وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ ﴿۸۵﴾ وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ ﴿۸۶﴾ وَإِنْ كَانَ طَائِفَةٌ مِنْكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَمْ يُؤْمِنُوا فَاصْبِرُوا حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ ﴿۸۷﴾

﴾85﴿ Wa ilaa Madyana akhaahum Shu'aybaa; qaala yaa qawmi' budul laaha maa lakum min ilaahin ghairuhoo qad jaaa'atkum baiyinatum mir Rabbikum fa awful kaila walmeezaana wa laa tabkhasun naasa ashyaa'ahum wa laa tufsidoo fil ardi ba'da islaahihaa; zaalikum khairul lakum in kuntum mu'mineen
﴾86﴿ Wa laa taq'udoo bikulli siraatin too'idoona wa tasuddoona 'an sabeelil laahi man aamana bihee wa tabghoonahaa 'iwajaa; waz kurooo iz kuntum qaleelan fakassarakum wanzuroo kaifa kaana 'aaqibatul mufsideen
﴾87﴿ Wa In kaana taaa'ifatum minkum aamanoo billazeee ursiltu bihee wa taaa'ifatul lam yu'minoo fasbiroo hattaa yahkumal laahu bainanaa; wa Huwa khairul haakimeen

﴾85﴿ And we had sent his brother Shoaib (peace be upon him) to the people of Madin He said, O people, make worship special for Allah Almighty indeedThere is no helper for you except from Allah the Exalted, a clear miracle has come to you from your Lord So complete the measure and balance, and do not detract from the people's wealth, and do not cause corruption in the land after it has been reformed These works will benefit you if you are believers
﴾86﴿ And do not sit in every way to scare and prevent from the way of Allah Almighty the one who believes in him you want for him crookedness, And remember when you were few, then they made you many and see how the work of the corrupters was done
﴾87﴿ And if there is a group of you who have believed in what I was sent and another group who have not believed So wait until he decides, Allah Almighty is among us and he is the best decision maker

[85] This fifth event is also connected to the second claim — a textual proof regarding monotheism, and the forbidding of people from following Satan, especially in the matter of unlawful earnings.
Madyan was the son of Ibrahim (peace be upon him), and the city was named after him. Shu‘ayb (peace be upon him) was from the descendants of Madyan, two generations down, and he is referred to as the "Khātib al-Anbiyā’" (The Orator of the Prophets).
In this story, the order of his message is as follows:
First, the call to monotheism, Then the affirmation of prophethood, Followed by mention of a miracle (though it is not specified), Then a call to financial justice, And finally, prohibition against widespread corruption.
"Bayyinah" refers to the miracle, but its exact nature is not clarified in the Qur’an or Sunnah.
"Al-Kayl wa-l-Mīzān" (الْكَيْلَ وَالْمِيزَانَ) — in verse 85 of Surah Hud, the word "al-Mīkāl" is used. The difference is that here, the terms refer to the act of measuring and weighing (verbal nouns), while in Surah Hud, they refer to the instruments used for measuring and weighing.
"Do not deprive people (وَلَا تَبْخَسُوا النَّاسَ)" — this includes theft, usurpation, looting, plundering, and deceitful tactics used to unlawfully acquire wealth, and other similar acts.
"After its reformation (بَعْدَ إِصْلَاحِهَا)" — refers to the reform brought about by the sending of prophets and the revelation of divine laws.
"If you are believers (إِنْ كُنْتُمْ مُؤْمِنِينَ)" — implies that reward (or benefit) is conditional upon faith, or it may mean goodness in terms of human character, taking “faith” in its linguistic sense. Alternatively, it may be because they claimed to be believers, so the address was made accordingly.
[86] After mentioning their misguidance, the verse goes on to mention their leading others astray, using the phrase "Do not sit" (وَلَا تَقْعُدُوا)" as a prohibition.
The intended meaning of "ṣirāṭ" (path) is the road that led to the house of Shu‘ayb (peace be upon him) — and "sitting" refers to physically blocking the path. Alternatively, ṣirāṭ can mean the path of religion, which is later referred to as "the way of Allah (سبیل الله)".
"You threaten (تُوعِدُونَ)" — they used two methods to prevent people:
1. Pressure and intimidation,
2. Casting doubts and making accusations against the people of truth.
"And you seek to make it crooked (وَتَبْغُونَهَا عِوَجًا)" — this explains the second method.
The word ‘iwaj (عِوَج) with a kasrah (below the ‘ayn) is used for abstract or moral deviations, and with a fatḥah (above the ‘ayn) for physical or tangible things.
"Remember (وَاذْكُرُوا)" — this is an encouragement.
"Look (وَانْظُرُوا)" — this serves as a warning.
"Little (قَلِيلًا)" — refers to either their wealth or number of followers.
This combination of commands, prohibitions, encouragements, and warnings is part of effective oratory (khiṭābah) — and this is why Shu‘ayb (peace be upon him) was called “Khāṭib al-Anbiyā’” (The Orator of the Prophets).
The term "al-mufsidīn (الْمُفْسِدِينَ)" includes polytheism, consuming the unlawful, and preventing people from the truth.
[87] This statement is also part of the words of Shu‘ayb (peace be upon him), and it is a call to judgment — a form of reasoning and calm debate, while the tone of warning remains gentle.
"So be patient (فَاصْبِرُوا)" here means wait, not patience in the sense of enduring hardship or remaining firm — because adhering to a false religion does not justify firmness.
The word "ḥākimīn" (حَاكِمِينَ) proves that it is permissible to refer to a human being as a judge, as long as it is understood within limits.
The best judgment is that of Allah the Exalted, because His ruling is definitive, based on perfect justice, and none can oppose or challenge Him.