قَوۡمُہٗ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "قَوۡمُہٗ".
۞ اِنَّ قٰرُوۡنَ کَانَ مِنۡ قَوۡمِ مُوۡسٰی فَبَغٰی عَلَیۡہِمۡ ۖ وَاٰتَیۡنٰہُ مِنَ الۡکُنُوۡزِ مَاۤ اِنَّ مَفَاتِحَہٗ لَتَنُوۡۤاُ بِالۡعُصۡبَۃِ اُولِی الۡقُوَّۃِ اِذۡ قَالَ لَہٗ قَوۡمُہٗ لَا تَفۡرَحۡ ۖ اِنَّ اللّٰہَ لَا یُحِبُّ الۡفَرِحِیۡنَ
29:40; 40:25.
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
29:40; 40:25.
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
29:40; 40:25.
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
d
29:40; 40:25.
2
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
3
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
4
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
b
29:40; 40:25.
2930
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
a
29:40; 40:25.
2231
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
2232
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
وَحَآجَّہٗ قَوۡمُہٗ ۚ قَالَ اَتُحٰٓجُّوۡٓنِّیۡ فِی اللّٰہِ وَقَدۡ ہَدٰٮنِ ۚ وَلَاۤ اَخَافُ مَا تُشۡرِکُوۡنَ بِہٖۤ اِلَّاۤ اَنۡ یَّشَآءَ رَبِّیۡ شَیۡـًٔا ۗ وَسِعَ رَبِّیۡ کُلَّ شَیۡءٍ عِلۡمًا ۗ اَفَلَا تَتَذَکَّرُوۡنَ
27:88; 39:69.
7:90.
7:90.
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
27:88; 39:69.
a
7:90.
826
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
7:90.
وَجَآءَہٗ قَوۡمُہٗ یُہۡرَعُوۡنَ اِلَیۡہِ وَمِنۡ قَبۡلُ کَانُوۡا یَعۡمَلُوۡنَ السَّیِّاٰتِ ۚ قَالَ یٰقَوۡمِ ہٰٓؤُلَآءِ بَنَاتِیۡ ہُنَّ اَطۡہَرُ لَکُمۡ ۖ فَاتَّقُوا اللّٰہَ وَلَا تُخۡزُوۡنِ فِیۡ ضَیۡفِیۡۤ ۖ اَلَیۡسَ مِنۡکُمۡ رَجُلٌ رَّشِیۡدٌ
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.