لُوطٍ
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "لُوطٍ".
۞ فَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوٓا۟ أَخْرِجُوٓا۟ ءَالَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
7:83; 26:168.
7:83; 26:168.
Important Words:
یتطھرون (would keep clean) is derived from طھر which means, he was or became clean. طھر الشیء (tahhara) means, he made the thing clean with water, he washed the thing. یتطھرون is from باب تفعل which is generally used to imply affectation. The word was used by the opponents of Lot ironically and by way of taunt, meaning that his family and people posed and paraded as extra pure and righteous persons. Sometimes man sinks so low in sin and vice that he becomes lost to all sense of decency and even the voice of conscience becomes stilled in him and he exults in crimes and instead of being ashamed of his own wicked deeds he makes taunting and sarcastic remarks against good people. So did the people of Lot.
e
7:83; 26:168.
c
7:83; 26:168.
2852
Important Words:
یتطھرون (would keep clean) is derived from طھر which means, he was or became clean. طھر الشیء (tahhara) means, he made the thing clean with water, he washed the thing. یتطھرون is from باب تفعل which is generally used to imply affectation. The word was used by the opponents of Lot ironically and by way of taunt, meaning that his family and people posed and paraded as extra pure and righteous persons. Sometimes man sinks so low in sin and vice that he becomes lost to all sense of decency and even the voice of conscience becomes stilled in him and he exults in crimes and instead of being ashamed of his own wicked deeds he makes taunting and sarcastic remarks against good people. So did the people of Lot.
c
7:83; 26:168.
2180
Yatatahharun means, they pose and parade as extra pure and righteous: they take pride in their righteousness and purity (Lane).
فَلَمَّا رَءَآ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا۟ لَا تَخَفْ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمِ لُوطٍ
یہاں نَکِرَھُمْ کے الفاظ ہیں جس کے معنے یہ بھی ہو سکتے ہیں کہ ان کو عجیب الحرکت انسان سمجھا۔ مگر ھُمْ سے پہلے مضاف حذف نکالا جائے تو اس کے یہ معنے ہونگے کہ ان کے اس فعل کو عجیب سمجھا۔
کہ شاید کوئی بُری خبر لائے ہیں۔
51:28, 29.
Abraham at first took the 'messengers' to be ordinary wayfarers, but when they refrained from eating of the roasted calf he realized that they were on some special mission which he had failed to understand. The words, conceived fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat. This answer of the visitors also shows that they were not angels for had they been angels, they would have said that being not human they could not partake of food.
Lot was the ancestor of the Palestinian peoples, Moab and Ammon, and as the son of Haran and the grandson
51:28-29.
Important Words:
لوط (Lot) may etymologically be taken to have been derived from لاط. They sayلاط الشیء i.e. he concealed the thing. لاط بهmeans, it (the thing) stuck or adhered to it. لوطه بالطیب (lawwata-hu) means, he smeared him or it with much perfume. The Prophet Lot, who was the contemporary of Prophet Abraham, was the ancestor of the Palestinian peoples, Moab and Ammon. As the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in the land of Canaan and in the time of famine went with him to Egypt. He preached to the inhabitants of Sodom and Gomorrah but they refused to listen to him and ridiculed and persecuted him; and though Abraham, to whom Lot was a junior and subordinate Prophet prayed for these wicked people and interceded with God on their behalf, they were destroyed on account of their iniquities and transgression (Lane, Enc. Bri. & Jew. Enc.).
Commentary:
Abraham at first took the "messengers" to be ordinary way-farers, but when they refrained from eating of the roasted calf he had placed before them (see the preceding verse), he realized that they were on some special mission which he had failed to understand. He knew that as ordinary wayfarers they could not refuse his hospitality, for wayfarers in that arid land entirely depended on the hospitality of the inhabitants for their food.
The words, conceived a fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality and thus had displeased them. He did not, however, express his fear, for such an expression would have implied that he perhaps took them to be mean and greedy. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat.
This answer of the visitors also shows that they were not angels; for had they been angels, they would have said that being not human they could not partake of the food.
a
51:28, 29.
621
鲁特是巴勒斯坦两个民族, 莫阿布 (Moab) 和阿姆蒙 (Ammon) 的祖先。他是哈伦 (Haran) 的儿子和特拉 (Terah) 的孙子, 因此是伊布拉欣的侄子。他在迦南和伊布拉欣会合。
3
یہاں نَکِرَھُمْ کے الفاظ ہیں جس کے معنے یہ بھی ہو سکتے ہیں کہ ان کو عجیب الحرکت انسان سمجھا۔ مگر ھُمْ سے پہلے مضاف حذف نکالا جائے تو اس کے یہ معنے ہونگے کہ ان کے اس فعل کو عجیب سمجھا۔
4
کہ شاید کوئی بُری خبر لائے ہیں۔
a
51:28-29.
1451
Important Words:
لوط (Lot) may etymologically be taken to have been derived from لاط. They sayلاط الشیء i.e. he concealed the thing. لاط بهmeans, it (the thing) stuck or adhered to it. لوطه بالطیب (lawwata-hu) means, he smeared him or it with much perfume. The Prophet Lot, who was the contemporary of Prophet Abraham, was the ancestor of the Palestinian peoples, Moab and Ammon. As the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in the land of Canaan and in the time of famine went with him to Egypt. He preached to the inhabitants of Sodom and Gomorrah but they refused to listen to him and ridiculed and persecuted him; and though Abraham, to whom Lot was a junior and subordinate Prophet prayed for these wicked people and interceded with God on their behalf, they were destroyed on account of their iniquities and transgression (Lane, Enc. Bri. & Jew. Enc.).
Commentary:
Abraham at first took the "messengers" to be ordinary way-farers, but when they refrained from eating of the roasted calf he had placed before them (see the preceding verse), he realized that they were on some special mission which he had failed to understand. He knew that as ordinary wayfarers they could not refuse his hospitality, for wayfarers in that arid land entirely depended on the hospitality of the inhabitants for their food.
The words, conceived a fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality and thus had displeased them. He did not, however, express his fear, for such an expression would have implied that he perhaps took them to be mean and greedy. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat.
This answer of the visitors also shows that they were not angels; for had they been angels, they would have said that being not human they could not partake of the food.
a
51:28, 29.
1332
Abraham at first took the 'messengers' to be ordinary wayfarers, but when they refrained from eating of the roasted calf he realized that they were on some special mission which he had failed to understand. The words, conceived fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat. This answer of the visitors also shows that they were not angels for had they been angels, they would have said that being not human they could not partake of food.
Lot was the ancestor of the Palestinian peoples, Moab and Ammon, and as the son of Haran and the grandson
فَلَمَّا ذَهَبَ عَنْ إِبْرَٰهِيمَ ٱلرَّوْعُ وَجَآءَتْهُ ٱلْبُشْرَىٰ يُجَٰدِلُنَا فِى قَوْمِ لُوطٍ
See Gen. 18: 21-33.
Commentary:
The fear of Abraham was not concerning his own person but concerning the people of Lot, an evidence of his great righteousness and nobility of character. The news first came to Abraham as a great shock. He did not know what to do. But when he was given the cheering news of the birth of a son who was to be the father of a great nation, he felt some relief and then began to plead with God for the doomed people.
1455
Commentary:
The fear of Abraham was not concerning his own person but concerning the people of Lot, an evidence of his great righteousness and nobility of character. The news first came to Abraham as a great shock. He did not know what to do. But when he was given the cheering news of the birth of a son who was to be the father of a great nation, he felt some relief and then began to plead with God for the doomed people.
1334
See Gen. 18: 21-33.
وَيَٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَٰلِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
624
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
3
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
1470
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
1343
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ
29:33; 51:36.
29:33; 51:36.
29:33; 51:36.
Important Words:
آل (family) is derived from the verb آل (ala). They say آل الیه i.e. he or it returned to it; or he resorted to it. آل عنه means, he returned or reverted from it. آل رعیته means, he ruled or governed his subjects. آل ماله means, he managed or tended his cattle. آل means, a man’s family or relations or kinsfolk; the people of his house; his followers; his friends, and the like. By the آلof the Holy Prophet are meant, according to some, his followers whether relations or others, and his relations whether followers or not; or, as some say, his family and his wives (Lane & Aqrab). See also 2:50.
Commentary:
By using the words, Excepting the family of Lot, the messengers alluded, on the one hand to the fact that "the guilty people" (see the preceding verse ) were none other than the tribe of Lot and, on the other hand, they allayed Abraham’s anxiety regarding Lot and his family. Apparently, the messengers were commissioned to lead Lot and his family to a place of safety.
The word اجمعین (all) shows that those who were to be saved along with Lot were a party of persons, and not merely his two daughters, as the Bible has it (Gen. 19:15,16).
d
29:33; 51:36.
b
29:33; 51:36.
1763
Important Words:
آل (family) is derived from the verb آل (ala). They say آل الیه i.e. he or it returned to it; or he resorted to it. آل عنه means, he returned or reverted from it. آل رعیته means, he ruled or governed his subjects. آل ماله means, he managed or tended his cattle. آل means, a man’s family or relations or kinsfolk; the people of his house; his followers; his friends, and the like. By the آلof the Holy Prophet are meant, according to some, his followers whether relations or others, and his relations whether followers or not; or, as some say, his family and his wives (Lane & Aqrab). See also 2:50.
Commentary:
By using the words, Excepting the family of Lot, the messengers alluded, on the one hand to the fact that "the guilty people" (see the preceding verse ) were none other than the tribe of Lot and, on the other hand, they allayed Abraham’s anxiety regarding Lot and his family. Apparently, the messengers were commissioned to lead Lot and his family to a place of safety.
The word اجمعین (all) shows that those who were to be saved along with Lot were a party of persons, and not merely his two daughters, as the Bible has it (Gen. 19:15,16).
c
29:33; 51:36.
فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ
11:78; 29:34.
11:78; 29:34.
11:78; 29:34.
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
f
11:78; 29:34.
a
11:78; 29:34.
1765
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
e
11:78; 29:34.
وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍ
Commentary:
This and the next verse give the instances of the people of Abraham and Lot and of the inhabitants of Midian and those who rejected Moses.All these peoples had their due share of Divine punishment for their evil deeds. They had been given sufficient time to mend their ways but they did not profit by the respite granted to them.
2474
Commentary:
This and the next verse give the instances of the people of Abraham and Lot and of the inhabitants of Midian and those who rejected Moses.All these peoples had their due share of Divine punishment for their evil deeds. They had been given sufficient time to mend their ways but they did not profit by the respite granted to them.
كَذَّبَتْ قَوْمُ لُوطٍ ٱلْمُرْسَلِينَ
7:81-83; 54:34.
7:81-83; 54:34.
7:81-83; 54:34.
c
7:81-83; 54:34.
c
7:81-83; 54:34.
c
7:81-83; 54:34.
وَثَمُودُ وَقَوْمُ لُوطٍ وَأَصْحَٰبُ لْـَٔيْكَةِ ۚ أُو۟لَٰٓئِكَ ٱلْأَحْزَابُ
15:79; 26:177; 50:15.
اَ یْـکَہ کی تشریح کے لئے دیکھئے سورۃ حجر نوٹ آیت۷۹۔
15:79; 26:177; 50:15.
15:79; 26:177; 50:15.
Commentary:
According to the Quran, اصحاب الایکة (Dwellers of the Wood) and اصحاب مدین (People of Median) are names of the same people, or rather, of two sections of the same people, who had adopted two different kinds of trade, one living on commerce and the other keeping herds of camels and sheep and selling milk, wood, etc. Thus, اصحاب الایکة is a section of the tribe of the Prophet Shu‘aib (26:177, 178), who has also been mentioned as having been sent to the People of Median (7:86, 11:85 & 29:37).
a
15:79; 26:177; 50:15.
3
اَ یْـکَہ کی تشریح کے لئے دیکھئے سورۃ حجر نوٹ آیت۷۹۔
b
15:79; 26:177; 50:15.
3384
Commentary:
According to the Quran, اصحاب الایکة (Dwellers of the Wood) and اصحاب مدین (People of Median) are names of the same people, or rather, of two sections of the same people, who had adopted two different kinds of trade, one living on commerce and the other keeping herds of camels and sheep and selling milk, wood, etc. Thus, اصحاب الایکة is a section of the tribe of the Prophet Shu‘aib (26:177, 178), who has also been mentioned as having been sent to the People of Median (7:86, 11:85 & 29:37).
c
15:79; 26:177; 50:15.
وَعَادٌ وَفِرْعَوْنُ وَإِخْوَٰنُ لُوطٍ
Commentary:
For ‘Ad see 11:51-61.
3866
Commentary:
For ‘Ad see 11:51-61.
إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّآ ءَالَ لُوطٍ ۖ نَّجَّيْنَٰهُم بِسَحَرٍ
25:41; 26:174.
25:41; 26:174.
25:41; 26:174.
c
25:41; 26:174.
b
25:41; 26:174.
b
25:41; 26:174.
ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
1
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
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یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
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The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.