وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ ﴿۲۷﴾ وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ ﴿۲۸﴾ أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ وَتَقْطَعُونَ السَّبِيلَ وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ ﴿۲۹﴾ قَالَ رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ ﴿۳۰﴾

﴾27﴿ Wa wahabnaa lahoo Ishaaqa wa Ya'Qooba wa ja'alnaa fee zurriyyatihin Nubuwwata wal Kitaaba wa aatainaahu ajrahoo fid dunyaa wa innahoo fil aakhirati laminas saaliheen
﴾28﴿ Wa Lootan iz qaala liqawmiheee innakum la ta'toonal faahishata maa sabaqakum bihaa min ahadin minal 'aalameen
﴾29﴿ A'innakum la ta'toonar rijaala wa taqta'oonas sabeela wa ta'toona fee naadeekumul munkara famaa kaana jawaaba qawmiheee illaaa an qaalu' tinaaa bi'azaabil laahi in kunta minas saadiqeen
﴾30﴿ Qaala Rabbin surnee 'alal qawmil mufsideen

﴾27﴿ And We granted him Isaac and Jacob and made Prophethood and the Book exclusive to his descendants. And We gave him his reward in this world, and indeed, in the Hereafter, he is surely among the righteous
﴾28﴿ And remember Lot (peace be upon him) when he said to his people, Indeed, you are committing an indecency that no one among the people has preceded you in doing
﴾29﴿ Do you approach men, block the road, and commit evil deeds in your assemblies, There was no answer from his people except that they said, Bring us Allah's punishment if you are one of the truthful
﴾30﴿ He said, O my Lord, help me against the people who cause corruption

[27] These four outcomes are mentioned as a result of Ibrahim’s (peace be upon him) patience through trials:
First: the glad tidings of a son and a grandson, and in the mention of the grandson, there is a hint at the length of his life — so that he would live to see his grandson.
The mention of Isma'il (peace be upon him) is omitted here because, during this migration, Sarah (may Allah be pleased with her), the mother of Ishaq (peace be upon him), was with him — so this glad tiding was also for her.
Second result: from among the descendants of Ibrahim (peace be upon him), prophethood and divine scriptures were exclusively designated — after him, no prophet came who was not from his lineage.
And anyone who falsely claims prophethood, such as Mirza Ghulam Ahmad Qadiani, cannot establish his lineage to Ibrahim (peace be upon him).
Third result: some worldly blessings — such as abundant provision, many children, good mention among people, and widespread love from the public associating themselves with him.
For example, the Jews, Christians, and Arab polytheists all used to say: “We follow the religion of Ibrahim.”
Fourth result: in the Hereafter, he is among the truly successful and complete righteous ones.
[28] This is the narration of the third story, corresponding to the third type of trial, which is the afflictions faced by Lut (peace be upon him) and the opposition of his people through mockery and demanding punishment from him.
"(What none among you has ever preceded in - مَا سَبَقَكُمْ)" — this indicates the extreme obscenity of their action.
The same expression is found in Surah Al-A‘rāf (7:80).
[29] This verse mentions other obscenities of the people of Lut, beginning with the explanation of the word "fāḥishah" (lewdness).
"(And you cut off the road - وَتَقْطَعُونَ السَّبِيلَ)" — this either means: 1. cutting off paths and committing lewd acts with travelers by force, which leads to the destruction of roads, or 2. refers to cutting off lineage by abandoning relations with women.
"(And you commit evil in your gatherings - وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ)" — this is a general phrase referring to: committing indecency openly, stoning people, insulting others, yelling and making noises, etc.
"(So what was the reply of his people - فَمَا كَانَ جَوَابَ قَوْمِهِ)" — In Surah Al-A‘rāf and Surah An-Naml, their response is mentioned as expelling Lut (peace be upon him) from the town.
But in this Surah, their reply is to demand punishment.
One reason for this is: the request for punishment came the first time, and when Lut (peace be upon him) repeatedly advised them, they eventually responded with the demand for expelling him.
Another reason: both responses are relative exclusivities (ḥaṣr iḍāfī):
In this Surah, it means: they had no answer for themselves except requesting punishment.
In Surah Al-A‘rāf, it means: they had no response regarding Lut (peace be upon him) except expelling him.
[30] After losing hope in the faith of his people, this is a prayer for victory and a prayer for punishment against them.
This supplication indicates that they had caused great harm and distress to Lut (peace be upon him), which is why he referred to them as "corrupters (مُفْسِدِينَ)."