Tafsir of Hud 11:89

(Jaram): It is like kasaba (to earn/acquire) in its transitivity to one object. Regarding two objects, you say: jaramtu dhanban (I committed a sin) and kasabtuhu (I earned it). You also say: jaramtuhu dhanban (I caused him to commit a sin) and kasabtuhu iyyahu. The poet said: Fazarah committed [a sin] after them, that they might become angry.

From this is the Almighty’s saying: {Let not your opposition to me cause you to be afflicted} (11:89), meaning: Let not your opposition to me earn you the affliction of punishment.

Ibn Kathir read it with a damma on the ya (la yujrimannakum), derived from ajramtuhu dhanban (I made him a committer of a sin). This is the causative form of jarama (which is transitive to one object), just as aksabahu al-mal (I caused him to earn wealth) is derived from kasaba al-mal. Just as there is no difference between kasabtuhu malan and aksabtuhu iyyahu, there is no difference between jaramtuhu dhanban and ajramtuhu iyyahu. Both readings are equal in meaning with no disparity between them, except that the famous reading is more eloquent in wording, just as kasabtuhu malan is more eloquent than aksabtuhu. By "eloquence," it is meant that it is more current on the tongues of the eloquent Arabs whose Arabic is trusted, and they use it more frequently.

Abu Haywah read—and it is narrated from Nafi—{mithla ma asaba} with a fatha (on the lam), because it is annexed to an indeclinable word, as in the saying: He did not prevent the drinking from it, except that it spoke.

{And the people of Lot are not far from you} (11:89): It means they were destroyed in an era close to your era, so they are the closest of the destroyed nations to you. Or, they are not far from you in disbelief, evil deeds, and what warrants destruction.

If you ask: Why does ba'id (far) not agree with what qawm (people) requires, whether regarding its literal form or its meaning? I say: It is intended that "their destruction is not far," or "they are not a far thing," or "they are not far in time or place." It is also permissible to treat qarib (near), ba'id (far), qalil (little), and kathir (much) as equal for both masculine and feminine, because they come in the pattern of verbal nouns (masadir), like sahil (neighing) and nahiq (braying).

{Merciful, Loving} (11:90): Great in mercy to those who repent, doing for them what one who is profound in love does for those he loves, in terms of kindness and benevolence.

{They said: "O Shu'ayb, we do not understand much of what you say, and indeed we see you as weak among us. And if not for your family, we would have stoned you, and you are not honored among us." He said: "O my people, is my family more honored by you than Allah? And you have put Him behind your backs, neglected. Indeed, my Lord is encompassing of what you do. And O my people, work according to your position; indeed, I am working. You will come to know to whom will come a punishment that will disgrace him and who is a liar. So watch; indeed, I am with you, a watcher." And when Our command came, We saved Shu'ayb and those who believed with him, by mercy from Us. And the blast seized those who had wronged, and they became within their homes fallen prone. As if they had not prospered therein. Then, away with Madyan as Thamud was sent away.}