And when he clarified the ultimate purpose of the statement that He is the only God, due to His encompassing all attributes of perfection, and that it is necessary to gather the creatures for the Day of Judgment to judge between them by His wisdom and power, and he belittled desires and prohibited following them, while they had magnified Him to the extent that they made Him an object of worship, it followed that they belittled the God. They did not return from their misguidance. This led to astonishment from those who think that they can turn anyone from their error by anything. So he said: "Have you seen?" meaning: Did you know a knowledge that is in its certainty like the perceived by the sense of sight, which is the most established of the senses? "Who has taken his god as his desire?" meaning: he has transformed the description of God until it became a desire for himself. So he is a follower of his desire, nothing else. He is wandering in the valleys of misguidance without any guidance, thus he is exposed to every calamity. He has lost more than his gain because he is without evidence. The evidence that they do not worship anything except mere desire is what Al-Bukhari narrated in the delegation of Banu Hanifah from the battles in his Sahih from Abu Rajaa Al-Utardi, who is a trustworthy person who witnessed the pre-Islamic period and died in the year 105, after 120 years. He said: We used to worship stones, and if we found a stone better than it, we would throw it away and take the other. If we did not find a stone, we would gather a handful of dust, then we would bring a sheep and milk it on it, then we would circle around it. This is the end. And with that, however, whatever you turn their matter, you find it a minor branch of the disbelief of the unionists. And all the attachments of Quraysh, which Allah criticized them for, the unionists clung to it until their saying: "We do not worship them except to bring us closer to Allah" [Az-Zumar: 3]. If desire had been prioritized, the meaning would be that it transformed its description into divinity, and desire would have vanished, and nothing would remain except what is attributed to divinity, just as the clay vanished in: the clay united in burning. So the meaning is that the worshiper does not move except according to what the God commands him, and the composition would imply his glorification by the predominance of affirmation and the complete removal of desire. And if the prioritization in this were according to the context without differing in meaning, desire would have been prioritized here because the context and the preceding [it] have preceded, and what has been mentioned in Surah Al-Furqan is beneficial here. The object of "seeing" the second is implied, indicated by his saying at the end of the statement: "So who guides him?" Its implication is: Can anyone other than Allah guide him as long as his desire exists? And from Ibn Abbas, may Allah be pleased with both of them: Allah did not mention desire in the Quran except to condemn it. This is the end. And its meaning is that it causes its companion to descend into the extended air, which is the void, meaning it brings him down from a high degree to a lower one. So he is in a decline as long as he is a follower of it because he is in a place where there is no stability or ability, and for that reason, it necessitates humiliation. Al-Asbahani said: Ibn Al-Muqaffa was asked about desire, and he said: It is humiliation, and its noon was stolen. Thus, it was composed by one who said:

The letter Nūn of humiliation is taken from desire, and I am the captive of every desire, the captive of humiliation.

And another said, and he did not miss the meaning and excelled:

Indeed, desire is humiliation itself. So if you desire, you have encountered humiliation.

"And Allah led him astray" means: by what He has of encompassing knowledge, "upon knowledge" of Him, that there is no effect without a cause, and that there is no one who possesses dominion except one who is deserving of singular devotion. It is that He did not create the universe except by a Wise One, and that the Wise One does not allow those under His hand to oppress one another without distinction between them, especially since He has promised that, particularly the promise of that in the styles of the miracles which they are the most knowledgeable of.

Or, with knowledge of the misleader that the misguided is deserving of that because he was created with an innate disposition of evil.

And when the misguided is more in need of hearing the voice of the guide than of anyone else, and when one does not benefit from what is for him is as if he lacks it, He said: "And He sealed" meaning: an addition to the present misguidance "upon his hearing" so he has no understanding of the recited verses. And when the deaf may understand by gestures, He said: "and his heart" meaning: he does not comprehend what is rightfully his to comprehend. And when the insane deaf may see his harms and benefits and engage in them like the engagement of animals, He said: "And He placed a veil over his sight" so he does not see the visible signs, and their arrangement is thus because they are in the context of misguidance as previously mentioned in Al-Baqarah.

And when this person has become one who does not hear the guide to seek him, nor does he comprehend the meanings to benefit from what has preceded his knowledge, nor does he see the truth of sight to be guided by his sight without the rank of an animal, Allah, the Exalted, said, denying and causing denial of what has preceded: "So who will guide him?" And He indicated to the power of Allah over him by saying: "after Allah" meaning: the misguidance of the One who has encompassing knowledge of everything. And when it is known for certain that there is no guide for him other than Him, He caused denial due to the lack of remembrance, urging towards remembrance, and He said, indicating with the merging of the letter of the verb to the lack of need due to its clarity to much remembrance: "Do you not remember?" meaning: there should be for you a type of remembrance so that you remember that they do not hear the recited verses and do not take heed from the visible signs, with what each of them has of clarity, and that whoever is in this state, there is no way for a creature like him to be guided.