"Jurm" is like "kasb" in its transitive use to one object. To two objects, you say: "jurm dhamban" and "kasbah", and "jurmatu dhamban" and "kasabtuhu iyah". It was said:

"Jaramat Fazarah ba'daha an yaghdabu" [[And indeed, I struck Abu 'Uyaynah a blow ... Fazarah has committed after that to be angry.

For Ziyadah bin Asma'. It is said: "jurm dhamban" if he has acquired it. And "jurm al-nakhl": to cut it. And "jurmatu katha": if I have made him acquire it or have burdened him with it. He says: I struck that Fazarite man a blow that killed him. "Jurmatu Fazarah" means it is right for them to be angry afterward, or Fazarah has only acquired anger afterward. And it is well-known that the raising is from them, but Al-Jawhari said: "Fazarah" is the first object, meaning: I have made them deserving of anger, or I have made them acquire it, or I have burdened them to be angry afterward, so it is by dropping the preposition.]]

And from His saying, the Exalted: "Let not my opposition cause you to incur punishment" meaning: let not my opposition cause you to acquire the punishment.

Ibn Kathir read with a dhamma on the ya, from "ajramtuhu dhamban", if I made him a guardian of what he has, meaning a acquirer, and it is transferred from "jurm" which is transitive to one object, just as it is transferred: "kasabahu al-mal", from "kasb al-mal". And just as there is no difference between "kasabtuhu malan" and "akhasabtuhu iyah", likewise there is no difference between "jurmatu dhamban" and "ajramtuhu iyah". And the two readings are equal in meaning, there is no difference between them, except that the famous one is more eloquent, just as "kasabtuhu malan" is more eloquent than "akhasabtuhu".

And the intended eloquence is that it is on the tongues of the eloquent Arabs whose Arabic is trusted, and they use it more. And Abu Haywah read, and it was narrated from Nafi': "mithlu ma asaba", with an open letter for its addition to something not established, like his saying:

"Nothing prevented drinking from it except that it spoke" [[Then I was startled and it had been long standing with us ... in it I came to a swift and light-footed one.

It gives you a walk and a running and a trotting ... when the hills are clothed with the mirage.

Nothing prevented drinking from it except that it spoke ... a dove on a branch of a tree, or so he said.

For Abu Qays bin Raqa'ah describing his she-camel. And his saying "in it" means in the house of the beloved. And "the swift one": the strong and solid. And "the light-footed one": the quick and fast. And "the running" and "the trotting": two types of walking, and he likened the concealment of the hills, which are small mountains, to the mirage, which is the mirage seen in the heat of the day, white resembling water in its flow on the surface of the earth, to the dressing which is wearing garments: meaning the clothes in a descriptive manner. Then he described it with a sharp heart, which is praiseworthy to them, or with its yearning for its homeland, and its inclination when it heard the sound of the dove. And "shurb" - with a kasra: - is the share of water. And with a dhamma is the source. And "al-aqal": the plural of "uqal" like "jabal" and it is the stones, or the remains that remain in the trunk of the tree after pruning some of its branches, prominent and can be climbed upon. He says: nothing prevented its share of water from it, or it did not prevent her from drinking the water. So it is reversed on the second and not an actor because it pleaded to the worker" and it was built on the opening for its addition to a structure, and he borrowed the speaking for the cooing of the dove in a descriptive manner, as if it were inside the branches and the she-camel heard its voice but did not see it and was startled. Or it was on a branch of the tree and its cooing was delightful, so the she-camel yearned for its homeland. And "dhatu awqal": a description of a branch, because it is the plural of "ghusn" as it was said in "falak", the singular and plural considering the estimated change.

And it is permissible to read by adding "ghusn" to "dhatu", and the meaning: a branch of land or a tree that has "awqal", but the first is better in weight.

And it has been narrated: in "ghusoon dhatu awqal", meaning: having prominent cuts after training, so it may be disfigured in appearance causing fright and unease, or its companion is stones, so it may be more pleasing where it is seen green in the midst of a barren land, or it may be in an improper place causing the she-camel to yearn for its place or its fright due to its strangeness. And it was said: it is the plural of "uqal" with a sukoon, which is the tree of the mql. And it was said: it is permissible that it is from "waqal" like "wa'd" if it ascends, meaning having elevations.]]

And the people of Lot are not far from you. This means that they were destroyed in a time close to your time. They are the closest of the destroyed to you. Do they not distance themselves from you in disbelief and evil, for which they deserve destruction? If you say: What does 'not far' mean? It does not respond to what some people might take it to mean literally or in its meaning. [The saying 'what some people might take it to mean' refers to treating it as feminine, like 'The people of Noah denied the messengers,' or treating it as a masculine plural, like 'When their brother Noah said to them,