7. Al-A'raaf

And (remember) Lut, when he said to his people: "Do you commit lewdness such as none preceding you has committed in all of the nations (80)"Verily, you practice your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds. (81)

Allah said, We sent,

وَ

(And)

لُوطًا إِذْ قَالَ لِقَوْمِهِ

(Lut, when he said to his people..) Lut (Lot) is the son of Haran the son of Azar (Terah), and he was the nephew of Ibrahim, peace be upon them both. Lut had believed in Ibrahim and migrated with him to the Sham area. Allah then sent Lut to the people of Sadum (Sodom) and the surrounding villages, to call them to Allah, enjoin righteousness and forbid them from their evil practices, their sin, and wickedness. It this area, they did things that none of the children of Adam or any other creatures ever did before them. They used to have sexual intercourse with males instead of females. This evil practice was not known among the Children of Adam before, nor did it even cross their minds, so they were unfamiliar with it before the people of Sodom invented it, may Allah's curse be on them. 'Amr bin Dinar conmented on;

مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ

("...as none preceding you has committed in all of the nations.")

"Never before the people of Lut did a male have sex with another male." This is why Lut said to them,

أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ - إِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِّن دُونِ النِّسَاءِ

("Do you commit lewdness such as none preceding you has committed in all of the nations? Verily, you practice your lusts on men instead of women.") meaning, you left women whom Allah created for you and instead had sex with men? Indeed, this behavior is evil and ignorant because you have placed things in their improper places. Lut, peace be upon him, said to them:

هَٰؤُلَاءِ بَنَاتِي إِن كُنتُمْ فَاعِلِينَ

("these (the girls of the nation) are my daughters (to marry lawfully), if you must act (so).")[15:71]

So he reminded them of their women, and they replied that they do not desire women!

قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

(They said: "Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!" )[11:79] meaning, you know that we have no desire for women and you know what we desire with your guests.

And the answer of his people was only that they said: "Drive them out of your town, these are indeed men who want to be pure (from sins)! (82)

So they answered Prophet Lut by trying to expel and banish him from their village, along with those who believed with him. Allah indeed removed Prophet Lut safely from among them, and He destroyed them in their land in disgrace and humiliation. They said (about Lut and the believers):

إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ

("These are indeed men who want to be pure (from sins)!")

Qatadah commented, "They shamed them (Lut and the believers) with what is not a shame at all." Mujahid commented, "(Lut's people said about Lut and the believers,) They are a people who want to be pure from men's anuses and women's anuses!" Similar was narrated from Ibn 'Abbas.

Then We saved him and his family, except his wife; she was of the Ghabirin (those who lagged behind)(83)And We rained down on them a rain (of stones). Then see what was the end of the criminals (84)

Allah says, We saved Lut and his family, for only his household believed in him.

Allah said in another Ayah,

فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ - فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ

(So We brought out from therein the believers. But We found not there any household of the Muslims except one [of Lut and his daughters])[51:35-36].

Only his wife (from his family) did not believe, remaining on the religion of her people. She used to conspire with them against Lut and inform them of who came to visit him, using certain signals that they agreed on. This is why when Lut was commanded to leave by night with his family, he was ordered not to inform his wife or take her with him. Some said that she followed them, and when the torment struck her people, she looked back and suffered the same punishment as them. However, it appears that she did not leave the town and that Lut did not tell her that they would depart. So she remained with her people, as apparent from Allah's statement,

إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ

(except his wife; she was of the Ghabirin) meaning, of those who remained, or they say: of those who were destroyed, and this is the more obvious explanation. Allah's statement,

وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا

(And We rained down on them a rain) is explained by His other statement,

وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ - مُّسَوَّمَةً عِندَ رَبِّكَ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

(And rained on them stones of baked clay, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the wrongdoers.)[11:82-83]. Allah said here,

فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ

(Then see what was the end of the criminals.)

This Ayah means: 'See, O Muhammad, the end of those who dared to disobey Allah and reject His Messengers.'

Imam Ahmad, Abu Dawud, At-Tirmidhi, Ibn Majah, all recorded a Hadith [from] Ibn 'Abbas who said that Allah's Messenger ﷺ said;

مَنْ وَجَدْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُول بِهِ

(Whoever is found doing the act of the people of Lut, then kill them; the doer and the one it is done to.)

And to (the people of) Madyan, (We sent) their brother Shu'ayb. He said: "O my people! Worship Allah! You have no other God but Him. Verily, a clear proof (sign) from your Lord has come unto you; so give full measure and full weight and wrong not men in their things, and do not do mischief on the earth after it has been set in order, that will be better for you, if you are believers (85)

Story of Shu'ayb, upon him be Peace, and the Land of Madyan

Muhammad bin Ishaq said, "They (the people of Madyan) are the descendents of Madyan, son of Midyan, son of Ibrahim. Shu'ayb was the son of Mikil bin Yashjur. And in the Syrian language, his name was Yathrun (Jethro)". I (Ibn Kathir) say, Madyan was the name of the tribe and also a city that is close to Ma'an on route to the Hijaz (from Ash-Sham). Allah said in another Ayah,

وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ

(And when he arrived at the water (a well) of Madyan he found there a group of men watering (their flocks).)[28:23]

They are also the people of Al-Aykah (the Woods), as we will mention later on, Allah willing, and our trust is in Him.

قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ

(He said: "O my people! Worship Allah! You have no other God but Him") and this is the call of all Messengers,

قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ

("Verily, a clear proof (sign) from your Lord has come unto you;") meaning, 'Allah has presented the proof and evidences of the truth of what I brought you.' He then advised them and commanded them to give full measure and full weight and not to wrong men in their dealings, meaning, to refrain from cheating people in buying and selling. They used to treacherously avoid giving full weight and measure. Allah said in other Ayat,

وَيْلٌ لِّلْمُطَفِّفِينَ

(Woe to Al-Mutaffifin (those who give less in measure and weight)...)[83:1] until He said,

لِرَبِّ الْعَالَمِينَ

(before the Lord of all that exists?)[83:6]. These Ayat contain a stern warning and sure promise that we ask Allah to save us from. Shu'ayb was called 'Speaker of the Prophets', because of his eloquent words and eloquent advice, and Allah stated that Shu'ayb said:

"And sit not on every road, threatening, and hindering from the path of Allah those who believe in Him, and seeking to make it crooked. And remember when you were but few, and He multiplied you. And see what was the end of the mischief-makers (86)"And if there is a party of you who believes in that with which I have been sent and a party who does not believe, so be patient until Allah judges between us, and He is the best of judges. (87)

Prophet Shu'ayb forbade his people from setting up blockades on the roads, saying,

وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ

("And sit not on every road, threatening,") threatening people with death if they do not give up their money, as they were bandits, according to As-Suddi. Ibn 'Abbas, Mujahid and several others commented:

وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ

("And sit not on every road, threatening.") the believers who come to Shu'ayb to follow him." The first meaning is better, because Prophet Shu'ayb first said to them,

بِكُلِّ صِرَاطٍ

("on every road...") He then mentioned the second meaning,

وَتَصُدُّونَ عَن سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا

("and hindering from the path of Allah those who believe in Him, and seeking to make it crooked.") meaning, you seek to make the path of Allah crooked and deviated,

وَاذْكُرُوا إِذْ كُنتُمْ قَلِيلًا فَكَثَّرَكُمْ

("And remember when you were but few, and He multiplied you.") meaning, you were weak because you were few. But you later on became mighty because of your large numbers. Therefore, remember Allah's favor.

وَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

("And see what was the end of the mischief-makers.") from the previous nations and earlier generations. See the torment and punishment they suffered, because they disobeyed Allah and rejected His Messengers. Shu'ayb continued;

وَإِن كَانَ طَائِفَةٌ مِّنكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَّمْ يُؤْمِنُوا

("And if there is a party of you who believes in that with which I have been sent and a party who does not believe,") that is, if you divided concerning me,

فَاصْبِرُوا

("so be patient") that is, then wait and see,

حَتَّىٰ يَحْكُمَ اللَّهُ بَيْنَنَا

("until Allah judges between us,"), and you,

وَهُوَ خَيْرُ الْحَاكِمِينَ

("and He is the best of judges.") Surely, Allah will award the best end to those who fear and obey Him and He will destroy the disbelievers.

"And sit not on every road, threatening, and hindering from the path of Allah those who believe in Him, and seeking to make it crooked. And remember when you were but few, and He multiplied you. And see what was the end of the mischief-makers (86)"And if there is a party of you who believes in that with which I have been sent and a party who does not believe, so be patient until Allah judges between us, and He is the best of judges. (87)

Prophet Shu'ayb forbade his people from setting up blockades on the roads, saying,

وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ

("And sit not on every road, threatening,") threatening people with death if they do not give up their money, as they were bandits, according to As-Suddi. Ibn 'Abbas, Mujahid and several others commented:

وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ

("And sit not on every road, threatening.") the believers who come to Shu'ayb to follow him." The first meaning is better, because Prophet Shu'ayb first said to them,

بِكُلِّ صِرَاطٍ

("on every road...") He then mentioned the second meaning,

وَتَصُدُّونَ عَن سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا

("and hindering from the path of Allah those who believe in Him, and seeking to make it crooked.") meaning, you seek to make the path of Allah crooked and deviated,

وَاذْكُرُوا إِذْ كُنتُمْ قَلِيلًا فَكَثَّرَكُمْ

("And remember when you were but few, and He multiplied you.") meaning, you were weak because you were few. But you later on became mighty because of your large numbers. Therefore, remember Allah's favor.

وَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

("And see what was the end of the mischief-makers.") from the previous nations and earlier generations. See the torment and punishment they suffered, because they disobeyed Allah and rejected His Messengers. Shu'ayb continued;

وَإِن كَانَ طَائِفَةٌ مِّنكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَّمْ يُؤْمِنُوا

("And if there is a party of you who believes in that with which I have been sent and a party who does not believe,") that is, if you divided concerning me,

فَاصْبِرُوا

("so be patient") that is, then wait and see,

حَتَّىٰ يَحْكُمَ اللَّهُ بَيْنَنَا

("until Allah judges between us,"), and you,

وَهُوَ خَيْرُ الْحَاكِمِينَ

("and He is the best of judges.") Surely, Allah will award the best end to those who fear and obey Him and He will destroy the disbelievers.

The chiefs of those who were arrogant among his people said: "We shall certainly drive you out, O Shu'ayb and those who have believed with you from our town, or else you (all) shall return to our religion." He said: "Even though we hate it? (88)"We should have invented a lie against Allah if we returned to your religion, after Allah has rescued us from it. And it is not for us to return to it unless Allah, our Lord, should will. Our Lord comprehends all things in His knowledge. In Allah (Alone) we put our trust. Our Lord! Judge between us and our people in truth, for You are the best of those who give judgment. (89)

Allah describes the way the disbelievers answered His Prophet Shu'ayb and those who believed in him,by threatening them with expulsion from their village,or with forceful reversion to the disbeliever's religion.

The chiefs spoke the words mentioned here to the Messenger Shu'ayb, but intended it for those who followed his religion too. The statement,

أَوَلَوْ كُنَّا كَارِهِينَ

("Even though we hate it?"), means, would you force us to do that, even though we hate what you are calling us to? Certainly if we revert to your religion and accept your ways, we will have uttered a tremendous lie against Allah by calling partners as rivals to Him,

وَمَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلَّا أَن يَشَاءَ اللَّهُ رَبُّنَا

(And it is not for us to return to it unless Allah, our Lord, should will.)

This part of the Ayah refers all matters to Allah's will, and certainly, He has perfect knowledge of all matters and His observation encompasses all things,

عَلَى اللَّهِ تَوَكَّلْنَا

(In Allah (Alone) we put our trust.), concerning all our affairs, what we practice of them and what we ignore,

رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ

(Our Lord! Judge between us and our people in truth) judge between us and our people and give us victory over them,

وَأَنتَ خَيْرُ الْفَاتِحِينَ

(for You are the best of those who give judgment) and You are the Most Just Who never wrongs any in His judgment.

The chiefs of those who were arrogant among his people said: "We shall certainly drive you out, O Shu'ayb and those who have believed with you from our town, or else you (all) shall return to our religion." He said: "Even though we hate it? (88)"We should have invented a lie against Allah if we returned to your religion, after Allah has rescued us from it. And it is not for us to return to it unless Allah, our Lord, should will. Our Lord comprehends all things in His knowledge. In Allah (Alone) we put our trust. Our Lord! Judge between us and our people in truth, for You are the best of those who give judgment. (89)

Allah describes the way the disbelievers answered His Prophet Shu'ayb and those who believed in him,by threatening them with expulsion from their village,or with forceful reversion to the disbeliever's religion.

The chiefs spoke the words mentioned here to the Messenger Shu'ayb, but intended it for those who followed his religion too. The statement,

أَوَلَوْ كُنَّا كَارِهِينَ

("Even though we hate it?"), means, would you force us to do that, even though we hate what you are calling us to? Certainly if we revert to your religion and accept your ways, we will have uttered a tremendous lie against Allah by calling partners as rivals to Him,

وَمَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلَّا أَن يَشَاءَ اللَّهُ رَبُّنَا

(And it is not for us to return to it unless Allah, our Lord, should will.)

This part of the Ayah refers all matters to Allah's will, and certainly, He has perfect knowledge of all matters and His observation encompasses all things,

عَلَى اللَّهِ تَوَكَّلْنَا

(In Allah (Alone) we put our trust.), concerning all our affairs, what we practice of them and what we ignore,

رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ

(Our Lord! Judge between us and our people in truth) judge between us and our people and give us victory over them,

وَأَنتَ خَيْرُ الْفَاتِحِينَ

(for You are the best of those who give judgment) and You are the Most Just Who never wrongs any in His judgment.

The chiefs of those who disbelieved among his people said (to their people): "If you follow Shu'ayb, be sure then you will be the losers! (90)So the earthquake seized them and they lay (dead), prostrate in their homes (91)Those who belied Shu'ayb, became as if they had never dwelt there (in their homes). Those who belied Shu'ayb, they were the losers (92)

Allah describes the enormity of disbelief, rebellion, transgression and misguidance (of Shu'ayb's people) and the defiance of truth encrypted in their hearts. They vowed, saying,

لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَّخَاسِرُونَ

("If you follow Shu'ayb, be sure then you will be the losers!") Allah answered them,

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

(So the earthquake seized them and they lay (dead), prostrate in their homes)

Allah said that the earthquake shook them, as punishment for threatening to expel Shu'ayb and his followers. Allah mentioned their end again in Suah Hud,

وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ

(And when Our commandment came, We saved Shu'ayb and those who believed with him by a mercy from Us. And the Sayhah (loud cry) seized the wrongdoers, and they lay (dead) prostrate in their homes.)[11:94]

This Ayah mentions the Sayhah (cry) that struck them after they mocked Shu'ayb, saying,

أَصَلَاتُكَ تَأْمُرُكَ

(Does your Salah (prayer) command you...)[11:87] so it was befitting to mention here the cry that made them silence. In Surat Ash-Shu'ara', Allah said,

فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ

(But they belied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day)[26:189] because they challenged Shu'ayb,

فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ

("So cause a piece of the heaven to fall on us, if you are of the truthful!")[26:187].

Therefore, Allah stated that each of these forms of punishment struck them on the Day of the Shadow. First,

فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ

(So the torment of the Day of Shadow (a gloomy cloud) seized them)[26:189] when a gloomy cloud came over them (containing) fire, flames and a tremendous light. Next, a cry from the sky descended on them and a tremor shook them from beneath. Consequently, their souls were captured, their lives were taken and their bodies became idle,

فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

(and they lay (dead), prostrate in their homes). Allah said next,

كَأَن لَّمْ يَغْنَوْا فِيهَا

(They became as if they had never dwelt there) meaning, after the torment seized them, it looked as if they never dwelled in the land from which they wanted to expel their Messenger Shu'ayb and his followers. Here, Allah refuted their earlier statement,

الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ

(Those who belied Shu'ayb, they were the losers.)