Q: The same sex marriage is considered as unlawful in many faiths. Was this the only wrongs those people were doing at times of lut alaisalam?

A:

بسم الله الرحمن الرحيم
Excellent and deeply important question. This is precisely the kind of holistic Quranic analysis that ForOneCreator should present — because reducing the story of Lut (AS) to only one crime does injustice to the full Quranic and cross-scriptural testimony. Here is a comprehensive scholarly treatment.

THE FULL CATALOGUE OF CRIMES OF THE PEOPLE OF LUT (AS)
A Multi-Source Quranic, Hadith, Tafseer & Cross-Scriptural Analysis

OPENING FRAMEWORK: THE QURANIC PATTERN
Every Prophet was sent to a people with a specific dominant transgression that characterised their civilisational collapse — yet in every case, that transgression was embedded within a broader moral, spiritual, and social corruption. The people of Lut (AS) are no exception. The Quran addresses their crimes across ten different Surahs, and the collective picture is far richer than the single issue usually cited.
The key verses for this comprehensive study are:
∙ Surah Al-A’raf: 80–84
∙ Surah Hud: 77–83
∙ Surah Al-Hijr: 61–79 (already studied)
∙ Surah Al-Anbiya: 74–75
∙ Surah Ash-Shu’ara: 160–175
∙ Surah An-Naml: 54–58
∙ Surah Al-Ankabut: 28–35
∙ Surah As-Saffat: 133–138
∙ Surah Al-Qamar: 33–40
∙ Surah At-Tahrim: 10

CRIME ONE: KUFR — REJECTION OF THE PROPHET AND DENIAL OF ALLAH
This is the foundational and overarching crime — from which all others flow. The Quran is consistent: every destroyed nation’s primary sin was the rejection of divine guidance and the Messenger sent to them.
Surah Al-Qamar 54:33–34:
“The people of Lut denied the warnings. We sent against them a storm of stones…”
Allah states that the people of Lut defied and denied their Messenger and committed sodomy. This is why Allah destroyed them with a type of torment He never inflicted upon any nation before them. 
Surah Al-Ankabut 29:28 (Mawdudi’s tafseer):
Allah tells us that His Prophet Lut, peace be upon him, denounced his people for their evil deed and their immoral actions in having intercourse with males — a deed which none of the sons of Adam had ever committed before them. As well as this, they also disbelieved in Allah and rejected and opposed His Messenger. 
Significance: Kufr — ingratitude and rejection of divine truth — is always listed first in classical tafseer as the root crime. The sexual immorality and social crimes were symptoms of a deeper spiritual disease: a society that had severed itself from divine accountability.

CRIME TWO: AL-FAHISHA — THE SEXUAL ABOMINATION (HOMOSEXUAL ACTS)
This is the crime most prominently associated with them, and the Quran is explicit and repeated in naming it.
Surah Al-A’raf 7:80–81:
“Do you commit such immorality (fahisha) as no one has preceded you with from among the worlds? Indeed, you approach men with desire instead of women. Rather, you are a transgressing people.”
Surah Ash-Shu’ara 26:165–166:
“Do you approach males among the worlds and leave what your Lord has created for you as mates? But you are a people transgressing.”
Surah An-Naml 27:54:
“Do you commit immorality while you see [one another]?” — emphasising the public and shameless nature of the act.
Unlike any nation before them, the people of Sodom not only engaged in this immoral act but boasted about it publicly, defying the natural order established by Allah. They rejected all notions of modesty and morality, making their city a symbol of shameless transgression. 
The term “ma sabaqakum biha min ahadin min al-’alamin” — “none from among all the worlds preceded you in it” — establishes this as a first-in-history abomination: not merely prohibited, but marking a civilisational threshold of moral collapse.

CRIME THREE: AL-MUNKAR FI AL-NADIYY — EVIL AND OBSCENITY IN PUBLIC GATHERINGS
Surah Al-Ankabut 29:29:
“Do you go to men to satisfy your lust, engage in highway robbery, and commit evil deeds in your gatherings (naadiyakum)?”
Mawdudi’s tafseer explains: “You do not even hide yourself when you commit this filthy act, but commit it openly in your assemblies, in front of others.” The same is stated in Surah An-Naml: “Do you commit the indecency while you see it?” 
Ibn Kathir records that some said they used to have intercourse with one another in public — this was the view of Mujahid. This means “in your gatherings you do and say things that are not befitting, and you do not denounce one another for doing such things.” 
The nadiyy (gathering/assembly) detail is critically important. They had normalised, institutionalised, and publicly celebrated what was abominable. This is not merely individual sin — it is the community’s endorsement and glorification of sin as a social norm. Classical scholars note this is a unique aggravating factor: not sinning in private weakness, but sinning with communal pride.

CRIME FOUR: QAT’ AL-TARIQ — HIGHWAY ROBBERY AND ASSAULT ON TRAVELLERS
Surah Al-Ankabut 29:29:
”…and rob the wayfarer (travellers)…” (wa taqta’una al-sabil)
Ibn Kathir records: they robbed wayfarers, they would lie in wait on the road, kill people and loot their possessions. 
In addition to their immoral acts, the people of Lut were guilty of other social crimes such as robbery and showing no hospitality to travelers. Their collective disobedience and defiance of divine laws made them a symbol of societal degradation. 
The term qat’ al-sabil (cutting off the road) also carries a broader meaning in classical Arabic: the deliberate elimination of safe passage for outsiders — making travel through their territory life-threatening. This was economic predation combined with physical violence against the vulnerable.

CRIME FIVE: ’ADAM AL-DIYAFA — RADICAL INHOSPITALITY AND XENOPHOBIA
Surah Al-Hijr 15:70:
“They said: ‘Did we not forbid you from [sheltering] people of the worlds?’” — referring to the mob confronting Lut (AS) for hosting strangers.
This verse reveals a formally enforced policy of inhospitality. It was not merely individual callousness — they had collectively prohibited Lut (AS) from offering shelter to any outsider.
Classical sources document: Rabbi Nathaniel said: “The men of Sodom had no consideration for the honour of their Owner by not distributing food to the wayfarer and stranger, but they even fenced in all the trees on top above their fruit so that they should not be seized — not even by a bird of heaven.” Rabbi Joshua said: “They appointed over themselves lying judges, and they oppressed every wayfarer and stranger who entered Sodom by their perverse judgment, and they sent them forth naked.” 
The Talmud (Sanhedrin 109a) records: “The men of Sodom said: ‘Since bread comes forth from our earth, and it has the dust of gold, we have everything that we need. Why should we allow travelers to come here, who come only to deplete our wealth?’” 
This ideological xenophobia — turning inhospitality into a civic virtue and collective policy — represents a total inversion of the principle of ikram al-dayf (honouring the guest), which is foundational in both Islamic and Semitic moral tradition.

CRIME SIX: AL-KIBR WA AL-BATAR — PRIDE, ARROGANCE AND INGRATITUDE FOR BLESSINGS
The Quran’s overarching framework for civilisational destruction — Sunnatullah — consistently links it to pride and ingratitude after receiving blessings.
Surah Al-Ankabut 29:35:
“And We have certainly left of it a clear sign for a people who use reason.”
The Prophet Josephus (Yusuf AS’s era historian Josephus Flavius) recorded: “The Sodomites, overweeningly proud of their numbers and the extent of their wealth, showed themselves insolent to men and impious to the Divinity, insomuch that they no more remembered the benefits that they had received from Him, hated foreigners and declined all intercourse with others. Indignant at this conduct, God accordingly resolved to chastise them for their arrogance.” 
The Prophet Ezekiel (Hizqil) — whose books are part of cross-scriptural testimony relevant to this story — identified the crime with striking clarity:
Ezekiel 16:49–50:
“This was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and did abominable things before Me.”
The sages of the Babylonian Talmud also associated Sodom with the sins of pride, envy, cruelty to orphans, theft, murder, and perversion of justice. Midrashic writers lavishly portray Sodom and the surrounding cities as arrogant and self-satisfied, destroyed for the sins of greed and indifference to the poor. 

CRIME SEVEN: ZULM AL-FUQARA — OPPRESSION OF THE POOR AND NEGLECT OF THE NEEDY
This is explicitly cited in the prophetic tradition (Ezekiel 16:49) as a named cause of the destruction — and aligns perfectly with the Islamic principle that social injustice is a civilisational sin.
The people of Sodom lived in extraordinary material prosperity — the Dead Sea region in antiquity was described as extraordinarily fertile, with rich resources. Yet this prosperity generated hoarding, exclusion, and cruelty to the vulnerable rather than generosity and gratitude.
This connects to a profound Quranic principle: wealth given without gratitude (shukr) and redistributed without justice (’adl) is a cause of civilisational destruction, as seen with the people of Saba (Surah 34) and Qarun (Surah 28).

CRIME EIGHT: ZULm AL-QADA’ — JUDICIAL CORRUPTION AND PERVERSION OF JUSTICE
Rabbi Joshua said: “They appointed over themselves judges who were lying judges, and they oppressed every wayfarer and stranger who entered Sodom by their perverse judgment.” 
The sages of the Babylonian Talmud associated Sodom with the sins of perversion of justice alongside pride, envy, cruelty to orphans, theft and murder. 
When judicial institutions are corrupted — when law serves the powerful against the weak — the entire social contract collapses. The people of Lut had institutionalised injustice: their courts protected perpetrators and victimised outsiders and the vulnerable. This is the complete inversion of al-’adl (justice), which the Quran identifies as a pillar of civilisational stability.

CRIME NINE: MOCKING THE PROPHET AND THREATENING EXPULSION
Surah Ash-Shu’ara 26:167:
“They said: ‘If you do not desist, O Lut, you will surely be of those expelled.’”
Surah Al-A’raf 7:82:
“And the answer of his people was only that they said: ‘Expel them from your city! Indeed, they are men who keep themselves pure.’”
Purity itself had become a crime in their society. The righteous were mocked, marginalised and threatened with expulsion — while evil was publicly celebrated. This total moral inversion — where taqwa is stigmatised and fahisha is normalised — is a mark of a civilisation at its terminal stage of corruption.

CRIME TEN: AL-ISTIKBAR ’ALA ALLAH — DEFIANCE OF DIVINE WARNING
Even when the punishment was announced, they responded with arrogance:
Surah Al-Ankabut 29:29:
“But his people gave no answer except to say: ‘Bring Allah’s chastisement upon us if you are one of the truthful.’”
This is the ultimate crime: not ignorance, but deliberate defiance after clear warning. They challenged Allah’s punishment — a crime of istikbar (arrogance toward Allah) that sealed their fate. The Quran repeatedly identifies this as the point of no return — when a people not only sin, but mock the warning and dare the punishment.

INTEGRATED ANALYSIS: THE HIERARCHY OF CRIMES
Classical scholars and the Quranic text together present the following hierarchy:

ROOT CAUSE (Usul):
└── Kufr — Rejection of Allah and His Messenger
└── Kibr — Pride and ingratitude for divine blessings

MORAL-SEXUAL COLLAPSE (Far’):
├── Al-Fahisha — Homosexual acts (the defining “new” crime)
├── Al-Munkar fi al-Nadiyy — Public celebration of evil
└── Istikbar — Defiance of the Prophet and divine warning

SOCIAL-ECONOMIC CRIMES (‘Umran):
├── Qat’ al-Tariq — Highway robbery and violence against travellers
├── ‘Adam al-Diyafa — Institutionalised inhospitality/xenophobia
├── Zulm al-Fuqara — Oppression and neglect of the poor
└── Fasad al-Qada’ — Judicial corruption and perversion of justice

KEY THEOLOGICAL INSIGHT: WHY THE SEXUAL CRIME IS CITED MOST PROMINENTLY
Despite this comprehensive catalogue of crimes, the sexual abomination is cited most prominently in the Quran for three reasons:

1. It was unprecedented — “ma sabaqakum biha min ahadin min al-’alamin” — no people before them had committed it. Other sins (robbery, injustice, pride) had appeared in earlier nations. This was a civilisational first — a unique moral threshold crossed.
2. It struck at the Fitrah itself — While robbery and oppression are sins of action, homosexual practice strikes at the created nature (Fitrah) of the human being — the divinely-designed complementarity of male and female upon which family, generation, and civilisation rest. It is therefore categorically distinct in its cosmological significance.
3. It was their most visible and proud transgression — They practised it openly (Surah An-Naml 27:54), in public assemblies, and defended it aggressively when confronted. It had become their civic identity — not a private weakness but a communal defiance.

THE CROSS-SCRIPTURAL CONVERGENCE
What is striking is the remarkable convergence between the Quranic account and the broader Abrahamic scriptural tradition: Source Crimes Identified Quran (10 Surahs) Kufr, fahisha, public evil, highway robbery, inhospitality, defiance Hadith literature Idolatry, avarice, inhospitality, rape of male visitors Torah (Genesis 19) Sexual demand on guests, violation of hospitality law Prophet Ezekiel (16:49–50) Pride, excess food, ease, neglect of poor, haughtiness Talmud (Sanhedrin 109a) Economic cruelty, exclusion of strangers, greed, wealth hoarding Midrash Outlawed generosity, punished charity, institutionalised injustice Josephus Arrogance, impiety, hatred of foreigners, ingratitude to God

The convergence is extraordinary: across Jewish, Islamic and early Christian sources, the people of Sodom/Lut’s community were guilty of a multi-layered civilisational corruption, not a single isolated sin.

CONCLUDING REFLECTION: THE LESSON FOR TODAY
The story of Lut (AS) is not a story about one sin — it is a story about what a civilisation looks like when it has fully severed itself from divine guidance. The symptoms were:
∙ Spiritually: Kufr, kibr, rejection of the Prophet
∙ Sexually: Inversion of the Fitrah, public celebration of abomination
∙ Socially: Xenophobia, robbery, institutionalised inhospitality
∙ Economically: Wealth hoarding, neglect of the poor, judicial corruption
∙ Politically: Collective mob rule against the righteous minority
When Allah says in Surah Al-Hijr 15:75 — إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّلۡمُتَوَسِّمِينَ — “Indeed in that are signs for those who read the signs” — He is inviting us to see the complete pattern, not extract one element.
The mutawassimeen — those of insight and discernment — will recognise that what destroyed the people of Lut was not a single vice but a total civilisational inversion of the values that sustain human life: tawhid, Fitrah, justice, mercy to the poor, and the honour of the guest. Any society — ancient or modern — that systematically abandons these is walking the same road.
والله أعلم بالصواب