar lagi kepada kejujuran. Sebab itu, kekayaan mereka adalah dengan merugikan dan menipu orang lain. Yang di zaman kita termasuk dalam hal yang diriamai “korupsi" atau “manipulasi".
Oleh sebab itu, nama negeri Madyan terkenal oleh negeri tetangganya pada zaman itu, sebagai penduduk yang tidak dapat dipercaya. Orang tidak mau berhubungan kalau tidak sangat terpaksa. Dan, sebagai lanjutan nasihat, Nabi Syu'aib mengatakan, janganlah sampai membuat kusut di bumi sesudah selesainya. Kekusutanlah yang timbul jika sukatan dan timbangan sudah dicurangi. Bangsa-bangsa yang bertetangga yang selalu ada hubungan jual-beli, tukar-menukar barang pada zaman itu telah menentukan berapa yang sesukat, berapa yang sepikul atau sekati atau seliter dan ketentuan itu telah diterima bersama. Kalau ini dijalankan dengan baik, selesailah hubungan di antara satu sama yang lain. Sebab, sebuah negeri memerlukan hubungan dengan negeri-negeri yang lain. Asal amanah sukat-menyukat dan timbang-menimbang dipegang teguh, ekonomi akan lancar jalannya. Inilah yang diriamai bumi yang selesai, atau bumi yang ikhlas, yang baik. Namun, kalau telah mulai terjadi kecurangan alat penyukat dan penimbang, ekonomi akan kusut dan keamanan pikiran akan hilang. Dari pencurangan sukatan dan timbangan ini, dengan tidak disadari nanti, semuanya akan macet jalannya. Tentu tukang tidak lagi akan menjaga mutu pertukangannya sebab orang yang curang lekas kaya. Tentu guru-guru yang mendidik kanak-kanak akan meninggalkan kewajiban yang suci itu sebab penghasilannya kecil, padahal kalau tukang curang, sebentar waktu dapat mengumpulkan kekayaan besar. Tentu orang tani pun malas bertani sebab barang yang mereka jual ke pasar selalu dikicuh.
Jadi kacaulah semua. Oleh sebab itu, Nabi Syu'aib menyeru kaumnya,
Pertama, kembali kepada Allah yang Esa, tidak ada Tuhan selain Dia. Kedua, membina kejujuran dan jangan merugikan orang lain, dan jangan mengusut bumi yang sudah selesai, atau hubungan (relasi) yang telah teratur (stabil) dan kata beliau,
“Begitulah yang baik bagi kamu, jika kamu mau percaya."
(ujung ayat 85)
Dengan ujung ayat seperti itu, Nabi Syu'aib telah memperingatkan bahwa dalam putaran roda masyarakat ini, dua tali wajib dipegang. Pertama tali Allah, kedua tali dengan sesama manusia. Iman kepada Allah menimbulkan aman hubungan dengan sesama manusia. Kalau orang telah berani mengicuh orang lain, tandanya imannya tidak sempurna lagi. Iman itu ialah shiddiq. Benar hati kepada Allah, mengakibatkan sifat yang benar kepada masyarakat. Kalau aku tidak mau dikicuh orang tandanya tidak baik aku mengicuh orang lain. Orang lain itu adalah sama-sama hamba Allah dengan daku.
Kemudian Nabi Syu'aib meneruskan pula,
“Dan janganlah kamu duduk di tiap-tiap jalan menakut-nakuti dan memalingkan daripada jalan Allah terhadap orang yang beriman kepada-Nya dan kamu ingin menjadikannya bengkok."
(pangkal ayat 86)
Setelah berlaku curang dalam sukatan dan timbangan ada pula perangai mereka yang buruk, yaitu menghalangi dan menghambat-hambat tiap-tiap orang yang akan berhubungan dengan Nabi Syu'aib, yang ingin mendengar pelajaran beliau. Mereka katakan apa guna kamu dengarkan kata-kata si Syu'aib yang pembohong itu. Demikianlah ditafsirkan oleh Ibnu Abbas. Dan, menurut tafsir yang lain, meskipun bukan mereka menghambat di tepi jalan, namun gerak laku mereka saja sudah menunjukkan bahwa mereka menghambat dan menghalangi jalan yang benar. Yang lurus mereka bengkokkan. Maksud yang baik dari ajaran Nabi Syu'aib, mereka artikan kepada yang salah. Dan, kata Nabi Syu'aib pula, “Dan, ingatlah olehmu, ketika kamu masih sedikit, Dia telah membanyakkan kamu" Artinya, ingatlah bahwa kamu dahulunya belum ber
kembang, masih sedikit. Sekarang, dengan karunia Allah kamu telah berkembang-biak. Sebab itu, kamu telah kaya, dengan ramainya penduduk dan kaya pula dengan berlimpahnya harta karunia Allah,
“Dan perhatikanlah olehmu betapa jadiriya akibat orang-orang yang berbuat kerusakan."
(ujung ayat 86)
Mereka disuruh oleh Nabi Syu'aib melihat sendiri betapa bekas-bekas dari umat yang dahulu daripada mereka, yang runtuhannya masih didapati, sebab negeri-negeri Luth atau negeri Nabi Shalih dan Nabi Hud itu, dapat mereka saksikan. Yang demikian itu akan kejadian pula pada mereka, kalau mereka tidak segera kembali kepada jalan yang benar, baik hubungan kepercayaan kepada Allah, atau kejujuran di dalam berniaga, sebagai mata pencarian dari penduduk negeri Madyan itu.
“Dan jika ada Suatu golongan daripada kamu yang telah percaya kepada apa yang disuruh aku menyampaikannya itu, sedang satu golongan lagi tidak mau percaya maka tunggulah sehingga Allah menghukum di antara kita."
(pangkal ayat 87)
Dengan seruan Nabi Syu'aib yang berbunyi begini sudah dapat kita mengetahui bahwa penduduk Madyan telah terbagi dua. Ada golongan yang telah percaya dan menerima seruan itu; seruan kembali kepada ajaran agama yang benar, yaitu tauhid, dan seruan supaya berhubungan sesama manusia dalam kejujuran, sukatan dan timbangan, jangan merugikan orang lain, jangan merusak dan membuat kusut di bumi sesudah dia selesai. Nabi Muhammad sendiri pernah mengakui bahwa Nabi Syu'aib itu di antara rasul-rasul Allah adalah Nabi yang berpidato paling mengharukan hati sehingga Nabi Muhammad ﷺ memberikan sebutan Khathibul Anbiya (ahli pidato dari nabi-nabi).
Niscaya ada yang tertarik dengan segala seruan beliau, dan niscaya ada pula yang ber-keras pada kesesatan itu. Maka, Nabi Syu'aib menerangkan, kalau perpecahan ini sudah tidak dapat dielakkan lagi, ada yang menerima dan ada yang masih keras menolak, biarkanlah kedua pihak sama-sama menunggu hukum keputusan dari Allah,
“Karena Allah adalah sebaik-baik penghukum."
(ujung ayat 87)
Artinya, aku telah sampaikan seruanku dan aku adalah menyampaikan seruan yang benar. Di antara kamu telah ada sebagian yang telah beriman maka aku pun bersyukur. Dan, di antara kamu masih ada yang berkeras kepala. Dengan demikian, keputusan yang terakhirlah sekarang yang sama-sama kita tunggu, yaitu keputusan Allah yang telah mengutus aku. Keputusan Dialah yang lebih baik dan lebih adil, jauh daripada curang dan zalim.
Hukum Allah terbagi dalam dua macam. Pertama, hukum syara yang kita kenal, yaitu halal dan haram, suruhan dan larangan, Misalnya, haram makan daging bangkai, minum darah, daging babi dan makanan yang disembelih untuk berhala. Halal segala macam ikan dan makanan laut. Halal membuat janji walaupun dengan kafir dan haram memungkiri janji. Wajib shalat, haram berzina. Itulah hukum syar'i.
Yang satu lagi ialah hukum yang lebih mendalam dan membekasi hidup. Yang benar tetap benar, walaupun masih sedikit pengikutnya, Yang salah masih tetap salah, walaupun banyak yang bersorak-sorai mempertahankannya, Seruan kebenaran itu akhir kelaknya pasti menang juga, walaupun berapa dan betapa macam rintangan yang menimpanya. Maka, walaupun seluruh orang Madyan tidak hendak menerima seruan Syu'aib, padahal seruan itu adalah benar maka seruan itu akan menang juga akhir kelaknya itu pun telah sebagian besar yang tunduk. Dan, mana yang masih keras menolak, akhirnya menurut keputusan hukum Tuhan pastilah kalah, baik kalah secara moral, secara harga diri, ataupun kalah dengan datangnya siksa menimpa. Dengan kata-kata ini Nabi Syu'aib telah menyatakan kepastian bahwa hukum Tuhan itu pasti datang. Kalau hari ini belum datang, nanti tentu pasti datang. Ini hanya soal waktu belaka.
Selesai Tafsir Juz 8, hari Sabtu
8 Jumadil Awwal 1383
4 September 1965
(Dan) Kami telah mengutus (kepada penduduk Madyan saudara mereka Syuaib. Ia berkata, "Hai kaumku, sembahlah Allah, sekali-kali tidak ada Tuhan bagimu selain-Nya. Sesungguhnya telah datang kepadamu bukti yang nyata) yakni mukjizat (dari Tuhanmu) yang membenarkan kerasulanku (Maka sempurnakanlah) genapkanlah (takaran dan timbangan dan janganlah kamu kurangkan) maksudnya menekorkan (bagi manusia barang-barang takaran dan timbangan mereka dan janganlah kamu membuat kerusakan di muka bumi) dengan kekafiran dan maksiat-maksiat (sesudah Tuhan memperbaikinya) dengan mengutus rasul-rasul-Nya (Yang demikian itu) yang telah disebutkan itu (lebih baik bagimu jika betul-betul kamu orang-orang yang beriman) yang menghendaki keimanan, maka bersegeralah kamu kepada keimanan.
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- Giving full measure and weight
- Causing corruption
- The messengers sent to give guidance
- The selection of the prophets
- Confirming prophethood by miracles
- The evils of the people of Shu'aib (peace be upon him)
- Prophet Shu'aib's (peace be upon him) call to his people
- The prophets' call to affirm the oneness of Allah
- The methods of calling to Allah