Transliteration:( Fatawalla 'anhum wa qaala yaa qawmi laqad ablaghtukum Risaalaati Rabbee wa nasahtu lakum fakaifa aasaa'alaa qawmin kaafireen )
Then Shuaib turned his face from them and said:
"O my people! I have already delivered to you the messages of my Lord and admonished you for your good. How then shall I be sorrowful over the infidels?" [222–224]
The verse indicates that Hazrat Shuaib (عليه السلام) turned away from the destroyed corpses of his people after Allah’s punishment had descended. According to classical tafsir (Roohul Bayaan), he walked past their remains from a safe area and addressed them. The particle "then (فَ)" confirms this speech happened after their death.
This verse supports the belief that the dead can hear. Hazrat Shuaib (عليه السلام) delivered a final speech to his perished nation. Similarly, the Holy Prophet ﷺ addressed the slain Quraysh leaders (including Abu Jahl) at Badr, affirming this spiritual reality. It proves the unique rank of prophets and their connection to souls beyond death.
Shuaib (عليه السلام) clearly distanced himself emotionally, stating that he would not grieve over those who rejected truth. This teaches that it is impermissible to mourn over disbelievers who actively opposed the truth. Just as Rasulullah ﷺ expressed gratitude at Abu Jahl’s death, joy stems not from death, but from the removal of a source of evil.
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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