Аш-Шуара 26:153–184

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.