Surah Hud (11) — Ayah 87

(Ayah 87) ➊ {قَالُوْا يٰشُعَيْبُ اَصَلٰوتُكَ …:} That is, do you consider the scope of your prayer so broad that you have started interfering in the religious and financial matters of others as well? It is our will whom we worship and whom we serve, and this wealth which belongs to us, we can dispose of it as we wish, earn it however we like, lawful or unlawful, who is anyone to stop us! This is the same secular mindset that prevails even today, that prayer and religion are each person's personal matter. In the affairs of the state and the world, we are not bound by the commands of Allah Almighty. Indeed, religion forbids usury, but the entire world's economy runs on it, what does religion have to do with it? Then whether someone commits shirk, disbelief, or is a monotheist, whether he believes in Allah Almighty or not, what concern is it to anyone? The only obligation is to follow the laws of the state that people themselves have made by majority, there is no other restriction on anyone. The reality is that this is such a great rebellion against Allah Almighty that if it were not for the supplication of the Messenger of Allah (peace be upon him) that O Allah! Do not destroy my ummah (those who have received the message and those who have accepted it) with a general punishment, the punishment would have already come.

➋ {اِنَّكَ لَاَنْتَ الْحَلِيْمُ الرَّشِيْدُ:} This can have several meanings. One is that you are considered very forbearing and extremely wise in the family, what has happened to you that you have started saying such strange things? Another is that in fact, they were saying this to him mockingly and in jest, their purpose was to call him very impatient and foolish. The author of Kashaf has given the example that just as someone might say to a very miserly person, "What can be said of your generosity, if Hatim Tai were to see you, he too would bow his head before you." Another meaning is, are you the only wise and well-behaved one left? The rest of us and our forefathers have always been ignorant and foolish? This too was a form of ridicule and mockery. (Ibn Kathir) Shah Abdul Qadir (may Allah have mercy on him) writes: "It is the habit of the ignorant that if they cannot do the deeds of the righteous, they start taunting them; this is the very trait of disbelief." (Mawdhih)

87. 1. By صَلَوٰۃً is meant worship, the religion, or recitation.
87. 2. According to some commentators, this refers to zakat and charity, the command for which has been given in every heavenly religion. The giving of zakat and charity by Allah's command is extremely burdensome for the disobedient of Allah, and they think that when we earn wealth through our own effort and ability, why should there be any restriction on us in spending it or not spending it? And why should we be compelled to set aside a certain portion for a specific cause? In the same way, the restriction of halal and haram, and lawful and unlawful in earning and trade, is also very burdensome for such people. It is possible that being prevented from giving short measure and weight was also considered by them as interference in their financial affairs, and in these words, they denied it. Both meanings are correct.
87. 3. These words were said in mockery of Hazrat Shu'ayb (عليه السلام).

87. They said, "O Shu‘ayb! Does your prayer command you that we should abandon what our forefathers worshipped, or that we should stop disposing of our wealth as we please? Indeed, you are surely the forbearing, the sensible one!"

[97]
The Effects of Performing Prayer Properly:

If prayer is truly performed with understanding and with humility and submission, then indeed it teaches exactly those things which the people of Shu‘ayb understood. But it is unfortunate that we Muslims do not even understand those things which the people of Madyan understood. Prayer is a great means of developing taqwa (God-consciousness) in a person, and taqwa is that very thing which saves a person from all kinds of doctrinal, moral, and social evils. Reflect: can a person who thoughtfully recites ﴿اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ﴾ dozens of times a day remain a polytheist? Can a person who, dozens of times a day, prostrates before Allah and seeks forgiveness for his sins, then fail to remember Allah during his work and business, and not abandon dishonesty, and not keep in mind the distinction between halal and haram? Allah the Exalted has expressed this same point at another place: ﴿اِنَّ الصَّلٰوةَ تَنْهيٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾ [9تا 45] And the meanings of the words “fahsha” and “munkar” are so broad that all kinds of evils are included in them. In other words, the very criterion for the validity of prayer is that it should produce taqwa in a person, that he should abandon all kinds of evils and incline towards good deeds. And if prayer does not produce such an effect in someone, then understand that he is not performing prayer, but merely going through the motions.

[98]
Is Prayer and Worship a Private Matter Between Allah and the Servant?

The meaning of those people’s claim to dispose of their wealth was that, whether we earn wealth through lawful or unlawful means, or spend it on whatever we wish, there should be no restriction upon us. If you want to perform prayers, then do so, but why do you trouble us in this matter? Does your prayer teach you to impose it upon others as well? You are a sensible and intelligent person—what wisdom is there in interfering in the affairs of others? In other words, their view regarding acts of worship was the same as that of today’s so-called civilized world: that worship is a personal and private matter between the servant and God, and it should not have any effect on worldly affairs. In other words, the same old ignorance has returned in the guise of new enlightenment.