قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ ﴿۷۳﴾ فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَى يُجَادِلُنَا فِي قَوْمِ لُوطٍ ﴿۷۴﴾ إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ ﴿۷۵﴾ يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَا إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ ﴿

﴾73﴿ Qaalooo ata'jabeena min amril laahi rahmatul laahi wa barakaatuhoo 'alaikum Ahlal Bayt; innahoo Hameedun Majeed
﴾74﴿ Falammaa zahaba an Ibraaheemar raw'u wa jaaa'at hul bushraaa yujaadilunaa fee qawmi Loot
﴾75﴿ Inna Ibraaheema la haleemun awwaahun muneeb
﴾76﴿ Yaaa Ibraaheemu a'rid 'an haazaaa innahoo qad jaaa'a amru Rabbika wa innahum aateehim 'azaabun ghairu mardood

﴾73﴿ They said, Do you wonder at the decree of Allah, May the mercy of Allah and His blessings be upon you, O people of the house (of Abraham, peace be upon him). Indeed, He is Praiseworthy and Glorious
﴾74﴿ So when fear left Abraham (peace be upon him) and glad tidings came to him, he began to argue with Us concerning the people of Lot (peace be upon him)
﴾75﴿ Indeed, Ibrahim (Abraham), peace be upon him, was patient, enduring hardship, and always turning to the truth
﴾76﴿ (They said:) O Abraham, turn away from this, for indeed the command of your Lord has come, and indeed a punishment will befall them that cannot be averted

[73] (أَمْرِ اللَّهِ) — refers to the decree and decisive will of Allah, as well as His power to bring about what He wills, regardless of human limitations.
(رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ) — this is a declarative sentence (jumlah khabariyyah), meaning it is a statement of fact, not a supplication or du‘ā.
The angels are declaring that Allah's mercy and blessings are already upon the household of Ibrāhīm (peace be upon him).
This verse also serves as evidence that a woman can be part of Ahl al-Bayt (the Prophet’s household) — as Sārah, the wife of Ibrāhīm, is included in this address.
This is supported by Surah al-Aḥzāb (33:33), where the term Ahl al-Bayt includes the wives of the Prophet (ﷺ) as well.
So, in both cases, being part of Ahl al-Bayt is not restricted to blood relation, but includes wives by virtue of honor and closeness.
[74] (الْبُشْرَى) — refers to two glad tidings:
1. The glad tidings of a child (i.e., the birth of Ishāq),
2. And the glad tidings of the destruction of the people of Lūṭ (peace be upon him).
(يُجَادِلُنَا) — means he was arguing or pleading with Us. This refers to Ibrāhīm (peace be upon him) respectfully discussing and seeking to delay the punishment upon the people of Lūṭ.
This form of mujādalah (argumentation) is mentioned explicitly in Surah al-‘Ankabūt (29:32), where Ibrāhīm says: "Indeed, within it is Lūṭ!" — expressing his concern and seeking postponement of the punishment.
The intended meaning is: Since Lūṭ (peace be upon him) is still present among them, and divine punishment does not descend upon a nation while its prophet is among them, then delay the punishment until he is removed.
This shows Ibrāhīm’s mercy, concern for others, and his deep respect for the rule of divine justice.
[75] This verse is evidence that the argument (مجادله) of Ibrāhīm (peace be upon him) with the angels was not in the form of rejection or denial of Allah’s command — rather, it was out of deep humility (انابة) and sincerity toward Allah.
It also reflects his ḥilm (forbearance and patience), which is repeatedly attributed to him in the Qur’an.
So, from different angles, his intent in this plea was:
– Due to divine wisdom, he was seeking postponement of the punishment.
– Due to his soft heart, he was hoping for leniency even in the application of punishment.
– Due to his sincere turning to Allah (انابة), he desired that his people might yet follow the truth, and thus be spared.
This beautifully illustrates the compassion of the prophets, who never desire destruction for their people, even when punishment is decreed — rather, they seek every path toward mercy, reform, and guidance.
[76] This statement of the angels — (أَعْرِضْ عَنْ هَذَا) — is directed to Ibrāhīm (peace be upon him) and means: “Turn away from this (discussion)”, i.e., this pleading is of no benefit now, so it is better to stop.
After that, the angels mention two reasons for this command:
1. (إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ) — The decree of your Lord has already come, meaning the punishment has been finalized and is on its way.
2. (وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ) — A punishment is coming to them that cannot be turned back, i.e., even your intercession or pleading will not reverse it now.
The phrase (غَيْرُ مَرْدُودٍ) — not to be repelled — emphasizes that the matter is sealed and irreversible, and thus the mujādalah (argument), despite its sincerity, will not alter the divine judgment.
This marks the transition from mercy to justice, and it confirms the finality of Allah’s decision once the time of punishment has arrived.