Forms of Revelation and the Role of Messengers: The Example of Abraham and Lot (Hud 69–82)
Introduction
The Qur’an presents revelation not merely as verbal communication but also as a multidimensional process—sometimes direct, sometimes indirect, often conveyed through symbols, events, and messengers.
Revelation engages both cognitive and emotional layers, constructing a holistic consciousness. Verses 69–82 of Surah Hud embody this profound understanding of revelation through the episodes involving Abraham and Lot.
The narrative illustrates how the divine message can manifest as speech, as events, or even as a visit under the guise of hospitality—transforming both the prophet and the surrounding society.
1. The Arrival of the Messengers: Good News, Fear, and Awareness
“Indeed, Our messengers came to Abraham with good tidings; they said, ‘Peace.’ He said, ‘Peace,’ and quickly brought them a roasted calf.” (Hud 11:69)
The term “rusuluna” (Our messengers) refers to agents of divine revelation sent by God. Though their arrival appears to be a simple visit, it is, in fact, part of a layered process of communication.
The phrase “with good tidings” indicates that this visit is not a mere exchange of news but a preparation for a deep transfer of consciousness.
Abraham’s offering of food and his fear upon realizing they do not eat (11:70) reflect the human reaction at the threshold of revelation. This fear is less about physical threat and more an internal tremor at the extraordinary nature of the moment. The messengers then reassure him and reveal their true purpose: announcing the destruction of Lot’s people and delivering a promise of new life.
2. Sarah’s Laughter: Fertility and Continuity of Lineage
“And his wife was standing, and she laughed. Then We gave her good tidings of Isaac and, after Isaac, Jacob.” (Hud 11:71)
Sarah’s laughter (faḍaḥikat) is both a human and symbolic response. Despite her advanced age, the announcement of Isaac and then Jacob signifies miraculous fertility and the continuation of the prophetic lineage. This laughter expresses more than surprise and joy—it reflects her recognition of the grandeur of God’s promise.
3. Lot’s Conscience and His People’s Moral Decay
“And when Our messengers came to Lot, he was distressed for them and felt straitened for them and said, ‘This is a trying day.’” (Hud 11:77)
Lot’s distress reflects not only concern for his guests’ safety but also deep sorrow over his people’s moral collapse. Their pursuit of “shameful acts” (11:78) symbolizes not just individual corruption but a collective moral bankruptcy. The messengers’ arrival brings both salvation for Lot and his family and the execution of divine justice upon the community.
4. Revelation as an Enacted Reality: A Scene Unfolds
These verses are not merely a narrative but a staged drama. The visitors who refuse food, Sarah’s laughter at the promise, and the tense atmosphere in Lot’s home each act out aspects of the divine message.
This “enacted revelation” in the Qur’an presents the unfolding events as a means to awaken the prophet’s inner awareness and the society’s moral reckoning. Revelation here is more than words—it is lived, witnessed, and embodied.
5. Why Messengers Instead of Direct Revelation?
a) Staged Revelation for Societal Messages
The arrival of messengers to deliver news of destruction and promise intensifies the impact of the message. Both the prophet and society live through the unfolding drama, making the communication more powerful.
b) Communication Aligned with Human Psychology
Messengers who are seen, heard, and felt create a form of communication closer to human perception than abstract revelation alone. Their physical presence shapes responses and comprehension.
c) A Test and Divine Wisdom
Such events serve as tests. The identity of the messengers, their purpose, and the reactions they provoke all measure the prophets’ awareness and surrender. Abraham’s hospitality and questioning, and Lot’s moral courage, are part of this trial.
d) The Institutional Process of Prophethood
The messengers’ interaction with prophets reflects an organized divine system rather than individual or random inspiration. It underscores the systematic and collective dimension of prophethood.
e) Narrative Art and Consciousness Building
The Qur’anic stories aim not merely to inform but to construct consciousness. The dramatic presentation of the messengers’ visit ensures the message lodges deeply in the listener’s mind, showcasing both the literary and pedagogical power of the Qur’an.
Conclusion
Hud 69–82 demonstrates that revelation is not just a speech but a reality to be lived and witnessed. Abraham’s fear, Sarah’s laughter, Lot’s distress—all reflect a divine manifestation that transforms inner states and societal structures alike.
These verses show that revelation sometimes comes not as direct speech but through enacted events, messengers, and dramatic dialogue. This multidimensional language of the Qur’an enables transformation on both individual and collective levels.
The examples of Abraham and Lot encompass psychological, sociological, and ontological layers of prophetic experience. Thus, the Qur’an emerges not merely as a book but as a gateway to truth and a lived guide for humanity.
Warning / Reminder
The interpretations, reflections, and conclusions presented in this text are human attempts to understand the divine word.
Please evaluate each statement in light of the Qur’an as a whole; weigh and verify them against the guidance of the verses.
The ultimate measure of truth is God’s Book. Any error belongs to us; any truth is from Allah.
