Tafsir of Ad-Dhariyat 51:24

"Has the story of the honored guests of Ibrahim reached you?"

In this [expression] is an aggrandizement of the matter of the narrative, and an indication that it is not among that which the Messenger of Allah (may Allah exalt his mention and grant him peace) knew other than through the path of revelation; this was stated by more than one [scholar]. In al-Kashf, there is a hint that when He finished establishing the [reality of] recompense—both verbally through the oath and meaningfully through what is contained in the object of the oath by way of allusion to absolute power, while incorporating therein the truthfulness of the Messenger—and had fulfilled the objective of its elaboration, He paved the way for establishing Prophethood and that this truthful bearer of news is worthy of being followed due to the dazzling miracles he possesses. Thus, the Exalted said: "Has there reached you," etc. Included therein is his consolation (peace and blessings be upon him) regarding the denial of his people; for he has, in the entirety of his verses and his brothers among the Prophets (peace be upon them all), a good example. This applies if the saying of the Exalted, "And in Musa," is not made a conjunction to His saying, "And in the earth are signs." As for that estimation, the aspect of it is that the story of the Khalil (Ibrahim) and Lut (peace be upon them) is parenthetical, for the sake of consolation, by distancing his deniers [from him], and [confirming] that he is shown mercy and saved by election, just like his forefather Ibrahim (prayers of Allah and His peace be upon him and upon them all). The preference lies with the first [view], and what pertains to the saying of the Exalted, "And in Musa," will come, if Allah wills.

"The guests" (al-dayf): In its origin, it is a verbal noun meaning "inclination" (al-mayl), which is why it is applied to both the singular and the plural. It is said: They were twelve angels. It is also said: Three—Jibril, Mika'il, and Israfil (peace be upon them). They were called "guests" because they were in the form of guests, and because Ibrahim (peace be upon him) perceived them as such. Thus, the naming is in accordance with the apparent [form] and the perception. He began with the story of Ibrahim, even though it is chronologically later than the story of ‘Ad, because it is more powerful in achieving the purpose of consolation.

"The honored" (al-mukramin): Meaning, with Allah (the Mighty and Majestic), as al-Hasan said; thus it is like His saying regarding the angels (peace be upon them): "Rather, they are honored servants." Or, it means honored with Ibrahim (peace be upon him), as he served them himself, along with his wife, hastened to provide them with hospitality, and elevated their seating, as [stated] in some traditions. ‘Ikrimah recited it as al-mukarrimin (with the shaddah).