Tafsir of Hud 11:22

22

(That is: No one is more manifest or greater in loss than them. The superlative form [أفعل - af'al] is for increase, either in quantity or quality. Defining the predicate with the generic lam (the alif-lam of genus) is to convey exclusivity. If "hum" (هم) is considered a pronoun of separation (damir fasl), it serves to emphasize exclusivity; if it is considered the subject and what follows it is its predicate—with the entire clause being the predicate of anna (أن)—then it serves to emphasize the judgment.

Regarding the expression "لا جرم" (la jarama), there are several opinions:

In al-Bahr, it is narrated from al-Zajjaj that la is negative, and its negated object is elided (e.g., "no act of theirs benefits them"). Jarama is a past tense verb meaning "to earn" (kasaba). It is said: "I jaramtu the sin," meaning I earned it. A poet says: "We mounted his head on a palm trunk for what his hands jarama (earned), and we did not transgress." What follows it is its object, and its subject is what the context indicates—meaning that his earning resulted in his manifest or greatest loss. This is narrated from al-Azhari.

It is narrated from Sibawayh that la is negative, as narrated from al-Zajjaj, but that jarama is a past tense verb meaning "to be true/certain" (haqqa), and what follows it is in the nominative case as its subject, as if it were said: "That act of theirs does not benefit them; [it is] true that they [are] in the Hereafter..."

Abu Hayyan mentioned that the view of Sibawayh, as well as al-Khalil, is that the totality of la jarama means "it is true," and what follows it is in the nominative as its subject.

It is also said that la is a particle of transition (sila) and jarama is a verb meaning "to earn" or "to be true."

From al-Kisa'i: la is negative, and jarama is its noun, constructed with it on the fathah, similar to "no man" (la rajula). The meaning is "no opponent nor prevention." It is apparent that the predicate in this view is elided. The preposition from anna is elided, and it is estimated according to what the meaning necessitates.

It is also said that jarama is the noun of la, and its meaning is "cutting/severing," from jaramtu the thing, meaning I cut it. The meaning is: "There is no severing to the establishment of their greatest loss," meaning that this [loss] does not cease at any time, thus its opposite is [excluded].

Al-Sirafi narrates from al-Zajjaj that la jarama is originally in the sense of "may it not enter you into al-jurm (sin)," i.e., like his sin, [meaning] "may He cause him to enter into sin." Then its usage became frequent until it came to mean "inevitably." This meaning is also narrated from al-Farra'.

In al-Bahr: jarama is the noun of la. It is also said that jarama means "falsehood" (batil), either because it is coined for it or because it means "earning," and falsehood is something one earns. Hence, la jarama is interpreted as "in truth," because truth is the opposite of falsehood. It became "no falsehood" as a form of oath, just as "no lie" in the saying of the Prophet (peace be upon him): "I am the Prophet, no lie."

In al-Qamus: It is said la jarama, la dha jarama, la anna dha jarama, la 'an dha jarama, and la jurma like kurm. La jurma (with a damma) means "inevitably," "in truth," or "without a doubt." This is its origin, then it became frequent until it transformed into the meaning of an oath; therefore, it is responded to with the lam (oath-response), as in: "I will certainly come to you" (la-atiyannaka).

This contains a contradiction to what al-Sirafi narrated from al-Zajjaj. The la jurma (like kurm) mentioned is narrated by some from Abu 'Amr regarding the verse. La dha jarama is narrated by al-Farra' from Banu 'Amir. He also narrated la jurma (with a damma) from some Arabs. However, al-Shihab said: "There is hesitation regarding the establishment of this dialect in their eloquent speech." The jarama in it may be a noun or a passive verb that was silenced for phonetic easing. Some have narrated la dha jurm, la 'an jurm, and la jurma by eliding the mim due to frequent usage, just as the fa was elided from sawfa (future particle) for that reason in their saying: su tara (you will see).

It is apparent that the insertions between la and jarama are supplementary, and the speech of some indicates this. It has been narrated without la—jarama annaka anta fa'alta dhaka—and perhaps the intent is that your being the doer does not require one to say la jurma in it. Let that be reviewed, and Allah, may He be exalted, handles your guidance.

Then, when He (Exalted is He) mentioned the path of the disbelievers, their deeds, their destiny, and what belongs to them, He began to explain the state of their opposites—the believers—and the praiseworthy outcomes that await them, as a completion of the virtues of the believers mentioned earlier in the saying of the Glorious (Subhanahu): "Is he who is upon a clear evidence from his Lord...", so that the clear difference between them—both in state and in outcome—might be made manifest. Thus, He (The Almighty) said:

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