And the second is that "and [thus] become among the wrongdoers" is in the sense of the response to the prohibition. Its interpretation then would be: Do not approach this tree, for if you approach it, you will become among the wrongdoers. Just as you say: "Do not revile ʿAmr lest he revile you," as a consequence. Thus "and [thus] become" (ftakūnā) is in the accusative case, since it is a particle conjoined to something unlike its form, when "do not approach" contains an operating particle acting upon it, and it is not valid to repeat it before "and [thus] become," so it was put in the accusative according to what I explained at the beginning of this issue.

As for the interpretation of His statement: "and [thus] become among the wrongdoers," He means by it: and thus become among those who transgress beyond what was permitted and made lawful for them. He only meant by that: If you two approach this tree, you will be following the path of those who transgress My limits, disobey My command, and make lawful My prohibitions, because the wrongdoers are allies of one another, and God is the Ally of the God-fearing.

And the root meaning of "injustice" (al-ẓulm) in the speech of the Arabs is placing a thing in other than its proper place. From this is the saying of al-Nābigha of Banū Dhubyān:

Except for hearth-stones which I barely discern, ... and the trench is like a basin in the hard, wronged ground. (1)

So he made the earth "wronged" because he who dug the trench in it dug in a place not meant for digging, so he rendered it "wronged" because the placement of the hole in it was in other than its place. (2) And from that is the saying of Ibn Qamīʾa describing rain: