And when the story ended, it served as a lesson for what Lot, peace be upon him, did in obedience to Allah's command, without desire or fear, and with the danger that came with the descent of the angels. The closest famous story to it in time was followed, and Allah, the Most High, said: "And to" meaning: And indeed, We sent to "Madyan," which is the tribe of their father Madyan, the son of Ibrahim, peace be upon him, "their brother Shu'ayb." It is as if someone asked: What did he say to them? It was said: "He said" what his brothers among the prophets said at the beginning of the religion: "O my people," appealing to them, showing the utmost compassion, "worship Allah," meaning the Most High King, without associating anything with Him, for He is One. "What is wrong with you?" He emphasized the negation by saying: "of a god other than Him." Indeed, their words agreed and united in calling to Allah alone. This alone is a definitive indication of the truthfulness of each of them, due to what is certainly known from the distance of their eras and the separation of their lands, and that some of them did not gather knowledge nor knew the news of people except from the Living, the Sustainer. Imam Shihab al-Din Umar ibn Muhammad al-Suhrawardi said in his book "Rashf al-Nasa'ih al-Imaniyyah wa Kashf al-Fadhaih al-Yunaniyyah" in mentioning the prophets: Their sources united as if they were a solid structure. They expressed themselves with different tongues that lead to a sea connected with hearts united therein, drawing from the ocean encompassing the worlds of the seen and the unseen. The sources of the laws differed according to what divine wisdom necessitated for the benefit of the people of every time and every nation. So, their disagreement in branches did not harm their unity in the roots. He also said before that: When the philosophers did not draw from the seas of the prophets, their thoughts were halted in the world of the seen. When they attempted to delve into divine matters, their ignorance was exposed, and they were revealed by their confusion and disagreement. "You think they are all together, but their hearts are diverse" [Al-Hashr: 14]. Their path of thought was cut off at the end of the realm of dominion and the seen, and Alexander did not enter their vision into the darkness of the unseen until they attained the essence of life, from which whoever drinks does not die - it has ended.

And when he called for justice between them and Allah, he called them to justice between themselves and His servants in the ugliest thing they had taken as a habit after polytheism. He said: "And do not diminish" meaning: in any way "the measure and the weight," neither the measurement nor its tools nor the weight nor its tools; and measurement is adjusting something with the tool in scarcity and abundance, and weighing is adjusting it in lightness and heaviness. Measurement is for justice in quantity, and weighing is for justice in quality. Then he explained that by saying: "Indeed, I see you in good," meaning: in abundance that suffices you from loss - warning and encouraging by indicating that disbelief leads to punishment just as gratitude leads to blessings.

And when it was as if it was said: 'Indeed, I fear for you poverty due to loss,' he emphasized this to them to deny their claim: 'And indeed, I fear for you' through it and through associating partners [with Allah] 'the punishment of a day that surrounds you' with you, small and large, and with your wealth, both good and bad. This means a destruction, as in His saying: 'And it was surrounded by its fruits' [Al-Kahf: 42]. Its origin is from the surrounding of the enemy, and describing the day as encompassing is more eloquent, for it is encompassing of what is in it of punishment and otherwise. The punishment is surrounding the punished, so the mention of the encompassing [of the encompassing] is more terrifying. It is that which surrounds a thing from every side, and that occurs by the meeting of its ends. And loss is taking something from the measure, just as increase is adding something to it. Both are a departure from the measure. And weighing is adjusting a thing by the scale, just as measuring is adjusting it by the measure. And from the encompassing is what Ibn Majah narrated from Ibn Umar, may Allah be pleased with both of them, who said: 'A people did not decrease the measure and the scale except that they were taken by years of famine, severe hardship, and the oppression of the ruler over them. And they did not withhold the zakat of their wealth except that they were prevented from rain from the sky. And if it were not for the animals, they would not have been rained upon.'