Commentary on Tafsir al-Jalalayn: (( Thus )) meaning like your misguidance (( Allah misguides whoever is transgressive )) an associate of partners with Allah (( doubting )) one who doubts what the clear proofs testified to

Allah the Exalted said: "

likewise

كذلك

meaning like your misguidance

Thus does Allah leave astray he who is a transgressor

يضل الله من هو مسرف

[Ghafir 40:34]

an associate of partners with Allah

doubting

مرتاب

one who doubts what the clear proofs testified to " The commentator said: " meaning like your misguidance

Allah misguides

يضل الله

" Accordingly, its grammatical analysis is: the kaf is a noun meaning "like," and it is an absolute object added to the demonstrative pronoun, and its governing verb is "misguides," which comes after it. This Quranic expression is frequent in the speech of Allah (Mighty and Majestic), and its analysis is as you heard: you say the kaf is a noun meaning "like," in the accusative case as an absolute object, added to the demonstrative pronoun.
If it is asked, does the kaf ever come as a noun? We say: Yes, the Arabic language is vast. Otherwise, the default is that the kaf is a letter, but it can be a noun. Ibn Malik said:
It is like the kaf, and with it causation may be intended, and it is used as an additional for emphasis, and it has been returned
And it was used as a noun, and so were "an" and "ala" ...
"Used" means the kaf is a noun, that is, in the Arabic language.
meaning like that Allah the Exalted never misguides a believing, moderate, certain man. Allah misguides, may Allah protect us from that, whoever is transgressive and doubting.
He says: "

transgressive

مسرف

an associate of partners with Allah " And there is no doubt that associating partners with Allah is a form of transgression, because transgression means exceeding the limit, and whoever makes a partner for Allah has exceeded the limit without doubt. But the meaning of the verse is broader than the associate of partners with Allah. The transgressive one is the one who has exceeded his limit, this transgressive one, by excess or negligence, but the common case is by excess, because exceeding the limit is an addition. So the associate of partners with Allah is without doubt a transgressor, the arrogant is a transgressor, the denier is a transgressor, and so on. Therefore, whoever is transgressive should say in its interpretation: whoever is one who has exceeded his limit, like the associate of partners with Allah.
And his saying: "

doubting

مرتاب

meaning one who doubts " The doubting one — may Allah protect us from that — who is reassured by the doubt does not find guidance; he remains in his misguidance, may Allah protect us from that. But if Satan casts doubt into your heart and then you try to remove it from your heart, then Allah will help you against it and guide you. But the calamity, the whole calamity, is that you incline to this doubt and do not rescue yourself from it. The evidence for this is what the Companions (may Allah be pleased with them) complained to the Messenger of Allah (peace and blessings be upon him) about what occurs in their hearts, until they said: We wish that one of us were a burning coal, meaning: a burning coal, and we would not speak of it. So the Prophet (peace and blessings be upon him) informed them that that does not harm them. Why? Because they do not incline to what occurred in their hearts. For this reason, you must be brave. If Satan casts such matters into your heart, be brave; do not incline, do not give in to them. Be brave and use the weapon that He who knows it and He who knows its effect on the enemy, the Messenger (peace and blessings be upon him), has given you. And that is with only two things:
That you seek refuge in Allah from the accursed Satan, and you stop, you turn away. And by that, this calamity is removed from you. But if you give in to it, the matter is very serious, because it interacts in your soul and strengthens until it reaches the degree of doubt and uncertainty, and at that time you are deprived of guidance. And this is without doubt from the wisdom of the Quran, such an expression, so that what Allah the Exalted mentioned does not occur in your soul. Its cure is with these two things. If the smartest person in the world tried to find a cure for this calamity, he would not find it with this concise, easy expression. He said: Turn away from this, occupy yourself with your affairs, and say "I seek refuge in Allah from the accursed Satan." So your occupation with your affairs and your turning away from it necessitates that you forget it, and this is something observed and tested.