فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ ﴿۲۴﴾ وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ ﴿۲۵﴾ فَآمَنَ لَهُ لُوطٌ وَقَالَ إِنِّي مُهَاجِرٌ إِلَى رَبِّي إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ ﴿۲۶﴾

﴾24﴿ Famaa kaana jawaaba qawmiheee illaaa an qaaluqtuloohu aw harriqoohu fa anjaahul laahu minan naar; inna fee zaalika la Aayaatil li qawminy yu'minoon
﴾25﴿ Wa qaala innamat takhaz tum min doonil laahi awsaanam mawaddata bainikum fil hayaatid dunyaa summa Yawmal Qiyaamati yakfuru ba'dukum biba'dinw wa yal'anu ba'dukum ba'danw wa ma'waakumun Naaru wa maa lakum min naasireen
﴾26﴿ Fa aamana lahoo Loot; wa qaala innee muhajirun ilaa Rabbee innahoo Huwal 'Azeezul Hakeem

﴾24﴿ Then the response of this people was only to say: kill him or burn him, but Allah saved him from the fire, indeed, in this are many lessons for a people who believe
﴾25﴿ And Abraham said, 'You have only taken, besides Allah, idols as [a bond of] affection among you in worldly life. Then on the Day of Resurrection, you will deny one another and curse one another, and your refuge will be the Fire, and you will have no helpers
﴾26﴿ Then Lot believed him and said, 'Indeed, I will emigrate to [the service of] my Lord. Indeed, He is the All-Powerful, the Wise

[24] This verse points to the stubbornness and arrogance of this people — although they had no answer, they should have remained silent, but due to pride, they considered a non-answer as a response. That’s why it is said: "the response of his people (جَوَابَ قَوْمِهِ)".
"(Kill him - اقْتُلُوهُ)" — refers to the words of Ibrahim’s father: “I will surely stone you” (لَأَرْجُمَنَّكَ),
and (Burn him - حَرِّقُوهُ) was the statement of his people, as mentioned in Surah Al-Anbiya (21:68).
"(Surely in that are signs for a believing people - لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ)" — there are many signs and lessons, some of them are:
1. The complete power and control of Allah the Exalted
2. The removal of the burning effect from the fire
3. The burning of the wood, but not of Ibrahim (peace be upon him)
4. A message of comfort and hope of deliverance for the monotheists, and more
[25] This shows the great courage of Ibrahim (peace be upon him) — that after being saved from the fire, he clearly proclaimed Tawheed, so that no one could say Ibrahim (peace be upon him) became afraid and abandoned the call to Tawheed.
In verse (17), there was a refutation of shirk through righteous servants (ʿibād aṣ-ṣāliḥīn), and in this verse, there is a refutation of shirk through corrupt individuals (ʿibād al-mufsidīn) — meaning, it is a refutation of associating partners with Allah in legislation (ḥalāl and ḥarām).
"(Love between you - مَوَدَّةَ بَيْنِكُمْ)" — refers to relationships based on spiritual affiliations like old age and mentorship, teacher-student, follower-devotee, leader-subordinate, etc.
"(And some of you will curse others - وَيَلْعَنُ بَعْضُكُمْ بَعْضًا)" — this is also mentioned in Surah Al-Aʿrāf (7:38), and similarly in the verses of Surah At-Tawbah among the worshippers and the worshiped — like in Surah Al-Baqarah, Surah Ibrahim, Surah Al-Aḥzāb, Surah Saba’, Surah As-Sāffāt, Surah Ṣād, Surah Ghāfir (Ḥā-Mīm al-Mu’min), and others.
[26] After the trial of the fire, the second trial of Ibrahim (peace be upon him) was migration — he migrated from the region of Suwād al-Kūfah to Harrān, and then to the Holy Land. With him were Lut (peace be upon him) and Sarah (may Allah be pleased with her).
"(So Lut believed in him - فَآمَنَ لَهُ لُوطٌ)" — Lut was the nephew of Ibrahim (peace be upon him). He openly declared his faith, because a prophet is already a believer beforehand.
The pronoun in "he said (قَالَ)" refers either to Ibrahim or Lut (peace be upon them).
"(To my Lord - إِلَى رَبِّي)" — the preposition lām (لِ) is not used here, because it would only indicate sincerity, while the use of ilā (إِلَى) implies both sincerity and that the place of migration is by the command and pleasure of Allah the Exalted.