Tafsir of Al-Hajj 22:9

Al-Hasan recited it as { عَطْفِهِ } with a fatha on the ‘ayn, meaning: preventing it from turning [towards the truth].

{ لِيُضِلَّ عَن سَبِيلِ اللَّهِ } (to lead astray from the way of Allah): This is related to { يُجَادِلُ } and acts as its cause; for his purpose in disputing is to lead others astray from His path, even if he does not admit that it is misguidance. Abu al-Baqa’ permitted it to be related to { ثَانِيَ }, but that is not strong.

"Leading astray" (al-idlal) means either moving them from guidance to misguidance—in which case the object of the verb is those who dispute with him among the believers, or all people, by prioritizing the believers over others—or it means stabilizing [people] in misguidance or increasing them in it metaphorically—in which case the object is the disbelievers specifically.

Mujahid, the people of Mecca, and Abu ‘Amr (in one narration) recited it as { لِيَضِلَّ } with a fatha on the ya’, meaning: that he may be misguided in himself. Expressing this in the present tense—despite him not being guided—serves to treat his potential for guidance as if it were guidance itself, because he was "guided in potentiality." It is also possible that it means he persists in misguidance or increases in his own misguidance. It has been said that this is to treat his initial misguidance as a [continued] leading astray. Regardless, the lam is one of consequence (lam al-‘aqibah).

{ لَهُ فِي الدُّنْيَا خِزْيٌ } (For him in this world is disgrace): This is an initiation of a new sentence to explain the result of the path he has taken. Abu al-Baqa’ allowed it to be a projected or concurrent state (hal), implying that he deserves it. The first [interpretation] is more apparent: namely, that disgrace is established for him in this world because of what he did.

For those who say this disputer is al-Nadr or Abu Jahl, the intended meaning is what befell him on the Day of Badr. For those who generalize it—which is superior—it is taken to mean the believers’ condemnation of him, their silencing of him during debate, his total inability to present any argument, and this alongside the punishment he receives, such as being killed—though this applies only to certain individuals.

{ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ } (And We will make him taste on the Day of Resurrection the punishment of the Burning Fire):

Meaning: The fire that is extreme in its burning. The genitive construction (idafa), as some have said, is the attribution of the effect to the cause. Al-hariq has also been interpreted as one of the layers of Hell. It is also permissible that the construction is the attribution of the described to the attribute, and the intent is "the burning punishment" (al-‘adhab al-hariq), meaning the one that burns intensely. Zayd ibn ‘Ali (may Allah be pleased with him) recited it as { وَأُذِيقُهُ } with the hamza of the first person [singular].