Friday Prayer

 

Shu’ayb (3)

 

اَلْحَمْدُ لِلّهِ بِجَمِیعِ مَحَامِدِه کُلِّهَا عَلَی جَمِیعِ نِعَمِهِ کُلِّهَا… اَلْحَمْدُ لِلّهِ مالِکِ الْمُلْکِ مُجْرِی الْفُلْکِ مُسَخِّرِ الرِّیاحِ فالِقِ الاْصْباحِ دَیّانِ الدّینِ رَبِّ الْعَالَمینَ اَلْحَمْدُ لِلّهِ عَلی حِلْمِهِ بَعْدَ عِلمِهِ وَالْحَمْدُ لِلّهِ عَلی عَفْوِهِ بَعْدَ قُدْرَتِهِ وَالْحَمْدُ لِلّهِ عَلی طُولِ اَناتِهِ فی غَضَبِهِ وَهُوَ قادِرٌ عَلی ما یُریدُ

Praise is to God with all his praises, for all his blessings. . . Praise is to God, the owner of the property, the operator of the orbit, the bender of the wind, the glory of the morning, the religion of the beliefs, lord of the worlds; praise is to God for his dream after his knowledge and thank God for forgiveness after his power, and praise be to God for his long patience in his wrath and he is capable to do what he wills

 

و نشهد أن لا اله الا الله وحده لا شریک له، و أَنَّ محمداً عبده و رسوله ارسله بالهدی و دین الحق لیظهره علی الدین کله و لو کره المشرکون اوصیکم عبادالله و نفسی بتقوی الله و اتباع امره و نهیه، و اخوفکم من عقابه

And we bear witness that there is no god but God alone, without partner, and that Muhammad is his servant and messenger, he sent him with guidance and the religion of truth, that he might proclaim it over all religion, even if the polytheists hated it.

 

Shu’ayb’s answers to the first threats of Madain tribe

The holy Qur’an narrates that Madin’s people, who considered Shu’ayb to be against their freedom of action in worship and spending money, threatened him that if he did not believe in their religion and did not stop monotheism, they would expel him and his followers. Shoaib the prophet gave them several answers:

  1. Emphasis on the ruling of the logic in obedience to the reasoning and argument

In response to their insistence on accepting the worship of false gods, Shu’ayb emphasizes on following reasoning and argument and considers it as a requirement of reason. He invited the Madain people to think and says:

يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا…؛

He said, ‘O my people! Have you considered, should I stand on a manifest proof from my Lord, who has provided me a good provision from Himself? I do not wish to oppose you by what I forbid you. … (Hood: 88)

  1. Referring to the golden rule of ethics

The scholars of ethics, after years of reflection and thinking about ethics and the standard of moral action, reached the principle that exists naturally and intrinsically in human nature and the internal system of human moral decision-making. This principle says: “Everyone should treat others as he would like others to treat him in the same situation.”

Of course, calling it the “Golden Rule” is a late matter. This term was invented in Europe in the 17th or 18th century, and gradually after the First World War, it was spread and accepted all over the world.

The golden rule is the antidote to “selfishness and self-centeredness” and “unnecessary prejudice and partiality”. This rule causes stability and behavioral compatibility of people in the society. In this rule, you measure your impartiality and fairness. In fact, applying this rule creates an impartial and fair and “rational” vision, along with respect for people.

The golden rule usually causes us to treat others with compassion, mercy, generosity, and benevolence, because we want all of these things for ourselves, and to avoid malicious, cruel, deceitful, and treacherous actions.

This rule is also stated in the words of the prophet of Islam and in Imam Ali’s utters. In response to an old man who approached him from a distance and asked him, “Teach me what God has taught you,” Imam Ali, peace upon him, said: “Whatever you like for yourself, like for people, and treat people like that, do as you would like them to treat you.[1]

It is mentioned in the Gospels that Jesus Christ said: “Treat others as you want them to treat you. This is the book of God and the writings of the prophets.[2]

I remember from an old scholar, you also remember this advice from me;

Whatever you do not like for yourself, do not like it for another person, too;

 

Shu’ayb the Prophet also said against the protest of Madain’s people as to why he does not allow them to use their wealth as they wish, and to behave as they wish in worship:

… وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ، إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ…؛

I do not wish to oppose you by what I forbid you. I only desire to put things in order, as far as I can, and my success lies only with Allah; (Hood: 88)

  1. Advice to the people and sympathy for their fate

After all the hardships and enemies that he sees from his people, Shu’ayb still sympathizes with them and says benevolently:

وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ؛ وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ؛

O my people, do not let your defiance toward me lead you to be visited by the like of what was visited on the people of Noah, or the people of Hud, or the people of Salih, and the people of Lot are not distant from you. Plead with your Lord for forgiveness, then turn to Him penitently. My Lord is indeed all-merciful, all-affectionate.’ (Hood: 89-90)

 

Threats with insults

The people of Madain, who did not respond to Shu’ayb’s wise and kind words, threatened and insulted him:

قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ؛

They said, ‘O Shu‘ayb, we do not understand much of what you say. Indeed we see that you are weak amongst us, and were it not for your tribe, we would have stoned you, and you are not a formidable [challenge] for us.’ (Hood: 91)

 

Shu’ayb’s response to this statement of the people of Madain is the last conversation between them. In the last words, that divine prophet tries to remind God to those people and that if there is fear, respect, and honor, it should only be considered in the case of the almighty God:

قَالَ يَا قَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُمْ مِنَ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ؛ وَيَا قَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ سَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ؛

He said, ‘O my people! Is my tribe more formidable in your sight than Allah, to whom you pay no regard? Indeed my Lord comprehends whatever you do. O my people! Act according to your ability; I too am acting. Soon you will know who will be overtaken by a punishment that will disgrace him, and who is a liar. So be on the watch; I too will be watching along with you.’ (Hood: 92-93)

 

The sad end of the people of Madain

At the end of the sad history of the people of Madain, divine punishment descends on them. Those who did not pay attention to the teachings with the compassion and love of Shu’ayb the prophet and did not pay attention, eventually suffered the destruction of their present world and the hereafter:

وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ؛ كَأَنْ لَمْ يَغْنَوْا فِيهَا أَلَا بُعْدًا لِمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ؛

When Our edict came, We delivered Shu‘ayb and the faithful who were with him by a mercy from Us. And the Cry seized those who were wrongdoers, whereat they lay lifeless prostrate in their homes, as if they had never lived there. Behold, away with Midian!—just as Thamud was done away with! (Hood: 94-95)

[1]  Man la Yahdrah al-Faqih, Vol. 4, pp. 381-382

[2] Gospel of Matthew, 12:7; Gospel of Luke, 31:6

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