وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ وَلِقَآئِهِۦٓ أُو۟لَٰٓئِكَ يَئِسُوا۟ مِن رَّحْمَتِى وَأُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌۭ
Those who deny the signs of Allah and the encounter with Him—they have despaired of My mercy, and for such there is a painful punishment.
فَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوا۟ ٱقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنجَىٰهُ ٱللَّهُ مِنَ ٱلنَّارِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ
But the only answer of his people was that they said, ‘Kill him, or burn him.’ Then Allah delivered him from the fire. There are indeed signs in that for a people who have faith.
وَقَالَ إِنَّمَا ٱتَّخَذْتُم مِّن دُونِ ٱللَّهِ أَوْثَٰنًۭا مَّوَدَّةَ بَيْنِكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍۢ وَيَلْعَنُ بَعْضُكُم بَعْضًۭا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ
He said, ‘You have taken idols [for worship] besides Allah for the sake of [mutual] affection amongst yourselves in the life of the world. Then on the Day of Resurrection you will disown one another and curse one another, and the Fire will be your abode, and you will not have any helpers.’
۞ فَـَٔامَنَ لَهُۥ لُوطٌۭ ۘ وَقَالَ إِنِّى مُهَاجِرٌ إِلَىٰ رَبِّىٓ ۖ إِنَّهُۥ هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Thereupon Lot believed in him, and he said, ‘Indeed I am migrating toward my Lord. Indeed He is the All-mighty, the All-wise.’
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ ٱلنُّبُوَّةَ وَٱلْكِتَٰبَ وَءَاتَيْنَٰهُ أَجْرَهُۥ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
And We gave him Isaac and Jacob, and We ordained among his descendants prophethood and the Book, and We gave him his reward in this world, and in the Hereafter he will indeed be among the Righteous.
وَلُوطًا إِذْ قَالَ لِقَوْمِهِۦٓ إِنَّكُمْ لَتَأْتُونَ ٱلْفَٰحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍۢ مِّنَ ٱلْعَٰلَمِينَ
And Lot, when he said to his people, ‘You indeed commit an indecency none in the world has ever committed before you!
أَئِنَّكُمْ لَتَأْتُونَ ٱلرِّجَالَ وَتَقْطَعُونَ ٱلسَّبِيلَ وَتَأْتُونَ فِى نَادِيكُمُ ٱلْمُنكَرَ ۖ فَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوا۟ ٱئْتِنَا بِعَذَابِ ٱللَّهِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
What! Do you come to men, and cut off the way, and commit outrages in your gatherings?’ But the only answer of his people was that they said, ‘Bring down us Allah’s punishment, if you are truthful.’
قَالَ رَبِّ ٱنصُرْنِى عَلَى ٱلْقَوْمِ ٱلْمُفْسِدِينَ
He said, ‘My Lord! Help me against this corruptive lot.’
English translation: Ali Quli Qarai
Triangulated from Ṭabarsī, Majmaʿ al-Bayān [tabarsi_majma_al_bayan]; al-Qummī [qummi]; al-Ṭūsī, al-Tibyān [tusi_al_tibyan]; al-Baḥrānī, al-Burhān [bahrani_al_burhan]; al-Ṭabāṭabāʾī, al-Mīzān [tabatabai_al_mizan]; and the published Enlightening Commentary [enlightening_commentary].
Human-review flags: al-Mīzān [tabatabai_al_mizan] is one coarse unit spanning 29:14–40, condensed to the 23–30 portion; and al-Burhān [bahrani_al_burhan] carries a very long Tuḥfat al-Ikhwān narration reaching into 29:31–35, summarized rather than rendered verbatim. Both are marked
needs_human_review.
What the passage says. Verse 23 closes the indictment of the deniers (despair of mercy, painful punishment); 24–25 resume Abraham's confrontation — his people's only retort is "kill him or burn him," God delivers him from the fire, and he diagnoses idolatry as a bond of worldly "mutual affection" (mawadda) that flips on Resurrection into mutual denial and cursing. Lot then believes; Abraham declares "I emigrate to my Lord" (26); Isaac, Jacob, prophethood, the Book, and a worldly reward follow (27); and the unit pivots to Lot's rebuke of an unprecedented indecency — "you approach men, cut the road, commit al-munkar in your assembly" — answered only by mockery, met by his prayer against "the corrupting people" (28–30).
The grammar and the readings. Both Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] open verse 25 with the qirāʾāt of mawaddata baynikum: Ibn Kathīr, the Baṣrans, and al-Kisāʾī read mawaddatu (nominative, annexed); Ḥamza and Ḥafṣ read mawaddata (accusative, annexed); the majority read mawaddatan (accusative, with tanwīn). Ṭabarsī relays Abū ʿAlī al-Fārisī's full ḥujja on whether mā is inna's subject or mawadda a causal object; al-Ṭabāṭabāʾī [tabatabai_al_mizan] independently weighs the same two construals (a removed preposition vs. a mafʿūl lah) and rules that "the close of the verse suits only" the mafʿūl lah reading — affection as the intended goal of idol-taking.
How the sources read the fire and the affection. On 24, Ṭabarsī, Ṭūsī, and al-Ṭabāṭabāʾī all note the ellipsis in "God delivered him from the fire" (they kindled it, cast him in, He saved him), al-Ṭabāṭabāʾī cross-citing 21:68 — a deliverance from Nimrod's pyre that 21:69 frames as fire turned "cool and safe." Ṭūsī [tusi_al_tibyan] uniquely preserves two narrations from ʿAbdullāh b. Aḥmad b. Ḥanbal: the creatures tried to douse the fire except the gecko, which blew on it; and no one on earth profited from fire that day. On 25, al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads "some of you deny others" as the idols' own disowning of their worshippers (citing 19:82), the social bond curdling into "hostility and abandonment."
The Shīʿī gloss — reported as-attributed. A distinct strand reads "some of you will deny (yakfuru) others" as kufr al-barāʾa, "the disbelief of disavowal." al-Qummī [qummi] states it flatly ("this is kufr al-barāʾa"); al-Baḥrānī [bahrani_al_burhan] grounds it in a chain from al-Kulaynī to Abū ʿAbdillāh (al-Ṣādiq); and al-Ṭabāṭabāʾī's [tabatabai_al_mizan] baḥth riwāʾī cites the same al-Kāfī report (the fifth aspect of kufr) plus a parallel from ʿAlī in al-Tawḥīd. This is the sources' interpretation, not an assertion of fact.
Lot's belief and "cutting the road." On 26, Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] both transmit — attributing it to Ibn ʿAbbās, Ibn Zayd, and "all the exegetes" — that Lot was the son of Abraham's sister and Abraham his maternal uncle (khāl), a kinship that diverges from the common Sunni "paternal nephew"; al-Baḥrānī [bahrani_al_burhan] adds a chain from Abū Jaʿfar that the three emigrated to Syria together. On 29, the sources spread the meaning of wa-taqṭaʿūna l-sabīl: Ṭabarsī and Ṭūsī list (i) cutting off procreation by preferring men, (ii) waylaying travelers (stone-flicking, plunder, the three-dirham "fine"), and (iii) plain highway robbery. al-Ṭabāṭabāʾī [tabatabai_al_mizan] decisively favors reading (i) — "a metaphor for turning away from women" — explicitly subordinating the robbery view to siyāq. For al-munkar fī l-nādī, al-Qummī, al-Baḥrānī (a chain from al-Ṣādiq equating it with al-khadhf, stone-flicking, plus al-Riḍā's gloss preserved via Ṭabarsī), and al-Ṭabāṭabāʾī's baḥth riwāʾī (Jābir and Umm Hāniʾ via al-Durr al-Manthūr) converge on the assembly's obscene horseplay.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.