The benefits of the saying of Allah the Exalted: << وإلى مدين أخاهم شعيبا فقال ياقوم . . . . . . . . . . . . . . . >
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Then he said: [al-'Ankabut: 36] to the end of it. Among the benefits of this verse is the affirmation of Allah's mercy and wisdom in sending the messengers, for the sending of messengers indicates mercy and wisdom. As for mercy, it is apparent, because it is not possible for the servants to benefit from their intellects in worshipping Allah (Mighty and Majestic). For this reason, the scholars say that acts of worship are based on divine legislation. As for wisdom, it is so that people will have no argument against Allah after the messengers.
Among the benefits of the verse is that the Prophet is usually from among his people, because the prophets mentioned in the Qur'an are all described with the phrase: and and the like. The wisdom behind this—meaning, we return to the point that another benefit arises from it—is that the messenger should be known among his people so that they will help and support him and not deny him.
Among the benefits of the verse is the obligation of worshipping Allah, based on His saying:.
Among them is the obligation of preparing for the Last Day, based on His saying:[Al-'Ankabut 29:36].
Among them is the affirmation of the Last Day. Is that clear?
Among them is the prohibition of corruption on earth, based on His saying:[Al-Baqarah 2:60]. The original ruling regarding prohibition is that it is forbidden.
Among them is that the Shari'ahs combine both the positive and the negative. The positive is by what? By commands. The negative is by prohibitions. That is to say, the Shari'ahs consist of actions and omissions; they are not merely actions. And nothing benefits the servants except this, because a person may find commands suitable for him but not prohibitions, or he may find prohibitions suitable for him and they become easy for him, but commands are not suitable for him. So Allah (Blessed and Exalted is He) combined command and prohibition in His Shari'ahs.
Among them, we said, is the prohibition of corruption on earth? And we mentioned in the tafsir that this corruption includes moral corruption through sins and physical corruption through destruction and ruin.
And to Madyan [We sent] their brother Shu'ayb, and he said, "O my people, worship Allah and expect the Last Day
وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الآخِرَAmong the benefits of the verse is that the Prophet is usually from among his people, because the prophets mentioned in the Qur'an are all described with the phrase:
to his people
إلى قومهtheir brother
أخَاهمAmong the benefits of the verse is the obligation of worshipping Allah, based on His saying:
worship Allah
اعبدوا اللهAmong them is the obligation of preparing for the Last Day, based on His saying:
and expect the Last Day
وارجُوا اليوم الآخرAmong them is the affirmation of the Last Day. Is that clear?
Among them is the prohibition of corruption on earth, based on His saying:
and do not commit abuse on the earth, spreading corruption."
ولا تعثو في الأرض مفسدينAmong them is that the Shari'ahs combine both the positive and the negative. The positive is by what? By commands. The negative is by prohibitions. That is to say, the Shari'ahs consist of actions and omissions; they are not merely actions. And nothing benefits the servants except this, because a person may find commands suitable for him but not prohibitions, or he may find prohibitions suitable for him and they become easy for him, but commands are not suitable for him. So Allah (Blessed and Exalted is He) combined command and prohibition in His Shari'ahs.
Among them, we said, is the prohibition of corruption on earth? And we mentioned in the tafsir that this corruption includes moral corruption through sins and physical corruption through destruction and ruin.