وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ ﴿۹۰﴾ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ ﴿۹۱﴾ الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ ﴿۹۲﴾ فَتَوَلَّى عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ فَكَيْفَ آسَى عَلَى قَوْمٍ كَافِرِينَ ﴿۹۳﴾ وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ ﴿۹۴﴾ ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ حَتَّى عَفَوْا وَقَالُوا قَدْ مَسَّ آبَاءَنَا الضَّرَّاءُ وَالسَّرَّاءُ فَأَخَذْنَاهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ ﴿۹۵﴾

﴾90﴿ Wa qaalal mala ul lazeena kafaroo min qawmihee la'init taba'tum Shu'aiban innakum izal lakhaasiroon
﴾91﴿ Fa akhazat humur rajfatu fa asbahoo fee daarihim jaasimeen
﴾92﴿ Allazeena kazzaboo Shu'aiban ka al lam yaghnaw feehaa; allazeena kazzaboo Shu'aiban kaanoo humul khaasireen
﴾93﴿ Fatawalla 'anhum wa qaala yaa qawmi laqad ablaghtukum Risaalaati Rabbee wa nasahtu lakum fakaifa aasaa'alaa qawmin kaafireen
﴾94﴿ Wa maaa arsalnaa fee qaryatim min Nabiyyin illaaa akhaznaaa ahlahaa bil ba'saaa'i waddarraaa'i la'allahum yaddarra'oon
﴾95﴿ Summa baddalnaa makaa nas saiyi'atil hasanata hattaa 'afaw wa qaaloo qad massa aabaa'anad darraaa'u wassarraaa'u fa akhaznaahum baghtatanw wa hum laa yash'uroon

﴾90﴿ And they said, those nobles who were disbelievers from his people, if you follow Shoaib (peace be upon him), you will become one of the losers
﴾91﴿ Then an earthquake struck them, and they lay on faces (dead) in their village in the morning
﴾92﴿ Those who denied Shoaib (peace be upon him) were not residents there, those who denied Shuaib (peace be upon him) became losers
﴾93﴿ So he returned from them and said, O people, I have conveyed to you the message of my Lord And I have desired good for you, so how can I grieve over (the destruction of) the unbelieving people
﴾94﴿ And we did not send any messenger to the village (which they denied), but we took the people of that village With the hardship of wealth and diseases until they apologized (to Allah Almighty)
﴾95﴿ Again, we changed the place of hardship to happiness until they became many and said Our fathers had reached the losses and the good So we caught them suddenly and they didn't know

[90] And when their pressure yielded no benefit, they resorted to another method — preventing the believers from having faith. They described following the Prophet as a loss. This is the false notion of those who follow falsehood.
[91] Another punishment of theirs was also the "scream" (ṣayḥah), which is mentioned in verse 94 of Surah Hud. This verse is similar to verse 78.
[92] This is in response to the disbelievers. They claimed that following Shuʿayb (peace be upon him) would lead to loss.
"Alladhīna kadhdhabū" (those who denied) is the subject, and its predicate is omitted — meaning "they were destroyed" (they perished).
"Yaghnaw" comes from ghinā, which means settling in a place with luxury and enjoyment.
"Kānū humu al-khāsirīn" (they were the [true] losers) — this is an exclusive statement in relation to the phrase ittabaʿtum (you followed), meaning it is a relative/exclusive restriction (ḥaṣr iḍāfī).
[93] This is proof that when punishment and death come upon the disbelievers and wrongdoers, there is no place for sorrow or regret for them — as mentioned earlier in verse 79.
The difference is that there, the word "risālah" (message) was singular, while here it is in the plural form. The reason is that Shuʿayb (peace be upon him), in his call, mentioned many messages.
"Asā" means to grieve or show sympathy.
"ʿAlā qawm" refers to their punishment — meaning, grieving over their punishment.
So, if the regret is over their disbelief (kufr), then it is permissible, as made clear from other texts.
[94] These three verses are related to the previous events, referring to how these nations were tested first with hardships and then with blessings. This indicates that Allah the Exalted left no excuse for them — He created every possible means of guidance for them.
This is known as ibtalāʾ bi-al-niʿam wa-al-niqam (testing with blessings and hardships), as mentioned in verse 42 of Surah Al-Anʿām.
"Illā akhadhnā" — before this, the word kadhdhabū (they denied) is implied, based on the previously mentioned stories.
"Bil-baʾsāʾ" — during hardship, a person usually turns to Allah the Exalted and repents, and that’s why it is mentioned first.
[95] In this verse, the trial through blessings is mentioned. What is meant by "al-hasanah" is the abundance of wealth and the health of bodies.
"‘Afaw" means they increased; ‘afw refers to increase, as mentioned in the hadith: “Wa‘fu al-liḥa” — let the beards grow (increase the beards).
"Wa qālū qad massa" — means they used to say that this is the behavior of time and the changes of fortune: sometimes hardship and sometimes ease. They believed this had nothing to do with sins.
This is the great qaswah (hardness) of the heart, which never turns back to Allah the Exalted. This is the cause of punishment.
"Baghtah" — suddenness, meaning the time and date of it are not apparent. Despite signs having come, they remain heedless, so it is called baghtah (sudden), because they take no lesson from it.