And when he clarified to them his excuse by which his accusation was removed, he followed it with what indicates to them that the truth had become clear to them in a way that only opposition remained with it. So he warned them of its consequences and reminded them of the matter of those who committed it, saying: "O my people" and the most honored of people to me, "let not your opposition to me carry you" meaning: let it not lead you "to bring upon you" from the punishment "like that which" meaning: the punishment that "befell the people of Noah" after their long lifespans and the distance of their lands, "or the people of Hud" despite the strength of their bodies and the prolongation of their security, "or the people of Salih" along with their carving of houses from rocks and their building of lofty palaces.

And when the approach had the effect of similarity and appropriateness, he changed the style to magnify the warning, saying: "And what are the people of Lot" meaning: regarding the ugliness of their deeds and the badness of their condition and the severity of their punishment and their consequences "far from you" meaning: neither in time nor in place. So you are the most deserving of people to mention their condition for admonition. And I only explained 'jarama' as 'hamala'; because Ibn al-Qatta' reported that it is said: 'I jarama the man: I carried him to something.' And al-Rummani attributed this interpretation to al-Hasan and Qatadah. It is also permissible to interpret it according to what the root of the word revolves around, which is cutting, meaning: let not my opposition cut you off from following what I invite you to out of fear that it may befall you, and this was permitted by al-Rummani.