Ayah 15:4123. This (verse 41) may have another meaning: This is the right thing: I also will stick to this.
Ayah 15:4224. This (verse 42) also may have another meaning: You will have no power over My servants (common people) to force them to disobey Me. However, We will give freedom of action to those who will willingly or deliberately follow you, and we will not forcibly prevent them from your way, if they intended to follow you.
According to the first rendering, these verses will mean this: The way followed by My sincere servants is the only straight way to reach Me. Satan will have no power over those people who follow it, for I will choose them to be My own servants. Satan himself admitted that he will not be able to entice them. On the contrary, he will succeed in beguiling those people who themselves will deviate from the way of obedience. They will then wander farther and farther away following his temptations and allurements.
According to the second meaning, the passage will mean this: When Satan challenged that he would beguile people from the way of Allah by making this worldly life very tempting to them, Allah accepted his challenge but made it clear to him that he was being allowed only to beguile people with temptation, but was not being given any power to force them to deviate from the right way. At this, Satan clarified that his challenge did not apply to those people whom Allah will choose for Himself. As this exception might have led to a misunderstanding that Allah may choose any people for Himself to keep them safe and secure from the reach of Satan, Allah clarified it, saying: Only that person will follow you, who himself will deviate from the right way. As a corollary to this, that person, who will not deviate from the right way will not follow you, and will, thus become Our servant, whom We will choose for Ourself.
Ayah 15:4325. In order to comprehend the purpose for which the story of Prophet Adam and Satan has been related here, we should keep in mind the context in which this has occurred. In the preceding (verses 1-25), it has been stated that the disbelievers were following the ways of deviation that would lead them to perdition. This story has been related to warn them that the ways they were following were the ways of Satan, their eternal enemy, so as to say: You should realize the consequences of following Satan, who has enticed you in this snare, and is leading you to the lowest depths of degradation because of this enmity and envy. In contrast to this, Our Prophet is doing his utmost to free you from his snare and lead you to the height of success, which as a man you should desire to achieve. But it is a pity that you are regarding your enemy (Satan) as your friend, and your friend (Our Prophet) as your enemy.
Secondly, the story also makes quite clear to them this thing:
There is only one way of salvation and that is the way of obedience to Allah. If you discard this way, every other way will be a way of Satan which will take you directly to Hell. Then this story is meant to bring home to them this fact: You yourselves are responsible for your wrong deeds and not Satan; for, the most he can do is to beguile you from the obedience of Allah and hold temptations before you. It is, therefore, your own concern and responsibility to be beguiled or not to be beguiled by Satan.
Ayah 15:4426. Sinners will be divided into different groups in accordance with their different sins for their entry into Hell from seven different gates specified for each different sin. For instance, the group of atheists shall enter into Hell by one of the seven gates specified for their group. Likewise, mushriks, hypocrites, self-seekers, sensualists, tyrants, propagandists and leaders of disbelief etc. shall each enter into Hell through the gates specified for their group.
Ayahs 15:45–4627. The righteous people are those who did not follow Satan but feared Allah and lived lives of obedience to Him.
Ayah 15:4728. That is, if any spite might have been caused in their hearts in this world because of misunderstandings between the pious people, it shall be removed at the time of their entry into Paradise and they will bear no ill feelings there against each other. Refer to (((E.N. 320 of Surah Al-Aaraf))).
Ayahs 15:48–5029. This verse is explained by the following tradition: It will be announced to the dwellers of the Gardens: Now you will remain hale and hearty forever and shall never fall ill, now you will enjoy eternal life and shall never die, now you will remain young forever and never grow old, and now you will remain forever in Paradise and shall never have to move away from it. There are other traditions that further elucidate life in Paradise to this effect: The dwellers shall have no toil to perform for their livelihood and necessities of life. They will get everything without any labor whatsoever.
Ayah 15:5130. The story of Prophets Abraham and Lot (peace be upon them) has been related to tell the disbelievers of Makkah how angels come down with truth. This was in response to their demand: Why do you not bring angels before us, if what you say is true? (Ayat 7). Then, only this brief answer was given: We do not send down angels in this way. When they come down, they come down with truth (Ayat 8). Now these two events are cited as two concrete forms of truth with which the angels came, as if to ask the disbelievers: Now decide for yourselves which of these two forms of truth would you want angels to bring to you. It is obvious that you do not deserve that truth which was sent to Prophet Abraham (peace be upon him). Do you then desire that truth which the angels brought to the people of Prophet Lot (peace be upon him)?
Ayah 15:5231. Please compare this story of Prophet Abraham (peace be upon him) with that contained in (Surah Houd, Ayats 69- 76).
Ayahs 15:53–5632.“A boy possessing knowledge”, Prophet Isaac (peace be upon him). His name has been mentioned in connection with this good news in Surah Houd, Ayat 71.
Ayah 15:5733. It appears from the question of Prophet Abraham (peace be upon him) that angels are sent down in human shape only on extraordinary occasions and on some important expedition.
Ayahs 15:58–6034. The fact that the angels did not name the people of Lot (peace be upon him) but merely referred to them as the wicked people, shows that these people had become so notorious for their wicked deeds that there was no need to mention them by name before Prophet Abraham (peace be upon him), who was well acquainted with the moral condition of all the people around him.
Ayah 15:6135. Please compare this with (Surah Al-Aaraf, Ayats 80-84) and (Surah Houd, Ayats 77-83).
Ayahs 15:62–6436. Here the story has been related in brief. But we learn from (Surah Houd, Ayats 77-83) that Prophet Lot (peace be upon him) was greatly perturbed and distressed at the visit of the angels. He said to himself,“This is a day of woe.”The reason why he was distressed, as implied in the Quran and explicitly expressed in the traditions, was that the angels had come to Prophet Lot (peace be upon him) in the form of beautiful boys, and he knew how perverse and wicked his people were. He was distressed for he could not send them away because they were his guests, and because he did not know how to protect them from those villains.
Ayahs 15:65–6637. That is, you should walk behind your people lest anyone of them should stay behind.
38. It did not mean:“look not behind thee, lest thou be consumed,”as stated in the Bible. But it merely meant to warn them: None of you should turn round to see what was happening behind them lest you should stop to see when you heard the cries of the smitten people. For it is neither the time nor the place viewing the destruction nor shedding tears of regret. If you stop even for a minute in the territory of the smitten people you also might get hurt from the rain of stones.
Ayahs 15:67–7039. This shows that those People had gone to the lowest depths of immorality. No sooner did they hear the news of the arrival of handsome strangers in their town than they rushed rejoicing to the house of Prophet Lot (peace be upon him) and impudently demanded that he should hand over his guests to them for the gratification of their lust. The pity is that there had remained not a single person among them to make a protest against such a heinous sin. Moreover, this shows that all of them, as a community, had totally lost every sense of decency, and they felt no shame at all to make such a wicked demand on him openly. The very fact, that they felt no hesitation in making such a wicked demand brazen facedly from a pious and holy man like Prophet Lot (peace be upon him), shows that the heinous crime was so common among them that they would not spare anyone.
The Talmud records many instances of the all round moral degradation of the people of Lot. Once a stranger was passing through their territory. As the darkness approached, he was forced to pass the night near Sodom. As he had his own provisions with him, he did not stand in any need of help from the town’s folks, so he lay under a tree to pass the night. But a Sodomite entreated him to accompany him to his house. During the night he did away with the donkey and merchandise of the stranger. When he began to cry for help in the morning, the town’s folk came there not to help him but to rob him of what had been left with him.
On one occasion Sarah sent her slave to Sodom to inquire after Prophet Lot’s household. When the slave entered the town, he saw that a Sodomite was beating a stranger. Naturally the slave of Sarah tried to rouse his sense of decency, saying, why do you ill treat helpless strangers like this? In answer to this appeal, his head was broken in public.
On another occasion a poor man happened to come to Sodom but no one gave him anything to eat. When he was half dead with starvation, he fell to the ground in a helpless plight. A daughter of Prophet Lot saw him and sent some food for him. At this the Sodomites reproached Prophet Lot and his daughter and threatened to expel them from there if they would not refrain from such deeds.
After citing several similar incidents, the Talmud says that those people had become so cruel, so deceitful and so dishonest in their dealings that no traveler could pass safe through their territory nor could a poor person expect any food or help from them. Many a time it so happened that a poor stranger came there, and died from hunger. Then they would strip the clothes from his body and bury him naked. If a foreigner committed the blunder of visiting their territory, they would publicly rob him of everything, and make fool of him if he appealed to them to redress the wrong. Then they would openly commit shameless deeds in the gardens which they had grown in their valley because there was none to rebuke them except Prophet Lot (peace be upon him). The Quran has summed up the whole of their wicked story in two concise sentences: (1) They had already been committing very wicked deeds, (Surah Houd, Ayat 78), and (2) You gratify your lust with males: you rob travelers, and you commit wicked deeds publicly in your assemblies.
Ayahs 15:71–7340. In (E.N. 87 of Surah Houd), it has been explained what Prophet Lot (peace be upon him) meant by this. It may also be added that such words as these were uttered by an honorable man like him in the last resort, when all his entreaties and earnest requests had failed to prevent those people from their evil designs towards his guests.
Here it will be worthwhile to clear the significance of the words which were uttered by Prophet Lot (peace be upon him) as they occur in Surah Houd (Ayat 78). When he entreated those wicked people not to molest his guests, saying,“Here are my daughters”, he was unaware that his guests were angels in the disguise of handsome boys. The angels revealed their identity only when the wicked crowd gathered at the residence of his guests and began to threaten them with their wicked designs, and Prophet Lot (peace be upon him) began to lament,“I wish I had the power to set you right or I could find some strong support for refuge.”It was then that the angels revealed themselves, saying,“We are envoys sent by your Lord.”This sequence of events shows that Prophet Lot (peace be upon him) had made that offer only when he had felt to be utterly helpless. It is very important to keep this in view because the sequence of events in this Surah is different from that in Surah Houd. One is liable to have a misunderstanding as to why Prophet Lot (peace be upon him) wailed and lamented when he knew all the while that his guests were angels and could defend themselves against those wicked people. As regards the apparent difference between the two sequences, it may be pointed out that here the important thing to be stated is that the angels come with the truth. Therefore that part of the story (Ayats 61-66) has been related first in order to make the point more prominent.
Ayahs 15:74–7541. These“stones of baked clay”might have been meteoric showers or volcanic eruptions that flew and rained upon them, or these might have been blown by a strong wind.
Ayahs 15:76–7742. That is, that smitten territory lies on the high road from Hijaz (Arabia) to Syria and Egypt. Travelers come across these signs of destruction which are very prominent in the territory that lies to the southeast of the Dead Sea. The geographers are of the opinion that there is no other land on the surface of the Earth which looks desolate as this territory, especially its southern part.
Ayah 15:7843. The people of Al-Aikah were the community of Prophet Shuaib (peace be upon him) and were called Midianites after the name of their capital city and their territory. As regards Al-Aikah, it was the ancient name of Tabuk and literally means a thick forest.
Ayah 15:7944. Midian lay on the route from Hijaz to Palestine and Syria.