سُوْرَةُ هُوْدٍ
Surah Hud (11) — Ayah 84
۞ وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ ۚ إِنِّىٓ أَرَىٰكُم بِخَيْرٍ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ ﴿84﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And to the Madyan (Midian) people (We sent) their brother Shu‘aib. He said: "O my people! Worship Allâh, you have no other ilâh (god) but Him, and give not short measure or weight. I see you in prosperity and verily I fear for you the torment of a Day encompassing.
Word by Word — Arabic, Transliteration & Meaning
۞ وَإِلَىٰ
wa-ilā
And to
مَدْيَنَ
madyana
Madyan
أَخَاهُمْ
akhāhum
their brother
شُعَيْبًۭا ۚ
shuʿayban
Shuaib
قَالَ
qāla
He said
يَـٰقَوْمِ
yāqawmi
O my people
ٱعْبُدُوا۟
uʿ'budū
Worship
ٱللَّهَ
l-laha
Allah
مَا
mā
not
لَكُم
lakum
(is) for you
مِّنْ
min
any
إِلَـٰهٍ
ilāhin
god
غَيْرُهُۥ ۖ
ghayruhu
other than Him
وَلَا
walā
And (do) not
تَنقُصُوا۟
tanquṣū
decrease
ٱلْمِكْيَالَ
l-mik'yāla
(from) the measure
وَٱلْمِيزَانَ ۚ
wal-mīzāna
and the scale
إِنِّىٓ
innī
Indeed, I
أَرَىٰكُم
arākum
see you
بِخَيْرٍۢ
bikhayrin
in prosperity
وَإِنِّىٓ
wa-innī
but indeed, I
أَخَافُ
akhāfu
fear
عَلَيْكُمْ
ʿalaykum
for you
عَذَابَ
ʿadhāba
punishment
يَوْمٍۢ
yawmin
(of) a Day
مُّحِيطٍۢ
muḥīṭin
all-encompassing
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
And to Midian, We sent their brother Shu‘ayb [95]. He said, "O my people! Worship Allah; you have no deity other than Him. And do not reduce the measure and the scale. I see you in prosperity, but I fear for you the punishment of an all-encompassing Day."
[95]
Shirk is the Mother of All Diseases:
The story of Sayyiduna Shu‘ayb ؑ has also passed in Surah Al-A‘raf, verses 84 to 95, therefore those footnotes should also be kept in view. Shirk is such a disease that is found in almost every nation, and especially existed in those nations to whom prophets were sent. All other moral and social diseases and evils spring from this shirk. Just as in physical illnesses, constipation is considered the mother of all diseases, similarly in spiritual diseases, shirk is the mother of all diseases. How does abstaining from shirk and adopting the belief in tawheed reform society? This is the reason that the first target of the call of all prophets has been this very disease. Along with refuting shirk, the prophets would call towards tawheed and create the correct recognition of Allah among the believers, from which taqwa or the fear of Allah would arise in the hearts. And this taqwa is such a thing that it is considered a cure for all social and moral diseases. Besides shirk, some nations had certain specific evils, such as the people of Lut who were afflicted with the curse of homosexuality. The people of Shu‘ayb used to be dishonest in business dealings. The people of Pharaoh had unleashed calamity upon the Children of Israel. After shirk, the second target of the prophets’ call would be such specific diseases. The people of Madyan were situated at the intersection of two trade routes, and this area had thus become a very important commercial center. These people did not only show cleverness in the measures of weight and measure, but they knew every kind of dishonesty by which the rights of others could be usurped. That is why Shu‘ayb ؑ, after addressing shirk, advised them to abandon such commercial dishonesty, and these very actions of theirs were tantamount to spreading corruption in the land, through which they used to usurp the rights of others.
[95]
Shirk is the Mother of All Diseases:
The story of Sayyiduna Shu‘ayb ؑ has also passed in Surah Al-A‘raf, verses 84 to 95, therefore those footnotes should also be kept in view. Shirk is such a disease that is found in almost every nation, and especially existed in those nations to whom prophets were sent. All other moral and social diseases and evils spring from this shirk. Just as in physical illnesses, constipation is considered the mother of all diseases, similarly in spiritual diseases, shirk is the mother of all diseases. How does abstaining from shirk and adopting the belief in tawheed reform society? This is the reason that the first target of the call of all prophets has been this very disease. Along with refuting shirk, the prophets would call towards tawheed and create the correct recognition of Allah among the believers, from which taqwa or the fear of Allah would arise in the hearts. And this taqwa is such a thing that it is considered a cure for all social and moral diseases. Besides shirk, some nations had certain specific evils, such as the people of Lut who were afflicted with the curse of homosexuality. The people of Shu‘ayb used to be dishonest in business dealings. The people of Pharaoh had unleashed calamity upon the Children of Israel. After shirk, the second target of the prophets’ call would be such specific diseases. The people of Madyan were situated at the intersection of two trade routes, and this area had thus become a very important commercial center. These people did not only show cleverness in the measures of weight and measure, but they knew every kind of dishonesty by which the rights of others could be usurped. That is why Shu‘ayb ؑ, after addressing shirk, advised them to abandon such commercial dishonesty, and these very actions of theirs were tantamount to spreading corruption in the land, through which they used to usurp the rights of others.
