Commentary on al-Jalalain’s Tafsir: “And protect them from the evils,” meaning their punishment, “and whoever is protected from the evils on that Day,” the Day of Resurrection, “has been shown mercy, and that is the great success.”

The commentator said: “meaning their punishment”. This is if we take “the evils” to mean evil deeds, in which case it is necessary to interpret it as the punishment for the evils. Why? Because the time for performing evil deeds has now ended, and only the recompense remains. Therefore, it is interpreted as punishment. However, if we interpret “the evils” as that which causes distress, other than the deeds committed by the servant, then there is no need to say “their punishment,” because punishment is among the things that cause distress. It is as if they said: “Protect them from the punishment that causes them distress.” The rule in tafsir and in explaining hadiths is that if the matter revolves around the possibility of supplying a word (taqdir) or not supplying it, the preferred option is not to supply it. Accordingly, we say that “the evils” here definitely does not refer to the evil deeds that are the action of the servant, because that has ended. Rather, “the evils” refers to that which causes distress, whether from deeds, punishments, habits, or otherwise.
Yes, “

And protect them from the evil consequences [of their deeds]. And he whom You protect from evil consequences that Day

وقهم السيئات ومن تق السيئات يومئذ

[Ghafir 40:9]

on that Day

has been shown mercy

فقد رحمته

”. The “man” is conditional, and the phrase “he has been shown mercy” is the answer to the condition. The answer to the condition is connected with the particle “fa” (so/then) because it begins with “qad” (indeed). If the answer to a condition begins with “qad,” it is obligatory to connect it with “fa.” There are parallels to this among the things that must be connected with “fa,” and we recite the verse in which this occurs. Now, the important point is that the answer to a condition must be connected with “fa” if one of seven things occurs, which are summarized in the poet’s saying:
A nominal sentence, an imperative, with “hamida,” with “ma,” with “qad,” with “lan,” and with the future tense particles.
The future tense particles include “sawfa” and “sa.” Which of the seven types is this verse? It is the one with “qad” .
The referent, which is protection from the evils and mercy, is: It is permissible for “huwa” (it) to be the subject (mubtada’) and “al-fawz” (the success) to be its predicate (khabar), and the sentence consisting of the second subject and its predicate serves as the predicate for the first subject. It is also permissible for “huwa” to be a demonstrative pronoun (damir fasl) that has no grammatical position, and the intended meaning would be “and that is the great success.” This is supported by the fact that this form appears in some places as “and that is the great success.”
The demonstrative pronoun (damir fasl) has no grammatical position in terms of inflection, but it has three benefits in terms of meaning. The first benefit is restriction (hasr), the second benefit is emphasis (tawkid), and the third benefit is distinguishing between the attribute (sifat) and the predicate (khabar). These are the three benefits of the demonstrative pronoun. ... Is it tawkid or ta’kid? Tawkid is more eloquent: and it did not say “ta’kiduha” (its ta’kid), but the hamza is permissible. ... Distinguishing between the predicate and the attribute: this becomes clear in the example if you say “Zayd al-fadil” (Zayd the virtuous), and you intend “al-fadil” to be the predicate of the subject. It is possible that “al-fadil” is an attribute and the predicate has not yet come. It is possible that the intended meaning is “Zayd al-fadil fahim” (Zayd the virtuous is intelligent). It is possible that “al-fadil” is the predicate of the subject. If you say “Zayd huwa al-fadil” (Zayd is the virtuous), the ambiguity is removed and it is established that “al-fadil” is the predicate of the subject. As for emphasis and restriction, they are obvious, because if you say “Zayd huwa al-fadil,” you emphasize that he is virtuous and restrict the virtue to him.
Now, his saying: “al-fawz” (success) means attaining what is desired and safety from what is feared. The evidence for this is the saying of Allah the Exalted: What is the safety from what is feared in the verse? Attaining what is desired? And there is no interpretation clearer and more explicit than the interpretation of Allah, Mighty and Majestic. So success is safety from what is feared and attaining what is desired, and the evidence is what you have heard. And his saying: “al-‘azim” (great) is a description of it with greatness because there is no greater success than this. There is no greater success than that Allah grants you residence in this abode—may Allah make me and you among its inhabitants—which contains what no eye has seen, no ear has heard, and what has not entered the heart of any human being. All people in this world, the believers, strive to reach this abode. For this reason, when the Bedouin man said to the Prophet (peace and blessings be upon him): “O Messenger of Allah, I do not know your chanting or the chanting of Mu’adh, but I ask Allah for Paradise and seek refuge in Him from the Fire,” he said: We do not want anything but this. And although this hadith has some issues regarding its authenticity, the reality is this. All believers work to reach this abode, and the work for it is easy, but only for those whom Allah makes it easy for them. When does Allah make it easy for you? Listen to the saying of Allah the Exalted: Work as the Prophet (peace and blessings be upon him) said: Now, he says “that great success.”