Topic: Story Of
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وَلُوطًا إِذْ قَالَ لِقَوْمِهِۦٓ أَتَأْتُونَ ٱلْفَٰحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ ٱلْعَٰلَمِينَ
27:55; 29:29.
27:55; 29:29.
Lot was a nephew and contemporary of Abraham (Gen. 11: 27, 31).
The words imply that it was a new kind of evil which was unknown before, or that its great extent at that time had no parallel before.
27:55; 29:29.
Important Words:
لوط (Lot) was a nephew and contemporary of Abraham (Gen. 11:27, 31). See also 6:87.
Commentary:
This verse throws some light on the fact that the Perfect Law could not be revealed in the beginning of the world, because laws are meant to meet and remedy evils, and so religious Laws were gradually revealed as evils grew and spread. If a Perfect Law had been revealed in the very beginning, detailing all the evils, it would, in a way, have proved the means of teaching men evils of which they were yet ignorant. Hence, a Perfect Law could be revealed only at a time when all or most of the evils, particularly those known as root evils, had made their appearance and become established. Such was the case when the Quran was revealed. To this fact the Quran alludes in the words, Corruption has appeared (and become established) on land and sea, (30:42), which means that at the advent of the Holy Prophet, all the diverse root evils had become manifest and established.
The "abomination" mentioned in the present verse is explained in the next. The words, as no one in the world ever did before you, imply that it was a new kind of evil which was unknown before, or that its present extent had had no parallel before.
c
27:55; 29:29.
b
27:55; 29:29.
979
Important Words:
لوط (Lot) was a nephew and contemporary of Abraham (Gen. 11:27, 31). See also 6:87.
Commentary:
This verse throws some light on the fact that the Perfect Law could not be revealed in the beginning of the world, because laws are meant to meet and remedy evils, and so religious Laws were gradually revealed as evils grew and spread. If a Perfect Law had been revealed in the very beginning, detailing all the evils, it would, in a way, have proved the means of teaching men evils of which they were yet ignorant. Hence, a Perfect Law could be revealed only at a time when all or most of the evils, particularly those known as root evils, had made their appearance and become established. Such was the case when the Quran was revealed. To this fact the Quran alludes in the words, Corruption has appeared (and become established) on land and sea, (30:42), which means that at the advent of the Holy Prophet, all the diverse root evils had become manifest and established.
The "abomination" mentioned in the present verse is explained in the next. The words, as no one in the world ever did before you, imply that it was a new kind of evil which was unknown before, or that its present extent had had no parallel before.
b
27:55; 29:29.
1005
Lot was a nephew and contemporary of Abraham (Gen. 11: 27, 31).
1006
The words imply that it was a new kind of evil which was unknown before, or that its great extent at that time had no parallel before.
إِنَّكُمْ لَتَأْتُونَ ٱلرِّجَالَ شَهْوَةً مِّن دُونِ ٱلنِّسَآءِ ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
26:166; 27:56; 29:30.
26:166; 27:56; 29:30.
d
26:166; 27:56; 29:30.
c
26:166; 27:56; 29:30.
980
Commentary:
Lot rebuked his people for having not only innovated the extremely foul practice of sodomy, but for having also excelled in other evil practices.
c
26:166; 27:56; 29:30.
وَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوٓا۟ أَخْرِجُوهُم مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
27:57.
27:57.
Commentary:
The word یتطھرون (who would keep pure) may also signify "who affect to be pure"; because the باب (form) of تفعل is not unoften used to imply affectation. The word was used by the opponents of Lot about his followers by way of taunt, signifying that they posed and paraded as extra-righteous and holy persons.
e
27:57.
a
27:57.
981
Commentary:
The word یتطھرون (who would keep pure) may also signify "who affect to be pure"; because the باب (form) of تفعل is not unoften used to imply affectation. The word was used by the opponents of Lot about his followers by way of taunt, signifying that they posed and paraded as extra-righteous and holy persons.
d
27:57.
1007
The opponents of Lot taunted his followers that they posed and paraded as extra righteous and holy persons.
فَأَنجَيْنَٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
26:171-172; 27:58; 29:34; 37:135-136.
عذاب سے پہلے حضرت لوطؑ کو کہا گیا تھا کہ وہاں سے نکل جائیں۔ مگر ان کی دو بیٹیاں اس شہر میں بیاہی ہوئی تھیں۔ ان کی بیوی نے خدا کا حکم نہ مانا اور بیٹیوں کی محبت کی وجہ سے پیچھے رہ گئی۔ اور وہ عذاب میں مبتلا ہو گئی۔
26:171-172; 27:58; 29:34; 37:135-136.
26:171-172; 27:58; 29:34; 37:135-136.
Important Words:
الغابرین (who stayed behind) is derived from غبر i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externally while it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So غابر is one who remains or stays or tarries behind or waits, etc. (Lane & Aqrab).
Commentary:
The verse does not necessarily imply that the wife of Lot was a disbeliever. The fact that she tarried to inform her relatives of the impending punishment shows that she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word غابرین(who stayed behind) treated under Important Words above throws some interesting light on the real condition of Lot’s wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place.
There exists some difference of opinion among students of history as to the situation of the place where the people of Lot lived. According to some, the Dead Sea is the site of the ruined cities. The Quran, however, appears to place it on the route from Medina to Syria (15:80).
f
26:171-172; 27:58; 29:34; 37:135-136.
1
عذاب سے پہلے حضرت لوطؑ کو کہا گیا تھا کہ وہاں سے نکل جائیں۔ مگر ان کی دو بیٹیاں اس شہر میں بیاہی ہوئی تھیں۔ ان کی بیوی نے خدا کا حکم نہ مانا اور بیٹیوں کی محبت کی وجہ سے پیچھے رہ گئی۔ اور وہ عذاب میں مبتلا ہو گئی۔
b
26:171-172; 27:58; 29:34; 37:135-136.
982
Important Words:
الغابرین (who stayed behind) is derived from غبر i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externally while it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So غابر is one who remains or stays or tarries behind or waits, etc. (Lane & Aqrab).
Commentary:
The verse does not necessarily imply that the wife of Lot was a disbeliever. The fact that she tarried to inform her relatives of the impending punishment shows that she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word غابرین(who stayed behind) treated under Important Words above throws some interesting light on the real condition of Lot’s wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place.
There exists some difference of opinion among students of history as to the situation of the place where the people of Lot lived. According to some, the Dead Sea is the site of the ruined cities. The Quran, however, appears to place it on the route from Medina to Syria (15:80).
e
26:171-172; 27:58; 29:34; 37:135-136.
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُجْرِمِينَ
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
26:174; 27:59.
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
g
26:174; 27:59.
508
在一次剧烈的地震中经常会发生喷发岩石和石块到高空然后落回地面的现象。这种现象在庞贝 (Pompeii) 发生过; 1905年在印度康格拉 (Kangra) 也发生过。
2
لوطؑ کی قوم کے وطن پر بھی ایک شدید زلزلہ آیا تھا جس سے زمین کا تختہ الٹ گیا تھا۔ شدید زلزلوں میں ایسا ہوتا ہے کہ مٹی سینکڑوں فٹ اوپر جاکر پھر گرتی ہے۔ گویا مٹی اور پتھروں کی بارش ہوتی ہے۔ پومپیائی میں بھی ایسا ہوا۔ ۱۹۰۵ء میں کانگڑہ میں بھی ایسا ہوا۔ حال میں ہی کابل کے شمال میں ایک شدید زلزلہ آیا۔ اس میں بھی ایسا ہی ہوا۔
a
26:174; 27:59.
983
Commentary:
It appears that there was a violent eruption, and burning matter was thrown out of the ground and buried the disbelieving people underneath it.
a
26:174; 27:59.
1008
It often happens in a severe earthquake that rocks and rubble erupt and are carried to a height and then fall back on the earth. This happened at Pompeii; and at Kangra (India) in 1905.
1009
According to some the country round the Dead Sea is the site of the ruined cities. The Qur’an, however, appears to place it on the route from Medina to Syria (15:80).
وَلَمَّا جَآءَتْ رُسُلُنَا لُوطًا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ عَصِيبٌ
29:34.
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
29:34.
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
29:34.
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
a
29:34.
2
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
a
29:34.
1458
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
b
29:34.
1335
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
وَجَآءَهُۥ قَوْمُهُۥ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا۟ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ ۚ قَالَ يَٰقَوْمِ هَٰٓؤُلَآءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ فِى ضَيْفِىٓ ۖ أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
15:72.
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
15:68.
7:81; 29:29.
15:72.
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
7:81; 29:29.
c
15:62.
1
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
b
15:68.
c
7:81; 29:29.
d
15:72.
1459
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
15:72.
1336
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
1337
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
قَالُوا۟ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ
یعنی وہ تو پہلے سے بہو بیٹیاں ہیں۔ ہم نے تو اجنبی مہمانوں پر اعتراض کیا ہے۔
When Lot offered his daughters who were married in the town (Gen. 19:15) as hostages, his people refused to accept the offer, for that was against their custom to accept females as hostages (Enc. Brit.). The words, 'we have no claim against thy daughters,' show that they had not come with the motives which most Commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, would raise no question of claim or no claim, right or no right with regard to the satisfaction of their carnal passions. The words, 'thou surely knowest what we desire' mean, 'you know that we want the strangers to be handed over to us.'
Commentary:
When Lot told his townsmen that they had his daughters in their custody and that, if he did anything which was injurious to their interests they might avenge themselves on him through his daughters, he was in fact offering his daughters as hostages. Now, the rule with regard to hostages was that only males were accepted as such (Enc. Bri.) so the people told Lot that they could not take his daughters as hostages for that was against their custom and law. The words, we have no claim on thy daughters, clearly show that they had not come with the motives which most commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, could raise no question of claim or no claim, right or no right about the satisfaction of their carnal passions.
The words, thou surely knowest what we desire, mean, "You know that what we at present want is to prevent the coming of strangers, so to say that we should accept hostages and leave the strangers alone is an offer which we cannot accept."
2
یعنی وہ تو پہلے سے بہو بیٹیاں ہیں۔ ہم نے تو اجنبی مہمانوں پر اعتراض کیا ہے۔
1460
Commentary:
When Lot told his townsmen that they had his daughters in their custody and that, if he did anything which was injurious to their interests they might avenge themselves on him through his daughters, he was in fact offering his daughters as hostages. Now, the rule with regard to hostages was that only males were accepted as such (Enc. Bri.) so the people told Lot that they could not take his daughters as hostages for that was against their custom and law. The words, we have no claim on thy daughters, clearly show that they had not come with the motives which most commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, could raise no question of claim or no claim, right or no right about the satisfaction of their carnal passions.
The words, thou surely knowest what we desire, mean, "You know that what we at present want is to prevent the coming of strangers, so to say that we should accept hostages and leave the strangers alone is an offer which we cannot accept."
1338
When Lot offered his daughters who were married in the town (Gen. 19:15) as hostages, his people refused to accept the offer, for that was against their custom to accept females as hostages (Enc. Brit.). The words, 'we have no claim against thy daughters,' show that they had not come with the motives which most Commentators ascribe to them, for a people who had become so depraved and corrupt in their morals as the people of Lot were, would raise no question of claim or no claim, right or no right with regard to the satisfaction of their carnal passions. The words, 'thou surely knowest what we desire' mean, 'you know that we want the strangers to be handed over to us.'
قَالَ لَوْ أَنَّ لِى بِكُمْ قُوَّةً أَوْ ءَاوِىٓ إِلَىٰ رُكْنٍ شَدِيدٍ
یعنی خداتعالیٰ سے تمہارے شر سے بچنے کے لئے دعا کروں۔
I shall pray to God to be saved from the humiliation you seek to inflict upon me by insisting that I should turn away my guests.
Important Words:
رکن (support). They say رکن الیه (rakana) i.e. he inclined to him or it; he trusted or relied upon him or it so as to become easy or quiet in mind; he leaned, rested or relied upon him. رکن فی المنزل means, he kept tenaciously to the abode and did not relinquish it. رکن (rukn) means, side or outward part of a thing; corner or angle; a stay or support of any kind; a thing whereby one is strengthened; near relations or clan or tribe by whom one is aided and strengthened; a noble or high person; also might and resistance; a thing or event of great magnitude (Lane).
Commentary:
Lot says that if he had possessed any power, he would have resisted these mischievous people; but he was powerless against them.
The words, I should betake myself to a mighty support for shelter, mean that now the only course left to him was that he should seek refuge with God and beg Him to send upon them His punishment.
3
یعنی خداتعالیٰ سے تمہارے شر سے بچنے کے لئے دعا کروں۔
1461
Important Words:
رکن (support). They say رکن الیه (rakana) i.e. he inclined to him or it; he trusted or relied upon him or it so as to become easy or quiet in mind; he leaned, rested or relied upon him. رکن فی المنزل means, he kept tenaciously to the abode and did not relinquish it. رکن (rukn) means, side or outward part of a thing; corner or angle; a stay or support of any kind; a thing whereby one is strengthened; near relations or clan or tribe by whom one is aided and strengthened; a noble or high person; also might and resistance; a thing or event of great magnitude (Lane).
Commentary:
Lot says that if he had possessed any power, he would have resisted these mischievous people; but he was powerless against them.
The words, I should betake myself to a mighty support for shelter, mean that now the only course left to him was that he should seek refuge with God and beg Him to send upon them His punishment.
1338A
I shall pray to God to be saved from the humiliation you seek to inflict upon me by insisting that I should turn away my guests.
قَالُوا۟ يَٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓا۟ إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا ٱمْرَأَتَكَ ۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ ٱلصُّبْحُ ۚ أَلَيْسَ ٱلصُّبْحُ بِقَرِيبٍ
وہ علاقہ کے اولیاء تھے جن کو خداتعالیٰ نے لوط علیہ السلام کے پاس اس لئے بھیجا تھا کہ چونکہ وہ غیر ملک کے ہیں۔ ان لوگوں کی راہنمائی میں علاقہ میں کوئی ٹھکانا پا سکیں اور حیران نہ ہوں۔
15:66.
7:84; 15:61; 29:34.
15:67.
The 'messengers' were righteous men of the neighbourhood who were commanded by God to warn Lot and to direct him where to go.
15:66.
7:84; 15:61; 29:34.
15:67.
Commentary:
When the strangers heard Lot pathetically say to his people that he would pray to God against them, they, who had till then kept the matter secret, revealed to him that God had already decreed their punishment and that it was that decree which they had come to communicate to him. They also announced to him that the threatened punishment would not affect his اھل (family or followers) who would be saved except his wife who was doomed.
The verse mentions the time of morning as the time of the coming punishment because the morning is generally the time of negligence and is thus best suited to remind wicked people of the real cause of Divine chastisement.
d
15:66.
e
7:84; 15:61; 29:34.
f
15:67.
4
وہ علاقہ کے اولیاء تھے جن کو خداتعالیٰ نے لوط علیہ السلام کے پاس اس لئے بھیجا تھا کہ چونکہ وہ غیر ملک کے ہیں۔ ان لوگوں کی راہنمائی میں علاقہ میں کوئی ٹھکانا پا سکیں اور حیران نہ ہوں۔
a
15:66.
b
7:84; 15:61; 29:34.
c
15:67.
1462
Commentary:
When the strangers heard Lot pathetically say to his people that he would pray to God against them, they, who had till then kept the matter secret, revealed to him that God had already decreed their punishment and that it was that decree which they had come to communicate to him. They also announced to him that the threatened punishment would not affect his اھل (family or followers) who would be saved except his wife who was doomed.
The verse mentions the time of morning as the time of the coming punishment because the morning is generally the time of negligence and is thus best suited to remind wicked people of the real cause of Divine chastisement.
a
15:66.
b
7:84; 15:61; 29:34.
c
15:67.
1339
The 'messengers' were righteous men of the neighbourhood who were commanded by God to warn Lot and to direct him where to go.
فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ
یعنی عذاب کے متعلق۔
15:75.
51:34.
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
15:75.
51:34.
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
a
15:75.
b
51:34.
1
یعنی عذاب کے متعلق۔
d
15:75.
e
51:34.
1463
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
d
15:75.
e
51:34.
1339A
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
مُّسَوَّمَةً عِندَ رَبِّكَ ۖ وَمَا هِىَ مِنَ ٱلظَّٰلِمِينَ بِبَعِيدٍ
51:35.
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے ظالموں سے بھی یہ عذاب دور نہیں۔
51:35.
51:35.
Commentary:
The words, marked for them, mean that it had been decreed from eternity that these stones should become the cause for the destruction of Lot’s people.
The latter portion of the verse points out that the account of the destruction of the people of Lot has not been given here as a story but is intended to give a warning that a similar destructive punishment would overtake the disbelieving people of the Holy Prophet’s time if they persisted in rejecting him.
It may also be noted here that there are some serious differences in the accounts about Lot as given in the Quran and the Bible: (1) The Bible represents Lot as a quarrelsome and jealous person, while the Quran says that he was a righteous servant of God. (2) The Bible says that the three visitors partook of the food presented to them by Abraham, declaring at
the same time that one of them was God Himself, the other two being angels. The Quran denies all this. (3) According to the Bible, Lot offered his daughters for fornication, while the Quran declares that they were merely offered as hostages. (4) The Bible says that Lot’s wife was turned into a pillar of salt but the Quran rejects all such puerile stories. Any sensible person can see which of the two accounts is more sensible and correct.
c
51:35.
2
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے ظالموں سے بھی یہ عذاب دور نہیں۔
a
51:35.
1464
Commentary:
The words, marked for them, mean that it had been decreed from eternity that these stones should become the cause for the destruction of Lot’s people.
The latter portion of the verse points out that the account of the destruction of the people of Lot has not been given here as a story but is intended to give a warning that a similar destructive punishment would overtake the disbelieving people of the Holy Prophet’s time if they persisted in rejecting him.
It may also be noted here that there are some serious differences in the accounts about Lot as given in the Quran and the Bible: (1) The Bible represents Lot as a quarrelsome and jealous person, while the Quran says that he was a righteous servant of God. (2) The Bible says that the three visitors partook of the food presented to them by Abraham, declaring at
the same time that one of them was God Himself, the other two being angels. The Quran denies all this. (3) According to the Bible, Lot offered his daughters for fornication, while the Quran declares that they were merely offered as hostages. (4) The Bible says that Lot’s wife was turned into a pillar of salt but the Quran rejects all such puerile stories. Any sensible person can see which of the two accounts is more sensible and correct.
a
51:35.
فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ
11:78; 29:34.
11:78; 29:34.
11:78; 29:34.
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
f
11:78; 29:34.
a
11:78; 29:34.
1765
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
e
11:78; 29:34.
قَالَ إِنَّكُمْ قَوْمٌ مُّنكَرُونَ
51:26.
یہاں مُنْـکَر کا لفظ ہے جس کے معنے لغت میں اجنبی کے یعنی اس شخص کے ہوتے ہیں جسے علاقہ کے لوگ جانتے نہ ہوں (اقرب)
51:26.
Commentary:
The word منکرون (strangers) includes wayfarers. It is thus suggested that Lot thought these men to be mere wayfarers whose visit to the place was simply casual, whereupon these messengers hastened to inform him that they had come to him on a special mission (see the succeeding verse).
g
51:26.
1
یہاں مُنْـکَر کا لفظ ہے جس کے معنے لغت میں اجنبی کے یعنی اس شخص کے ہوتے ہیں جسے علاقہ کے لوگ جانتے نہ ہوں (اقرب)
a
51:26.
1766
Commentary:
The word منکرون (strangers) includes wayfarers. It is thus suggested that Lot thought these men to be mere wayfarers whose visit to the place was simply casual, whereupon these messengers hastened to inform him that they had come to him on a special mission (see the succeeding verse).
f
51:26.
1507
Lot thought these men to be mere wayfarers whose visit to the place was only casual.
قَالُوا۟ بَلْ جِئْنَٰكَ بِمَا كَانُوا۟ فِيهِ يَمْتَرُونَ
Commentary:
The fact that the people of Lot doubted the truth of what he told them shows that they had already been warned of the coming punishment by Lot. The mission of the messengers was thus only to inform Lot that the time of the threatened punishment had arrived, and that he and those who believed in him should at once leave the place.
1767
Commentary:
The fact that the people of Lot doubted the truth of what he told them shows that they had already been warned of the coming punishment by Lot. The mission of the messengers was thus only to inform Lot that the time of the threatened punishment had arrived, and that he and those who believed in him should at once leave the place.
وَأَتَيْنَٰكَ بِٱلْحَقِّ وَإِنَّا لَصَٰدِقُونَ
Commentary:
As Abraham had previously questioned the messengers regarding the source of their message (v. 55), they now forestalled a repetition of a similar question by Lot and volunteered the statement that they had brought a definite Divine Message and by way of emphasis added the words, surely we are truthful.
1768
Commentary:
As Abraham had previously questioned the messengers regarding the source of their message (v. 55), they now forestalled a repetition of a similar question by Lot and volunteered the statement that they had brought a definite Divine Message and by way of emphasis added the words, surely we are truthful.
فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلَّيْلِ وَٱتَّبِعْ أَدْبَٰرَهُمْ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ وَٱمْضُوا۟ حَيْثُ تُؤْمَرُونَ
11:82.
اس حکم سے لوط علیہ السلام کے بیوی بچوں پر احسان کیا کہ اگر مڑ کر دیکھیں تو شاید پیچھے رہ جانے والی بیاہتا لڑکیوں اور دامادوں کی وجہ سے کسی کو ابتلا نہ آجائے۔
یعنی یہ پیغام لانے والے لوگ جس جگہ کا تم کو پتہ دیں وہاں چلے جاؤ کہ یہی ہمارا منشا ہے۔
11:82.
The pronoun hum (their) in the expression Adbara-hum (their rear) used in this verse shows that the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. chap. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun indicates. This view is supported by another passage in the Bible (Gen. 18: 32).
The words may have been used figuratively, meaning 'let none of you give thought to,' or 'feel anxious for,' those left behind.
11:82.
Commentary:
The pronoun ھم (their) in the expression ادبارھم (their rear) used in this verse shows that, according to the Quran, the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun shows. This view is supported by another passage in the Bible (Gen. 18:32) which shows that Abraham was aware that there were some men in the town of Lot who had accepted his Message. Abraham was not, however, sure of their number.
The words لا یلتفت منکم احد (let none of you look back) do not here mean, as most commentators have taken them to mean literally "looking back." The expression has been used figuratively, meaning "giving thought to," or "feeling anxious for," those left behind. The above quoted words thus signify, "do not mind the disbelievers, and leave them to perish." As against this the Bible says that Lot’s wife looked back and was turned into a pillar of salt (Gen. 19:26). The Quranic version is certainly more natural, for it not only denies her looking back but declares that she was one of those who remained behind (29:34). The fact that the Bible, which was written much earlier than the Quran, should interweave it with such an incredible tale, which the Quran rejects, lends strong support to the latter’s claim to be the revealed Word of God.
The words, where you are commanded, confirms the interpretation given above, viz. that the messengers had come to tell Lot where he should go after leaving the condemned city. They had come to inform Lot of his destination in pursuance of a Divine command.
The messengers suggested to Lot that he should follow in their rear so that he might be the last in the party to leave the city. This was evidently intended as a precaution for the safety of all members of the party because since Lot was a Prophet for whom Divine protection was particularly intended the threatened punishment could not overtake the city until he was safely out of it.
h
11:82.
1
اس حکم سے لوط علیہ السلام کے بیوی بچوں پر احسان کیا کہ اگر مڑ کر دیکھیں تو شاید پیچھے رہ جانے والی بیاہتا لڑکیوں اور دامادوں کی وجہ سے کسی کو ابتلا نہ آجائے۔
2
یعنی یہ پیغام لانے والے لوگ جس جگہ کا تم کو پتہ دیں وہاں چلے جاؤ کہ یہی ہمارا منشا ہے۔
b
11:82.
1769
Commentary:
The pronoun ھم (their) in the expression ادبارھم (their rear) used in this verse shows that, according to the Quran, the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun shows. This view is supported by another passage in the Bible (Gen. 18:32) which shows that Abraham was aware that there were some men in the town of Lot who had accepted his Message. Abraham was not, however, sure of their number.
The words لا یلتفت منکم احد (let none of you look back) do not here mean, as most commentators have taken them to mean literally "looking back." The expression has been used figuratively, meaning "giving thought to," or "feeling anxious for," those left behind. The above quoted words thus signify, "do not mind the disbelievers, and leave them to perish." As against this the Bible says that Lot’s wife looked back and was turned into a pillar of salt (Gen. 19:26). The Quranic version is certainly more natural, for it not only denies her looking back but declares that she was one of those who remained behind (29:34). The fact that the Bible, which was written much earlier than the Quran, should interweave it with such an incredible tale, which the Quran rejects, lends strong support to the latter’s claim to be the revealed Word of God.
The words, where you are commanded, confirms the interpretation given above, viz. that the messengers had come to tell Lot where he should go after leaving the condemned city. They had come to inform Lot of his destination in pursuance of a Divine command.
The messengers suggested to Lot that he should follow in their rear so that he might be the last in the party to leave the city. This was evidently intended as a precaution for the safety of all members of the party because since Lot was a Prophet for whom Divine protection was particularly intended the threatened punishment could not overtake the city until he was safely out of it.
g
11:82.
1508
The pronoun hum (their) in the expression Adbara-hum (their rear) used in this verse shows that the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. chap. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun indicates. This view is supported by another passage in the Bible (Gen. 18: 32).
1509
The words may have been used figuratively, meaning 'let none of you give thought to,' or 'feel anxious for,' those left behind.
وَقَضَيْنَآ إِلَيْهِ ذَٰلِكَ ٱلْأَمْرَ أَنَّ دَابِرَ هَٰٓؤُلَآءِ مَقْطُوعٌ مُّصْبِحِينَ
6:46; 7:73, 85.
6:46; 7:73, 85.
6:46; 7:73, 85.
Important Words:
قضینا (We communicated). They say قضی بین الخصمین i.e. he judged and decided between the two litigants. قضی الشیء قضاء means, he determined or designed and accomplished or completed the thing properly. قضی الامر means, he decreed or ordained or commanded the thing. قضی حاجته means, he fulfilled or attained or satisfied his want or desire. قضی دینه means, he paid off his debt. قضی الصلوة means, he performed his Prayer. قضی الشیء means, he declared and explained the thing. قضی الیه الامر means, he communicated or conveyed the matter to him. قضی العھد means, he kept or fulfilled the pledge. قضی اجله او نحبه means, he died (lit. he completed his term), ضربه فقضٰی علیه means, he struck him and thereby killed him (Aqrab & Lane).
Commentary:
The words of this verse are spoken by God and not by the messengers, as it might appear from the context. As the messengers had come to tell Lot that the time of the threatened punishment of his people had already arrived, so in this verse God says to Lot that what the messengers had communicated to him was undoubtedly true, and as the time was very short, he should quit the place at once. It is this direct revelation of God that has been mentioned in the present verse and possibly in the previous one as well.
The word دابر among other things signifies, the root of a thing. But the word "root" does not here mean, "great men" (who are certainly the root of a tribe or clan) but the entire tribe collectively, for the word "root" also symbolizes the whole tree. In fact, the words, Excepting the family of Lot, occurring in v. 60 show that in the present verse this word cannot be taken in the sense of "great men" for, according to the above quoted verse, both the great and the small men of Lot’s people were destroyed, with the exception of a few members of his family. Moreover, the word دابر also means "the last remnant." So the verse definitely signifies that all the people of Lot were destroyed except only a few. See also 6:46.
The word مصبحین (by the morning) shows that Lot was bidden to journey with his family in the latter part of the night so that his wicked countrymen might not discover their absence and pursue and overtake them before the threatened punishment which was to take place at sunrise (v. 74).
i
6:46; 7:73, 85.
a
6:46; 7:73, 85.
1770
Important Words:
قضینا (We communicated). They say قضی بین الخصمین i.e. he judged and decided between the two litigants. قضی الشیء قضاء means, he determined or designed and accomplished or completed the thing properly. قضی الامر means, he decreed or ordained or commanded the thing. قضی حاجته means, he fulfilled or attained or satisfied his want or desire. قضی دینه means, he paid off his debt. قضی الصلوة means, he performed his Prayer. قضی الشیء means, he declared and explained the thing. قضی الیه الامر means, he communicated or conveyed the matter to him. قضی العھد means, he kept or fulfilled the pledge. قضی اجله او نحبه means, he died (lit. he completed his term), ضربه فقضٰی علیه means, he struck him and thereby killed him (Aqrab & Lane).
Commentary:
The words of this verse are spoken by God and not by the messengers, as it might appear from the context. As the messengers had come to tell Lot that the time of the threatened punishment of his people had already arrived, so in this verse God says to Lot that what the messengers had communicated to him was undoubtedly true, and as the time was very short, he should quit the place at once. It is this direct revelation of God that has been mentioned in the present verse and possibly in the previous one as well.
The word دابر among other things signifies, the root of a thing. But the word "root" does not here mean, "great men" (who are certainly the root of a tribe or clan) but the entire tribe collectively, for the word "root" also symbolizes the whole tree. In fact, the words, Excepting the family of Lot, occurring in v. 60 show that in the present verse this word cannot be taken in the sense of "great men" for, according to the above quoted verse, both the great and the small men of Lot’s people were destroyed, with the exception of a few members of his family. Moreover, the word دابر also means "the last remnant." So the verse definitely signifies that all the people of Lot were destroyed except only a few. See also 6:46.
The word مصبحین (by the morning) shows that Lot was bidden to journey with his family in the latter part of the night so that his wicked countrymen might not discover their absence and pursue and overtake them before the threatened punishment which was to take place at sunrise (v. 74).
a
6:46; 7:73, 85.