Surah Adh-Dhariyat (51): Verse 26

{فراغ إلى أهله} (Then he went to his household...)

The use of ف (fa) here indicates immediate sequence, suggesting that after the denial/rejection from the guests, Abraham (peace be upon him) proceeded to his household.

The Question: What is the wisdom behind this sequence?

The Answer: It is possible that the initial rejection (nukr) from them occurred first, and then the situation escalated when they refrained from eating.

Evidence for this is that their very appearance and demeanor were unusual, and everyone, including Abraham, found them objectionable (munkar). This is why he did not say, "I reject you," but rather, "You yourselves are objectionable to everyone."

However, Abraham (PBUH) alone witnessed a specific action from them—their refusal to eat—which prompted him to reject them to a degree greater than what everyone else perceived.

The account in Surah Hud is presented more simply than here. In Surah Hud, the one being promised (Isaac) was named, whereas here he was not. Furthermore, Surah Hud mentions, "the people of Lot," while here it is stated generally. Anyone comparing the two Surahs will realize that the account there is a simpler, more summarized narration, focusing on the specific added point (the naming of Isaac), which is omitted here.

Let us return to explaining the etiquette of hosting displayed by Abraham and the etiquette of receiving guests displayed by the visitors.

1. Honoring the Guest Before Meeting: The host should show various forms of honor even before meeting and greeting the guest, such as going out to meet them and preparing for their arrival.
2. The Guest's Greeting: The guest should offer a beautiful greeting, indicated by the accusative case in {سلامًا} (salāman), either because it is emphasized by the maṣdar (verbal noun) or because it is conveyed from someone greater than him.
3. The Host's Reply: The reply should be good, indicated by the nominative case and the cessation of speech. If Abraham had simply said, "Peace be upon you," it would not have sufficed. Instead, he said, "My matter is peace," or "Your saying is peace," because while omitting a full reply might be slightly lacking in perfect honor, excuses are not characteristic of noble people, and showing affection for the enemies of God is not fitting for the Prophets.
4. Hastening the Feast: This is indicated by {فما لبث أن جاء} (Surah Hud, 11:69) and here by {فراغ} (farāgha). The root rawagh implies speed. Rawgh (looking secretly) or rawāḥ (going secretly) also imply concealment.
5. Concealment: The host should conceal the food from the guest so that the guest does not feel compelled to fetch it himself. Abraham went away secretly, and he did not say, "Bring it." A brief absence of the host from the guest is desirable so the guest can relax and the host can bring what is needed without the guest feeling shy or obligated.
6. Choosing the Best: This is indicated by {سمين} (fattened/choice).
7. Presenting the Food: He brought the food to them ({فقربه إليهم}), rather than moving them to the food. When the host brings the food to people who are seated, each person remains in their spot, avoiding the potential disruption and awkwardness of rearranging seating arrangements if they were asked to move to a dining area.
8. Offering, Not Commanding: He offered ({ألا تأكلون} - "Will you not eat?"), rather than commanding, "Eat!"
9. The Host's Joy: The host should be pleased by their eating and not pleased by their refusal, unlike some stingy, pretentious people who prepare a large meal, and whose focus—and that of their household—is solely on when the guest will finally stop eating so they can clear the food away. This is indicated by the following verse:

! 7 < {فأوجس منهم خيفة قالوا لا تخف وبشروه بغلام عليم} . > 7 !

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(Then he felt a fear of them. They said, "Fear not." And they gave him tidings of a knowing boy.)