إِنّا أَرسَلنا عَلَيهِم حاصِبًا إِلّا آلَ لوطٍ ۖ نَجَّيناهُم بِسَحَرٍ

We unleashed a rain of stones upon them, excepting the family of Lot, whom We delivered at dawn.

EXEGESIS

Ḥāṣib is the active participle of the verb ḥaṣaba which means to pelt with small stones.[1] Most exegetes understand this as a reference to a strong wind that carries with it stones and pebbles.[2] They state that the strong wind which was sent against them pelted them with stones made of baked clay (15:74).[3] The translation of Ahmed Ali reflects this more clearly whereby the verse is rendered, ‘We sent a stone-hurtling storm against them’.

Others, such as al-Ḍaḥḥāk, have said that ḥāṣib refers directly to the stones.[4] Yet others have added that ḥāṣib refers to those stones that are smaller in size than a fist.[5]

Āl-i lūṭ refers to the family of Prophet Lot (a). It seems after all his efforts it was only Prophet Lot’s (a) daughters who believed in his message.[6]

Whilst some exegetes say that those saved were not limited to the family of Prophet Lot (a) but included all those who believed in him and his message,[7] there is no indication in the Quran that anyone else ever accepted his message. In fact, the verses are apparent that it was only his household who were believers (51:36).

Bi-saḥar (at dawn) refers to the time when Prophet Lot (a) and his family were saved. However, some have suggested that it may be describing the time when the stones were hailed upon the people.[8] This latter interpretation seems somewhat farfetched because other verses indicate that the people were punished in the morning, which apparently means that the whole punishment came upon them in the morning (15:66 and verse 38 of this surah).

Whilst saḥar literally means dawn, a few exegetes say that what is meant here is late night.[9]According to 15:65 and 11:81, Prophet Lot (a) is commanded to Set out with your family in a watch of the night. There is no discrepancy between the verses because dawn is technically considered a part of the night.

EXPOSITION

The people of Lot (a) were destroyed by a hail of stones. These stones are described further in other verses (such as 11:82 and 15:74) as stones of baked clay. Before this torrent of stones, Lot (a) and his family, excluding his wife (see 7:83, 11:81, 15:59-60, 26:170-171, 27:57, and 29:32) were saved at dawn. In 15:65, Lot (a) was informed that God will destroy the people in the morning and hence he and his family were ordered to leave the town late at night: Take your family in a watch of the night; and follow in their rear, and none of you should turn round, and proceed as you are bidden. See also 11:81.

In brief, looking at all the verses together, three time periods have been mentioned with regards to the punishment of the people and the saving of Prophet Lot (a) and his family: 1. Dawn (saḥar): according to this verse, that is when Prophet Lot (a) and his family were saved. 2. A watch of the night (qiṭʿin min al-layl): according to 11:81 and 15:65, this is the time Prophet Lot (a) and his family were supposed to leave the town. It is possible that this may be synonymous with dawn, since dawn is considered to be the last part of the night, close to the morning, whereby the darkness of the night intertwines with the light of daybreak.[10]Alternatively, the two can be considered as distinct from each other, and thus what is implied is that Prophet Lot (a) and his family left the town at night and were saved at dawn, whereby they were far enough from the town and its punishment. 3. Morning (ṣubḥ): according to 11:81 (also see verse 38), this was the ordained time of the punishment.

REVIEW OF TAFSĪR LITERATURE

Some exegetes have suggested that perhaps the wind bearing stones was not the actual punishment but was rather a kind of warning from Allah, which came at dawn and the actual punishment came in the morning (15:66).[11]

[1] Razi, 29/312.
[2] Mizan, 19/81; Amthal, 17/333; Ibn Ashur, 27/195.
[3] Mizan, 19/81.
[4] Tibyan, 9/456; Abu al-Futuh, 18/227.
[5] Abu al-Futuh, 18/227.
[6] Ibn Ashur, 27/195; Alusi, 14/90.
[7] Abu al-Futuh, 18/227; Mudarrisi, 14/249.
[8] Nasr, p. 2373.
[9] Safi, 5/103; Tibyan, 9/456.
[10] Tahqiq, 5/67.
[11] Mudarrisi, 14/249.