Tafsir of Al-Infitar 82:6

"O mankind, what has deceived you concerning your Lord, the Generous?"

That is, what thing has deluded you and emboldened you to disobey Him, the Exalted, and to commit what does not befit His status—may His glory be exalted—while you know what is before you and what will be manifested of your deeds against you?

The addressing of Him by the title of His "Generosity," rather than His "Dominion" (Qahr)—among the attributes of Majesty which, if contemplated, prevent deception—serves to signal that it is not something that should serve as a premise for one's delusion. This is as Satan misleads [a person], saying to him: "Do as you wish, for your Lord is Generous; He has favored you in the world, and He will do the same in the Hereafter." Or he tells him something similar based on this [misconception of] generosity, as some of the human devils say:

This is a sterile analogy and a vain hope. Indeed, it [the attribute of Generosity] is something that necessitates an increase in devotion to faith and obedience, and the avoidance of disbelief and disobedience, not the opposite. For this reason, one of the Gnostics said: "If I did not fear Allah, the Exalted, I would not disobey Him." It is as if it is said: "What moved you to disobey your Lord, who is described with that which should restrain you and invite you to the contrary of your actions?"

It is also said that this is a prompting of the argument, which is also a manifestation of [His] generosity. For when it is said to him, "What has deceived you?", he is alerted to the answer he has been prompted with, and he says: "His generosity." This is as it is said: "Good character and kindness are recognized by the lack of manners in servants." However, Al-Zamakhshari did not approve of this interpretation. Deception through this [attribute] is [apparent] from a superficial perspective, but from a precise perspective, it is as you have heard.

From Al-Fudayl it is narrated that he said: "His covering, which Allah, the Exalted, has let down, has deceived him." Muhammad ibn al-Sammak said: "O you who conceal sin, are you not ashamed, while Allah in seclusion is watching you? His respite and His covering of your long-standing misdeeds have deceived you regarding your Lord." Some have said: "My Master says, 'Are you not ashamed of what I see of your evil deeds?' So I said, 'O my Master, have mercy, for the abundance of Your favors has emboldened me.'" Qatada said: "His enemy, who is empowered over him, has deceived him." It is narrated that the Prophet (may the blessings and peace of Allah, the Exalted, be upon him) recited the verse and said: "Ignorance." Umar (may Allah be pleased with him) recited [the verse], "Indeed, he was unjust and ignorant," and the difference between this and what they have mentioned is not hidden from one possessed of knowledge.

There is a difference of opinion regarding the "Man" intended here: it is said [he is] the disbeliever. In fact, it is narrated from 'Ikrimah that he is Ubayy ibn Khalaf. It is also said that it is the general [term], encompassing all sinners, which is the preferred view due to the generality of the wording, and the connection between this and what follows it—namely: "A soul will know," "Indeed, the righteous," and "Indeed, the wicked."

As for His saying, the Exalted: "Nay, but you deny the Recompense," in al-Kashf, it is suggested that it may be a reinforcement of the intensity of their deception by implying that they are in a worse state than [mere] deniers, as an exaggeration. Or, it is because the address to the whole [group] is valid due to what is found among them.

Ibn Jubayr and al-A'mash read it as "Ma agharraka" (What has deceived you?) with a hamza. It is possible that it is an expression of wonder, or that the "Ma" is interrogative as in the reading of the majority, and agharraka means "it led you into deception."