And when their response was certainly: We have no partners with this description, the estimation was, so do not follow in associating with Allah a proof. So it was stated: ﴿But﴾ and the original was: You followed, but He turned away from them, signaling the end of anger for their obstinacy after the clarification. And He showed the description that carries them upon that [generalizing and linking the ruling to it]. He said: ﴿They followed﴾ [meaning by burdening themselves contrary to the original nature] ﴿those who wronged﴾ meaning they placed something in a place other than its place, like one walking in the dark. ﴿Their desires﴾ which is what their souls incline towards.

And when following desires may coincide with the proof, and if it does not coincide and is from a scholar, his knowledge repels him from it, he said: ﴿Without knowledge﴾ indicating their distance in misguidance because the ignorant wanders aimlessly without any criterion other than inclination, like an animal that is not deterred by anything. As for the scholar, perhaps his knowledge repels him.

And when this might lead to some misconceptions that this changes His will, glorified and exalted is He, it indicated by the conjunction that the estimation is: And this is misguidance from them by the will of Allah. [So when they wronged by immersing themselves in it, their consequence was evil and disgrace, because they distanced themselves from the causes of guidance]: ﴿So who guides﴾ meaning without the will of Allah. And the speech turned from the manifestation of greatness to a greater [than it] by mentioning the greatest name to suit the situation for Him, so He said: ﴿Whom Allah leads astray﴾ He to whom belongs all command. And it indicated by the conjunction that the estimation is: There is no one to guide them [because they distanced themselves from the causes of guidance and thus distanced themselves from the causes of victory because they became on the edge of a precipice in all their affairs, so it was appropriate to follow it with His saying]: ﴿And what is for them﴾ and He emphasized the negation by saying: ﴿Of helpers﴾ meaning from the idols or others that would save them from what they are in of disgrace and the captivity of Satan, and from what it causes of the fires. And He negated all without the one because reason is a helper for them by what is prepared for them from understanding and following the proof of hearing if they were to use it, or because it was a response to something like: 'And they took besides Allah gods that they might be for them a source of strength, perhaps they would be helped.' [Or to indicate that following desires does not benefit in remedying his matter except with many helpers.] And it indicated the negation of the one ﴿No soul will avail another﴾ [Al-Baqarah: 48] the verse,

﴿And that the disbelievers have no protector﴾ [Muhammad: 11] [and] ﴿So he has no strength nor helper﴾ [At-Takwir: 10] in its like.