Reading from the author's text with commentary and collation of manuscripts: "And as in His saying

The reader: "And as in His saying:

until, when you are in ships and they sail with them

حتى إذا كنتم في الفلك وجرين بهم

[Yunus 10:22]

".

The Shaykh : I have it as "as in His saying" without the waw.
The reader: I do not have a waw in it.

The Shaykh : Yes.
The student: I do not have a waw.

The Shaykh : It appears that the waw has no reason for being there.
The reader: As in His saying "until".

The Shaykh : The waw is correct because he said "as in His saying": meaning he can say "and as in His saying": .
The reader: "As in His saying:

until, when you are in ships and they sail with them by a good wind and they rejoice therein

حتى إذا كنتم في الفلك وجرين بهم بريحٍ طيبةٍ وفرحوا بها

[Yunus 10:22]

".

The Shaykh : The context requires with you and you rejoiced in it.
The reader: "And His saying:

and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided.

وكره إليكم الكفر والفسوق والعصيان أولئك هم الراشدون

[Al-Hujurat 49:7]

then the pronoun in His saying:

Those are the ones whose deeds have been rendered worthless

أولئك حبطت أعمالهم

the most apparent is that it refers to the indulgent, those who waded in from this Ummah, like His saying - later on:

Has there not reached them the news of those before them

ألم يأتهم نبأ الذين من قبلهم

[At-Tawbah 9:70]

And even if the address is to the entire Ummah to whom he was sent, the shift in address only occurs in the second instance. And as for His saying:

So they enjoyed their portion

فاستمتعوا بخلاقهم

in the Tafsir of 'Abd al-Razzaq from Ma'mar from al-Hasan regarding His saying:

So they enjoyed their portion

فاستمتعوا بخلاقهم

he said: with their religion, and this is narrated from Abu Hurayrah (may Allah be pleased with him), and it is narrated from Ibn 'Abbas: with their share of the Hereafter in this world, and others said: with their share of this world. The linguists said: al-Khalaq is the share and the lot, as if it is what was created for the person, meaning what was decreed for him, just as al-Qism is said for what was divided for him, and al-Nasib for what was established for him, meaning fixed.
And from this is His saying:

would not have in the Hereafter any share

ما له في الآخرة من خلاقٍ

[Al-Baqarah 2:102]

meaning: no share, and the saying of the Prophet (peace and blessings be upon him):

Silk is only worn by one who has no share.

إنما يلبس الحرير من لا خلاق له في الآخرة

Sunan an-Nasa'i 5307Sahih (Darussalam)

.
And the verse encompasses everything mentioned by all the scholars, for He, the Exalted, said"

The Shaykh : And the verse, and the verse, repeat
The reader: "And the verse encompasses everything mentioned by all the scholars, for He, the Exalted, said:

they were stronger than you in power and more abundant in wealth and children

كانوا أشد منكم قوةً وأكثر أموالًا وأولادًا

[At-Tawbah 9:69]

, so that power which was in them, they were able to work with it for this world and the Hereafter, and likewise their wealth and children, and that power, wealth, and children: that is the khalaq, so they enjoyed their power, wealth, and children in this world, and the very deeds they performed with this power and wealth: that is their religion, and those deeds, if they had intended them for Allah and the abode of the Hereafter, they would have had reward in the Hereafter for them, so their enjoyment of them was taking their immediate shares with them"

The Shaykh : immediate
The reader: with sukun

The Shaykh : You have it like this, so this includes
The reader: Complete it

The Shaykh : So this includes, yes
The reader: "So this includes whoever did not work except for his worldly life, whether the type of work was from acts of worship or otherwise.
Then He, the Exalted, said:

and you have enjoyed your portion as those before you enjoyed their portion, and you have engaged [in vanities] like that in which they engaged

فاستمتعتم بخلاقكم كما استمتع الذين من قبلكم بخلاقهم وخضتم كالذي خاضوا

[At-Tawbah 9:69]

and regarding "the" (al-), there are two views: the best is that it is a description of the noun, meaning like the wading that they waded, so the relative pronoun is omitted, as in His saying:

from what Our hands have made

مما عملت أيدينا

[Ya-Sin 36:71]

and this is common and widespread in the language".

The Shaykh : its origin, and what is the omitted word?
The student: We did it

The Shaykh : We did it, yes.
The reader: "And the second is that it is a description of the doer, meaning: like the group or type or generation that they waded".

The Shaykh : "That they waded" has no pronoun.
The reader: Remove it, O Shaykh?

The Shaykh : Yes, remove it.
The reader: "Or the generation that waded, as if it were said: like those who waded".