Role of Context and Objectives of the 
Surah in Shaping the Episodes of the 

Qur’ānic Narrative: 
The Narrative of Lot as an Example

Abdul-Samad Abdullah

Abstract

The Qur’anic way of presenting the story of Lot and his 
people is distinguished by repetition, summation, elaboration, 
elision, brevity, similarity, and variation.
     This article suggests that every episode of the narrative 
of Lot differs from the others in the series through its own 
identity, which is acquired from the surah in which it appears. 
Thus, each episode is woven into its own specific and general 
framework. Although there are general and clear topics of the 
narrative as a whole, the topics and objectives of each surah 
have a very significant role in giving the narrative a specific 
shape within the surah. Accordingly, when a narrative/story is 
repeated in the Qur’ān, such repetition comes in response to a 
certain context or is in harmony with one of the objectives of 
the surah, either directly or by  implication. Thus, repetition 
or implication becomes a necessity or at least a requirement 
for a religious or stylistic purpose. Hence, we find that all 
the episodes in the narrative of Lot and his people in the 
Qur’ān They are also in accord with the context and are 

________________________________________________________________
Dr. Abdul-Samad Abdullah, Convenor, Arabic Studies, Arabic and Islamic Studies 
Programme, Asia Institute, The University of Melbourne, Australia, and Associate 
Professor of Arabic Rhetoric and Criticism, College of Arabic Language and Literature, 
Department of Rhetoric and Criticism, Umm Al-Qura University Makkah Al Mukarramah, 
Kingdom of Saudi Arabia.



The American Journal of Islamic Social Sciences 28:432

suitable for the occasion. All the episodes in the narrative 
of Lot correspond with the context and the objectives of the 
surah. The episode of the people of Lot is closely associated 
and coherent with these contexts and objectives, and it is 
impossible to move any episode in the narrative from one 
surah to another, such is the fit of each episode to its context. In 
fact, such a shift in position would eventually lead to stylistic 
flaws related to the context and objectives of that surah. 
Each episode in the surah has its own characteristics that 
distinguish it from the rest of the Qur’ānic surahs.

Introduction

The Qur’ānic way of presenting the narrative of Lot and his people is dis-
tinguished by repetition, summation, elaboration, elision, brevity, similar-
ity, and variation. The study of the latent aims and purposes behind these 
techniques in the narrative of Lot in various surahs of the Qur’ān reveals 
three main features. The first feature is linguistic and stylistic variety; the 
second is the presence of religious objectives and moral purposes requir-
ing a certain linguistic style, while the third is the coordination of the 
occasion of the narrative to make it harmonious with the objectives that 
are included in it and with the general atmosphere of the surah in both 
style and purpose. This challenges D. H. Müller’s frustrations with those 
narratives in the Qur’an where stories tend to fall into separate incidents 
instead of being recounted in a linear sequence. For this reason, he and 
other Western scholars characterized the Qur’ānic style as disjointed.1

I suggest that every episode of the narrative of Lot differs from the oth-
ers in the series through its own identity, which is acquired from the surah 
in which it appears. Thus, each episode is woven into its own specific and 
general framework. Although there are general and clear topics of the nar-
rative as a whole, the topics and objectives of each surah have a very signif-
icant role in giving the narrative a specific shape within the surah. Accord-
ingly, when a narrative is repeated in the Qur’ān, such repetition comes in 
response to a certain context or is in harmony with one of the objectives of 
the surah, either directly or by implication. Thus, repetition or implication 
becomes a necessity or at least a requirement for a religious or stylistic 
purpose. These narratives convey a large collection of rhetorical points ‒ 
including mercy, justice, and the obligation of following command. God 
narrates the narrative of Lot and his people to His Messenger Muḥammad 
(ŞAAS), and Muḥammad narrates it to his believing followers, as well as 



Abdullah: Role of Context and Objectives of the Surah 33

to his opponents and those who deny him from among the disbelievers 
in order to have an argument against Muḥammad and his followers. The 
argument implies that God repeatedly sent His messages to humankind 
through His noble messengers throughout the history of humanity, and that 
there is always a wide gap between those who believe His messengers 
and those who do not in terms of achieving salvation. The repetition in 
Qur’ānic narratives/stories also serves to remind people of the gap between 
those who hear and believe the message and those who do not ‒ a people’s 
failure to listen to the prophet whom God has sent to them has inevitably 
led to their annihilation. This is manifested in the disastrous end of those 
who have rejected and denied their prophets. Those who have heeded the 
divine messengers’ call and obeyed them are always rescued from torment.

In my view, this is the general purpose of “punishment narratives” 
in the Qur’ān, and every narration reminds us of the initial message: do 
not worship idols, do not mock messengers, worship God alone, submit 
to His warning and be cautious. Moreover, bear in mind that if you obey 
the commands of God revealed through His prophets, you will prosper 
and escape the punishment of God ‒ just as Lot and his believing fol-
lowers survived when they followed the right path in spite of the warn-
ings, threats, and mockery of the disbelievers. Those who oppose and 
reject their lord’s messages will perish, as did the disbelievers among 
the people of Lot. From the creedal perspective, this describes God 
as always pouring out His mercy and justice directly through His mes-
sengers to their peoples ‒ asking them to prepare themselves for the 
Day of Judgment and to follow the message of the Qur’ān as the ba-
sis for this preparation, since this is the message of all the messengers.

The narrative is repeated because Lot repeated warnings and called 
his people using different methods. Every episode of the narrative sheds 
new light on the narrative as a whole. Thus, I believe that repetition in 
itself is very important since it seems that prophethood and messages reaf-
firm the call to God. This coincides with the fact that Islam, or religion in 
general, is a kind of struggle and fierce resistance between the individual 
and his or her soul on the way to surrender to the true, divine principles. 
In the meantime, people tend to deviate from righteousness and swerve 
from the straight path through Satan’s encompassing delusions. Overcom-
ing these delusions requires much remembrance of God and contempla-
tion of His signs in order to renew and instill faith and to escape the pun-
ishment of hellfire. Perhaps one of the most important objectives of the 
narrative that should be referred to on this occasion (as we are now liv-



The American Journal of Islamic Social Sciences 28:434

ing in an age that assumes dialogue as a means to settle disputes) is that 
prophethood means relation or dialogue between a prophet and his people. 

There are two groups of people in the history of humanity since the 
divine messengers were been sent to humankind: those who believe in God 
and others who disbelieve in Him. Divine destiny is inevitable, and the en-
actment of Almighty God cannot be evaded. Hence, the punishment narra-
tives are typological; they are not simply a description of past events but are 
being used to make a point about the present ‒ that is, the time of the Proph-
et and the current situation of his community. They are based on an anal-
ogy or comparison between earlier prophets and the Prophet Muḥammad. 

This paper derives its intellectual importance from its endeavor to at-
tend to the inner dynamics, nuances, and complexities of Qur’ānic text 
‒ and from its refreshing development compared to certain earlier ap-
proaches that analyzed the Qur’ān only in comparison to the Bible. I also 
deal with some readers’ initial confusion regarding the repetition of the Lot 
episodes in different surahs of the Qur’ān and criticisms on the Qur’ānic 
style as having too many repetitions and, possibly, slightly or very differ-
ent contents. I explore all of these aspects through the analysis of the con-
tents, contexts, syntax constructions, comparisons, contrasts between the 
surahs, the verbal echoes across the verses, and structural analysis. With 
this kind of exploration, I hope to bring forth a rethinking of approaches 
to the Qur’ānic text in general and its repeated narratives in particular.2

Narratives of Lot in the Qur’ān

The narrative of Lot and his people is mentioned in ten Qur’ānic 
surahs ‒ which, according to the order of the Qur’ān, are al-A‘rāf (the 
Heights), Hūd, al-Ĥijr (the Rocky Tract), al-Anbyā’ (the Prophets), 
Ash-Shu‘arā’ (the Poets), An-Naml (the Ants), al-‘Ankabūt (the Spi-
der), Aş-Şāfat (Those Ringed in Ranks), Adh-Dhāriyāt (the Winds 
That Scatter), and al-Qamar (the Moon). The following is the gener-
al overview of all of the passages in which Lot appears in the Qur’ān.

The Qur’ān presents Lot alongside other prophets in three surahs: 
al-ʻAn‘ām (the Cattle), al-Anbyā’, and Aş-Şāfat. In Aş-Şāfat, the Qur’ān 
refers to Lot in the context of affirming how God grants victory to His 
believing slaves, above whom are His chosen messengers ‒ and the 
Qur’ān also affirms how God destroys the denying disbelievers after 
sending them His messengers with clear signs of His existence and send-
ing them all necessary warnings. It also comes in the context of the re-
sponse of God to the invocation of His messengers to protect them along 
with the true believers who believe His messengers (Qur’ān 37:72‒136). 



Abdullah: Role of Context and Objectives of the Surah 35

This is a warning to the disbelievers among the  Quraysh ‒ who reject-
ed Prophet Muḥammad, stubbornly opposed his call, and hurt him ‒ that 
if they persist in their disbelief, denial, and stubbornness, they will face a 
destiny that is similar to that of those who denied the messengers in previ-
ous nations. It also includes a kind of solace for Prophet Muḥammad in this 
distressing situation; he was not the only prophet to be disbelieved by his 
people. It also implies glad tidings for his followers that the good end is for 
the believers and that victory is inevitably granted to the Prophet and his 
followers regardless of how long it takes or how grave are the afflictions 
they have to bear. Even though there is not much difference between the 
contexts of Surat al-Anbyā’ and Surat Aş-Şāfat, accentuating the support 
of God for His prophets against the plots of those who disbelieve Him as-
sumes a different form in Surat al-Anbyā’. This difference is embodied in 
two points concerning Lot: Almighty God saved his life twice. The first 
was when he was saved along with Prophet Abraham after the incident 
when Abraham was cast into the burning fire (which, in response to God’s 
command, became cool and a means of safety and inner peace for Abraham 
in fulfillment of the promise of God to save him); the second was when 
Lot was saved from the people of the towns who practiced abominations. 
This rescue is congruous with the mercy of God, which is the dominant 
attribute of the Almighty in this surah. His mercy is manifested in different 
aspects that flow into the melting pot of the just mercy of God.3 In Surat 
al-ʻAn‘ām, Lot is mentioned among a large group of prophets – Noah, 
Abraham, Isaac, Jacob, David, Solomon, Job, Joseph, Aaron, Zachariah, 
John, Jesus, Elias, Ishmael, Elisha, and Jonas – in the context of guid-
ance and preference (Qur’ān 6:84‒87). As regards the specific aspects 
of the narrative of Lot and his people, I shall discuss it according to the 
chronological order of the surahs: al-Qamar, al-A‘rāf, Ash-Shu‘arā’, An-
Naml, Hūd , Ĥijr, Aş-Şāfat, Adh-Dhāriyāt, al-Anbyā’, and al-‘Ankabūt.4

Like most Meccan surahs, Surat al-Qamar deals with issues about 
the Day of Judgment and resurrection as a point of departure for other 
issues that are presented in the surah. However, the matter of the Un-
seen constitutes the backbone of this surah, since it starts and ends with 
it. Between the beginning and the end, there is a warning that gravely 
addresses the disbelievers who deny the messengers. This warning re-
inforces the dire consequences that followed the intransigence and dis-
belief of the preceding nations. Indeed, these consequences are not far 
from the people who deny Prophet Muḥammad if they persist in their 
disbelief and stubbornness. Within this context redolent of warnings and 
threats, the narrative of Lot is preceded by the stories of the people of 



The American Journal of Islamic Social Sciences 28:436

Noah, ʻAd, and Thamud, who denied their prophets and persisted in dis-
belief and stubbornness until they were uprooted in punishment. More-
over, God used them as an example for other people (Qur’ān 54:33‒40).

The Qur’ānic narrative is distinguished by concentration, condensed 
linguistic style, decisiveness and brevity in keeping with the atmosphere 
of warning, and anger and threat that enfolds the surah from beginning to 
end. Anger or threats are indicated by the end rhyme of the verses of the 
surah. The end rhyme in this case is -ar/-ur/-ir, the Arabic alphabetical let-
ter ra, whose repetitive quality when pronounced must be avoided. Pausing 
at the rhyme makes the medial consonant ra vowel less, which results in 
a clattering sound that resembles the beating of war drums or the sound of 
fencing swords. In turn, this sound helps to disseminate the atmosphere of 
intimidation that concords with the idea of warning, upon which the surah 
is built. The narrative is condensed in this surah in the final episode after 
the reminder that the people of Lot mocked his call. This was the episode 
of the destruction of those who disbelieved and the implied rescue of those 
who believed. Such an end is suited to the atmosphere of warning and threat 
and closest to the solace of Lot. It also epitomizes both a warning to those 
who reject the message or warning conveyed by Prophet Muḥammad and 
a threat to the audacious leaders of Quraysh and those who follow them. At 
the same time, it expresses solace for Prophet Muḥammad and his followers, 
who were helpless. It affirms as well the unchanging way (Sunnat Allah) of 
God in dealing with those who rejected His prophets and messengers in the 
preceding nations, and how He grants victory to His prophets and worship-
pers who support His messengers over their enemies, and delivers them 
from the torment that afflicts the enemies of His prophets and worshippers.5 

In this context, we see that the episode of warning precedes that of the 
anticipated punishment. Although the surah does not mention this explic-
itly, it can be detected through God’s word: “And they indeed sought to 
shame his guest (by asking to commit sodomy with them). So, We blinded 
their eyes” (Qur’ān 54:37).6 Here the narrative includes a reference to one 
of the episodes of punishment ‒ blinding people for attempting to make 
improper advances to Lot’s guests ‒ which under the normal sequence of 
narrative telling should be mentioned earlier. This episode is preceded by 
the final episode, which is indicated in the following Qur’ānic verse: “Ver-
ily, We sent against them a violent storm of stones (which destroyed them 
all), except the family of Lot, whom We saved in the last hour of the night” 
(Qur’ān 54:34). The narrative ends with the same episode with which the 
surah started, along with an identification of the time and description of 
the punishment: “And verily, an abiding torment seized them early in the 



Abdullah: Role of Context and Objectives of the Surah 37

morning” ( Qur’ān 54:38). The rescue of Lot and his people and its ap-
pointed time ‒ that is, “in the last hour of the night” ‒ is mentioned in a 
way that indicates that the rescue of Lot and his people preceded the pun-
ishment, since “the last hour of the morning” comes before “early (in the) 
morning.” Perhaps the reversal of the (natural) chronological order of the 
episodes in this surah symbolizes the people’s violation of natural instinct 
through committing the act of sodomy. This fact is indicated through the 
surahs that are revealed after this surah. It seems that this surah represents 
the ambiguity and condensation that are to be explained and elaborated later.

The context of the narrative of Lot in Surat al-A‘rāf is not much 
different from that of Surat al-Qamar, though the tone of warning and 
harshness is more poignant in Surat al-A‘rāf. Surat al-Qamar is based 
on warning (for disbelievers) and solace for Prophet Muḥammad, along 
with the prohibition of open or secret shameful deeds (Qur’ān 7:80‒84). 
In Surat al-A‘rāf, which is the second in chronological order of revela-
tion concerning the narrative of Lot, the dimensions and features of the 
narrative begin to appear more broadly than in Surat al-Qamar, which is 
a comprehensive introduction to the events of the narrative. The implicit 
punishment and its dire consequences in Surat al-Qamar are explicitly de-
picted here in a way that dispels any doubt or probability regarding the 
anomaly committed by the people of Lot. Upon reading God’s word ‒ 
“And they indeed sought to shame his guest (by asking to commit sod-
omy with them). So We blinded their eyes” ( Qur’ān 54:37) ‒ one might 
think that the punishment was due to their denigration of their messen-
ger and to their unrealized design to sodomize the angels or the guests. 
When the verses of Surat al-A‘rāf were revealed, they ruled out every 
probability by stipulating the kind of punishment and its consequence, 
declaring that it was the unprecedented shameful practice of sodomy.

In addition, the verses rule out another probability that might come 
to mind in the verse of Surat al-Qamar, since the rescue episode of the 
family of Lot could be understood to refer to the survival of his entire 
family: “except the family of Lot, whom We saved in the last hour of the 
night” (Qur’ān 54:34). Thus, the verses of Surat al-A‘rāf explain what was 
summed up in al-Qamar by the words, “Then We saved him and his family, 
except his wife; she was of those who remained behind (in the torment)” 
(Qur’ān 7:83). Therefore, Lot’s wife was excluded from the rescue. More-
over, Surat al-A‘rāf indicates the meaning in Surat al-Qamar of “We sent 
against them a violent storm of stones (which destroyed them all)” by the 
phrase, “And We rained down on them a rain (of stones) ” (Qur’ān 54:34). 

The third surah in order of revelation, concerning the narrative of Lot 
with his people, is Ash-Shu‘arā’. Among the objectives of this surah, be-



The American Journal of Islamic Social Sciences 28:438

sides confirming that the Qur’ān is a miraculous scripture, are solaces for 
the Prophet, and the relief of his sorrow at the degradation of his Ummah 
as a result of nonbelief and the intensification of the harm committed by 
the disbelievers of Quraysh against his followers. The surah bears glad tid-
ings that God will grant victory to the believers in spite of their weakness 
and will inflict defeat on the disbelievers in spite of their might. The gen-
eral atmosphere of this surah shows might and punishment, and its tone is 
charged with the rejection of the various atrocities of the disbelievers of all 
nations. Perhaps this reveals the secret behind describing the people of Lot 
as transgressors: “Nay, you are a trespassing people!” (Qur’ān 26:166) 
The narrative of Lot stands among the calls of messengers to their people 
and as a kind of solace for the Prophet Muḥammad, for almost all the sto-
ries of this surah – from Noah to Shu‘ayb – end with the phrase, “And ver-
ily! Your Lord, He is indeed the All-Mighty, the Most Merciful.” This verse 
refers to the greatness of Almighty God and to the fact that none of those 
who reject His messengers can escape His punishment. It also affirms that 
He does not punish the disbelievers until He has sent messengers to them 
in order that they might have a case against them (Qur’ān 26:160‒75).

The fourth surah, Surat An-Naml, also concerns the narrative of Lot and 
his people. Its main objectives are to show knowledge and wisdom and to 
bear glad tidings to the believers and warnings to the disbelievers of the Day 
of Judgment.7 The narrative of Lot is placed in the context of the disbeliev-
ers’ attempt to murder the messengers due to their failure to refute the mes-
sengers’ proof and their dissatisfaction with the overpowering irrefutable 
and unchallengeable message. According to the disbelievers, the only way 
to be rid of the messengers and their messages was through plots, conspira-
cies. and assassination attempts against them and their followers. However, 
God, the Omnipotent and Disposer of Affairs Who sends the messengers, 
interferes to save His messengers and their followers and supports them by 
destroying the disbelievers, just as He supported Saleh and his followers 
by destroying his people who conspired against him (Qur’ān 27:54‒58).

The fifth surah in order of revelation concerning the narrative of Lot 
and his people is Surat Hūd. Among the main objectives of this surah are to 
give heart to the Prophet, support him, let him put his trust in the Almighty 
regarding all his affairs, and give him glad tidings that there will be a good 
end for the believers. In this surah, the narrative of Lot is in the context of 
the narrative of Abraham, highlighting the episode of the good tidings giv-
en by the angels to Abraham that he would father a son. The angels came in 
the guise of guests, but Abraham conceived a fear of them when he watched 
them do amazing things. This shows the intransigence of those who asked 



Abdullah: Role of Context and Objectives of the Surah 39

for an angel saying, “(Why has not a treasure been sent down unto him), 
or an angel has come with him?” (Qur’ān 11:12). Although this was not 
difficult for the Almighty, as He would frequently send angels, it was a dif-
ficult thing for human beings to bear. Angels would be frightening and see-
ing them face-to-face is a terrible thing. Besides, their descent in disguise 
would not necessarily put an end to the intransigent demand of those dis-
believers to see angels.8 For this reason, the narrative of Lot was revealed 
with an emphasis on the episode of the angel of torment (Qur’ān 11:76‒83).

The sixth revealed surah concerning the narrative of Lot is Surat Ĥijr. 
Its objectives include consoling the Prophet for the disbelievers’ turning 
way from the religion and for their indecent language. This surah also 
reassures the Prophet that the reward is for the believers, regardless of 
the extent to which the disbelievers inflict harm on the Prophet and his 
followers. In this surah, the narrative of Lot occurs in the context of the 
people’s resistance to their prophets. This context greatly resembles that 
of the narrative in Surat Hūd, which was revealed before the one under 
discussion, in the sense that both surahs rebuke those who dare to ask for 
heavenly angels. Despite the great similarity between the two surahs, the 
analysis of their style and composition below reveal differences between 
them ( Qur’ān 15:57‒77).

The seventh surah in order of revelation concerning the narrative of 
Lot and his people is Surat Aş-Şāfat. Among its main objectives are prov-
ing the sovereignty of God and His absolute omnipotence, which neces-
sitate the absolute oneness of God, Who is free of any imperfection and 
full of justice ‒ which, in turn, is a prerequisite for oneness. Such justice 
dictates that people turn to the Almighty to judge among them according 
to the norms of justice and fairness, which prescribes having every soul 
held in pledge for its deeds. In Surat Aş-Şāfat, the narrative of Lot is men-
tioned in the context of confirming the constant support of the Almighty 
and the way in which He rescues his messengers and their followers, as 
well as the descent of punishment on the disbelievers (Qur’ān 26:133‒38). 

Surat Adh-Dhāriyāt, the eighth in order of revelation concern-
ing the narrative of Lot, is based on the refutation of the allegations 
of those who deny the Day of Judgment and the resurrection and re-
ject Prophet Muḥammad. The surah shows that a grave punishment 
awaits these people, while the warning refers to the destiny of those 
who disbelieved earlier prophets in the way that they disbelieve Proph-
et Muḥammad. This affirms that the punishment is substantial. Such 
is the context in which the narrative is presented ( Qur’ān 51:32‒37).

The ninth surah in chronological order of revelation regarding the nar-
rative of Lot is Surat al-Anbyā’. It aims at confirming the substantiality 



The American Journal of Islamic Social Sciences 28:440

and nearness, even if through the death of people, of the Day of Judgment 
and its inclusion in calling all people – the noble and the lowly – to ac-
count. This demonstrates that the knowledge of the Almighty encompasses 
all things ‒ that even the tiniest atom in the heavens or on the earth is not 
hidden from Him, and that He does not have a partner or an equal who can 
stop Him from requiting the deeds of human beings. Indeed, the stories of 
all the prophets mentioned in the surah are made to indicate this truth.9 In 
summary, the narrative of Lot is related in the context of saving the believ-
ers and destroying the disbelievers, who had no way of avoiding the grave 
punishment of the Almighty and His severe torment. The fact that nobody 
can prevent the revenge of the Almighty proves His perfect omnipotence 
and ability to perform reckoning and retribution. Therefore, nothing can 
escape or be hidden from Him. The worldly punishment inflicted on the 
disbelievers of preceding nations, including the people of Lot, is a manifest 
proof and indication of the punishment in the Hereafter (Qur’ān :74‒76). 

The tenth surah in order of revelation concerning the narrative of Lot 
and his people is Surat al-‘Ankabūt. Its objectives include rebuking those 
who make claims against the prophets or the Almighty, bringing good news 
to the pious, urging people to enjoin good and forbid evil, calling ceaselessly 
to the Almighty alone, confirming the strength of the believers and the frail-
ty of the disbelievers, and consoling Prophet Muḥammad by recounting the 
inflictions that had befallen the preceding prophets. The narrative of Lot is 
related in the context of imitating the prophets in their patience with their 
opponents and of punishing sins. We could see the evil deeds of the people of 
Lot and their abominable lewdness implied in this surah (Qur’ān 29:27‒35).

Stylistic Similarities in the Condemnation of Sodomy
The sodomy that was practiced by the people of Lot is denounced in the 
following four surahs. 

Surat al-A‘rāf: 80‒81
In this surah, Lot’s call to his people starts with him disapproving of their 
misbehavior and corrupt manners. This daʻwah (preaching) approach is 
unconventional compared with the approaches of previous messengers, 
who all started by calling their peoples to embrace monotheism and then 
dealing with other moral issues or the shameful deeds of their peoples. Lot 
starts by rejecting his people’s anomalous deeds before inviting them to 
accept the oneness of God and worship Him alone, which necessitates fol-

http://en.wikipedia.org/wiki/Dawah


Abdullah: Role of Context and Objectives of the Surah 41

lowing His orders and avoiding His prohibitions. Perhaps the secret behind 
this approach is that is refers to the heinous nature of their misbehavior that 
was a form of moral corruption, which was unprecedented throughout the 
history of humanity. With them, homosexuality prevailed. Accordingly, the 
message of Lot embodied a kind of inexorable war against this abnormal 
behavior and an attempt to amend it. The divine laws explained such is-
sues to the people in a way that could only be dismissed by those who had 
gone astray. Consequently, Lot denounced the abominations of his people. 

It is clear that Lot’s denunciation is expressed in two rhetorical ques-
tions charged with renunciation, rebuke, and reproach: one is an indirect 
invitation to resort to reasoning, and the other is an address to the con-
science. Both involve an element of suspense stimulating the addressee 
to listen attentively; this technique is manifested in elaboration after con-
densation or explicit interpretation after implication: “Do you commit the 
worst sin?”…“Verily, you practice your lusts on men instead of women?” 
(Qur’ān 7:81). The human soul is usually inclined toward curiosity when 
an issue becomes complex. Thus, when the perplexing point is explained, 
it becomes ingrained in the mind since it is acquired after considerable 
anticipation and insistence. This style is suitable for the psychological con-
dition of the people of Lot that enabled them to justify this abhorrent act 
and regard it as sound. Renunciation in this surah involves an important el-
ement that magnifies their shameful and lewd behavior, which is indicated 
in the phrase “Such as none preceding you has committed in the al-‘Alamin 
(past/bygone generations)”(Qur’ān 7:80). These kinds of shameful deeds 
are among the innovations for which they will be punished. Moreover, 
they will bear the sin of everybody who follows their innovation. Such im-
morality is so heinous that it threatens the human species with punishment 
and extinction. The phrase “lusts on men instead of women” turns their 
attention to the right way through which one’s lust should be satisfied and 
where it should be properly utilized. Lust is not an end in itself, but it was 
created in human beings to achieve a lofty purpose that transcends merely 
fulfilling it. This purpose cannot be achieved except when lust is fulfilled 
in the normal way as decreed by the Almighty ‒ that is, between a male 
and a female. Hence, sexual desire is a means to the end of seeking the 
pleasure of God by having children in order to guarantee the preservation 
of the human species. Accordingly, any attempt to fulfill this sexual desire, 
which does not take into consideration this noble aim or follow the planned 
and right way for it, is rejected and discarded by people of pure instinct 
and sound mind. In addition, employing the word shahwatan (lust) in the 
accusative indicates that the people rejected the desirable aim of marriage 



The American Journal of Islamic Social Sciences 28:442

and sought the satisfaction of lust alone. They failed to satisfy their lust 
in the correct way, which may be understood from the verse “instead of 
women.” The verse then moves from rejection to report and affirmation: 
“Nay, but you are an extravagant people” (Qur’ān 7:81). This verse judges 
that the people exceeded the limits and committed a dangerous deed, so it 
describes them as transgressors, which denotes corruption.10 This judgment 
shows how they indulged in this grave lewdness, while the term trans-
gression – which means going beyond limits or boundaries – accords with 
their fulfilling their lust on men instead of women. This behavior, from a 
Qur’ānic perspective, endangers society. It represents a recession into the 
abyss of bisexuality and severs the instinctive relation between husband 
and wife, which is stimulated by sexual desire for the sake of procreation. 

In the previous sections, I have mentioned that among the objectives of 
Surat al-A‘rāf are warning the disbelievers, supporting Prophet Muḥammad, 
and prohibiting open abominations. The narrative of Lot stands in this con-
text of warning, strong admonition, and prohibition of shameful deeds. 
Accordingly, we notice that the verses of the narrative of Lot, on one hand, 
accord with the general atmosphere of the surah and, on the other hand, 
respond to the requirements of the context in which the narrative is told. 
Therefore, if the narrative is moved to another surah, disharmony and dis-
sonance will be created that will contradict the smooth style of the verses, 
given that there are certain ties that are hidden among the elements of the 
surah. These ties produce a sense of symmetry and harmony in the surah 
so that the different issues seem congruous as if they were one entity with 
a unique image. This will rule out the possibility of moving the narrative 
from one surah to another even if the general objectives of the two surahs 
are common. It seems as if arteries, veins, and blood run throughout the en-
tire surah in a calculated and accurate system.11 This feature can only be de-
tected through deep contemplation and careful analysis. We know that the 
narrative of Lot in this surah is preceded by some verses in the beginning 
of the surah that talk about committing lewdness and how the Almighty 
abhors it, and about extravagance and how God dislikes it (Qur’ān 7:28). 

It can be observed here that the word fahishah (lewdness) is in the 
form of an indefinite noun. Moreover, God’s word, “Say (O Muḥammad), 
‘My Lord has commanded justice and (said) that you should face Him only 
(i.e. worship none but God and face the Qiblah, i.e. the Ka‘bah at Mecca 
during prayers) in each and every place of worship, in prayers (and not 
to face other false deities and idols), and invoke Him only making your 
religion sincere to Him by not joining in worship any partner to Him and 
with the intention that you are doing your deeds for God’s sake only. As 



Abdullah: Role of Context and Objectives of the Surah 43

He brought you (into being) in the beginning, so shall you be brought into 
being (on the Day of Resurrection)’” (Qur’ān 7:29), is followed by His 
saying, “Children of Adam! Take your adornment (by wearing your clean 
clothes), while praying and going round (the tawāf of) the Ka‘bah, and eat 
and drink but waste not by extravagance, certainly He (God) likes not al-
Musrifûn (the extravagant)” (Qur’ān 7:31). Thus, the allegation of the non-
believers that the Almighty ordered them to commit such shameful deeds 
is refuted: “Say, Nay, God never commands any lewdness.” The verses go 
on to explain the essential constituents of the true religion that are encom-
passed within the term qist (justice), in order to instruct the people and 
lift them from their ignorance and to show the sublimity of God. Since 
they ought to know that God never commands such anomalies, the sen-
tence “Say, ‘Nay, God never commands of Fahishah’” is separated from 
the sentence that preceded it in order to accentuate the purpose of these 
words. The purpose is to refute their claim that God orders them to commit 
shameful deeds, and to record what God actually orders. God does not con-
join the acts of saying or the said statements because the repetition of the 
saying itself without conjoining it with its counterpart attracts attention to 
what the Almighty orders.12 Moreover, describing the sodomy which was 
practiced by the people of Lot as al-fahishah (lewdness), preceded by the 
definite article al (the), indicates that their lewdness is the ultimate abomi-
nation, being unprecedented. It seems that God’s word through Lot, “Such 
as none preceding you has committed in the ʻAlamin”(past/bygone genera-
tions), is intended to imply solace for Prophet Muḥammad by telling him 
that what the people of Lot had done was more outrageous than anything 
the disbelievers of Quraysh were doing. That is to say, the shameful deeds 
of the latter were woven according to the tradition of their ancestors: “And 
when they commit a Fahishah (evil deed, every kind of unlawful sexual 
intercourse, etc.), they say, ‘We found our fathers doing it.’” The people of 
Lot, unlike their predecessors, invented their lewdness, which is synony-
mous with polytheism, as it was not practiced by any nation before theirs.

Concerning the attribution of extravagance to the people of Lot, this 
comes in response to the claim of the disbelievers that God ordered them 
to commit shameful deeds. God refutes this allegation and proves that jus-
tice is what He calls for in all times and places. This is because justice is 
the virtue in everything and takes a moderate position between extremism 
and negligence. It is the epitome of all virtues, which sound minds and 
balanced souls consider as pure goodness and inclusive beneficence. Thus, 
the narrative of Lot came to confirm these lofty notions by highlighting 
their opposite, just as things are accentuated through comparison with their 



The American Journal of Islamic Social Sciences 28:444

opposite. Hence, describing the people of Lot as extravagant ‒ that is, 
exceeding all that is reasonable or appropriate ‒ indicates their ultimate 
ignorance and represents the opposite of justice, since they deny the lewd-
ness that God never condones. This emphasizes that God detests their be-
havior, and is material proof that He does not approve of lewdness, nor 
does he order people to commit it. In addition, God’s word, “Certainly 
He (God) likes not al-Musrifûn (the extravagant) (Qur’ān 7:81),” 
could be seen as referring to the people of Lot, who are highly extrava-
gant. That is why they deserve the severe punishment of the Almighty, 
which befalls only those whom He abhors. All this is in line with the at-
mosphere of warning and strong rebuke. The context of the surah confutes 
the idolatrous thinking that depends on blind imitation and false allega-
tions against the Almighty. This disparages the disbelievers of Quraysh 
and others, for the people of Lot committed unprecedented lewdness 
and followed a way of their own without claiming that the Almighty or-
dered them to do so. However, the Almighty denied their misbehavior 
and destroyed them. What then would be the case with the disbeliev-
ers of Quraysh, who imitated their ancestors in unequivocal corruption 
and lewdness and then alleged that the Almighty ordered them to do so?

Moreover, describing Lot’s people as extravagant indicates that this 
practice was so common among them that it became an indispensable part 
of their national character. Hence, they became extravagant in fulfilling their 
desires, and went even further. This is the reason why the active participle 
musrifûn is employed, first to prove that the case occurred and then to help in 
maintaining the rhythmic harmony that is observed at the end rhymes (fawa-
sil) of the verses, given that the end rhymes of the previous verses were full 
of nouns. Again, describing them as extravagant shows that they combined 
all imperfections, a point that is elaborated in other parts of the narrative.

Surat Ash-Shu‘arā’: 165‒166
It is clear that the verses in this surah rejecting lewdness – or Lot’s call 
to his people to cease their misbehavior – are not much different from 
the verses that denounce such misbehavior in Surat al-A‘rāf. However, 
in order to accord with the general atmosphere of Surat Ash-Shu‘arā’, 
the idea of rejection takes a different stylistic pattern from that of Su-
rat al-A‘rāf. This is because Surat Ash-Shu‘arā’ conveys severe rejec-
tion of the forms of aggression assumed by the disbelievers of all na-
tions and confirms that God visits on them a penalty from the One 



Abdullah: Role of Context and Objectives of the Surah 45

Exalted in Power, Who is able to carry out His will; this follows the 
warning of the people by the sending to them prophets and messengers.

The narrative also appears in the context of relieving the Prophet’s 
fears that his nation might suffer humiliation because of abandoning faith 
and the atrocities of the disbelievers against his companions might in-
crease. Here, the idea of rejection is focused on the fulfilling of lust on 
men and how the people “leave those whom God has created for [them] 
to be [their] wives?” The verse concludes with the phrase, “Nay, you are 
a trespassing people!” In spite of the stylistic similarity in using the inter-
rogative form (implying reproach) between Surat a al-A‘rāf and Surat Ash-
Shu‘arā’, the verses have distinguishing stylistic features. The Qur’ān uses 
the word dhukran (males), but in Surat al-A‘rāf, it uses al-rijāl (men) with 
the the preposition min (of) is being used in its partitive sense to highlight 
this difference. This refers to the gravity of the sin that was invented by the 
people of Lot, through which they contradicted the normal male–female 
relationship. Among all other species, no creature fulfills its lust on males, 
including animals. It is through this shameful anomaly that the people of 
Lot contradicted instinct and stooped lower than the animals. They pre-
ferred men among all other creatures, and this explains the statement in 
Surat al-A‘rāf. From this statement, it could be understood that the ʻalamīn 
(worlds) refers to human beings only and not to animals, while the word 
men refers to human beings only. In addition, the saying of the Almighty, 
“And leave those whom God has created for you to be your wives?”, re-
stricts the meaning that might come to mind of permitting sexual relations 
with women in general: “Verily, you practice your lusts on men instead of 
women.” This would lead to the prevalence of fornication and the confu-
sion of lineages. Thus, the Qur’ān narrows relations to what the law per-
mits, that is, legal wives only. The phrase “And leave those whom your 
Lord has created for you to be your wives?” indicates that this shame-
ful deed involves a change in the creation of God and a contradiction of 
the universal nature of humanity. Hence, attributing the creation to “your 
Lord” without mentioning the word God refers to divine mercy, which im-
plies the Lord’s bestowal of blessings abundantly in a way that benefits 
creatures and provides them with the requirements to keep true to them-
selves and their religion, with procreation being one of the most important. 

The transitional digression attributing aggression or transgression gen-
erally applies to the disbelieving nations mentioned in this surah. Thus, 
we find the Qur’ān saying, “Nay, you are a trespassing people!” as it 
digresses from instruction to rational rectification and addresses the in-
stinct to disparagement by heightening the denunciation and reproach. It 



The American Journal of Islamic Social Sciences 28:446

ascribes excessive transgression to the people of Lot by using the noun 
phrase, which, grammatically and rhetorically, indicates stability and 
continuity of attributed character. Besides, the predicative “a trespassing 
people” implies that aggression is a quality that is ingrained, so much so 
that it seems to be a main constituent of their identity.13 Here, one cannot 
miss the extensive elucidation of the exceeding of limits and boundaries, 
indicated through the use of the word ‘adun (trespassers). Such elucida-
tion is more explicit than would be achieved by the word musrifun (ex-
travagant) in Surat al-A‘rāf: “Nay, but you are an extravagant people.” 
In Surat Ash-Shu‘arā’, the Qur’ān adds that the people went beyond the 
limits in their transgression and violated the rights of others. Fulfilling 
their lust on males instead of females implies usurping and violating fe-
males’ natural rights and disrupting their human function and role in the 
preservation of human life. The conclusion of Surat al-A‘rāf includes the 
idea of extravagance (transgressing beyond bounds), but limits its dam-
age to the extravagant person himself ‒ that is, it does not affect others. 

On the other hand, the term transgression (ʻi‘tida’), which was 
used in Surat Ash-Shu‘arā’, denotes exceeding the limits in do-
ing evil, and is employed in the present context to mean the transgres-
sor who trespasses the limits of what is right and indulges in false-
hood. Thus, transgression implies going beyond the natural limits to 
the opposite of natural instinct, which is fraught with perversion.14 

The presence of the word trespassing in Surat Ash-Shu‘arā’ is in line 
with the general atmosphere and objectives of the surah. This would make 
the alternation of the rejection verses in the two surahs, that is, al-A‘rāf and 
Ash-Shu‘arā’, impossible. Such alternation would certainly disturb the sty-
listic dissonance and disharmony in both surahs, in spite of the similarity 
in both surahs in referring to denunciation and to the denounced deed and 
its nature. As was previously stated, the atmosphere of Surat Ash-Shu‘arā’ 
is charged with an aggressive tone, that is, of the disbelievers toward the 
believers. In this surah, the Almighty asks His messenger, Moses, to go to 
the unjust people, and Moses declares his fear of the tyranny and aggres-
sion of Pharaoh. Pharaoh’s aggression is shown when he threatens Mo-
ses with imprisonment if he takes another god than him. The climax is 
reached with Pharaoh’s aggression against the magicians, who believe in 
the Almighty. He cuts off their hands and legs and crucifies them.15 In ad-
dition, another form of aggression is noticeable on the part of the people 
of Noah when they ask him to expel the believers because of their poverty 
and humility. Following that, the aggression of the Noah’s people esca-
lates to the point that they threaten to stone to death the Messenger of 



Abdullah: Role of Context and Objectives of the Surah 47

God (Qur’ān 26:111‒16). In the same context, the aggression of the people 
of Hud emerges when Hud rejects their misbehavior, especially their bru-
tality against others.16 As for the people of Saleh, their aggression drives 
them to kill the she camel despite having been warned by their proph-
et not to hurt it.17 Then follows the aggression of the people of Shu‘ayb, 
who cheat in financial transactions, for example, measures and weights 
(Qur’ān 26: 181‒87). Finally, we may presume that the verses rejecting 
the shameful deeds of the people of Lot cannot be moved from Surat Ash-
Shu‘arā’ to the parallel contexts of surahs al-A‘rāf and Hūd, for exam-
ple, without disturbing the style and violating the harmony of the texts.

Surat An-Naml: 54–55

This surah is distinguished from those discussed above by the conclud-
ing of the first verse of rejection with the phrase “wa antum tubsurūn 
(while you see)” and the second (in the transitional digression) with “bal 
`antum qawmun tajhalun (Nay, but you are a people who behave sense-
lessly).” It has been noted already that among the objectives of this 
surah is to show wisdom and knowledge. It is known by Arabic rhetori-
cians that one of the best ways to clarify an issue is by the apposition 
of two opposite things. It seems that the digression and the manner of 
concluding the verses in the narrative of Lot coincide with the general 
atmosphere of the surah, in which knowledge and wisdom are shown in 
different ways. The employment of the phrase “you see” is in harmony 
with such an atmosphere, while the phrase “behave senselessly” is not.

The objective of the surah is to show knowledge and wisdom and to 
demonstrate that the people of Lot contradict these objectives through their 
shameful deeds and their imitation of ignorant people in their transgress-
ing. The phrase “behave senselessly” means behaving in such a way as to 
make sodomy seem acceptable, in a similar manner to people who lack any 
trace of knowledge. Driven by bitter hostility and bestial inclinations, such 
people reveal their lewdness. Although the Almighty has endowed them 
with reason, they neglect it to the extent that lust controls their minds.18 
The ambience of the surah is tinged with the confusion and allurement 
that befalls the people – especially those distanced from the religion of the 
Almighty – through Satan’s temptation or his seduction of those whom he 
seeks to mislead by making evil deeds seem pleasing to them. Such delu-
sions serve to clarify and explain the truth for anyone who wants to know it.

In this surah, there are numerous verses pertaining to delusions that 
coincide with the transitional digression in the narrative of Lot and his 



The American Journal of Islamic Social Sciences 28:448

people:19 “Nay, but you are a people who behave senselessly.” As for 
the verses relating to the manifestation of knowledge and wisdom that 
coincide with the ending of the verse of rejection “you see”, there are 
numerous verses pertaining to that too.20 Thus, we find that Lot’s rejec-
tion of his people’s lewdness in Surat An-Naml, although similar to his 
rejection in other surahs, is distinguished from the others by its distinc-
tive identity. In Surat An-Naml the rejection is firmly established, so much 
so that another surah – in spite of the close similarity that characterizes 
the verses of rejection in all other surahs –would seem inharmonious. 

The previous section dealt with style; the following one will discuss 
the meanings. The ending of the first verse “you see” focuses on the peo-
ple’s perpetration of a shameful deed despite their awareness of its gravity 
and their inner rejection of it. This agrees with the word, “And they belied 
them (those Ayāt) wrongfully and arrogantly” (Qur’ān 27:14). This indi-
cates that those people were stubborn and deliberate in approaching males 
to fulfill their lust and abandoning the females, who Almighty God had 
made lawful to them through marriage.21 The ending of the second verse, 
“Nay, but you are a people who behave senselessly,” describes the people 
as ignorant. This is an attribute that epitomizes perversion of reason and 
harshness of heart.22 That description is proportionate to their misbehavior, 
which is intentional and intransigent: Almighty God says, “while you see.” 
Premeditation and intransigence are among the results of neglecting rea-
son. By neglecting the capacity by which human beings are distinguished 
from animals, humans stoop to a level that is lower than that of animals. 

Surat al-‘Ankabūt: 28–29
The rejection of shameful deeds is expressed thus by Almighty God: “And 
(remember) Lot, when he said to his people, ‘You commit al-Fahishah 
(sodomy, the worst sin) which none has preceded you in (committing) 
in the ʻAlamīn (past generations). Verily, you do sodomy with men, and 
rob the wayfarer (travelers, etc.)! And practice al-Munkar (disbelief and 
polytheism and every kind of evil wicked deed) in your meetings.’”23

What is new about the rejection in this surah of the lewdness of the 
people of Lot is that their misdeeds are explained in detail. Such deeds 
go beyond lewdness to include other shameful deeds. The rejection in 
the verses focuses on two other shameful deeds ‒ namely, bullying oth-
er people to commit this grave lewdness and stealing their money. The 
people are shown to have shamelessly practiced such depravity in pub-
lic in order to seduce people to imitate them. The elaboration of the 
details of their lewdness is a new addition to the episodes of the narra-



Abdullah: Role of Context and Objectives of the Surah 49

tive. What necessitated such an addition in this surah in particular?
We recall that among the objectives of the surah is to rebuke those who 

call for lewdness and to praise those who fear Almighty God. There is no 
doubt that rebuke requires explaining the reasons for the transgression or 
regularly mentioning or repeating it if there was only one reason. This style 
is suitable for chiding and defamation. In addition, rejection, here, besides 
being in harmony with the atmosphere of chiding, is in the context of God 
instructing people to imitate prophets in their toleration of the atrocities that 
are committed against them by their people, and the context of punishment 
for sins. Undoubtedly, both contexts require elaboration and clarification. 

Concerning following in the steps of the prophets in their patience to-
ward all that they suffer from their people, elaboration and clarification 
would ease the harm inflicted upon Prophet Muḥammad by his people. 
Punishment because of committing sins necessitates explanation and elab-
oration in order to make an argument against sinners and to give reasons 
for this punishment. This leaves no doubt that the punishment of those 
who disbelieve the prophets is deserved and that they can never escape 
from the Almighty, even if He grants them a respite. In addition, the idea 
of rejection in Surat al-‘Ankabūt carries characteristics that distinguish it 
from any other Qur’ānic surah and differentiates the issues that are dis-
cussed in it from other similar issues that are discussed in other surahs. 
Thus, the enumeration of the evil deeds of the people of Lot agrees with 
the beginning of the surah, which reads, “Or those who do evil deeds think 
that they can outstrip Us? Evil is that which they judge!” (Qur’ān 29:4). 
Thus, the phrase, “those who do evil deeds” instead of “those who do 
evil” requires the listing all the shameful deeds of the people of Lot in 
addition to the grave lewdness they had practiced. The phrase, “You com-
mit al-Fahishah (sodomy, the worst sin)” and “And practice al-Munkar 
(disbelief and polytheism and every kind of evil wicked deed) in your 
meetings” accord with His saying in the same surah, “Recite what has 
been revealed to you of the Book, and perform As-Salat (the prayer). 
Verily, As-Salāt prevents al-Fahsha’ and al-Munkar” (Qur’ān 29:45). 

Finally, counting the shameful deeds in the context of punishment is 
consistent with the mentioning of various types of torments afflicted on 
those who deny their prophets.24 



The American Journal of Islamic Social Sciences 28:450

Stylistic Similarity in the Stance of the People of Lot 

Surat al-A‘rāf: 82

In Surat al-A‘rāf, the attitude of the people of Lot toward his condemnation 
of their indecency is tinged with impatience, denunciation, and repudiation, 
which is translated into threats and aggression embodied in their attempt 
to banish Lot from their town. The Qur’ān says, “And the answer of his 
people was only that they said, ‘Drive them out of your town, these are in-
deed men who want to be pure!’” ( Qur’ān 7:82). The pronoun in the phrase 
ʻakhrijūhum (drive them out) refers to Lot and his followers. It is also used to 
refer to them in Surat al-Qamar, which was revealed prior to Surat al-A‘rāf. 
According to the opinion of Abu Hayyan, they are referred to by the pro-
noun in that surah, even though they are mentioned through the substantive 
in Surat An-Naml, as this surah was revealed before Surat al-A‘rāf. This 
means that what is referred to with a pronoun in Surat al-A‘rāf is clearly re-
ferred to with a noun in Surat An-Naml. The Almighty says, “Then, the an-
swer of his people was only that they said, ‘Drive out the family of Lot from 
your town, these are indeed men who want to be pure!’” (Qur’ān 27:56).

Here, it is noticeable that the answer of Lots’s people is full of arro-
gance and aggression; they are far removed from any logical discussion 
through which they might realize their bad behavior. However, because 
they have failed to find any reasonable excuse for their indecency, they 
use an aggressive tone; they have lost the ability to think logically and are 
reacting defensively. They threaten Lot with banishment, claiming that he 
and his followers were transgressing the boundaries by purifying them-
selves. The act of cleansing mentioned in the verse has more than one level 
of meaning. First, such an act is only conducted in a filthy place, so whoev-
er leaves this place is pure. Second, avoiding sin is called cleansing. Hence, 
the phrase, “want to be pure” means to stay away from sin. Third, the 
people say, “These are men who want to be pure”; this is meant to satirize 
the believers for distancing themselves from indecency. This is how devil-
ish people reply to a pious person when the person admonishes them; they 
say “Rid us of this ascetic; relieve us of this austere person.”25 All these 
levels of meaning comply with the dominant atmosphere of the surah, 
which talks about those who reject the verses and signs of Almighty God, 
dismiss honorable messengers, and commit unlawful transgressions. That 
is because the people’s response and their demand to expel the messenger 
from their village is clear proof of their arrogance and haughtiness. Such 
a response, which is repeated more than seven times in the surah, is first 



Abdullah: Role of Context and Objectives of the Surah 51

mentioned in the narrative of Iblis (Satan), the leader of the arrogant.26 In 
addition, their demand to expel the prophet and his followers is consistent 
with the use in the surah of the verb kharaja (to go out) and its derivatives 
more than thirteen times.27 It also coincides with some of the objectives 
of the surah, which include warning of a fate similar to that of the arro-
gant disbelievers of the nations that preceded that of Prophet Muḥammad. 
No form of rejection or arrogance is worse than expelling a messenger.

It is clear that the attitude of such people toward Lot is compatible with 
that of other people toward their prophets. This applies especially to the 
people of the prophet Shu‘ayb, who threatened him with banishment and 
forced him and his followers to choose between reverting to their distorted 
and misleading laws or being thrown out of their village (Qur’ān 7:88).

Surat An-Naml: 56

The stance of the people of Lot in Surat An-Naml is not much different 
from their stance in Surat al-A‘rāf as regards their pride in their lewdness 
and their viewing those who denounce lewd acts as criminals who deserve 
to be banished from the village.28 The structure in An-Naml does not dif-
fer from that of Surat al-A‘rāf, except that the coordinating conjunction 
wa (and) in Surat al-A‘rāf is replaced with fa (then) in Surat An-Naml, 
and the object pronoun of the verb “drive them out” in Surat al-A‘rāf is 
replaced with a substantive in Surat An-Naml “drive out the family of Lot”. 
In Surat al-A‘rāf, the conjunctive (wa) is employed due to the position of 
musrifûn (extravagant), meaning preceding the apodosis, and because it 
is in the noun form even though it functions as a verb. The coordinating 
conjunction (wa) suits the noun more than the verb. On the other hand, 
the conjunctive (fa) is employed in Surat An-Naml due to the position of 
tajhalūn (behave senselessly), which is a clear verb regarded as the origin 
of the apodosis (subordinate clause of the conditional sentence that begins 
with the conjunctive fa).29 The use of the substantive in Surat An-Naml in 
“drive out the family of Lot” is consistent with its objective of showing 
knowledge and wisdom clearly. On the other hand, the use of the pronoun 
in Surat al-A‘rāf, in “drive them out,” is consistent with the atmosphere of 
arrogance and haughtiness. The wrongdoers are arrogant even when they 
are dealing with Lot and his followers. The same thing I said about the 
unjust attitude of the people of Lot when they insisted on expelling their 
prophet applies here. This is because Surat An-Naml is full of examples of 
arrogance, injustice, and disobedience to God.30 In this surah, we find that 
the verb kharaja (to go out) and its derivatives are repeated six times,31 



The American Journal of Islamic Social Sciences 28:452

so the use of the verb “drive out!” is consistent with the general atmo-
sphere of the surah. Furthermore, the stubborn attitude of the people of 
Lot is the result of the ignorance and impudence that is attributed to them 
in both surahs, al-A‘rāf and An-Naml. In Surat al-A‘rāf, which focuses 
on warning and reproach, the people are described by their prophet in the 
words, “Nay, but you are an extravagant people (musrifun).” That is, Lot 
describes them as unjust people who have violated all the accepted lim-
its. Israf in Arabic means “corruptive excessiveness,” and the excessive 
person is one who violates conventions and commits illegal deeds. Their 
saying “drive them out of your town” is a clear sign of their transgres-
sion. Thus, we are told that transgression is a characteristic of that nation. 
Needless to say, the same condemnatory attitude is necessitated in Surat 
An-Naml because of their ignorance and foolishness: “Nay, but you are 
a people who behave senselessly (ignorantly).” Since ignorant people are 
excessive in their behavior, they are described in Surat al-A‘rāf as trans-
gressing excessively. However, here in Surat An-Naml, God attributes ig-
norance to them because this surah focuses on the manifestation of wisdom 
and knowledge. Therefore, it is appropriate to describe them as ignorant 
because of their excessive insistence on committing sin. Their attitude of 
working to banish the prophet is consistent with their characteristic igno-
rance and is similar to the attitude of the people of the prophet Salih, who 
sought to assassinate him, as is reported in the same surah (Qur’ān 27:49).

Stylistic Similarity in the Advent of the Angels of Torment

Surat Hūd
The first surah to record the episode of the angels of torment is Su-
rat Hūd. The most important aim of this surah is to console and assure 
Prophet Muḥammad and to command him to put his trust in God in all 
situations. This surah also aims at assuring the Prophet that only the 
soldiers of God will win and that the soldiers of Satan are certainly the 
losers and will always be without hope, even if they are given respite.

I mentioned previously the position of the narrative in this surah. We 
are now aware of both the context of the narrative and that of the narrative 
of Abraham. The context of the narrative of Abraham is compatible to that 
of Lot in this surah. Both contexts collaborate in response to the harsh atti-
tude of the disbelievers of the Quraysh, who asked the Prophet to make the 
angels descend as messengers of God to all humankind, or as disciples to 
the human messengers, to support their messages. The two stories explain 



Abdullah: Role of Context and Objectives of the Surah 53

that the descent of the angels is not difficult for God the Creator of the an-
gels. However, their descent is always associated with momentous events, 
and it is well known that their form is very frightening, even when they ap-
pear to the messengers in the form of human beings. Consequently, the two 
stories are intended to dissuade those obstinate people from their request 
for the angels to descend. Added to this is the objective of consoling and 
alleviating the sorrow of Prophet Muḥammad, the Prophet of mercy and 
guidance, when he is told about the stories of the messengers before him and 
how God the Almighty supported them (Qur’ān 11:12). Thus, it becomes 
clear that the episode of the descent of the angels of torment in this surah 
is more enlightening than in any other episode, as it carries prominently 
the very characteristics of the surah and embodies its aspects and objec-
tives that distinguish it from all other Qur’ānic surahs (Qur’ān 11:77‒80) .

Concerning the attitude of the people of Lot, we notice that they were 
unrivalled in their oppression and injustice toward their prophet. First, they 
tried to harass his guests, which they were accustomed to doing with ev-
ery one of his guests. That is why he would seem angry when any guest 
came to him lest they should hurt the guest. This is exactly what happened 
when the angels visited Lot in the form of human beings. Here, it is no-
ticeable that the narrative is tinged with a style denoting the painful psy-
chological state that overwhelmed Lot at that moment. He even tried to 
avoid this state of fury by offering his daughters in marriage to his peo-
ple. He talked to them in a way that proves their impurity and impudence, 
especially when he said, “Here are my daughters (i.e. the daughters of 
my nation), they are purer for you (if you marry them lawfully)” (Qur’ān 
11:78). Nevertheless, his people were deviant and perverted. They contin-
ued their aberration when they said to Lot, “They said, ‘Surely you know 
that wehave neither any desire nor in need of your daughters, and indeed 
you know well what we want!’” (Qur’ān 11:79). They even asserted their 
desire by seeking to commit sodomy with the guests. Eventually, seem-
ingly overcome by a sense of helplessness, Lot resorted to prayer. The 
psychological state that befell Lot is similar to that which befell Prophet 
Muḥammad over the attitude of the disbelievers of the Quraysh. Prophet 
Muḥammad himself suffered a state of deep depression, which could be 
imagined from Qur’ān (11:12). Of course, this would be the best reply 
from God to the disbelievers of Quraysh. They asked Prophet Muḥammad 
to make the angels descend, so God reminded them of the punishment 
that befell the people of Lot. God supported Lot against his oppressive 
people when he was on the verge of despair, and this essentially is the 
great solace to Prophet Muḥammad.32 The verse explains better what Lot 



The American Journal of Islamic Social Sciences 28:454

felt: “Would that I had strength (men) to overpower you, or that I could 
betake myself to some powerful support (to resist you)” (Qur’ān 11:80).

The punishment that the Almighty determined against the people of 
Lot was eradication; this displays the absolute power and dominant au-
thority of the Almighty, who says to His prophet, Muḥammad, “To God is 
your return, and He is Able to do all things” (Qur’ān 11: 4). This is consis-
tent with the verse, “And God is a Wakil (disposer) over all things” (Qur’ān 
11:12). It means that God the Almighty supports and strengthens His mes-
sengers. Moreover, the sayings of God ‒ “He was grieved on their account” 
(Qur’ān 11: 77) and “They used to commit crimes (ills)” ( Qur’ān 11:78) 
‒ are consistent with His saying, “Ills have departed from me” (Qur’ān 
11:10), “Verily, the good deeds remove the evil deeds (i.e. small sins)” 
(Qur’ān 11:114), “And felt himself straitened for them” (Qur’ān 11:77), 
and “and that your breast feels straitened for it” (Qur’ān 11:12). Moreover, 
the verse, “Is there not among you a single right-minded man?” (Qur’ān, 
11:78), is in harmony with “Verily, you are the forbearer, right-minded!” 
(Qur’ān 11: 87). Again, the verse in which we read “And the command of 
Pharaoh was no right guide” (Qur’ān 11:99) and – about the narrative of 
Lot, “Is not the morning near?” (Qur’ān 11:81) ‒ are consistent with what 
the Almighty says about the people of Salih: “Lest a near torment will seize 
you” (Qur’ān 11:64) and about the people of Lot: “And they are not ever 
far from the (polytheists, evil-doers, etc.)” (Qur’ān 11:83). Both verses go 
well with the Prophet Shu‘ayb’s warning to his people: “And the people 
of Lot are not far off from you!” (Qur’ān 11:89). Thus, we come to see 
that, here, the episode of the narrative of Lot is consistent with the general 
atmosphere and objectives of the surah, let alone the common stylistic as-
pects in the surah in terms of a verbal lexicon and a phonetic consonance.

Surat al-Ĥijr: 67–71

In Surat al-Ĥijr, the episode of the angels of torment in the narrative 
of Lot and his people occurs in a context similar to that in Surat Hūd, 
which precedes it in revelation and in order. The context is one of re-
buking the disbelievers when they daringly ask their prophets to bring 
down the angels and relating the torment that befell the preceding na-
tions, with the aim being to provide a lesson through their fate. In this 
surah, the narrative of Lot is preceded by reference to the arrogance 
of the disbelievers and their demand – in the beginning of the surah – 
to see the angels walking in the streets like humans (Qur’ān, 15:6‒8). 



Abdullah: Role of Context and Objectives of the Surah 55

Here, in Surat al-Ĥijr, we notice that the talk about the descent of the 
angels is more detailed than in Surat Hūd. We read about the frightening 
aspect of seeing angels, even if they are formed in a way that is better 
than human beings. Within the context of the narrative of Abraham, the Al-
mighty says, “Indeed! We are afraid of you.”33 In the narrative of Prophet 
Lot, God says, “Verily! You are people unknown to me.”34 It implies that if 
the angels were like human beings in their shape and garments, those arro-
gant disbelievers who asked to see them would not be able to. Moreover, if 
the angels were to show a miracle, the disbelievers would be unable to bear 
it. Therefore, regardless of the method of seeing them, there is no benefit 
at all in seeing the angels. Hence, the mere demand to see them is sheer 
ignorance. It is logical that we – human beings – receive messengers from 
our kind, not from another species, for this will allow us to communicate 
with them and understand their instructions. This is exactly the context 
of the narrative of Lot in Surat al-Ĥijr, which involves the stories of the 
prophets who were hurt by their families and people ( Qur’ān 15: 61‒72). 

The new element here is the concentration on Lot’s fear of the an-
gels of torment, as is understood from the verse, “Verily! You are people 
unknown to me,” which is preceded by the concentration on the fear of 
Abraham, who said, “Indeed! We are afraid of you.” Both prophets, how-
ever, were assured through glad tidings. Abraham was endowed with a 
son, who in turn was endowed with deep knowledge, while Lot was en-
dowed with victory over his guilty people, as is reported in Surat Ash-
Shu‘arā’, which precedes this surah in order of revelation.35 The similar 
versification of this episode is embodied in Surat Hūd (Qur’ān 11:82) 
and Surat al-Ĥijr ( Qur’ān 15:65). Yet there are differences between Su-
rat Hūd and Surat al-Ĥijr. First, in Surat Hūd, the angels explain their 
identity directly and say that they are messengers of torment sent by the 
Almighty to support Lot and punish his guilty people: “We are the Mes-
sengers from your Lord!” Second, they reveal to Lot the fate of his wife, 
and that she will be among those who are tortured. Third, they respond to 
Lot’s desire to hasten the torture and determine the date of the torment.

Surat al-Ĥijr differs in the following aspects. First is the nonexception of 
Lot’s wife from torment, as this is already reported in the dialogue between 
Abraham and the angels, when he asks about their mission after they have 
given him glad tidings (Qur’ān 15: 57‒60). Second, the following verse is 
added: “And you go behind them in the rear, and let no one amongst you look 
back, but go on to where you are ordered.” This is an addition to the mean-
ing that we do not see in Surat Hūd, because Lot’s following behind them 
ensures that he motivates them to hasten and also makes sure who will sur-



The American Journal of Islamic Social Sciences 28:456

vive and who will not. The Almighty says, “And We made known this decree 
to him, that the root of those (sinners) was to be cut off in the early morn-
ing” ( Qur’ān 15:66). This decree implies a reference to the time of the end 
of the torment of the people of Lot, which is not mentioned in Surat Hūd.

Similarities among the Surahs

Among the similarities between the surahs are the way the people of Lot 
seek to seduce the angels, who are guests of Lot, and the way Lot offers his 
daughters in marriage to his people.36 First, in Surat Hūd we notice the epi-
sode that discusses the attempted seduction by Lot’s people of Lot’s guests, 
who are angels. While expounding this episode, the ayāt elaborates on 
their customs; God says, “And since aforetime they used to commit crimes 
(sodomy, etc.).” This was the motive behind their rushing toward Lot. An-
other aspect of this description is that when Lot offers his faithful daughters 
in marriage to them, he justifies it as an act of purity against the obscen-
ity they were indulging in. 37 This is why the parenthetical clause “Here 
are my daughters they are purer for you (if you marry them lawfully)” 
(Qur’ān 11:78) is employed, because it justifies the reason for his proposal; 
the daughters, being purer, would prevent the people from committing ob-
scenity. Besides, the comparative degree of the adjective isnot meant for 
comparison, but rather for further emphasis of his daughters’ purity. It also 
includes a reproachful question; Hud says, “Is there not among you a single 
right-minded man?” The people tried to hurt the guests, an act that was ac-
tually a huge error and a violation of essential tradition. The people of Lot 
are corrupt and have vicious traits, so they would hate to marry his daugh-
ters. The Almighty says, “And his people came rushing towards him, and 
since aforetime they used to commit crimes (sodomy, etc.)” (Qur’ān 11:78). 
When Lot realizes that there would be a huge scandal, he hopes to have a 
strong shield to rely upon to protect his guests from these perverted people. 
The angels then assure him that he will win over them. The description of 
the attempted seduction of the angels by Lot’s people may be necessitated 
by the antagonism between messengers and their people, as we saw previ-
ously through the argument of Abraham concerning Lot. This episode epit-
omizes the stylistic characteristics of Surat Hūd, which are so firmly estab-
lished in this surah that it cannot be moved to another surah. For example, 
the verse “And his people came rushing towards him, and since aforetime 
they used to commit crimes (sodomy, etc.)” has several characteristics:

• The annexation of the people to Lot is, first, consistent with most of 
the prophets’ stories reported in this surah, from Noah to Shu‘yab, 



Abdullah: Role of Context and Objectives of the Surah 57

with the exception of Abraham and Moses. We find here the 
annexation in the conversation between Abraham and the angels; 
the Almighty says, “They said, ‘Fear not. We have been sent to 
the people of Lot’”(Qur’ān 11:70), and “He began to argue [i.e, 
plead] with Us concerning the people of Lot”( Qur’ān 11:74) .

• The use of endearment can be seen when Lot says, “O my 
people!” This applies to all the prophets reported in this 
surah, with the exception of Abraham and Moses: “O my 
people! Here are my daughters, they are purer for you.”

• Verbal lexicon and phonetic consonance are represented through 
the repetition of “evil deeds,”38 the word rashīd (sound-minded 
man),39 and the verb nurīd (we want), repeated four times in the 
surah.40 Thus, this episode represents all the characteristics of the 
surah and serves its objectives and rhetorical requirements.

The characteristics of the seduction episode in Surat al-
Ĥijr differ from those in Surat Hūd in the following points:

• The people are not attached to the name of Lot; this is consistent 
with the angels’ description of them – in their answer to Abraham 
– as guilty.41 

• The annexation of the people to the city – “And the inhabitants of 
the city came rejoicing (at the news of the young men’s arrival) 
”( Qur’ān 15: 67) – corresponds with mentioning the township 
while meaning its people: “And never did We destroy a township 
but there was a known decree for it.” (Qur’ān 15: 4).

• The brevity in expounding the details, is represented in the brief 
dialogue between Lot and his people, and the advancement and 
deferment of words. All these things serve the aims of the surah and 
suit the context of the narrative. Here, the verses include an addition 
to the common objectives of the two surahs, which is not mentioned in 
Surat Hūd, namely consoling Prophet Muhammad over the rudeness 
and impudence of the disbelievers and showing him examples of 
previous messengers who were denied and hurt by their people.

The narrative of Lot is preceded by the assurance of the angels to Lot 
that he and his family, with the exception of his wife, will survive. There-
fore, we find that the talk about rescue and assurance precedes the first 
indications of torment, which are represented in the attempt of the people 



The American Journal of Islamic Social Sciences 28:458

of Lot to seduce and hurt his guests and Lot offering his daughters – as 
purer – in marriage to them. This is similar to Surat al-Ĥijr, in which we 
read about the dialogue between Abraham and the angels about the people 
of Lot. Abraham is also assured that Lot and his family, with the excep-
tion of his wife, will survive. However, the attitude of the people toward 
Lot is full of frivolity and misbehavior. This is represented in their blatant 
question, when he implores them not to hurt his guests: “They (people of 
the city) said, ‘Did we not forbid you to entertain (or protect) any of the 
`Alamīn (people, foreigners, strangers, etc. from us)?’”( Qur’ān 15: 70). 
This is parallel to what is mentioned in Surat Ash-Shu‘arā’, which pre-
cedes it in order of revelation, as the Almighty says, “They said ‘If you 
cease not, O Lot! Verily, you will be one of those who are driven out’” 
(Qur’ān 26:168). This is consistent with the objective of the surah, which is 
to alleviate the sorrow of the Prophet due to the harm inflicted upon him by 
the disbelievers of Quraysh: “[Lot] said, ‘These (the girls of the nation) are 
my daughters (to marry lawfully), if you must act (so)’”( Qur’ān 15: 71).

The brief narrative is also harmonious with all the other brief sto-
ries mentioned in the surah. All these stories discuss the injustice of the 
prophets’ peoples and focus on the punishment that the Almighty deter-
mined against them. The subordinate clause in the conditional sentence 
“if you must act (so),” which is not found in Surat Hūd, indicates that 
Lot offering his daughters in marriage is his last option, after he has 
implored and entreated the people in vain to leave his guests alone and 
not to hurt them. This removes any doubt that his first response is to of-
fer his daughters in marriage to them. This episode is consistent with 
the stylistic characteristics of Surat al-Ĥijr. For example, in “And the in-
habitants of the city came rejoicing (at the news of the young men’s ar-
rival),” the word yastabshirun (rejoice) is repeated four times through-
out this surah during the dialogue between Abraham and the angels.42

Moreover, the saying of the angels, “And we have brought to you 
the truth (the news of the destruction of your nation) and certainly, we 
tell the truth” (Qur’ān 15:64) is consistent with that of the disbelievers 
of Mecca, “Why do you not bring angels to us if you are of the truthful 
ones?” (Qur’ān 15:7). Again, their saying, “And we have brought to you 
the truth (the news of the destruction of your nation)” is consistent with 
God’s saying, “We send not the angels down except with the truth (i.e. 
for torment, etc.), and in that case, they (the disbelievers) would have no 
respite!” (Qur’ān 15:8). And the angels’ saying, “But go on to where you 
are ordered” (Qur’ān 15:65) is consistent with the saying of the Almighty 
to Prophet Muḥammad, “Therefore proclaim openly (God’s message of 
Islamic monotheism) that which you are commanded” (Qur’ān 15:94).



Abdullah: Role of Context and Objectives of the Surah 59

The second surah to report the narrative of the angels of torment is 
Surat Adh-Dhāriyāt, which is associated with the narrative of the an-
gels’ visit to Abraham and the talk about their mission after they have 
given him glad tidings in reply to his question. However, there is a 
very brief discussion in this surah of the narrative of the people of Lot, 
but without declaring their identity. The Almighty says, “He [Abra-
ham] said, ‘Then for what purpose you have come, O Messengers?’ 
They said, ‘We have been sent to a people who are Mujrimun (poly-
theists, sinners, criminals, disbelievers in God)’” (Qur’ān 51:31‒32).

The last surah of the Qur’an, as far as the messengers of torment are con-
cerned, is Surat al-‘Ankabūt, which aims at supporting Prophet Muḥammad 
and telling him about the stories of the preceding prophets and the ordeals 
they underwent so that he will follow their example of patience toward op-
pression and denigration. The narrative of Lot is related in the context of re-
proach, rebuke, and a call for hastening the imminent torment of Almighty 
God on them. The narrative is also linked to the narrative of Abraham ‒ his 
suffering at the hands of his people, their attempt to burn him, the way Al-
mighty God rescues him, his migration with Lot, and then Almighty God 
sending Lot to his people, who commit an unprecedented sin against mo-
rality. Hence, Lot denounces their shameful deed and warns them. Howev-
er, they challenge him and ask for the hastening of the torment of Almighty 
God. Lot, then, asks Almighty God to grant him victory over his people. 
As a result, Almighty God destroys the people of Lot and saves him and 
his followers. Here, the episode of torment is connected with the narrative 
of Abraham, who asked the angels about their next task after telling him 
the glad tidings. They told him that they had been charged with the task of 
destroying the people of Lot. At this, Abraham objected owing to the pres-
ence of Lot in that township. The angels assured him that they would save 
Lot and his followers but destroy the rest of his people (Qur’ān 29:31‒32). 

This part of the narrative, which is one of the repeated episodes in the 
Qur’an, is narrated in Surat al-‘Ankabūt in regard to the visit of the angels 
to Lot.43 What is new in this surah, as far as the messengers of torment to the 
people of Lot are concerned, is that Abraham’s fear and awe of the angels is 
concealed. This can be attributed to the fact that the narrative of Lot is not 
preceded in this surah by the request of the disbelievers of Quraysh for the 
hastening of the angels as a kind of challenge and form of disobedience. 
This is made in support of Prophet Muḥammad and as a sign of the truth-
fulness of God’s message to him. Thus, we can argue that the main reason 
behind the citation of this episode in this surah is that it is a reply to the 
challenge on the part of the people of Lot, who asked him to bring God’s 



The American Journal of Islamic Social Sciences 28:460

torment (Qur’ān 29:29). It is, thus, an answer to Lot’s asking the Almighty 
for victory over his people (Qur’ān 29:30). Hence, the messengers or angels 
of torment come as a result of Lot’s supplication and request for the victory 
of the Almighty. It also comes as a reply to the disbelievers’ challenge to 
their destruction by the torment of Almighty God. Hence, the verses bypass 
Abraham’s state of awe and fear of the angels in their angelic appearance, 
even if in human form, because there is no need for it. In turn, the angels do 
not mention the ones to whom Almighty sent them in answer to Abraham’s 
question about their next task. This answer is stated explicitly in both Surat 
al-Ĥijr and Surat Adh-Dhāriyāt, and implicitly in Surat Hūd. The case is 
different here as we find that the angels are the ones who first mention their 
assigned task of destroying the township of the people of Lot due to their 
injustice (Qur’ān 29:31). The injustice referred to here as a reason behind 
their destruction, “truly, its people have been wrong doers (zālimûn),” is 
in line with the context of the narrative of Lot and his people in this surah. 
We find that there is no single episode of this narrative in the Qur’ān as a 
whole in which Lot recounts their shameful sins in the way he does in al-
‘Ankabūt. The detailed enumeration of their sins is a kind of severe rebuke 
and reproach. The act of describing the people of Lot as unjust is the most 
appropriate justification for their destruction. There is no more accurate 
and comprehensive justification for the torment and destruction of the peo-
ple of Lot due to their sins in this surah. It is enough that this description 
denotes the gravity of the abominable sins they committed, including the 
unforgivable sin of polytheism and the association of others with Almighty 
God in worship: God says, “Verily! Joining others in worship with God is 
a great zûlm (wrong) indeed”( Qur’ān 31:13). God also says, “Verily, God 
forgives not that partners should be set up with Him in worship, but He 
forgives except that (anything else) to whom He pleases” (Qur’ān 4:116).

Indeed, this is a comprehensive description that comprises all the 
sins committed by the people of Lot, including their association of oth-
ers with God in worship. Moreover, describing the people of Lot as un-
just also meets the stylistic aim of harmonizing the narrative with the 
other narratives stated in the surah on the theme of the destruction of 
the unjust and those who spread corruption. It may be stated that in-
justice is the core and gist of the present surah. In this surah, the word 
zûlm (injustice) and its derivatives are mentioned several times.44 

Finally, the angels’ saying to Abraham, “Verily, we are going to destroy 
the people of this [Lot’s] town (i.e. the town of Sodom in Palestine) truly, its 
people have been [wrong-doers, polytheists and disobedient to God, and have 
also belied their Messenger, Lot]” (Qur’ān 29:31), and their saying to Lot, 
“Verily, we are about to bring down on the people of this town a great torment 



Abdullah: Role of Context and Objectives of the Surah 61

from the sky, because they have been rebellious (against God’s Command)” 
(Qur’ān 29:34) confirm the saying of the Almighty at the beginning of Su-
rat al-‘Ankabūt: “Or those who do evil deeds think that they can outstrip Us 
(i.e. escape Our Punishment)? Evil is that which they judge!” (Qur’ān 29:4).

It is noteworthy here that even though we find mention of Abraham’s 
fear of the angels, we also find an inquiry, both explicit and implicit, on 
his part about the task of those angels. Moreover, wherever the inquiry is 
explicit, we find an answer naming the people associated with a descrip-
tion that makes them worthy of the wrath and torment of the Almighty. 
This is clear in Surat al-Ĥijr, in which Abraham’s fear is mentioned when 
he sees the angels (Qur’ān 15:52). Being freed from fear, Abraham then 
asks the angels about their next task. (Qur’ān 15:57‒58). Thus, the act 
of describing the intended people as criminals is a sign or indication of 
the reason behind sending the angels to destroy them. The same applies 
to Surat Adh-Dhāriyāt, where there is no mention of Abraham’s fear 
(Qur’ān 51:24‒34). Here, we find that God names the intended people 
by describing them in terms that make them deserving of destruction.

It is also worth mentioning here that all the Qur’ānic surahs that 
are related to the episode of the messengers of torment are preceded 
by the mention of their coming to Abraham and conveying good tid-
ings to him. The surahs fall under two denominators. The first denomi-
nator is the way the disbelievers ask for the coming of angels in order 
to give credence to the messenger, while the second is their asking for 
the torment to be hastened as a sort of stubbornness and disobedience.45

The first verses in Surat al-Ĥijr implicitly point out the disbelief of 
the people of Quraysh regarding torment and resurrection and their sense 
that the torment and destruction of the Almighty will be slow to occur. 
The Almighty answers them by affirming that everything will be ac-
counted for in due time. The Almighty then refers to their stubbornness 
by asking for the coming down of His wrath and torment after they have 
labeled the Prophet as a madman. This kind of accusation is adopted 
by all disbelievers of all nations and is stated in Surat Adh-Dhāriyāt.46 

The request of the disbelievers of Mecca for God’s hastened torment 
or resurrection makes it necessary for the narrative to mention the episode 
of torment, apart from everything else. Moreover, the angels’ conveying of 
the good tidings of a son for Abraham is also in harmony with the mention 
of the angels: “And those (angels) who distribute (provisions, rain, and 
other things) by (God’s) Command” (Qur’ān 51:4). It also authenticates the 
angels’ mission, as they are coming down with God’s divine and cosmic 
commandments, which include destroying the people of Lot, Pharaoh and 



The American Journal of Islamic Social Sciences 28:462

his hosts, ‘Ad, Thamud, and the people of Noah . It may also be stated that 
the saying of God, “And those (angels) who distribute (provisions, rain, 
and other things) by (God’s) Command” (Qur’ān 51:4), is an indication 
of or a hint at the stubbornness of the disbelievers in asking for the an-
gels to be sent down, and that sending down the angels is associated with 
grave matters, such as the destruction of the people of Lot. God implies 
or conceals this stubborn request in Surat Adh-Dhāriyāt as a result of its 
being mentioned in ayāt seven of Surat al-Ĥijr. In Surat al-‘Ankabūt, God 
states that the people of Lot asked for the torment to be hastened. (Qur’ān 
29:29). The same also applies to the people of Quraysh (Qur’ān 29:53). 
The following verse reads, “They ask you to hasten on the torment. And 
verily! Hell, of a surety, will encompass the disbelievers” (Qur’ān 29:54). 

Hence, we find that all the episodes in the narrative of Lot and his people 
in the Qur’ān are integrated and in harmony with the Qur’ān’s implicit and 
explicit objectives. They are also in accord with the context and are suitable 
for the occasion. All the episodes in the narrative of Lot correspond with the 
causes of the context and the objectives with which the surah abounds. The 
episode of the people of Lot is closely associated and coherent with these 
contexts and objectives, and it is impossible to move any episode in the nar-
rative from one surah to another, such is the fit of each episode to its context. 
In fact, such a shift in position would eventually lead to stylistic flaws related 
to the context and objectives of that surah. Each episode in the surah has its 
own characteristics that distinguish it from the rest of the Qur’ānic surahs. 

Endnotes

1.  See W. Montgomery Watt, Bell’s Introduction to the Quran (Edinburgh, 
UK: Edinburgh University Press), 73.

2.  For Western analysis displaying these suspicious sentiments and con-
clusions about Qur’ānic narratives, see, John Wansbrough, Quranic 
Studies: Sources and Methods of Scriptural Interpretation (Amherst, 
NY: Prometheus Books, 2004); John Wansbrough, The Sectarian Mi-
lieu: Content and Composition of Islamic Salvation History, foreword, 
translations, and expanded notes by Gerald Hawting. (Amherst, NY: 
Prometheus Books, 2006).

3.  The word mercy and its derivatives occur eight times in this surah: 26, 
36, 42, 75, 83, 84, 87, 107, and 112.

4.  See Badru ad-Din Mohammad Ibn Abdul-Lahi al-Zarkashi, Al-Burhan 
fi ‘Ulumi al-Qur`an, vol. 1, edited by Ibrahim Mohammad Abu al-Fadl 
(Riyadh, Saudi Arabia: Doral-Hadhorah, 2006), 194.

5.  For meaning of Sunnat Allah see: Ar-Razi, Fakhar al-Din, Mafatih al-
Ghayb, vol. 25 (Tehran, Iran: Dar al-Kutub al-‘Ilmiyyah), 231.



Abdullah: Role of Context and Objectives of the Surah 63

6.  English translation of the Qur’ān used in this article is Dr. Mohammad 
Taqi-ud-Din Al- Hilali and Dr. Mohammad Muhsin Khan, The Noble 
Qur`an (Houston, TX: Dar-us-Salam Publishers). 

7.  Ibrahim b. Umar al-Biqa‘i, Nazmu Ad-Durar Fi Tanasub al-Ayat Wa 
As-Suwar, 2nd ed. vol. 14, (Cairo, Egypt: Dar al-Kitab al-Islami, 
1413‒1992), 122.

8.  Ibid., 228; Ibid., vol. 12, 378.
9.  Ibrahim  b. Umar al-Biqa‘i, Nazmu Ad-Durar, vol. 12, 378.
10. ‘Abd al-Haqq ibn  ibn ‘Atiyya al-Andalusi, Al-Muharrar al-Wajiz Fi 

Tafsir al-Kitab al-‘Aziz, vol. 7. (Fez, Morocco: al-Majlis al-‘Ilmi bi 
Fas), 106. 

11.  See the application of this idea in the study presented by Professor Mu-
hammad Abu Musah on the images of Surat An-Nur in his book Dirasa 
Fi al-Bala gha wa Ash-Shi‘r (Cairo, Egypt, 1991).

12.  See Muhammad Bin, ‘Ashur Tafsir At-Tahrir Wa At-Tanwir, vol. 8. (Tu-
nis, Tunisia: Ad-Dar At-Tunisiyyah Li al-Nashr, 1984), 86.

13.  Ibid., vol. 19, 18.
14.  Ibid. 
15.  See Qur’ān (16:10), Qur’ān (16:14), Qur’ān (16:29), Qur’ān (16:49). 
16.  See Qur’ān (16:128–30).
17.  See Qur’ān (16:151–57).
18.  See Muhammad Bin, ‘Ashur Tafsir At-Tahrir Wa At-Tanwir, vol. 14, 

182. 
19.  See Qur’ān (27:4), Qur’ān (27:13–24), Qur’ān (27:81), Qur’ān (27:41), 

Qur’ān (27:42), Qur’ān (27:43), Qur’ān (27:88).
20.  See Qur’ān (27:13), Qur’ān (27:42), Qur’ān (27:86), Qur’ān (27:63), 

Qur’ān (27:66), Qur’ān (27: 92), Qur’ān (27:93).
21.  See al-Qadi Abu Muhammad `Abd al-Haqq ibn ‘Atiyya al-Andalusi, 

Al-Muharrar al-Wajiz Fi Tafsir al-Kitab al-‘Aziz, vol. 6, 121. See also 
At-Tabari, Tafsir, vol. 9 (Fez, Morocco: al-Majlis al‘Ilmi bi Fas), 175.

22.  See Muhammad Bin, ‘Ashur Tafsir At-Tahrir Wa At-Tanwir, vol. 19, 
288. 

23.  Qur’ān (29:28–29).
24.  See Qur’ān (29: 40).
25.  Fakhar al-Din Ar-Razi,  Mafatih al-Ghayb, vol. 14 (Beirut, Lebanon: 

Dar al-Kutub al-`‘Ilmiyyah, n.d.), 171.
26.  Qur’ān (7:13); Qur’ān (7:36); Qur’ān (7:40); Qur’ān (7:48); Qur’ān 

(7:76); Qur’ān (7:88); Qur’ān (7:133); Qur’ān (7:146).
27.  See Qur’ān (7:13); Qur’ān (7:18); Qur’ān (7:25); Qur’ān (7:27), Qur’ān 

(7:32), Qur’ān (7:57); Qur’ān (7:58); Qur’ān (7:88); Qur’ān (7:110); 



The American Journal of Islamic Social Sciences 28:464

Qur’ān (7:123).
28.  See Qur’ān (27:56).
29.  Al-Khatib al-Iskafi , Durratu At-Tanzil Wa Ghurratu At-Ta’wil, 2nd ed. 

(Beirut, Lebanon Dar al-Afaq al-Jadidah, 1979), 162.
30.  Qur’ān (27:13); Qur’ān (27:14); Qur’ān (27:31); Qur’ān (27:47); 

Qur’ān (27:48); Qur’ān (27:49). 
31.  Qur’ān (27:12); Qur’ān (27:25); Qur’ān (27:37); Qur’ān (27:56); 

Qur’ān (27:67); Qur’ān (27:82). 
32.  Ibid.
33.  Qur’ān (15:52); Ibrahim b. Umar al-Biqa‘i. Nazm al-Durar, vol. 11 

(Cairo, Egypt: Dar al-Kitab al-Islami, 1413‒1992), 66.
34.  Qur’ān (15:62).
35. Qur’ān (26:169): “My Lord! Save me and my family from what they 

do.”
36.  See Qur’ān (11:78–80) and Qur’ān (15:67–71).
37. Bin, Ashur Tafsir At-Tahrir Wa At-Tanwir, vol. 12, 129.
38.  Qur’ān (11:10); Qur’ān (11:14); Qur’ān (11:54); Qur’ān (11:64).
39.  Qur’ān (11:78); Qur’ān (11:87); Qur’ān (11:97).
40.  Qur’ān (11:88); Qur’ān (11:34), Qur’ān (11:15).
41.  See Qur’ān (15:57–58) and Qur’ān (15:12).
42.  Qur’ān (15:53); Qur’ān (15:54); Qur’ān (15:55); Qur’ān (15:67). 
43.  See Qur’ān (29:33–35).
44.  See Qur’ān (29:14), Qur’ān (29:40), Qur’ān (29:46), Qur’ān (29:49), 

and Qur’ān (29:68). 
45.  See Qur’ān (11:8),  Qur’ān (11:12),  and Qur’ān (15: 2–7). 
46.  Qur’ān (51:52–53) and Qur’ān (51:10–14).