Adornment: what one adorns oneself with, such as clothing, jewelry, furnishings, or other things. And from Ibn Abbas, may Allah be pleased with him: They had from the tent of Egypt to the land of Abyssinia mountains containing minerals of gold, silver, emerald, and ruby. If you say: What is the meaning of His saying, "Our Lord, to lead them astray from Your path?" I say: It is a supplication in the form of a command. [Mahmoud said: "I said it is a supplication in the form of a command ... etc." Ahmad said: And this is from his subtle isolation which is more delicate than the creeping of ants; it is almost that its discovery would be a revelation. The reason for this is that he knew that both the apparent and the hidden meaning of the 'lam' (ل) is for justification, and that the action is dependent on it. The meaning of this is the informing of Moses, peace be upon him, that Allah only provided them with adornment and wealth and what follows them from blessings as a means of entrapment so that they would increase in sin and misguidance, as Allah, the Exalted, informed about their like by saying, "Indeed, We give them respite so that they may increase in sin." This meaning is consistent with making the 'lam' for justification. Al-Zamakhshari based his argument on the invalid principle that this is impossible for Allah, the Exalted, because he believes that it is unjust to give them respite in misguidance and then punish them for it. He is thus detached from what comes from the verses by employing tricks in their interpretation and returning them to his belief, making them subordinate to him, as he previously did in interpreting His saying, "so that they may increase in sin," and how many a clear verse he sought to extinguish its light with such reprehensible interpretations in wording and structure, and Allah refuses except to complete His light. Then he had no choice but to carry Moses, peace be upon him, on such beliefs, and indeed Allah cleared him and he was esteemed with Allah.], as in His saying, "Our Lord, obliterate," and "make firm," for when he presented to them the signs of Allah and His clear proofs repeatedly and reiterated the advice and admonitions to them for a long time, and warned them of Allah's punishment and vengeance, and warned them of the consequences of what they were upon of disbelief and clear misguidance, and he saw them not increasing in the presentation of the signs except in disbelief, and in the warning except in arrogance, and in the advice [the phrase "and in the advice" is likely referring to (ع)], except in rejection, and there remained no hope for him in them. He knew by experience and long companionship that there would come from them nothing but error and misguidance, and that their faith was like the impossible which does not fall under what is valid, or he knew that by revelation from Allah—his anger intensified against them, and his disdain and hatred for their state became excessive. So he prayed to Allah against them with what he knew would be nothing else, just as you say: May Allah curse Iblis, and may Allah disgrace the disbelievers, with the knowledge that nothing else would be the case, and to bear witness against them that he had no means left with them, and that they deserved nothing but to be forsaken and left to their misguidance to wander in it, as if he said: Let them remain upon what they are in of misguidance. And let them be misled, [the phrase "and let them be misled" is based on the reading "li-yudillu" with a فتح (fath) on the ي (ya). The well-known reading is "li-yudillu" with a ضم (dham) on the ي (ya). And the wording of Al-Nasafi: to lead the people astray from Your obedience, etc.], and let Allah seal upon their hearts so that they do not believe, and I have nothing to do with them; they are more deserving of that and more deserving, just as a concerned father says to his wayward son when he does not accept from him, lamenting over what he has missed from accepting his advice, and angry [the phrase "and angry with him" in the dictionaries: anger is the state of being upset], not that he wants to abandon him and follow his desires. And the meaning of tightening on the hearts is securing them so that faith does not enter them. "So they do not believe" is a response to the supplication which is "make firm" or a supplication in the form of prohibition. And the 'lam' in "li-yudillu" has been carried on justification, that they made the blessing of Allah a cause for misguidance, as if they were given it to mislead. And the saying "so they do not believe" is an addition to "to mislead." And the saying, "Our Lord, obliterate their wealth and make firm their hearts" is a supplication that interrupts between the connected and the connected to it. And Al-Fadl Al-Raqashi read: "Did You not give?" in the form of a question, and "obliterate" with a ضم (dham) on the م (meem).