Allah the Exalted said: << أئنكم لتأتون الرجال شهوة من دون النسآء بل أنتم قوم تجهلون >

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Are you

أَئِنَّكُمْ

[Surah al-Naml:55] with the realization of both hamzas, the easing of the second, and the insertion of an alif between them, according to both methods " So the recitation also becomes four.
[Surah al-Naml:55] This is an explanation of His saying: [Surah al-Naml:54].
And here note that the interrogation here is for affirmation, but the sentence that was recited with the interrogation was affirmed with in and lam [Surah al-Naml:55], and this is like the saying of the brothers of Yusuf to Yusuf: [Surah Yusuf:90] meaning: Do you affirm that you are Yusuf and emphasize that?
So he said: [Surah Yusuf:90] And in that is an insult to them, because they were the ones who asked him to confirm for you that he is Yusuf [Surah Yusuf:90] He did not say: I am indeed Yusuf, he said: I am Yusuf. So he omitted the affirmations in disdain for them. So I must say a second time that if the interrogation is followed by affirmation, it does not remove it from the meaning of interrogation, but rather it is as if the questioner is asking the one questioned to affirm the sentence, and for this reason he said to them: But in this issue the interrogation is for affirmation, we affirm with the emphasis [Surah al-Naml:55].
Desire (shahwah) may be a masdar (verbal noun) in the position of a hal (circumstantial phrase), and it may be a maful lihi (object for the sake of which) meaning: for the sake of desire.
And in any case, in it is a denial from the aspect that they approach men with desire and are not fit for them, and from another aspect that they leave the women, and for this reason he said: [Surah al-Naml:55] and they are the place of desire, so they have done wrong in what they did and in what they left, and for this reason he said to them in another verse: [Surah al-Shu'ara:166] and this is more eloquent. Meaning: If the issue were narrow and only this way remained, it would be easier, but here there are lawful, permissible ways that conform to the fitrah (innate natural disposition) that you leave, and you go to this! Like the one who leaves the slaughtered animal and eats carrion, and like the one who leaves the valid sale and goes to riba (usury or interest), and says: [Surah al-Baqarah:275].
So the result is that the abominable things increase in ugliness if they have alternatives from the categories.. if they have alternatives from the categories, they increase in ugliness, and for this reason he said to them: [Surah al-Naml:55] If he had been content with this and said: Do you approach men with desire? No, you are a people who do not know, the rebuke would have been achieved, but it increased