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They are told: "All your skill is very well; but cultivate virtue and do not follow the ways of those who put forward extravagant claims for men's powers and material resources, or who lead lives of extravagance in luxury and self-indulgence; that makes mischief: but the door of repentance is open: will you repent?"
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They think he is talking like a madman, and they say so.
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Tabari: "...that is to say, 'with an indication (dalalah) and a proof that thou art to be trusted as regards thy claim that thou hast been sent to us by God'."
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Cf. the second paragraph of 7:73 - "This she-camel belonging to God shall be a token for you" - and the corresponding note [57], which explains that the "token" spoken of by Salih was to consist in the manner in which the tribe would treat the animal.
Lit., "on a day appointed", which may mean either "each on a day appointed" (i.e., by turns), or, more probably - because more in consonance with the tribal customs of ancient Arabia - "on the days appointed for the watering of camels": implying that on those days the ownerless she-camel should receive a full share of water side by side with the herds and flocks belonging to the tribe.
For this she-camel, see n. 1044 to vii. 73. Thee she-camel was to be a Sign and a test-case. Would they respect her rights of watering (and pasturage)?
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Lit., "they became regretful". For my rendering of 'aqaruha as "they cruelly slaughtered her", see note [61] on 7:77 .
Their regrets were too late. They had themselves asked for a Sign. The Sign had been given to them in the she-camel, which their prophet Salih had put forward as a test-case. Would they, through that symbol, respect the law of equity by which all people had rights in water and in the gifts of nature? They refused to respect that law, and committed sacrilege by deliberately killing the she-camel. They themselves came to an evil end.
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In my opinion, the specific message alluded to here relates, in the first instance, to the individual person's emotional reluctance to visualize the limited, transitory character of his own life on earth (hinted at in verses {146-149} above) and, hence, the judgment that awaits everyone in the life to come; and, secondly, to the element of compassion for all other living beings as a basis of true morality.
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The story of Lot and the sinful people among whom he lived is narrated in greater detail in {11:69-83}.
The story of Lut (Lot) will be found in vii. 80-84: see n. 1049. Here the point is that the people of the Cities of the Plain were shamelessly addicted to vice against nature, and Lut's warning only exasperated them, until they were destroyed by a shower of brimstone.
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lit., men of the world.
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