67. For comparison, see (Surah Al-Aaraf: Ayats 80-84); (Surah Hud: Ayats 74-83); (Surah Al-Hijr: Ayats 57-77); (Surah Al-Anbiya: Ayats 71-75); (Surah Ash-Shuara: Ayats 160-174); (Surah Al-Ankabut: Ayats 28-75); (Surah As-Saffat: Ayats 133-138); (Surah Al-Qamar: Ayats 33-39).
68. This can have several meanings and probably all are implied: (1) “That you are not unaware of this act’s being wicked, but you commit it knowing it to be so”. (2) “You are also not unaware that the man has not been created for the man’s sexual desire, but the intimate relationship is between man and woman, and the distinction between them (man and woman) is not such as you cannot perceive, yet with open eyes you commit this abominable act.” (3) “You indulge in this indecency publicly when there are people watching you”, as stated in (Surah Al-Ankabut: Ayat 29), thus: “And you indulge in indecencies in your assemblies.”
69. The word jahalat here has been used in the sense of folly and stupidity. But even if it is taken in the sense of ignorance and lack of knowledge, it will mean: “You do not know the evil consequences of your acts. You only know that you are deriving sensual pleasure, but you do not know what severe punishment awaits you for this criminal and heinous pleasure-seeking. The scourge of Allah is ready to strike you but you are engaged in a senseless, filthy game with impunity.
70. That is, “The Prophet Lot (peace be upon him) had already been instructed not to take the woman along because she had to be destroyed along with her people.”
71. From here starts the second discourse, and this is its introductory sentence. This introduction teaches how the Muslims should begin a speech. That is why the truly Islamic-minded people have always been starting their speeches and discourses with the praise of Allah and salutation on His righteous servants. But now this is looked upon as characteristic of bigotry, and the present-day Muslim speakers have no idea of starting their speech with these words, or feel shy of doing so.
72. Superficially the question whether Allah is better or the false deities appears to be odd. As a matter of fact, there can be no question of goodness in the false gods and, therefore, they cannot be compared to Allah. As for the polytheists, even they had no misconception that Allah could be compared to their gods. But they were asked this question in order to be warned against their error. For obviously none in the world would do anything unless he saw some good in it. Now if the polytheists served their deities and implored them for their needs instead of Allah, and presented their offerings before them, this would be meaningless unless they perceived some good in them. That is why they have been explicitly asked to consider whether Allah is better or their deities, for they could not face and answer this forth-right question. Even the most hardened polytheist among them could not venture to say that their deities were better. But if they acknowledged that Allah is better it would demolish their whole creed, for then it would be unreasonable to adopt the inferior against the superior creed. The Quran at the very outset made the opponents helpless. After this, pointed questions have been asked, one after the other, about the manifestations of the power and creation of Allah to the effect: “Whose works are these? Is there besides Allah any other god also associated with these works? If not, why have you then set up these others as your deities?”
According to traditions, whenever the Prophet (peace be upon him) recited this verse, he would immediately respond to it, saying: “Nay, but Allah is better, and He alone is the Everlasting and Exalted and High.”