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Quran
19.75. Sag: Wer sich im Irrtum befindet, den möge der Allerbarmer lange darin gewähren lassen. Wenn sie dann sehen, was ihnen angedroht ist, entweder die Strafe oder die Stunde, da werden sie wissen, wer sich in einer (noch) schlechteren Lage befindet und die schwächere Heerschar hat.
11.76. Ya ibrahiimu aAAridAAan hatha innahu qad dschaa amru rabbika wa-innahum atiihimAAadhabun ghayru marduudin
11.76. (It was said) O Abraham! Forsake this! Lo! thy Lord ' s commandment hath gone forth, and lo! there cometh unto them a doom which cannot be repelled. (Pickthall)
11.76. Ibrahim! Laß" ab hiervon! Der Befehl deines Herrn ist schon gekommen, und sie, sie überkommt unabwendbare Strafe! (Ahmad v. Denffer)
11.76. "O Ibrahim, lasse davon ab! Der Befehl deines Herrn ist nun gekommen. Über sie kommt eine Strafe, die unwiderruflich ist." (Bubenheim)
11.76. O Abraham! Hör auf damit! Gottes Entscheidung ist bereits ergangen. Eine unabwendbare Strafe wird sie erfassen. (Azhar)
11.76. Ibrahim! Laß ab davon! Gewiß, die Bestimmung deines HERRN traf bereits ein; und sie (Luts Leute) wird doch eine Peinigung überkommen, die unabwendbar ist. (Zaidan)
11.76. (Die Gesandten sagten:) "Abraham! Laß davon ab! Die Entscheidung (amr) deines Herrn ist nun einmal eingetroffen, und eine unabwendbare Strafe wird über sie kommen." (Paret)
11.76. "O Abraham, laß von diesem (Streit) ab. Siehe, schon ist der Befehl deines Herrn ergangen, und über sie bricht ganz gewiß die unabwendbare Strafe herein." (Rasul)
Tafsir von Maududi für die Ayaat 74 bis 76
So when Abraham's fear was allayed and his heart was filled with joy (because of the good news of a child), he began to dispute ( 83 ) with Us concerning the people of Lot, for Abraham was tender-hearted and merciful and always turned to Us. (At last Our angels said to him), "O Abraham, desist from this now that your Lord's decree has been issued and the scourge which cannot be averted by anyone shall overtake them. " ( 84 )
Desc No: 83 " .... he began to dispute with Us" is the expression of affection and endearment, which manifests the nature of close relationship of Prophet Abraham with his Lord. This helps depict the picture of the argument that the Servant had with his Lord for pleading the case of the people of Lot. He pleaded persistently, "Lord avert the coming scourge from the people of Lot". The Lord replied, "These people have become so degraded that no good was left in them and their crimes have become so heinous that they deserve no leniency at all." But the Servant still persisted, "Lord, give them more respite, even if a little good yet remains in them; maybe it should bear some fruit." This dispute' has been recorded in the Bible rather in detail, but the concise mention in the Qur'an is more meaningful. (For comparison please refer to Genesis 18: 23-32).
Desc No: 84 A superficial view of this incident from the life of Prophet Abraham in the context it occurs might lead one to consider it to be irrelevant, especially as an introduction to the coming scourge on the people of Lot. But if one reviews this in the light of the object for which these historical events have been related here, one will come to the conclusion that its mention is most apt here. In order to understand its relevancy we should keep in view the following two things: (1) These historical events have been related here to warn the Quraish that they were absolutely wrong in their self-delusion that they were quite immune from the scourge with which the Qur'an was threatening them because of their relationship with Prophet Abraham and their guardianship of the Ka`abah and their religious, economic and political leadership of Arabia. They thought that Prophet Abraham, whose descendants they were, was a beloved servant of Allah and, would, therefore, intercede for them and defend them against any scourge from Him. That is why the graphic picture of the death of Prophet Noah's son has been drawn to show that the prayer of a great Prophet like him could not save his own son from the scourge. Not only was his prayer rejected but he was also taken to task for making a request for his wicked son. Then this second incident from the life of Prophet Abraham has been related to show that, though Allah was very kind to him, He rejected his appeal for the people of Lot because he had tried to intercede for the wicked people, which was against the requirements of justice. (2) This incident from the life of Prophet Abraham has been related along with , the destruction of the people of Lot for another object as well. The Quraish had forgotten that the Law of Divine Justice had always been operating continuously and regularly and there were open proofs of this all around them. On the one hand, there was the case of Prophet Abraham. He had to leave his home for the sake of the Truth and righteousness and to live in a foreign country where to all appearances, he had no outward power to support him. But Divine Justice rewarded him for his righteousness with a son like Isaac and a grandson like Jacob (Allah's peace be upon them) whose descendants, the Israelites, reigned supreme for centuries over the same Palestine where he had taken refuge as a stranger. On the other hand, there were the people of Lot who were living nearby in great prosperity, which had intoxicated them so much that they lived in open wickedness, totally forgetting that they would be overtaken by retribution from Allah. So much so that they scoffed at the admonition of Prophet Lot. But Divine Justice came into operation at the same time, when it was conveying the good news to Prophet Abraham and decreed that those wicked people should be annihilated from the face of the earth. As a result of this, no vestige of their habitations was left on the surface of the earth. This fact should serve as a lesson to the wicked people for all times. "
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