Transliteration:( Fatawalla 'anhum wa qaala yaa qawmi laqad ablaghtukum Risaalaati Rabbee wa nasahtu lakum fakaifa aasaa'alaa qawmin kaafireen )
222. By this is meant after the destruction of the people when Hazrat Shuaib (On whom be peace) was going past a safe place to which he restricted himself. Here he walked over the corpses and directed these words to them. (Tafseer Roohul Bayaan, etc) From the letter FA-'then' it appears this speech is after death.
223. From this, we learn that dead bodies have the ability to hear because Hazrat Shuaib (On whom be peace) spoke to his people after their destruction. The Holy Prophet (Peace be upon him) too had spoken to the dead bodies of Abu Jahl and his mates slain in the Battle of Badr.
224. By this is meant you are not worthy people over whom one can bereave. From this one learns that it is totally forbidden to express grief at the death of an infidel, like those Muslims who had worn black clothes and recited dirges at the death of Gandhi and Tilak. Contrary to this, the Holy Prophet صلى الله عليه وآله وسلم offered Sajda of gratitude when receiving the news of Abu Jahl's death. The joy is not at the person's death but at him is no longer a mischief for the world. How can one be grieved at the loss of a rotten limb?
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93. Then he (Shu`ayb) turned from them and said: “O my people! I have indeed conveyed my Lord’s Messages unto you and I have given you good advice. Then how can I grieve over people who are disbelievers.”) Prophet Shu`ayb, peace be upon him, turned away from his people after the torment, punishment and destruction struck them, admonishing and censuring them by saying to them,
(“O my people! I have indeed conveyed my Lord’s Messages unto you and I have given you good advice.”) Shu`ayb said, I have conveyed to you what I was sent with, so I will not feel any sorrow for you since you disbelieved in what I brought you,
(“Then how can I grieve over pepple who are disbelievers”)
(7:93) Shu’ayb then departed from his people, and said: ‘0 my people! Surely I conveyed to you the message of my Lord, and gave you sincere advice. How, then, can I mourn for a people who refuse to accept the truth?’[76]
76. The stories narrated here have a definite didactic purpose and were narrated with a view to highlighting their relevance to the time of the Prophet (peace be on him). In each of these stories one of the parties is a Prophet who in respect of his teachings greatly resembles Muhammad (peace be on him), in summoning his people to the right way, in admonishing them, in sincerely seeking their welfare. At the other end of the scale in each narrative are the unbelieving nations who greatly resembled the Quraysh in the time of the Prophet (peace be on him) with regard to their disbelief and moral degeneration.
By recounting the tragic end of each of these unrighteous nations of the past, the Quraysh are reminded of the moral purpose of these stories. Through the stories they are told that if, because of their stubbornness they fail to follow the Messenger of God during the term of respite granted to them, they will be subjected to the same destruction which befell those past nations who persisted in wrong-doing and error.
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