SURAH AL-A RAAF (AYA 81 to 90)

إِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ ۚ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ {7:81}

[Q7:81] Innakum lataatoonar rijaala shahwatam min doonin nisaaa'; bal antumqawmum musrifoon. 

[Q7:81] Most surely you come to males in lust besides females; nay you are an extravagant people.
[Q7:81] Sesungguhnya kamu mendatangi lelaki untuk memuaskan nafsu syahwat kamu dengan meninggalkan perempuan, bahkan kamu ini adalah kaum yang melampaui batas. 

(see commentary for verse 80)

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(7:81) You approach men lustfully in place of women. You are a people who exceed all bounds.' *64

*64. The Qur'an refers elsewhere to the many evil deeds of the people of Lot. Here the Qur'an confines itself to mentioning that most ignominious of crimes which invited God's scourge upon them.
The hideous act of sodomy, for which the people of Lot earned notoriety, has no doubt been committed by perverts in all times. The Greeks philosophers had the distinction of glorifying it as a moral virtue. It was left, however, for the modern West to vigorously propagate sodomy so much so that it was declared legal by the legislatures of a few countries. All this has been done in the face of the obvious fact that this form of sexual intercourse is patently unnatural. God created distinctions between the sexes of all living beings for the purposes of reproduction and perpetuation of the species. As far as the human species is concerned, their creation into two sexes is related to another end as well: that the two should come together in order to bring into existence the family and establish human civilization. In view of this, not only were human beings divided into two sexes, but each sex was made attractive to the other. The physical structure and psychological make-up of each sex was shaped in keeping with the purpose of forging bonds of mutual cordiality between the members of the two sexes. The sexual act, which is intensely pleasurable is at once a factor leading to the fulfilment of nature's purposes as underlined by the sexual division of humankind as well as a reward for fulfilling these purposes.
Now, the crime of the person who commits sodomy in flagrant opposition to this scheme of things, is not limited to that act alone. In fact he commits along with it a number of other crimes. First, he wages war against his own nature, against his inherent psychological predilection. This causes a major disorder which leads to highly negative effects on the lives of both the parties involved in that unnatural act - effects which are physical, psychological as well as moral. Second, he acts dishonestly with nature since while he derives sexual pleasure he fails to fulfil the societal obligation of which this pleasure is a recompense. Third, such a person also acts dishonestly with human society. For, although he avails himself of the advantages offered by various social institutions, when he has an opportunity to act, he uses his abilities in a manner which not only fails to serve that society but which positively harms it. Apart from neglecting the abligations he owes to society, he renders himself incapable of serving the human race and his own family. He also produces effeminacy in at least one male and potentially pushes at least two females towards sexual corruption and moral depravity.

وَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا أَخْرِجُوهُمْ مِنْ قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ {7:82}

[Q7:82] Wa maa kaana jawaaba qawmihee illaa an qaalooo akhrijoohum min qaryatikum innahum unaasuny yatatah haroon. 

[Q7:82] And the answer of his people was no other than that they said: Turn them out of your town, surely they are a people who seek to purify (themselves).
[Q7:82] Dan tidak ada jawab dari kaumnya selain daripada berkata: Usirlah mereka (Nabi Lut dan pengikut-pengikutnya yang taat) dari bandar kamu ini, sesungguhnya mereka adalah orang-orang yang (mendakwa) mensucikan diri.  

(see commentary for verse 80)

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(7:82) Their only answer was: 'Banish them from your town. They are a people who pretend to be pure.'  *65

*65. It is evident from the present verse that the people of Lot Were not only shameless and corrupt, but were also a people who had sunk in moral depravity to such a degree that even the presence of a few righteous persons had become intolerable to them. Their moral degradation left them with no patience for anyone who sought to bring about any moral reform. Even the slightest element of purity found in their society was too much for them, and they simply wished to have their society purged of it.
When these people reached such a low point of wickedness and hostility to good, God decreed that they be wiped out altogether. When the collective life of a people becomes totally bereft of goodness and purity, it forfeits the right to exist on earth. Their example is like that of a basket of fruit. As long as some fruit remains firm, there is some justification to keep that basket. But the basket has to be thrown away when the fruit becomes rotten. 

فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ {7:83}

[Q7:83] Fa anjainaahu wa ahlahooo illam ra atahoo kaanat minal ghaabireen. 

[Q7:83] So We delivered him and his followers, except his wife; she was of those who remained behind.
[Q7:83] Maka Kami selamatkan dia dan keluarganya (serta pengikut-pengikutnya) melainkan isterinya, adalah dia dari orang-orang yang dibinasakan.  

(see commentary for verse 80)

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(7:83) Then We delivered Lot and his household save his wife who stayed behind, *66

*66. As the Qur'an mentions elsewhere, Lot's wife supported her disbelieving relatives to the last.* Hence, when God directed Lot and his followers to migrate from that corrupt land, He ordained that Lot's wife be left behind.
*This seems to be an inference from al- Tahrim 66: 10 - Ed.

وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ {7:84}

[Q7:84] Wa 'amtarnaa 'alaihim mataran fanzur kaifa kaana aaqibatul mujjrimeen. 
[Q7:84] And We rained upon them a rain; consider then what was the end of the guilty.

[Q7:84] Dan Kami telah menghujani mereka dengan hujan (batu yang membinasakan). Oleh itu, lihatlah, bagaimana akibat orang-orang yang melakukan kesalahan. 

(see commentary for verse 80)

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(7:84) and We let loose a shower [of stones] upon them, *67 Observe, then, the end of the evil-doers. *68

*67. The 'rainfall' in the verse does not refer to the descent of water from the sky. It refers rather to the volley of stones. The Qur'an itself mentions that their habitations were turned upside down and ruined. (See verse 85; also Hud 11:82-3; al-Hijr 15:74-E.) 
*68. In light of this verse and other references in the Qur'an, SODOMY IS ESTABLISHED AS ONE OF THE DEADLIEST SINS; AND THAT IT INCURRED GOD'S SCOURGE ON THOSE WHO INDULGED IN IT. We also know from the teachings of the Prophet (peace be on him) that the Islamic state should purge society of this crime and severely punish those guilty of it. There are several traditions from the Prophet (peace be on him) which mention that very severe punishments were inflicted on both partners of this act. According to one tradition, the Prophet (peace be on him) ordered that both partners be put to death. (See Ibn Majah, Kitab al-Hudud, 'Bab man 'amila 'Amal Qawm ut'- Ed.) In another tradition it has been added that the culprits should be put to death whether they are married or un-married. (Ibn Majah, Kitab al-Hudad - Ed.) In another tradition it has been said that both parties should be stoned (to death). (Ibn Majah, Kitab al-Hudad, 'Bab man 'amila 'Amal Qawm Lut ' - Ed.) HOWEVER, since no case of sodomy was reported in the lifetime of the Prophet (peace be on him), the punishment did not acquire a very clear and definitive shape. Among the Companions, 'Ali is of the view that such sinners should be beheaded and instead of being buried should be cremated. Abu Bakr also held the same view. However, 'Urnar and 'Uthman suggest that the sinners be made to stand under the roof of a dilapidated building, which should then be pulled down upon them. Ibn 'Abbas holds the view that those guilty of such a sinful act should be thrown from the top of the tallest building of the habitation and then pelted with stones. (See al-Fiqh 'ala al-Madhahib al-Arba'ah, vol. 5, pp. 141-2 - Ed.) As for the jurists, Shafi pronounces the punishment of death on both partners to sodomy irrespective of their marital status, and of their role whether it be active or passive. According to Sha'bi, Zuhri, Malik and Ahmad b. Hanbal, they should be stoned to death. Sa'id b. al-Musayyib, 'Ata', Hasan Basri, Ibrahim Nakha'i, Sufyan Thawri and Awa'i believe that such sinners deserve the same punishment as laid down for unlawful sexual-intercourse: that unmarried ones should be lashed a hundred times and exiled, and that married ones should be stoned to death. Abu Hanifah, however, does not recommend any specific punishment. For him, the sinner should be awarded, depending on the circumstances of each case, some deterrent punishment. According to one of the reports, the same was the view of Shafi'i. (See Ibn Qudamah, al-Mughni, vol. 8, pp. 187-8 - Ed.)
It should also be made clear that it is altogether unlawful for the husband to perpetrate this act on his wife. The Prophet (peace be on him), according to a tradition in Abu Da'ud, said: 'Cursed be he who commits this act with a woman.' (Abu Da'ud, Kitab al-Nikah, 'Bab fi Jami ' al Nikah' - Ed.) In other collections of Hadith such as Sunan of Ibn Majah and Musnad of Ahmad b. Hanbal. we find the following saying of the Prophet (peace be on him): 'God will not even look at him who commits this act of sodomy with his wife in her rectum.' (Ibn Majah, Kitab al-Nikah', 'Bab al-Nahy'an Ityan al-Nisa' fi Adbarihinn', Ahmad b. Hanbal, Musnad, vol. 2, p. 344 - Ed.) Likewise the following saying of the Prophet (peace be on him) is mentioned in Tirmidhi: 'He who makes sexual intercourse with a menstruating woman, or indulges in sodomy with a woman. or calls on a soothsayer, believing him to be true, denies the faith sent down to Muhammad (peace be on him).' (Ibn Majah, Kitab al-Taharah, 'Bab al-Nahy 'an ityan al-Ha'id'- Ed.) 

SECTION 11

The Ministry of Shu’aib

Shu’aib exhorts his people in and stick to the Unity of ALLAH.---His reand the punishment.

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ ۖ فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ {7:85}

[Q7:85] 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. 

[Q7:85] And to Madyan (We sent) their brother Shu'aib. He said: O my people! serve ALLAH (SWT), you have no god other than Him; clear proof indeed has come to you from your Lord, therefore give full measure and weight and do not diminish to men their things, and do not make mischief in the land after its reform; this is better for you if you are believers:
[Q7:85] Dan kepada penduduk Madyan (Kami utuskan) saudara mereka Nabi Syuaib. Dia berkata: Wahai kaum sembahlah kamu akan ALLAH (SwT), (sebenarnya) tiada Tuhan bagi kamu selain daripadaNya. Sesungguhnya telah datang kepada kamu keterangan yang nyata dari Tuhan kamu. Oleh itu, sempurnakanlah sukatan dan timbangan dan janganlah kamu kurangkan bagi manusia akan benda-benda dan perkara-perkara yang menjadi haknya; dan janganlah kamu berbuat kerosakan di muka bumi sesudah ALLAH (SwT) menjadikannya (makmur teratur) dengan sebaik-baiknya. Yang demikian itu lebih baik bagi kamu jika betul kamu orang-orang yang beriman. 

MADYAN WAS THE NAME OF ONE OF THE SONS OF IBRAHIM. MADYAN WAS MARRIED TO ONE OF THE DAUGHTERS OF LUT. The land Midian takes its name from him. Shu-ayb, a descendant of Ibrahim, was sent as a prophet by ALLAH (SWT) to guide the people of Midian and A-ikah.

1.        Giving short measure or weight,

2.        Depriving people of rightful dues,

3.        Creating mischief and disorder,

4.        Taking to highway robbery,

5.        Cutting off people from access to the worship of ALLAH (SWT) AND

6.        Abusing and exploiting religion itself for their crooked ends, were some of their sins which Shu-ayb wanted to eradicate.

THE GENTLE AND PERSUASIVE ARGUMENTS OF SHU-AYB FELL ON HARD HEARTS. The fate of Midian people was the same as that of the people of Thamud. A shower of ashes and cinders accompanying a volcanic eruption seized them, and then an earthquake by night buried all of them in their own homes.

µ  The miraculous staff, which Musa had, is reported to have been given to him by Shu-ayb.

µ  ANOTHER MIRACLE of Shu-ayb was that whenever he wanted to climb a mountain to reach its peak, it used to lower itself for him.

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(7:85) And to Midian *69 We sent forth their brother Shu'ayb He exhorted them: O my people! Serve Allah, you have no god but Him. Indeed a clear proof has come to you from your Lord. So give just weight and measure and diminish not to men their things ' *70 and make no mischief on the earth after it has been set in good order. *71 That is to your own good, if you truly believe. *72

*69. The territory of Madyan (Midian) lay to the north-west of Hijaz and south of Palestine on the coast of the Red Sea and the Gulf of Aqaba, and part of the territory stretched to the northern border of the Sinai Peninsula. The Midianites and their towns were situated at the crossroads of the trade routes from Yemen through Makka and Yanbu' to Syria along the Red Sea coast, and from Iraq to Egypt. Midian was, therefore, quite well known to the Arabs. In fact it persisted in their memory long after its destruction for the Arab trade caravans en route to Syria and Egypt passed through territories which were full of the ruins of their monuments.
Another point worth noting about the people of Midian is that they were reckoned to be descendants of Midyan, a son of the Prophet Abraharn born of his third wife, Qatura. According to a custom of the time, persons who attached themselves to a notable family were gradually counted as members of that family, as the descendants of that family's ancestor. It is for this reason that a large majority of Arabs were called the descendants of Ismai'l. Likewise those who embraced faith at the hands of Ya'qab's sons bore the general name 'the People of Israel'. Now, since the inhabitants of Midian owed allegiance to Midyan, son of Abraham, they were referred to as the descendants of Midyan and their territory was called Midian.
In view of this it should not be thought that the Prophet Shu'ayb invited them, for the first time, to follow Divine Guidance. At the time of the advent of Shu'ayb their state was no different from that of the Israelites at the time of the advent of Moses. They too were originally a Muslim people who had subsequently moved far away from Islam. For six to seven centuries they lived amongst a people who were steeped in polytheism and moral corruption, and this led to their contamination with polytheism and moral corruption. Despite their deviation and corruption, however, they claimed to be the followers of the true faith, and were proud of their religious identification. 
*70. This shows that the people of Midian suffered from two major ailments - polytheism and dishonesty in business. Shu'ayb devoted his efforts to purging them of those evils. 
*71. The import of this statement has been explained earlier in notes 44-5 above. In his exhortations to his people, Shu'ayb emphasized that they should not allow the order of life, established by the previous Prophets on the foundations of true faith and sound morals, to be corrupted by false beliefs and moral depravity. 
*72. This clearly shows that the people concerned claimed to be believers, as we have already pointed out. In fact, they were originally Muslims who had drifted away from Islam, who had become enmeshed in a range of evils. They not only professed to be believers, but took great pride in being so. (See n. 69 above - Ed. ) Shu'ayb made this fact the starting-point of his preaching. He told them that if they indeed were believers they should live up to that fact; they should consider their salvation to lie in practising goodness and virtue, honesty and integrity; and they should distinguish between good and evil on the basis of the standards followed by righteous people rather than of those who believed neither in God nor in the Hereafter. 

وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا ۚ وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ ۖ وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ {7:86}

[Q7:86] Wa laa taq'udoo bikulli siraatin too'idoona wa tasuddoona 'an sabeelil laahi man aamana bihee wa abghoonahaa 'iwajaa; waz kurooo iz kuntum qaleelan fakassarakum wanzuroo kaifa kaana 'aaqibatul mufsideen. 
[Q7:86] And do not lie in wait in every path, threatening and turning away from ALLAH (SWT)'s way him who believes in Him and seeking to make it crooked; and remember when you were few then He multiplied you, and consider what was the end of the mischief-makers.

[Q7:86] Dan janganlah kamu duduk pada tiap-tiap jalan lalu-lalang, dengan menakut-nakutkan dan menghalangi orang-orang yang beriman dari melalui jalan ALLAH (SwT) dan kamu pula menghendaki supaya jalan ALLAH (SwT) itu bengkok terpesong dan ingatlah semasa kamu dahulu sedikit bilangannya lalu ALLAH (SwT) menjadikan kamu kembang ramai, serta perhatikanlah bagaimana akibat orang-orang yang berbuat kerosakan.  

(see commentary for verse 85)

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(7:86) And do not lie in ambush by every path [of life] seeking to overawe or to hinder from the path of Allah those who believe, nor seek to make the path crooked. Remember, how you were once few, and then He multiplied you, and keep in mind what was the end of mischiefmakers.

وَإِنْ كَانَ طَائِفَةٌ مِنْكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَمْ يُؤْمِنُوا فَاصْبِرُوا حَتَّىٰ يَحْكُمَ اللَّهُ بَيْنَنَا ۚ وَهُوَ خَيْرُ الْحَاكِمِينَ{7:87}

[Q7:87] Wa ‘in kaana taaa-‘ifatum minkum ‘aamanou bil-lazeee ‘ursiltu bihee wa taaa-‘ifa-tullamyu’-minou fas-birou hattaa yahkuma-LLaahu bay-nanaa; wa Huwa Khayrul Haakimeen. 
[Q7:87] And if there is a party of you who believe in that with which I am sent, and another party who do not believe, then wait patiently until ALLAH (SWT) judges between us; and He is the best of the Judges.

[Q7:87] Dan jika ada segolongan dari kamu beriman kepada wahyu (perintah-perintah ALLAH (SwT)) yang aku telah diutuskan untuk menyampaikannya dan segolongan lagi tidak beriman, maka sabarlah sehingga ALLAH (SwT) menjalankan hukumNya di antara kita semua dan Dialah jua sebaik-baik hakim.  

(see commentary for verse 85)

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(7:87) And if there are some among you who believe in the message that I bear while some do not believe, have patience till Allah shall judge between us. He is the best of those who judge.'

قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ۚ قَالَ أَوَلَوْ كُنَّا كَارِهِينَ {7:88}

[Q7:88] Qaalal mala ul lazeenas takbaroo min qawmihee lanukhrijannaka yaa Shu'aibu wallazeena aamanoo ma'aka min qaryatinaaa aw lata'oo dunna fee millatinaa; qaala awa law kunnaa kaariheen. 
[Q7:88] The chiefs, those who were proud from among his people said: We will most certainly turn you out, O Shu'aib, and (also; those who believe with you, from our town, or you shall come back to our faith. He said: What! Though we dislike (it)?

[Q7:88] Ketua-ketua yang sombong takbur dari kaum Nabi Syuaib berkata: Sesungguhnya kami akan mengusirmu wahai Syuaib dan orang-orang yang beriman yang menjadi pengikut-pengikutmu dari negeri kami ini atau kamu berpindah kepada agama kami. Nabi Syuaib menjawab: Adakah (kamu hendak melakukan yang demikian) sekalipun kami tidak menyukainya? 

(see commentary for verse 85)

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(7:88) The haughty elders of his people said: 'O Shu'ayb! We shall certainly banish you and your companions-in-faith from our town, or else you shall return to our faith.' Shu'ayb said: 'What! Even though we abhor [your faith]?

قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا ۚ عَلَى اللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ {7:89}

[Q7:89] Qadif tarainaa 'alal laahi kaziban in 'udnaa fee millatikum ba'da iz najjaanal laahu minhaa; wa maa yakoonu lanaaa an na'ooda feehaaa illaaa ai yashaaa'al laahu Rabbunaa; wasi'a Rabbunaa kulla shai'in 'ilmaa; 'alal laahi tawakkalnaa; Rabbanaf tah bainanaa wa baina qawminaa bilhaqqi wa Anta khairul faatiheen. 

[Q7:89] Indeed we shall have forged a lie against ALLAH (SWT). If we go back to your religion after ALLAH (SWT) has delivered us from it, and it befits us not that we should go back to it, except if ALLAH (SWT) our Lord please: Our Lord comprehends all things in His knowledge; in ALLAH (SWT) do we trust: Our Lord! Decide between us and our people with truth; and Thou art the best of deciders.
[Q7:89] Sesungguhnya (bermakna) kami berdusta terhadap ALLAH (SwT), jika kami berpindah kepada agama kamu sesudah ALLAH (SwT) menyelamatkan kami daripadanya dan tidaklah harus kami berpindah kepadanya sama sekali, kecuali jika ALLAH (SwT) Tuhan kami, menghendakinya. Pengetahuan Tuhan kami meliputi akan tiap-tiap sesuatu. Kepada ALLAH (SwT) jualah kami bertawakal. Wahai Tuhan kami, hukumkanlah antara kami dan kaum kami dengan kebenaran (keadilan), kerana Engkau jualah sebaik-baik Hakim. 

(see commentary for verse 85)

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(7:89) If we return to your faith after Allah has delivered us from it we would be fabricating a lie against Allah. nor can we return to it again unless it be by, the will of Allah, our Lord. *73 Our Lord has knowledge of all things, and in Allah we put our trust. Our Lord! Judge rightly between us and our people, for You are the best of those who judge.'

*73. This phrase signifies substantively what is meant by the commonly used Islamic formula In-sha' Allah ('If Allah so wills'). Its meaning is evident from al-Kahf 18: 23-4, in which the believers are directed not to make definitive statements about what they will do without making such actions contingent on God's will. This is understandable since a believer firmly believes in God's power and is ever conscious that his destiny is inalienably tied to God's will. It is impossible for such a person to make foolish statements about what he will do and what he will not do. He is bound to make it clear that he will accomplish what he intends only, if 'God so wills'. 

وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ {7:90}

[Q7:90] Wa qaalal mala ul lazeena kafaroo min qawmihee la'init taba'tum Shu'aiban innakum izal lakhaasiroon. 

[Q7:90] And the chiefs of those who disbelieved from among his people said: If you follow Shu'aib, you shall then most surely be losers.
[Q7:90] Dan berkatalah pula Ketua-ketua yang kafir dari kaum Nabi Syuaib (kepada orang ramai): Sesungguhnya jika kamu mengikut Syuaib nescaya kamu dengan perbuatan yang demikian menjadilah orang-orang yang rugi.  

(see commentary for verse 85)

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(7:90) The elders of his people who disbelieved said: 'Should you follow Shu'ayb, you will be utter losers. *74

*74. One should not pass cursorily over this short sentence; instead one must reflect upon it. What the leaders of Midian in effect told their people was that Shu'ayb's exhortations to practise honesty and righteousness, and to strictly adhere to moral values, would spell their disaster. They implied that they could not succeed in the business carried on by the people of Midian if they were totally honest and straightforward in their dealings. Were they to let trading caravans pass by unmolested, they would lose all the advantages of being located at the crossroads of the major trade routes and by their proximity to the civilized and prosperous countries such as Egypt and Iraq. Also, if they were to become peaceful and to cease their attacks upon the trade caravans, they would no longer be held in awe by neighbouring countries.
Such attitudes have not, however, been confined to the tribal chiefs of Shu'ayb. People who stray away from truth, honesty and righteousness, regardless of their age and clime, have always found in honesty a means of great loss. People of warped mentalities in every age have always believed that trade, politics, and other worldly pursuits can never flourish unless they resort to dishonest and immoral practices. The main objection against the Message of truth in all ages has been that the pursuit of truth spells material doom

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ {7:91}