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wa-ʾilā madyana ʾakhāhum shuʿayban fa-qāla yā-qawmi ʿbudū llāha wa-rjū l-yawma l-ʾākhira wa-lā taʿthaw fī l-ʾarḍi mufsidīna
And to Midian We sent Shu‘ayb, their brother. He said, ‘O my people! Worship Allah, and expect [to encounter] the Last Day, and do not act wickedly on the earth causing corruption.’
— Ali Quli Qarai
Surah Al-‘Ankabut - Verse 36
36. “And to Madyan (We did send) their brother Shu‘ayb, so he said: ‘O my people! Worship Allah, and look you for the Last Day; and do not act corruptly in the land, making mischief.”
Monotheism and Resurrection are at the top of the godly invitation of the Divine prophets. The servitude unto Allah (s.w.t.) and the belief in Origin and Resurrection both are some preparation for separation from corruption. Next to the story of Lot and his people, the stories of other peoples, such as the people of Shu‘ayb, the people of ‘Ad, the people of Thamud, Korah and Pharaoh, come forth. At first, it says:
As we have repeatedly said before, the application of the word ‘brother’ in the verse refers to the utmost love and affection of these prophets unto their peoples, and it shows the lack of seeking domination over them. These prophets, of course, had often relation with their peoples, too. Madyan is a city in the west south of Jordan which is called Mu‘an today and it is located in the east of ‘Aqabah Golf, where Shu‘ayb and his people lived. Like other great Divine prophets, Shu‘ayb began his invitation from belief in Origin and Resurrection which are the foundation of any Divine religion.
The verse says:
Belief in Origin causes man to feel constant observation from the side of Allah upon his deeds, and belief in Resurrection reminds man of the great court where everything of man will be dealt with entirely. Belief in these two great principles will certainly have an extraordinary effect in training and improvement of man. The third command of Shu‘ayb was an inclusive practical order which envelops all social programs. He said:
The word corruption has a vast meaning which encompasses any kind of vice, disturbance, destruction, deviation, and transgression. The opposite point to it is righteousness and reconciliation in the concept of which the whole constructive programs are gathered. The Qur’anic term /ta‘au/ is derived from /’aa/ in the meaning of ‘to make mischief’, with the difference that this meaning is mostly used in relation of ethical corruptions. Therefore, mentioning the Qur’anic word /mufsidin/ after it is for emphasis.