'In the name of Allah, the Most Gracious, the Most Merciful' And when this amazing story in the narratives concluded, he returned to the first sequence and said, ﴿And to Midian﴾ meaning: We sent, and it is a town, and it was said a tribe from the descendants of Midian, the son of Ibrahim, the Friend - blessings and peace be upon him - ﴿their brother﴾ meaning: from the lineage, and he clarified it by saying: ﴿Shu'ayb﴾ and he is described as the orator of the prophets - blessings and peace be upon them - for the goodness of his discourse with his people. Then he began his speech on that sequence: ﴿O my people﴾ indicating his advice and compassion by reminding them of the kinship. He started with the fundamental principle considered in all the revealed laws from the prophets - blessings and peace be upon them - and said: ﴿Worship Allah﴾ meaning: the One who deserves worship for His essence due to His beautiful names and exalted attributes. And when the intention was to single Him out for worship because He does not accept shirk as He is Self-Sufficient - he explained that by saying: ﴿What is [the matter] with you﴾ and he emphasized the negation by saying: ﴿of any deity other than Him﴾. Then he resumed the reminder with what indicated the validity of his claim in itself and his truthfulness in the claim of prophethood by saying: ﴿Indeed, there has come to you﴾ meaning: through me ﴿a clear proof﴾. And since we know from the words of the Prophet - blessings and peace be upon him - which both Shaykhain narrated from Abu Hurairah - may Allah be pleased with him -: '(There is no prophet except that he was given signs that by which mankind believed in him)', that this proof is a miracle, its like is sufficient for the validity of the claim, and there was no necessity to mention it to us, it was not addressed. Then he increased their encouragement by saying: ﴿from your Lord﴾ meaning: the One from whom you have seen no goodness except from Him. And when his bringing of the clear proofs was a reason for the obligation to comply with his command, he said, attributing it to that: ﴿So give full measure﴾ meaning: and the measure and the weight ﴿and the balance﴾ meaning: give what you are giving with both fully. The verse is from the interlocking style, and what was narrated from him here is from the early part of his speech to them, so he left the emphasis that raises the metaphor of approximation by mentioning the fairness. And when the command to fulfill includes the prohibition of deficiency, he stated it in a way that encompasses others, saying: ﴿And do not deprive﴾ meaning: do not diminish and corrupt as deficiency corrupts ﴿the people of their things﴾ meaning: anything from deficiency in measure or weight or otherwise. And the people - it was said in the dictionary - can be from humans and from jinn, the plural of ins is originally unās, a rare plural that has the definite article added to it. And Abu Abdullah al-Qazzaz said: the people originally among the Basrians is unās, then they added the alif and lam to that and omitted the hamzah and it remained as al-nas. Its original form is fu'āl from: anistu bihi, so it is as if it was said: unās - meaning: in the heart, he said: because they are familiar to them. When this is known, it is understood that his prohibition - blessings and peace be upon him - against the deficiency of the collective, in which there is strength of defense, is a prohibition against the deficiency of the individual from the other side because the revealed laws came to strengthen the weak in their right.

And when He prohibited corruption by dishonesty, He encompassed all forms of corruption and said: "And do not cause corruption" meaning: cause corruption "in the earth" by placing something of the rights of the truth or creation in its improper place. And when He forbade them from these vile actions, He reminded them of the blessing of Allah, reinforcing the prohibition with the fear that is in that and urging them to embody the description of the Master. He said: "After its rectification" meaning: the rectification of Allah for it by the blessing of the initial creation by creating it and creating its benefits and what is in it according to this marvelous and precise system. Then by the blessing of the initial preservation by sending down the Books, sending the Messengers, and establishing the laws by which benefit is attained and the blessing is completed by rectifying the affairs of livelihood and the Hereafter by glorifying the command of Allah and showing compassion to the creation of Allah. All of this is encompassed by abstaining from wrongdoing.

And when He advanced to them with command and prohibition, He pointed to the greatness of what that entails, urging them to comply with it. He said: "That is" meaning: the great command of high rank from what has been mentioned in this story "better for you." And when the disbeliever is deficient in understanding and complete in destruction, He indicated this by saying: "If you are believers" meaning: then do not cause corruption or you know the truth of what I have said. And when you know its truth, you act upon it, and if you act upon it, you will succeed in every success. And it is permissible - and it is better - that the estimation is: for it is better for you; because the believer is rewarded for his actions based on his foundation of faith, and the actions of the disbeliever are corrupt, so his actions regarding these matters are not better for him in terms of his happiness in the Hereafter because he has no reward.