كَذَّبَتْ قَوْمُ لُوطٍ ٱلْمُرْسَلِينَ · إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ · إِنِّى لَكُمْ رَسُولٌ أَمِينٌ · فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ · وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ · أَتَأْتُونَ ٱلذُّكْرَانَ مِنَ ٱلْعَٰلَمِينَ · وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُم مِّنْ أَزْوَٰجِكُم ۚ بَلْ أَنتُمْ قَوْمٌ عَادُونَ
Kadhdhabat qawmu Lūṭin'il-mursalīn · Idh qāla lahum akhūhum Lūṭun alā tattaqūn · Innī lakum rasūlun amīn · Fa'ttaqū'llāha wa aṭīʿūn · Wa mā asʾalukum ʿalayhi min ajrin; in ajriya illā ʿalā rabbi'l-ʿālamīn · A-taʾtūna'dh-dhukrāna mina'l-ʿālamīn · Wa tadharūna mā khalaqa lakum rabbukum min azwājikum; bal antum qawmun ʿādūn
"The people of Lot too denied the messengers. · When their brother Lot said to them: 'Will you not guard yourselves? · I am a trustworthy messenger sent to you. · So guard yourselves against God and obey me. · I ask you no wage for it; my wage falls only upon the Lord of all the worlds. · Do you go to the males out of all the worlds · and leave the mates your Lord created for you? Indeed you are a people who overstep the bound.'"
The first five verses are the shared mould of the sūra; the word analyses were made in the introductory section on 26/105-191 and are not repeated.
And in this account the sentence fa'ttaqū'llāha wa aṭīʿūn occurs once (163), with no second occurrence. What this means was treated in Table 4 of the section "The backbone of the sūra".
The accusation, that is, is not single-winged: the doing of one thing and the leaving of another are named together.
This is the brother of the yufsidūna … wa lā yuṣliḥūn structure in the account of Ṣāliḥ (152). In both accounts the description has two wings. This is an overlap that can be verified from the text.
And mina'l-ʿālamīn must be recorded: "out of all the worlds". The explanation the lexicographers give: the expression widens the scope of the act — whether from their own people or not.
And the word uses the same word as the construction rabbu'l-ʿālamīn, which occurs eleven times in the sūra. This is a repetition that can be verified from the text: the word ʿālamīn occurs in the sūra both as the whole to which the Lord is attributed and, here, as the whole out of which the act makes its selection.
And a point of word order must be recorded: the sentence has three elements, and all three look to the same side:
What is abandoned is thus qualified three times: created, for you, by your Lord. The sentence stresses not what is left but whom it comes from.
And the word azwājikum must be recorded. The root ز-و-ج was analysed in the seventh verse of the sūra (min kulli zawjin karīm), and the description recorded there holds here too: zawj is not "a pair" but "one member of a pair" — anything that has a mate.
The sūra thus uses the same root in two places: once of plants (7) and once of human beings (166). This is a repetition that can be verified from the text.
The root ع-د-و: to overstep the limit, to pass the bound, to transgress. From the same root: ʿaduww (enemy — it occurred in the seventy-seventh verse) and ʿudwān (aggression).
And the particle bal must be recorded: bal antum qawmun ʿādūn. In the seventy-fourth verse the same particle was in the people's mouth (bal wajadnā ābāʾanā); here it is in the messenger's. The particle announces the leaving of one statement and the passing to the real point: "the real matter is that you are a people who overstep the bound."
And that the description rests on an attribute must be recorded: qawmun ʿādūn is not the name of a community but an attribute. This is the same as the principle recorded in the eleventh verse of the sūra and accords with the principle recorded in Method: the judgement is built not on who they are but on what they do.