They rush as if they are being pushed. And before that, they used to commit sins. And before that time, they were committing immoral acts and increasing them. They harmed themselves with them and became accustomed to them, and it became rare for them to find them repulsive. Therefore, they came rushing openly, not held back by modesty. It is said that Lot knew their habit of committing immoral acts before that. 'These are my daughters,' he meant to protect his guests with his daughters. This is the height of generosity. He meant: 'These are my daughters, so marry them.' And marrying Muslim women to non-believers is permissible, just as the Messenger of Allah, blessings and peace be upon him, married his two daughters to 'Utbah ibn Abi Lahab and Abu al-'As ibn al-Rabi' before the revelation, and they were both disbelievers. [I said: The statement 'Abu al-'As ibn al-Walid' is a gross mistake; rather, it is Abu al-'As ibn al-Rabi', and there is no relation of his name to Walid. It seems his mind shifted to al-'As ibn Wa'il al-Sahmi, the father of 'Amr, who has no connection to this matter. As for the story of marrying Abu al-'As ibn al-Rabi' to the daughter of the Messenger of Allah, blessings and peace be upon him, and likewise 'Utbah ibn Abi Lahab, it was mentioned by Ibn Ishaq in the Maghazi and by al-Tabarani through him. He said: Abu al-'As ibn al-Rabi' was one of the wealthy and trustworthy men of Mecca, and Khadijah was his aunt. Khadijah asked the Messenger of Allah, blessings and peace be upon him, to marry him to Zainab, and he did not oppose her. This was before the revelation came down to him. When Allah honored His Prophet, blessings and peace be upon him, with prophethood, Khadijah and his daughters believed, while Abu al-'As remained steadfast in his disbelief. He said: The Messenger of Allah, blessings and peace be upon him, had married 'Utbah ibn Abi Lahab's daughter Ruqayyah. When he called Quraysh to two matters, some of them said to one another: 'You have relieved Muhammad of his concern with his daughters.' They returned them to him and went to Abu al-'As. He refused them. Then they went to 'Utbah ibn Abi Lahab, and he divorced Ruqayyah. They married him to the daughter of Sa'id ibn al-'As. After him, 'Uthman ibn 'Affan married her. The story of Abu al-'As and his capture at Badr was mentioned.' Al-Bayhaqi narrated in the Dalail from the path of Qatadah that 'the Prophet, blessings and peace be upon him, married his daughter Umm Kulthum in the days of ignorance to 'Utbah ibn Abi Lahab and Ruqayyah to his brother. When Islam came, Abu Lahab commanded his two sons to divorce the two daughters.' And it is said that they had two respected leaders, so he wanted to marry them to his two daughters. Ibn Marwan read: 'They are purer for you,' in the accusative, and Sibawayh weakened it and said: Ibn Marwan fell into a grammatical error. And from Abu 'Amr ibn al-'Ala, whoever reads 'They are purer' in the accusative has also fallen into a grammatical error, as its accusative is to make it a state in which what is in these has the meaning of action, like his saying: 'This is my husband, an old man,' or he can make these accusative with an implied verb, as if it were said:

Take these, and my daughters: a substitute, and this implicit meaning works in the حال (state), and they are فصل (separate), and this is not permissible because الفصل is specific to occurring between the two parts of the sentence, and it does not occur between the حال and ذي الحال. And there is an interpretation that they are not فصل, which is that هؤلاء is the مبتدأ (subject) and بَنَاتِي are a جملة (sentence) in the position of خبر المبتدإ (predicate of the subject), like saying: this is my brother, he is. And it is more pure in حال that you fear Allah by preferring them over them and do not disgrace me nor humiliate me nor expose me, from disgrace. Or do not make me feel ashamed, from الخزاية which is shyness in my guests, for if a man’s guest or neighbor is disgraced, then the man is disgraced. And that is from the depth of generosity and the essence of nobility. Is there not among you a رَجُلٌ رَشِيدٌ (wise man), a single man who guides to the path of truth and does good, and refrains from evil? And it was read: and do not disgrace us, by dropping the ياء (ya). And it may be that the offering of the daughters to them is an exaggeration in his humility towards them and a manifestation of his great displeasure with what they have brought upon him, hoping that they would feel ashamed of him and have compassion for him when they hear that, so they would leave him his guests while the matter is clear and the knowledge is established with him and with them that there is no marriage between him and them. And thus they said: indeed you know, citing his knowledge, what right we have in your daughters, for you do not see our marriage, and it is nothing but a عرض سابري (Sabrī garment), a type of thin clothing attributed to Sābur from the kings, as noted in the margin. In الصحاح (the authentic texts): I presented to him the thing, meaning I showed it to him and brought it forth to him. It is said: I presented to him a garment instead of his right. And in the proverb: Sabrī garment, because it is a good garment bought at the first offer and not overly valued. And it is said: when they made the approach to males a doctrine and a religion due to their agreement upon it, they believed that it is the truth, and that the marriage of females is falsehood. Therefore, they said: we have no right in your daughters at all, because the marriage of females is outside of our doctrine which we are upon. And it may be that they say it in a lewd manner, and the purpose is to deny the desire, so that you may know what we want regarding the approach to males and what desire they have in it.