“He said, ‘What is your mission, O messengers?’ * They said, ‘We have been sent to a criminal people, * to send down upon them stones of clay, * marked in the presence of your Lord for the transgressors.’ * So We brought out the believers who were there, * but We found therein only one Muslim household. * And We left therein a sign for those who fear the painful punishment.”

Abraham (peace be upon him) said to them, “What is your mission, O messengers?” and the verses that follow. That is: What is your business, and what do you seek? For he sensed (1) that they were messengers whom Allah had sent on an important mission.

“They said, ‘We have been sent to a criminal people’”—namely, the people of Lot. They had committed crimes: they associated partners with Allah, denied their messenger, and perpetrated the heinous obscenity that no one in all the worlds had ever committed before them.

“To send down upon them stones of clay, marked in the presence of your Lord for the transgressors.” That is, they were marked, each stone bearing the mark of its intended victim (2). Because they had transgressed and exceeded all bounds, Abraham began disputing with the angels concerning the people of Lot, hoping that Allah might spare them the punishment. Allah therefore said: “O Abraham, turn away from this. Your Lord’s command has surely come, and a punishment that cannot be averted is coming upon them.”

“So We brought out the believers who were there, but We found therein only one Muslim household.” This was the household of Lot (peace be upon him), except for his wife, who was among those doomed to destruction.

“And We left therein a sign for those who fear the painful punishment”—from which they take heed and learn that Allah is severe in punishment and that His messengers are truthful and vindicated.

A Section on Some of the Wisdoms and Rulings Contained in This Story

Among them is that, in His wisdom, Allah recounts to His servants the accounts of the righteous and the wicked, so that they may take heed from their circumstances (3) and see where those circumstances ultimately led them.

Another is the virtue of Abraham, Allah’s intimate friend (may Allah bless him and grant him peace), for Allah began his story in a manner indicating its importance and the care given to it.

Another is that hospitality is prescribed and is one of the practices of Abraham, Allah’s intimate friend, whose way Allah commanded this Prophet (4) and his community to follow. Allah narrated it here by way of praising and commending him.

Another is that a guest should be honored in every manner, by both word and deed. Allah described Abraham’s guests as honored—that is, Abraham honored them—and described how he received them hospitably in both word and deed. They were also honored in the sight of Allah Most High.

Another is that Abraham’s home was a haven for visitors and guests, for they entered upon him without seeking permission. They nevertheless observed proper etiquette by beginning with the greeting of peace (5). Abraham returned a greeting better and more complete than theirs, for he expressed it as a nominal sentence, indicating constancy and continuity.

Another is that it is prescribed to ascertain the identity of someone who comes to a person or with whom he develops some form of connection, for this has many benefits.

Another is Abraham’s courtesy and gentleness in speech. He said, “You are an unfamiliar people,” rather than, “I do not recognize you” [and the difference between the two expressions is evident].

Another is that one should hasten and be prompt in offering hospitality, for the best act of goodness is one performed promptly [and thus Abraham hastened to bring his guests their fare].

Another is that if a slaughtered animal already at hand, which had been prepared for someone other than the guest then present (6), is served to that guest, this entails not the slightest dishonor. Rather, it is a form of honoring him, as Abraham did; and Allah stated that his guests were honored.

Another is the great generosity Allah bestowed upon His intimate friend Abraham, and how the means for it were readily at hand (7), prepared in his home, so that he did not need to fetch them (8) from the market, his neighbors, or elsewhere.

Another is that Abraham himself served his guests, although he was the intimate friend of the Most Merciful and a leading figure (9) among those who entertain guests.

Another is that he brought the food close to them where they were. He did not leave it elsewhere and say, “Please come over,” or, “Come to it,” for bringing it to them was easier and more gracious.

Another is the virtue of addressing a guest gently and courteously, particularly when presenting food. Abraham extended them a gentle invitation, saying, “Will you not eat?” He did not say, “Eat,” or use similar expressions when others would have been preferable. Instead, he phrased it as a gentle invitation: “Will you not eat?” Anyone seeking to follow his example should therefore use gracious words suited and appropriate to the occasion, such as saying to his guests, “Will you not eat?” or, “Will you not do us the kindness of honoring us and graciously accepting our hospitality?” and similar expressions.

Another is that when a person becomes afraid of someone (10) for any reason, the latter should dispel his fear and tell him whatever will allay his alarm and calm his heart. Thus, when the angels said to Abraham [after he became afraid of them], “Do not fear,” they followed this by giving him those joyful glad tidings.

Another is the intensity of Sarah’s joy, Abraham’s wife, such that she struck her face and uttered that unaccustomed cry.

Another is the honor Allah bestowed upon Abraham and his wife Sarah by giving them glad tidings of a learned son.