is brought up amid adornments”—that is, do you assign to Him one who is brought up amid adornments? There must be an indication of what has been omitted. The omitted clause might also be something such as: Is one whose condition is such to be condemned, disparaged, shunned rather than followed, put to trial, or punished? As He says:

“Is one whose evil deeds have been made appealing to him, so that he regards them as good? For Allah leads astray whom He wills and guides whom He wills.”

It has been said that the omitted clause in this verse yields the meaning: “Is one whose evil deeds have been made appealing to him”—so that he regards falsehood as truth and ugliness as beauty—like one whom Allah has guided, so that he sees truth as truth, falsehood as falsehood, ugliness as ugliness, and beauty as beauty?

It has also been said that its answer is implicit in His words:

“So do not let yourself perish in sorrow over them.”

But one may object: what does the interrogative mean unless an implied clause is supplied? That is: this person—can you guide him, or can your Lord? Or can you requite him? As He says:

“Have you seen the one who takes his own desire as his god? Will you then be a guardian over him?”

Hence His words:

“For Allah leads astray whom He wills and guides whom He wills.”

And likewise His words:

“Have you seen the one who takes his own desire as his god, and whom Allah has led astray with full knowledge…”

On this understanding, its meaning is like that of His words:

“Is one who stands upon clear evidence from his Lord like one whose evil deeds have been made appealing to him?”

Accordingly, the meaning here is: “Is one who stands upon clear evidence from his Lord, whom a witness from Him follows, and before it was the Book of Moses” to be condemned, opposed, disbelieved, or the like? This parallels His words:

“Say: I stand upon clear evidence from my Lord, yet you have denied it.”

And He omitted the consequent of