Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
But when he saw their hands went not towards it (the meal), he mistrusted them, and conceived a fear of them. They said: "Fear not, we have been sent against the people of Lût (Lot)."
Word by Word — Arabic, Transliteration & Meaning
فَلَمَّاfalammāBut when
رَءَآraāhe saw
أَيْدِيَهُمْaydiyahumtheir hands
لَاlānot
تَصِلُtaṣilureaching
إِلَيْهِilayhito it
نَكِرَهُمْnakirahumhe felt unfamiliar of them
وَأَوْجَسَwa-awjasaand felt apprehension
مِنْهُمْmin'humfrom them
خِيفَةًۭ ۚkhīfatan[a fear]
قَالُوا۟qālūThey said
لَاlā(Do) not
تَخَفْtakhaffear
إِنَّآinnāIndeed, we
أُرْسِلْنَآur'sil'nā[we] have been sent
إِلَىٰilāto
قَوْمِqawmi(the) people
لُوطٍۢlūṭin(of) Lut
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 70) ➊ { فَلَمَّارَاٰاَيْدِيَهُمْلَاتَصِلُاِلَيْهِنَكِرَهُمْ …:} Not only did Ibrahim (peace be upon him) present food, but he also insisted that they eat: «{قَالَاَلَاتَاْكُلُوْنَ}»[ الذاریات : ۲۷ ] "He said, 'Will you not eat?'" Yet, when they did not reach out for the food, he felt a kind of fear in his heart. Because of the tanween in {’’ خِيْفَةً ‘‘}, it has been translated as "a kind of fear." The reason for the fear was that in their region, if a stranger came and did not accept the food offered in hospitality, it was thought that he had come with ill intentions, or it is also possible—and perhaps this is more appropriate for the situation—that Ibrahim (peace be upon him) and his wife realized that their refusal to eat was because they were angels, and they became afraid that they had been sent to bring punishment upon their town. (Shawkani) The angels perceived their fear, and in fact, in Surah Al-Hijr (52), it is stated that Ibrahim (peace be upon him) clearly said: «{ اِنَّامِنْكُمْوَجِلُوْنَ }» "Indeed, we are afraid of you." ➋ { قَالُوْالَاتَخَفْاِنَّاۤاُرْسِلْنَاۤاِلٰىقَوْمِلُوْطٍ :} The angels said, "Do not be afraid; we have been sent (not upon your town, but) upon the people of Lut (peace be upon him) for punishment." From this, it is clearly negated that the noble Prophets (peace be upon them) possess knowledge of the unseen or have control over the universe.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
70. 1. When Prophet Ibrahim (peace be upon him) saw that their hands were not reaching towards the food, he felt fear. It is said that in his place, it was customary that if the guests did not partake of the hospitality, it was understood that the guests had not come with good intentions. From this, it is also understood that Allah’s prophets do not possess knowledge of the unseen. If Ibrahim (peace be upon him) had knowledge of the unseen, he would not have brought the roasted calf, nor would he have felt fear from them.
70. 2. The angels sensed this fear, either from the signs that appear on a person’s face in such situations, or Prophet Ibrahim (peace be upon him) expressed it in his conversation, as is clarified at another place: “We feel afraid of you.” So the angels said, “Do not fear, we are not what you think, rather we have been sent by Allah and we are going towards the people of Lut (peace be upon him).”
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
70. But when he saw that their hands did not reach towards the food, he found them strange and felt apprehensive in his heart [81]. (Seeing this) they said, "Do not be afraid! We have been sent to the people of Lot."
[81] The Angels’ Refusal to Eat and Ibrahim’s (A.S.) Concern:
When these angels did not even reach out towards the food, Sayyiduna Ibrahim (A.S.) sensed that something was wrong and began to feel afraid of them. Some commentators say that the reason for this fear was that among those people it was customary to think that if a guest did not eat food, it meant he had come with ill intentions; this could also be a reason. However, the angels’ response does not support this, as they said, “We have been sent to the people of Lut.” In reality, it was not the case that the angels’ coming in human form, or their not reaching for the food, or not recognizing them as angels, were things that would have frightened Sayyiduna Ibrahim (A.S.), and such incidents often occurred with the resolute Prophets, where an angel would come in human form and they would realize it later. The real reason for Sayyiduna Ibrahim’s (A.S.) fear: Rather, the real matter was that since the angels had come with the intention of destroying the people of Lut, signs of anger were apparent on their faces. Therefore, he became concerned that perhaps he or his household had committed some shortcoming because of which these angels appeared wrathful. Then, when the angels clarified that there was no reason for him to fear and that they had only been sent to the people of Lut, Sayyiduna Ibrahim’s (A.S.) concern was dispelled.