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Daughters of Lot

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Daughters of Lot are considered examples of the Quranic expression "Ahl Lut" (family of Lot), whom the Qur'an introduces as those saved from the punishment of the People of Lot. In addressing his people who had come for his guests to commit sodomy, Lot (a) proposed marriage to his daughters, which the Qur'an mentions with the phrase "These are my daughters" (Arabic: هَٰؤُلَاءِ بَنَاتِي). Muslim scholars differ on the meaning of the phrase "These are my daughters." Some consider it to refer to Lot's own daughters, whom he offered in marriage to the elders of his people. In contrast, some exegetes believe the phrase refers to the daughters of the people, because prophets are the fathers of their nation, and Lot's intention was for them to marry the women of their own people and desist from their wickedness.

The Qur'an does not mention the events after their rescue. However, some Islamic narrations state that Lot and his daughters went towards Levant and settled there. The number of Lot's daughters is reported as two or sometimes three. Lot's daughters died in the Levant. Some sources consider Lot's daughter to be the wife of a son of Abraham (a) named Madyan, while others consider her the wife of Abraham's grandson. Also, Lot's daughter is mentioned as the mother of Job (a).

Introduction

The daughters of Lot are considered among the "Ahl Lut" (family of Lot)[1], whom the Qur'an counts among those saved from the punishment of the People of Lot.[2] The Qur'an quotes Lot (a) using the phrase "These are my daughters"[3] asking his people to marry them and refrain from indecency.[4] The Qur'an does not mention events after their rescue. However, the Torah mentions events after their deliverance from punishment[5] which some have considered contrary to Islamic teachings.[6] Some Islamic narrations discuss Lot's daughters after the punishment descended upon the People of Lot, stating that Lot (a) and his daughters moved towards the Levant and settled there.[7]

There is disagreement regarding the number of Lot's daughters.[8] Some have counted two[9] and others three daughters[10] for Lot (a). Some have also considered the possibility of either two or three daughters.[11] 'Allama Tabataba'i considers the number of Lot's daughters as one of the differences between the Torah and the Qur'an; because the Torah names two daughters for Lot (a).[12] However, in his view, the Qur'anic expression about Lot's daughters "These are my daughters"[13] points to more than two daughters for Lot.[14] The name of one of Lot's daughters is recorded as "Ratyāʾ",[15] "Zītā",[16] "Rītā",[17] and "Rīthā".[18] The name of the other daughter is mentioned as "Zaʿūrāʾ",[19] "Raghūthā",[20] and "Yaghūthā".[21] Some have also stated the name of one of Lot's daughters as "Zaghar".[22]

Some sources consider Lot's daughter to be the wife of Abraham's son named Madyan[23] and others the wife of Abraham's grandson.[24] Also, Lot's daughter is mentioned as the mother of Job (a).[25] Some sources consider Shu'ayb, Job, and Bal'am b. Ba'ura as Lot's sons-in-law.[26] While Shu'ayb was born several generations after Abraham, who was contemporary with Lot (a).[27] Yaqut al-Hamawi, a Muslim scholar, narrated that both of Lot's daughters died in the Levant and were buried there.[28]

Proposal of Marriage to the People of Lot

The people of Lot came for Lot's guests to commit sodomy.[29] Addressing them, Lot said: "O my people! These are my daughters; they are purer for you."[30] In Qur'an 15, Lot's statement is as follows: "These are my daughters, if you would be doing [something lawful]."[31] Exegetes have definitely considered Lot's intention to be marriage; because it is impossible for a prophet of God to invite his people to adultery to escape sodomy.[32] Also, the phrase "if you would be doing" in Qur'an 15[33] has been interpreted as an allusion to marriage.[34] However, the People of Lot rejected his request and said: "You know well that we have no need of your daughters, and indeed, you know what we want."[35]

Exegetes have mentioned points regarding whether the marriage of a believing daughter like Lot's daughters to polytheists is permissible or not. It is said that in Lot's Shari'a, marriage with disbelievers was permissible.[36] In early Islam, this was also permissible, and for this reason, Prophet Muhammad (s) married his daughter to Abu l-'As b. Rabi' who had not yet converted to Islam.[37] Of course, this type of marriage was later prohibited in Islam.[38] Some have also considered the possibility that the marriage proposal was conditional on their faith.[39] Muslim scholars differ on the meaning of the phrase "These are my daughters"[40]

  • They have considered the meaning of this phrase to be Lot's own daughters.[41] Also, in response to the objection that he only had two daughters while there were many people opposite him,[42] it is said that Lot offered his two daughters for Marriage to their leaders and elders.[43] Nasir Makarim Shirazi, a Shi'a exegete, believes that the intention of stating the marriage proposal was to show ultimate sacrifice to awaken their conscience.[44]
  • Lot's intention is the daughters of the people. Prophets are fathers of the nation, and Lot's intention was for them to marry the daughters of the people and desist from wickedness.[45] Some have considered the reason for this probability to be that it is not fitting for a man to offer his daughters to his enemies, let alone a prophet offering his daughters to disbelievers.[46] In rejecting this view, it is said that it is contrary to the apparent meaning of the Quranic verses.[47] Also, Prophets are like fathers to believers, not to disbelievers.[48]

Those Saved from Punishment

Angels of punishment came to Lot (a) in the form of handsome men. The people of the tribe came after them to commit sodomy.[49] Eventually, the angels revealed their identity to Lot (a) and asked him to leave the city to be safe from punishment.[50] The Qur'an mentions the saved individuals with two expressions:

  • In Qur'an 15, it considers "Āl Lut" (Family of Lot) as those saved from the punishment of the People of Lot.[51] Some exegetes have introduced Āl Lut as believers from his family and people.[52] Some have also considered its instance to be only Lot's daughters.[53]
  • In Qur'an 26[54] and Qur'an 37,[55] it refers to the saved ones with the term "Ahlahu" (his family). The meaning of "Ahl" has been considered only Lot's daughters who were saved.[56]

According to some researchers, almost all exegetes consider Lot's daughters as individuals who left the city with their father before the punishment of the People of Lot and were saved.[57]

Daughters of Lot in the Torah

The Torah narrates a story about Lot's daughters after their escape from the punishment of the People of Lot. Based on this story, Lot's daughters thought that after that punishment, there was no man left on earth and their father was old.[58] Finally, they decided to make their father drink wine and have intercourse with him.[59] They did this, and Lot slept with his daughters without realizing what he was doing.[60] According to the Torah, both daughters became pregnant by their father.[61]

Shi'a[62] and Sunni[63] sources have quoted the Torah story and criticized it. These types of Torah stories are considered contrary to the role model status of prophets, which can increase people's boldness in committing corruption.[64] Muhammad Hadi Ma'rifat, a Muslim scholar and Quranic researcher, believes that the Quran does not accept polluting the sacred realm of its prophets with such terrible pollution attributed to them by the Torah. rather, the Quran tries to elevate their status and consider them pure from indecent acts.[65] Some have raised the objection to the Torah that how did Lot's daughters get the idea that there was no other man on earth while they lived near Abraham (a) and certainly knew about him.[66] Ja'far Subhani, a Muslim scholar and theologian, considers this difference between the Quran and the Torah as evidence that the Quran was not taken from the Torah.[67]

See Also

Notes

  1. ↑ Dashtī, «Āl-i Lūṭ», vol. 1, p. 302.
  2. ↑ Quran 7:83.
  3. ↑ Qur'an 11:78.
  4. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 6, p. 526.
  5. ↑ Torah, Genesis 19:31-36.
  6. ↑ Subḥānī, al-Ilāhīyāt, vol. 3, p. 387.
  7. ↑ Yāqūt al-Ḥamawī, Muʿjam al-buldān, vol. 3, p. 143.
  8. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 9, p. 76.
  9. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 9, p. 238; Zamakhsharī, al-Kashshāf, vol. 4, p. 402.
  10. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 9, p. 76.
  11. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 9, p. 182.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 10, p. 359.
  13. ↑ Quran 11:78.
  14. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 10, p. 359.
  15. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 5, p. 280.
  16. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 9, p. 76.
  17. ↑ Suyūṭī, al-Itqān, vol. 2, p. 320.
  18. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 4, p. 409.
  19. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 5, p. 280.
  20. ↑ Suyūṭī, al-Itqān, vol. 2, p. 320.
  21. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 4, p. 409; Shaybānī, Nahj al-bayān, vol. 4, p. 97.
  22. ↑ Baghawī, Tafsīr al-Baghawī, 2000, vol. 4, p. 386.
  23. ↑ Fayḍ Kāshānī, Tafsīr al-Ṣāfī, vol. 2, p. 219.
  24. ↑ Majlisī, Biḥār al-anwār, vol. 12, p. 386.
  25. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 1, p. 242.
  26. ↑ Quṭb al-Dīn al-Rāwandī, Qaṣaṣ al-anbiyāʾ, vol. 1, p. 370; Muḥammadī Rayshahrī, Mīzān al-ḥikma, vol. 11, p. 394.
  27. ↑ Majlisī, Biḥār al-anwār, vol. 12, p. 375.
  28. ↑ Yāqūt al-Ḥamawī, Muʿjam al-buldān, vol. 3, p. 143.
  29. ↑ Fayḍ Kāshānī, Tafsīr al-Ṣāfī, vol. 2, p. 461.
  30. ↑ Quran 11:78.
  31. ↑ Quran 15:71.
  32. ↑ Qurashī, Qāmūs-i Qurʾān, vol. 6, p. 219.
  33. ↑ Quran 15:71.
  34. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 6, p. 526.
  35. ↑ Qur'an 11:79.
  36. ↑ Qurashī, Qāmūs-i Qurʾān, vol. 6, p. 219.
  37. ↑ Qurashī, Qāmūs-i Qurʾān, vol. 6, p. 219.
  38. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 9, p. 183.
  39. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 9, p. 183.
  40. ↑ Shaʿrāwī, Tafsīr al-Shaʿrāwī, vol. 11, p. 6581.
  41. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 9, p. 182.
  42. ↑ Ibn ʿArafa, Tafsīr Ibn ʿArafa, vol. 2, p. 367.
  43. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 6, p. 526.
  44. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 9, p. 182.
  45. ↑ Mughniyya, al-Kāshif, vol. 4, p. 253; Samarqandī, Baḥr al-ʿulūm, vol. 2, p. 259.
  46. ↑ Khāzin, Tafsīr al-Khāzin, vol. 2, p. 496.
  47. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 9, p. 182.
  48. ↑ Shanqīṭī, Aḍwāʾ al-bayān, vol. 3, p. 27.
  49. ↑ Fayḍ Kāshānī, Tafsīr al-Ṣāfī, vol. 2, p. 461.
  50. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 1, p. 227.
  51. ↑ Qur'an 15:59.
  52. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 5, p. 470.
  53. ↑ Ṭayyib, Aṭyab al-bayān, vol. 12, p. 362.
  54. ↑ Qur'an 26:166.
  55. ↑ Quran 37:134.
  56. ↑ Shaybānī, Nahj al-bayān, vol. 4, p. 97.
  57. ↑ Dashtī, «Āl-i Lūṭ», vol. 1, p. 302.
  58. ↑ Torah, Genesis 19:31.
  59. ↑ Torah, Genesis 19:32.
  60. ↑ Torah, Genesis 19:33-35.
  61. ↑ Torah, Genesis 19:36.
  62. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 10, p. 359; Maʿrifat, Shubuhāt wa rudūd, p. 57.
  63. ↑ Ibn Ḥazm, al-Faṣl fī l-milal, vol. 1, p. 160.
  64. ↑ Māḍī, al-Waḥy al-Qurʾānī, p. 137.
  65. ↑ Maʿrifat, Shubuhāt wa rudūd, p. 57.
  66. ↑ Ibn Ḥazm, al-Faṣl fī l-milal, vol. 1, p. 160.
  67. ↑ Subḥānī, al-Ilāhīyāt, vol. 3, p. 387.

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