Verses 49–84
After discussing how they mocked the Prophet and the revelation sent to him, as well as their demand for angels even though they would not believe even if presented with the clearest signs, the Almighty elucidates in these verses both a message of glad tidings and a warning. This dual message is encapsulated in His words: “Tell My slaves that I am the Ever-Forgiving, the Most Merciful, but also that My punishment is the Painful Punishment” (). God then reinforces and clarifies this dual message through a comprehensive narrative that includes both aspects: the story of Abraham’s guests. In this story, Abraham receives a promise that is usually beyond expectation, while the people of Lot face one of the harshest forms of punishment.
Subsequently, God provides a summarizing hint towards the torment of the People of Aykah (Thicket), who were the followers of Shuʿayb, and the People of Al-Ḥijr, who were the Thamūd, the people of Prophet Ṣāliḥ.
Here, the verses serve as a summative proclamation of both good news and a stern warning, reinforced through historical events that embody these two facets.
Commentary
نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ ٤٩ وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ ٥٠
(15:49-50) Inform My servants that I am indeed the All-forgiving, the All-merciful and that My punishment is a painful punishment.
The term ʿibādī (My servants) in the context of these verses refers broadly to all servants, without giving special attention to what some have mentioned—that the intended subjects are the pious ones previously mentioned or the sincere ones.
The emphasis achieved by using the nominal sentence structure, along with the particle inna (indeed), the disjunctive pronoun, and the lām in the predicate, serves to underscore the attributes mentioned, specifically maghfirah (forgiveness), raḥmah (mercy), and the severity of punishment.
These attributes are portrayed in their ultimate sense, to the point that they defy quantification or comparison with anything else. In ordinary circumstances, any form of forgiveness or mercy could be subject to potential obstacles that may hinder its dispensation, or limitations that could define and confine it. However, He, Sublime is He, governs in an absolute manner, unchallenged in His rulings and unopposed by any obstacles. Nothing can inhibit the realization of His maghfirah and raḥmah, except by His own volitional decree, Glorified and Exalted is He. As a result, it is not for anyone to despair of His forgiveness or to lose hope in His spirit and mercy, based on the existence of any conceivable impediments or constraints. This is unless one fears God Himself, as stated in the verse: “Do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed He is the All-forgiving, the All-merciful” (al-Zumar:54).
No one should underestimate His retribution or harbor the notion that God lacks the capability to enact it. Additionally, one should never be complacent about His strategies. God maintains ultimate dominion over all His matters, and it’s solely the ill-fated who believe they’re beyond God’s plans.
وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ ٥١
(15:51) And inform them about the guests of Abraham,
The term al-Ḍayf (guest) is well-known and can refer to both singular and plural forms. It may have plural forms like aḍḍiyāf (guests) and ḍuyūf (guests), and there’s a dual form ḍayfān (two guests). However, the most eloquent usage, as mentioned, is to neither make it dual nor plural, because it is originally derived from a verbal noun.
By al-Ḍayf (guest), it refers to the honored angels (al-malā’ikah al-mukramūn) who were sent with the good news of a son to Abraham and the destruction of the people of Lot. They were termed as “guests” because they appeared to him in the guise of guests.
إ ِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ ٥٢ قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ ٥٣
(15:52-53) when they entered into his presence, and said, ‘Peace!’ He said, ‘We are indeed afraid of you.’ They said, ‘Do not be afraid. Indeed we give you the good news of a wise son.’
The plural pronouns in dakhulū (entered) and qālū (said) are indicative of the angels. Their salutation salāman (Peace) conveys respect and recognition, essentially saying, “We extend peace to you.” Abraham’s remark, innā minkum wajilūn (We are indeed afraid of you), utilizes the word wajilūn, signifying “we are afraid.” The term al-wajl is synonymous with khawf, denoting “fear.”
Abraham expressed this sentiment to the angels only after they had settled in and he had presented a roasted calf to them. When he noticed that they did not eat from it and their hands did not reach out to the food, he felt uneasy and began to fear them, as depicted in the chapter of Hūd. The story is mentioned in a summarized manner.
Their response, lā tawjal (Do not be afraid), was meant to calm Abraham’s apprehensions, assure him, and comfort him by revealing that they were messengers from his Lord, sent to give him the good news of a knowledgeable boy—implying a son who would be both young and wise. It’s possible that this refers to the divine knowledge and revelation bestowed upon the child, drawing a parallel to another verse which states, “And We gave him the good news of Isaac, a prophet, one of the righteous” (al-Ṣāffāt:112).
قَالَ أَبَشَّرْتُمُونِي عَلَى أَنْ مَسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ ٥٤
(15:54) He said, ‘Do you give me good news though old age has befallen me? What is the good news that you bring me?’
Abraham received the good news when he was an elderly man, advanced in age, without any offspring from his wife, and the usual hopes of having a child seemed bleak. Even though he was careful never to lose hope in the mercy of God and the power of His will, he expressed amazement and sought clarification: How could they bring him tidings of a child given his current circumstances? And considering his wife was an old and barren woman, as mentioned in another part of the Divine discourse.
The statement, “Do you give me good news though old age has befallen me?” where al-kibr refers to old age, and being “touched or befallen” (massahu) by it means the impact of aging he felt due to the waning of his youth and the decline of his strength. The essence of this remark is that he is expressing astonishment at their tidings, considering he is an old man whose youth has faded and his bodily strength diminished. Customarily, someone in his state wouldn’t expect to have a child.
The phrase “What is the good news that you bring me?” builds upon his previous statement regarding old age, “old age has befallen me.” This is an inquiry about the nature of their tidings, as if he harbors doubt that their good news is about a forthcoming child, despite their explicit mention of it. Essentially, he’s asking, “What exactly are you giving glad tidings of?” Because what appears from their words is astonishing. This manner of speech is common; when someone is informed of something they find improbable or hard to believe, they might respond with questions like, “What are you saying?,” “What do you mean?,” or “What are you trying to convey?”
قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ الْقَانِطِينَ ٥٥ قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ ٥٦
(15:55-56) They said, ‘We bring you good news in truth, so do not be among the despondent.’ He said, ‘Who despairs of his Lord’s mercy except those who are astray?’
The particle “bi” in bi al-ḥaqq (in or with the truth) implies association, meaning that their glad tidings are inseparably tied to the truth. It should not be dismissed with skepticism, lest one becomes of those who despair of God’s mercy. This is the angels’ response, and in a rhetorical manner, Abraham countered, saying, “Who despairs of his Lords’ mercy except those who are astray?” The interrogative form here is used for negation, implying that despairing of God’s mercy is a characteristic of those who are astray. And he, Abraham, is not one of them; hence, his inquiry is not borne out of despair or disbelief.
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ٥٧
(15:57) He said, ‘O messengers what is now your errand?’
The term al-khaṭb (errand) refers to a significant matter or a grand affair. Their reference to the messengers indicates that they had mentioned this to him previously. The meaning of the verse is clear.
قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِينَ ٥٨ إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ ٥٩ إِلَّا امْرَأَتَهُ قَدَّرْنَا إِنَّهَا لَمِنَ الْغَابِرِينَ ٦٠
(15:58-60) They said, ‘We have been sent toward a guilty people, (who shall perish) people who are evildoers—except the family of Lot. We will indeed deliver all of them except his wife (who) We have ordained, will indeed be among those who remain behind.’
al-Rāghib says in his al-Mufradāt: “al-Ghābir refers to one who remains after the departure of those with him. God says, “Except an old woman among those who stayed behind” (al-Ṣāffāt:135) meaning among those who lived long lives. It is also said to mean those who remained and did not journey with Lot, and others interpret it as those who were left behind during the punishment. Another verse mentions, ‘Except for his wife. She was one of those who stayed behind’ (al-A’rāf:83). Another instance is, ‘We have ordained, will indeed be among those who remain behind (al-Ghābirīn)’ (15;60). He continues to say, “al-Ghubār refers to what remains of the dust that is stirred up. It is structured similarly to al-dukhān, al-’uthār, and the like, referring to remnants.”
Perhaps from here, what is sometimes termed as the past and the future together can be called ghābir. As for the past, it is considered ghābir in the sense that it remains in what has passed and did not transition into the present time. As for the future, it is termed ghābir in the sense that it persists and has not yet passed like the past has.
The verses are the angels’ response to Abraham’s question. They said, “We have been sent” by God, the Exalted, “toward a guilty people.” The angels didn’t specify them by name, refraining from uttering their name out of aversion. However, the forthcoming speech identifies them. They then made an exception and said: “Except the family of Lot,” referring to Prophet Lot and those close to him. This suggests that these people were Lot’s community. The angels emphasized, “We will indeed deliver all of them,” meaning we will deliver them from the punishment, “all together.” The context implies that this exception is distinct.
They then made another exception, excluding Lot’s wife from his family, indicating that salvation would not encompass her and that she would be subjected to the punishment and be destroyed. They said, “except his wife (who) We have ordained, will indeed be among those who remain behind,” referring to those who will stay behind from the community after the departure of Lot’s family from their town.
We have previously detailed the discourse regarding Abraham’s guests in Sūrah Hūd, which is found in the tenth section of the book. We conducted an independent study on it there.
فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ ٦١ قَالَ إِنَّكُمْ قَوْمٌ مُنْكَرُونَ ٦٢
(15:61-62) So when the Messengers came to Lot’s family, he said, ‘You are indeed strangers (to me).’
Lot said that to them because they appeared in the forms of handsome young men. He was deeply troubled by what he saw of them, especially given the immoral behavior of his people, as previously mentioned in Sūrah Hūd. The meaning is evident.
قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ ٦٣ وَأَتَيْنَاكَ بِالْحَقِّ وَإِنَّا لَصَادِقُونَ٦٤
(15:63-64) They said, ‘Rather we bring you what they used to doubt. We bring you the truth, and indeed we speak truly.’
The term imtirāʾ is derived from al-muryah, which means doubt (shakk). The meaning is: What they doubted or were skeptical about, as referred to in “what they used to doubt,” is the punishment that Lot had been warning them about. By saying “We bring you the truth,” it means enforcing a just decision regarding the matter of the people, from which there is no deviation. This is similar to another verse where it is mentioned: “and an irrevocable punishment shall overtake them” (Hūd:76). Some say the intended meaning is “we brought you a punishment about which there is no doubt.” However, the aforementioned explanation is more likely.
In the verses of the story, there is an apparent sequence of events that doesn’t necessarily align with their chronological order of revelation. This isn’t about misplacing later-revealed sections in earlier positions or vice-versa. Rather, it’s about God mentioning certain parts of the story out of their natural order for specific wisdom and subtleties that necessitated such arrangement.
The story, based on its segments as mentioned by God in Sūrah Ḥūd and other chapters, can be arranged in the following sequence:
First, the verse that states: “So when the messengers came to Lot’s family...” up to the completion of two verses before the rest ().
Next, the statement: “The people of the city came, rejoicing...” up to the completion of six verses ().
Then, “They said, ‘Rather we bring you...’” up to the completion of four verses ().
Lastly, “So the Cry seized them...” to the end of the verse ().
In reality, the sequencing of these events in the story signifies that the narrative is divided into four sections. The third section has been positioned between the first and the second. Specifically, the part which says, “The people of the city came...” and what follows was delayed in its mention, so that its end, which is, “they were bewildered in their drunkenness,” connects with the beginning of the last section: “So the Cry seized them at sunrise.” This arrangement serves to emphasize the purpose of citing this story and to elucidate more clearly the sudden descent of a tremendous punishment, similar to their punishment, at a moment when they were intoxicated and felt safe, never anticipating such an event. This creates a profound shock and deepens the regret, intensifying the pain of the punishment.
Similarly, hinting at this subtlety, there’s a connection in the upcoming story of the “People of the Rock” between the phrase, “They used to hew out dwellings from mountains, feeling secure,” and “So the Cry seized them at dawn.” All of this is to clarify the meaning of the statement of the Almighty at the beginning of the discourse: “And My punishment is a painful punishment.” So, understand this.
فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَاتَّبِعْ أَدْبَارَهُمْ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَامْضُوا حَيْثُ تُؤْمَرُونَ ٦٥
(15:65) ‘Take your family in a watch of the night; and follow in their rear, and none of you should turn around, and proceed as you are bidden.’
Referring to the end of the verse, Isrâ means night travel. So when it is said, “in the dead of night,” it reinforces this meaning. In the ‘dead of night’ means a segment taken from it. The implication of ‘following behind’ means to walk behind them, ensuring that no one lags behind or is left out and urging them to march swiftly. This is further emphasized by the phrase, “None of you must look back.”
The meaning is: When We bring upon you a punishment that is irrevocable and a decree from God is set in motion, it is incumbent upon you to journey with your family at night. You should be at their rear to ensure they don’t lag behind or take the journey lightly. None of you should look back, and proceed where you are commanded. This suggests that they had a divine guidance leading them and a leader directing them.”
وَقَضَيْنَا إِلَيْهِ ذَلِكَ الْأَمْرَ أَنَّ دَابِرَ هَؤُلَاءِ مَقْطُوعٌ مُصْبِحِينَ ٦٦
(15:66) We apprised him of the matter that these will be rooted out by dawn.
The concept of Divine Decree or Matter (qaḍāʾ) is inherently embedded within the meaning of revelation. This is why it is associated with the particle “ilā” (“to” as some have said). The intended meaning by “matter” here is the command of punishment, as explained by the phrase: “that these will be rooted out by dawn.” The reference to it with the demonstrative pronoun “that” (dhālika) indicates the gravity and seriousness of the situation.
The meaning is: “We decreed Our momentous command concerning their punishment, revealing this to Lot, which means that the legacy of these people, whatever might remain after them from offspring, structures, and deeds, will be completely severed as they face their end by morning.” Alternatively, the understanding could be: “We revealed to him our judgment (or decree), etc.”
وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ ٦٧ قَالَ إِنَّ هَؤُلَاءِ ضَيْفِي فَلَاتَفْضَحُونِ٦٨ وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ٦٩ قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ٧٠ قَالَ هَؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ ٧١
(15:67-71) The people of the city came, rejoicing. He said, ‘These are indeed my guests. Do not bring dishonor on me. Be wary of Allah and do not humiliate me.’ They said, ‘Did we not forbid you from (defending) strangers?’ He said, ‘These are my daughters, (marry them) if you should do anything.’
The attribution of arrival to the people of the city indicates that they were a significant group, aptly named the “people of the city” due to their large numbers.
The verses elucidate that a substantial gathering from the city approached Lot, attracted to his guests, exuberantly sharing the news among those with unsavory desires about these newcomers. In his guests’ defense, Lot pleaded, “These are indeed my guests. Do not bring dishonor on me. Be wary of Allah and do not humiliate me.” The city’s antagonistic individuals retorted, “Did we not forbid you from (defending) strangers?” meaning, did we not forbid you to entertain them, shelter them, advocate for them, or shield them? Facing their unwavering defiance, Lot, in an act of desperation, suggested his daughters as potential spouses to deter them from his guests, mirroring the narrative we earlier expounded upon in Sūrah Hūd: “These are my daughters, (marry them) if you should do anything.”
لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ ٧٢ فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ ٧٣ فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ ٧٤
(15:72-74) By your life! They were bewildered in their drunkenness! So the Cry seized them at sunrise, and We made its topmost part its nethermost, and rained on them stones of shale.
In al-Mufradāt, Al-Rāghib says: “The term ‘imārah (build) stands in contrast to kharāb (destruction). The word ‘amr signifies the period during which the body is alive or infused with life (‘imārat al-badan bi al-hayāt). This differs from the concept of eternal existence or remaining (baqā‘). For instance, when one remarks, ‘his life was extended’, it conveys the idea that his body continued to house his spirit. It’s also noted that the term ‘remaining’ doesn’t inherently imply eternity, as it stands opposite to the idea of ceasing to exist (fanā‘). The preference of the term remaining over life (‘amr) is evident when God attributes Himself with ‘remaining’ rather than ‘life’ (‘amr). Whether pronounced with a dhammah (‘umr) or a fathah (‘amr), the essence remains unchanged. However, ‘amr with a fathah is specifically chosen when swearing, as seen in the verse: ‘By your life! They were bewildered in their drunkenness!’”
The phrase: By your life! (la‘amruka) is directed towards the Prophet, essentially swearing by his enduring presence. While some argue that this refers to the angels addressing Lot, swearing by Lot’s life, the surrounding verses offer no support to this interpretation.
The term ʿammah (to wander) denotes hesitation arising from confusion. Sijjīl refers to the stones of punishment. A detailed explanation of its meaning was previously elaborated in the exegesis of Sūrah Hūd.
The meaning of these verses is: “I swear by your life and your endurance, O Muhammad, that they are indeed in their intoxicated state,” which refers to their heedlessness as they immerse themselves in indecencies and wrongdoings, wandering in confusion. “So the Cry seized them,” which is a tremendous sound, “at sunrise,” meaning while they were in the early light of dawn. Consequently, we inverted their town, turning it upside down, and rained down upon them stones from the heavens made of baked clay (sijjīl).
إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ ٧٥ وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ ٧٦ إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ ٧٧
(15:75-77) There are indeed signs in that for the percipient. Indeed it is on a standing road, and there is indeed a sign in that for the faithful.
The term āyah (sign) and the intended meaning of āyāt (signs) firstly refer to the indicators (ʿalāmah) that evidence the occurrence of the event, as seen from the remnants of the traces. Secondly, by āyah, it indicates the sign that serves as a testament to the believers about the truthfulness of the divine warning and call. The term tawassum pertains to the ability to discern (or scrutinize) and transition from the outward appearance of things to their true reality.
The meaning of these verses is: “In that—referring to what transpired concerning the people of Loṭ and their lands—there are signs from the remnants of traces for those who are discerning. Indeed, those signs are still evident on the path of the travelers and have not entirely faded or eroded. In that is a sign for the believers, indicating the veracity of the warning and the divine call.” Thus, it becomes clear why the terms āyāt (plural) and āyah (singular) are employed in the two contexts.
وَإِنْ كَانَ أَصْحَابُ الْأَيْكَةِ لَظَالِمِينَ ٧٨ فَانْتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُبِينٍ ٧٩
(15:78-79) Indeed the inhabitants of Aykah were wrongdoers. So We took vengeance on them, and indeed the two of them are on an open highway.
The term aykah is singular of ayk (thicket), which refers to trees that are intertwined with one another. It is said that the People of Aykah were situated in a ghaydah, meaning a dense patch of trees.
These people, as mentioned, are believed to be the people of Prophet Shu’ayb or a faction from his community who resided in the dense forested area. Supporting this notion is the subsequent verse that states, “and indeed the two of them are on an open highway.” This refers to the location of the people of Loṭ and the people of Aykah being on a distinct path. The path leading from the city (of Medina) to the Levant (al-Sham) traverses the lands of both the people of Loṭ and the people of Shu’ayb. These ruins bear testament to a people whom God destroyed due to their disbelief and their denial of Prophet Shu’ayb’s message. Their story has been previously narrated in the chapter of Hūd. The verse “We took vengeance on them” specifically refers to the people of Aykah, but it is also said to pertain to both them and the people of Loṭ. The meaning of these verses is self-evident.
وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِينَ ٨٠ وَآتَيْنَاهُمْ آيَاتِنَا فَكَانُوا عَنْهَا مُعْرِضِينَ ٨١ وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ ٨٢ فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ ٨٣ فَمَا أَغْنَى عَنْهُمْ مَا كَانُوا يَكْسِبُونَ ٨٤
(15:80-84) Certainly the inhabitants of Ḥijr denied the messengers. We had given them Our Signs but they disregarded them. They used to hew out dwellings from mountains feeling secure. So the Cry seized them at dawn; and what they used to earn did not avail them.
The people of al-Ḥijr are the people of Thamūd, the tribe of Prophet Ṣāliḥ. al-Ḥijr is the name of the town they inhabited. The Qur’an counts them among the deniers of all the messengers, though they only denied Prophet Ṣāliḥ who was sent to them. This is because the call of all prophets is essentially one; to deny one prophet is to deny all of them.
As for the verse, “We had given them Our Signs but they disregarded them,” if the “signs” here refer to miracles and extraordinary events, as seems apparent, then it primarily concerns the she-camel, its drinking, and the subsequent events until their annihilation. Their story is previously detailed in Sūrah Hūd. If, however, the “signs” refer to the divine knowledge (or teachings) Prophet Ṣāliḥ received and conveyed to them, or a combination of this knowledge and the miraculous sign, then the matter is clear.
The verse, “They used to hew out dwellings from mountains feeling secure,” means that they inhabited valleys and caves carved out of stones, presuming themselves safe from earthly and heavenly calamities.
The phrase, “So the Cry seized them at dawn,” refers to the Cry of punishment that resulted in their destruction. The relevance of combining notions of ‘security’ and the ‘Cry’ in the verses is highlighted by the phrase at the beginning of the verses, which states, “My punishment is a painful punishment ().”
Finally, the verse, “and what they used to earn did not avail them,” refers to their deeds which they assumed would ensure their well-being in life.
Examining Narrations
- In al-Durr al-manthūr, Ibn al-Mundhir and Ibn Abī Hātim narrate from Musʿab b. Thābit who said: The Prophet passed by some of his companions who were laughing. He said, “Remember Paradise and remember Hellfire,” after which the verse was revealed: “Inform My servants that I am indeed the All-forgiving, the All-merciful.”
Author’s comment: There are other narrations regarding the meaning, but the applicability of the verse to what has been mentioned as its cause remains obscure.
- Additionally, Abū Naʿīm reports in al-Ḥilyah from Imām al- Sādiq regarding the verse, “There are indeed signs in that for the percipient,” he said: they are al-Mutafarrasūn (the perceptive ones).
- In the same source, al-Bukhārī in his history, at-Tirmidhī, Ibn Jarīr, Ibn Abī Hātim, Ibn al-Sunnī, Abū Naʿīm collectively in al-Ṭibb, Ibn Mardawayh and al-Khaṭīb all report from Abū Saʿīd al-Khudrī who said: The Messenger of God said, “Beware of the perceptiveness of the believer, for he sees with the light of God.” Then he recited, “There are indeed signs in that for the percipient,” he said they are al-Mutafarrasūn (the perceptive ones).
- In al-Ikhtiṣās of Shaykh al-Mufīd, through his chain of narration from Abū Bakr b. Muḥammad al-Haḍramī, from Imām al-Bāqir, who said: “There is no creature except that between its eyes it is written ‘believer’ or ‘disbeliever.’ This is concealed from you but is not concealed from the Imāms of the family of Muḥammad. No one enters upon them without them knowing whether he is a believer or a disbeliever,” then he recited this verse: “There are indeed signs in that for the percipient.” So they (the Imāms) are al-Mutawassimūn (the discerners).
Author’s comment: The narrations on this subject are abundant and corroborative, although it does not mean that the verse was revealed specifically for them.
- In al-Durr al-manthūr, Ibn Mardawayh and Ibn ʿAsākir report from Ibn ʿUmar who said: The Messenger of God said, “Indeed, the people of Madyan and the People of the Aykah are two nations to whom God sent Shuʿayb.”
Author’s comment: We have included the necessary narrations regarding the stories of the glad tidings to Abraham and the tales of Lot, Shuʿayb, and Ṣāliḥ in the exegesis of Sūrah Hūd in the tenth part of the book, and we suffice with that here. For more details, one should refer back to that section.
Editor’s note: In other words, the use of specific linguistic elements intensifies the highlighting of certain attributes, notably forgiveness, mercy, and the severity of punishment. ↩︎
Translator’s note: Because Lot and his family were not guilty, their exception is continuous. ↩︎
See Eng. vol. 21. (Ed.) ↩︎
Editor’s note: The subtlety in the passage lies in the juxtaposition of the perceived security of the “People of the Rock” and the sudden and unexpected onset of divine punishment. The narrative highlights two contrasting scenarios: a false sense of security and the unexpected punishment. ↩︎
Editor’s note: “And My punishment is a painful punishment,” serves as a poignant reminder of His might and the reality that His retribution, when it comes, can be swift, unexpected, and overwhelming, irrespective of human preparations or perceptions of safety. ↩︎
That is, the people of Sodom. (Ed.) ↩︎
Translator’s note: This demonstrative pronoun is normally used for something which is distant. ↩︎
Or, from entertaining. (Ed.) ↩︎
That is, Sodom and Aykah. (Ed.) ↩︎
Eng. vol. 21. (Ed.) ↩︎