And when the weaning of the soul from desires is the greatest guidance leading to the attainment of aspirations, and following desires is the greatest barrier to perfection, it was mentioned at the end of the chapter on the Romans that whoever stands with the illusions against the pursuit of knowledge is marked on his heart. What the Book calls to is the wisdom whose outcome is success, and what it calls to in play is the folly that is opposed to wisdom, by placing things in other than their rightful places, leading to ruin. Allah, the Most High, said, marveling at those who leave seriousness for play, and turn away from the essence of knowledge to the falsehood of distraction, adding to what is decreed: Among the people are those who adorn themselves with this state and ascend to the circle of the people of perfection: ﴿And among﴾ and it may be a state of the doer of the indication. That is, I indicate the verses of the Wise Book while it is guidance for those who remember, and the state is that among ﴿the people﴾ who are at the lowest rank of perception, they have not reached the rank of the people of faith, let alone the station of the people of excellence.

And when the decree is: whoever walks without this path, cutting himself off from all good, he expressed it by saying: ﴿Whoever buys﴾ [that is] other than guided by the Book nor shown mercy by it ﴿the play of talk﴾ that is, what distracts from the new things that are pleasurable, thus cutting off time with singing, amusements, and everything that has no consideration in it. He connects the soul with what has led it to pleasure to mere animalistic nature, calling it to frivolity from play like dancing and the like, striving in that, exerting effort in obtaining it by purchasing its cause, turning away from seizing knowledge and refining the soul with it from worries and sorrows. He descends to the lowest of the low as the one before him ascended with wisdom to the highest of the high - Ibn Abbas, may Allah be pleased with him, said: It was revealed about a man who bought a female slave to sing to him day and night. Mujahid said: It is about the purchase of female singers and singers. Ibn Mas'ud said: Play is singing, and so said Ibn Abbas and others.

And when it was known that the consequence of these distractions is misguidance, due to the immersion of the soul in that, because of what it is inclined to from desire for absolute idleness, how much more so with what stirs that and calls to it from pleasure. Thus, it becomes a captive of heedlessness from remembrance and a tribe of turning away from thought. The addressees of this book were a people who claimed to have superior intellects and clear, refined minds. Allah, the Most High, said: "To mislead" from misguidance and misleading in both readings, contrary to what the doers of good were upon from guidance. (p-148) "From the path of Allah" means the clear, wide path that leads to the pleasure of the Most High King, who possesses the attributes of perfection, majesty, and beauty, of which they acknowledge much. He alerts them that this is misleading from the path, and it must be, and that this is such that it does not escape them. If it is intended for them, then it is what one who has a measure among humans does not intend. Otherwise, they would be among heedlessness, poor insight, and blindness of vision, in a state that is below that by stages.

And when the intended meaning of seeking misguidance from something is to abandon that thing, and the rational person does not proceed to abandon something except when he knows that there is no good in it, He said: "Without knowledge" and He made it indefinite to indicate the general negation of every type of knowledge. That is because they have no knowledge of anything regarding the state of the path or the state of anything else, knowledge that deserves to be called knowledge, as it brings profit or preserves a capital of religion or worldly affairs. For this is the state of one who has exchanged falsehood for truth and misguidance for guidance.

And when the mocker of something contemptible cannot attain that except after complete experience of the state of that thing, and that it is not suitable for its good, nor is there a condition that promotes it, He said, expressing astonishment with a greater astonishment than the first by the accusative, in conjunction with "mislead" (p-149) in the reading of Hamzah, Al-Kisai, and Hafs from Asim, and by the nominative for the others in conjunction with "buy" and "take it." That is, he burdens himself with the opposite of what his original nature calls him to, which is to take the path that is not more noble than it, along with what has been established for him of absolute ignorance: "In mockery."

And when this action resulted in for him everlasting misery, He clarified it with His saying, gathering it under the meaning of "from" after having specified it under its wording, for the gathering in the context of recompense is more severe, and astonishment from the singular is more eloquent. "Those" refers to the foolish ones who are far from the rank of humanity, and the expression mocks them with the preposition used for what is appropriate, saying: "For them is a humiliating punishment," meaning that humiliation is established for them, contrary to what the doers of good have of mercy.