I say:
It has already been explained that the witness follows the one who stands upon clear evidence from his Lord—that is, he follows him, bearing witness to the clear evidence upon which he stands.
His words, “Is one who stands upon clear evidence from his Lord,” mean: is he like one who does not? Al-Zajjāj said: “The corresponding clause is omitted because what follows indicates it, namely His words:
‘The two groups are like the blind and the deaf, and the seeing and the hearing.’”
Ibn Qutayba said: “Having mentioned, before this verse, people who inclined towards this world and desired it, He then introduced this verse. The implied wording is: ‘Is one whose condition is such like one who desires this world?’ What preceded was sufficient in place of an answer, since it indicated it.” Ibn al-Anbārī said: “It was omitted only because the meaning is clear. This occurs frequently in the Quran.”
I say:
A parallel to the omission in this verse is:
“Is one whose evil deeds have been made appealing to him, so that he regards them as good”—
that is, like one who is not so? After this, He says:
“Whoever among the factions disbelieves in it.”
This is the other category, set in contrast to the one who stands upon clear evidence from his Lord. On this understanding, the verse means:
“Is one who stands upon clear evidence from his Lord like those whose evil deeds have been made appealing to them and who follow their own desires?”
It also means: “Is one who stands upon clear evidence from his Lord”—that is, who has insight into his religion—like one who desires the life of this world and its adornment? This is like His words:
“Is one who was dead, then We gave him life…”
And His words:
“Is one who stands upon clear evidence from his Lord like one whose evil deeds have been made appealing to him?”
And His words:
“Is one who guides to the truth more worthy of being followed, or one who does not find guidance…”
In constructions of this kind, however, what is omitted may be something else, as in His words:
“Or one who