Tafsir of Al-Fath 48:6

"And [that He] may punish the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women": This is a conjunctive clause linked to yudkhila (He may admit), meaning: "And that He may punish the hypocrites..." because of their rage at that. This is apparent based on all the aforementioned interpretations of yudkhila, even the interpretation of it being a substitute (badal), for the [relationship of] inclusion (ishtimal) is validated by association, as previously mentioned. Increasing in faith—based on what we have stated in the interpretation—undoubtedly causes them rage. It has been said that in this aspect, it is a conjunction to that which is substituted for (mubdal minhu). The hypocrites are mentioned before the polytheists because they are more harmful to the Muslims; thus, prioritizing their punishment brings greater satisfaction.

"Who assume about Allah an assumption of evil": That is, the corrupt, blameworthy matter has become manifest, which is that He, Majestic and Exalted is He, will not grant victory to His Messenger (peace be upon him) and the believers. It is also said that the intent is that which encompasses this and all their other corrupt assumptions, whether of polytheism or otherwise.

"Upon them is a cycle of evil": That is, the evil they assume and wait for regarding the believers is encompassing them and turning upon them. Ibn Kathir and Abu ‘Amr recited da’iratu as-su’i (with a damma on the sin). The difference between it and as-sa’i (with a fatha on the sin), according to the Sahah, is that the one with the fatha is the verbal noun (masdar), and the one with the damma is the noun for the verbal noun (ism masdar) meaning "misfortune." Several others said: They are two linguistic variations with the same meaning, like al-kurh and al-kirh according to al-Kisa'i. Both are originally the same, but the one with the fatha became dominant in being annexed to that which is intended to be condemned, while the one with the damma followed the path of "evil" (sharr). Since the "cycle" here is praiseworthy [for the believers] yet annexed to the fatha-form in the recitation of the majority, it must be said on this view that it is interpreted as being blameworthy in relation to those whom it cycles upon—the hypocrites and polytheists. Its usage in [the context of] the detested is more frequent. It is a verbal noun in the form of an active participle, or an active participle itself. Its annexation, as al-Tibi stated, is the annexation of the described to the descriptor for clarification and emphasis. In al-Kashf, it is mentioned that the annexation is in the sense of "from," similar to "a circle of gold." So contemplate this.

The discourse is either an announcement of the occurrence of evil upon them or an imprecation against them. His saying, the Exalted: "And Allah has become angry with them and has cursed them and prepared for them Hell" is a conjunction to that [which preceded]. The apparent [structure] would be "so He cursed them, and so He prepared," using the fa (so) in both places, but He turned away from that to indicate that each of these matters is independent in its threatening nature, without consideration of causality therein.

"And evil it is as a destination"