الَّذِينَ كَفَرُوا لَهُمْ عَذَابٌ شَدِيدٌ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿۷﴾ أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ ﴿۸﴾ وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ ﴿۹﴾ مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ وَمَكْرُ أُولَئِكَ هُوَ يَبُورُ ﴿۱۰﴾

﴾7﴿ Allazeena kafaroo lahum 'azaabun shadeed; wallazeena aamanoo wa 'amilus saalihaati lahum maghfiratunw wa ajrun kabeer
﴾8﴿ Afaman zuyyina lahoo sooo'u 'amalihee fara aahu hasanaa; fa innal laaha yudillu mai yashaaa'u wa yahdee mai yashaaa'u falaa tazhab nafsuka 'alaihim hasaraat; innal laaha 'aleemun bimaa yasna'oon
﴾9﴿ Wallaahul lazeee arsalar riyaaha fatuseeru sa haaban fasuqnaahu ilaa baladim maiyitin fa ahyaynaa bihil arda ba'da mawtihaa; kazaalikan nushoor
﴾10﴿ Man kaana yureedul 'izzata falillaahil 'izzatu jamee'aa; ilaihi yas'adul kalimut taiyibu wal'amalus saalihu yarfa'uh; wallazeena yamkuroonas sayyiaati lahum 'azaabun shadeed; wa makru ulaaa'ika huwa yaboor

﴾7﴿ Those who disbelieve will have a severe punishment, and those who believe and perform deeds in accordance with the Sunnah will have forgiveness and a great reward
﴾8﴿ Is the one whose evil deeds have been adorned for him so that he sees them as good equal to others, Indeed, Allah Almighty misguides whom He wills and guides whom He wills. So let not your soul grieve over them in regrets. Indeed, Allah Almighty is fully aware of what they do
﴾9﴿ And Allah Almighty is the One who sends the winds, then they raise the clouds, then We drive them to a barren land and revive the earth with them after its lifelessness. Thus is your resurrection
﴾10﴿ Whoever desires honor, then all honor belongs to Allah Almighty. (So seek honor from Allah Almighty.) To Him alone ascends the pure word (of sincerity), and He elevates righteous deeds in accordance with the Sunnah. But those who plot evil deeds—for them is a severe punishment, and the schemes of such people will come to nothing

[7] In this verse, the end of the party of Satan and the party of the Most Merciful is mentioned—serving as a warning for the former and a glad tiding for the latter.
Forgiveness is in return for faith, and a great reward is in exchange for righteous deeds.
[8] In this verse, there is consolation for the Prophet (May Allah bless him and give him peace), and a description of the state of the two groups.
(Is then he to whom the evil of his deed is made attractive...)—this is general, applying to all disbelievers, polytheists, and innovators.
Their evil deeds appear good to them—either because they believe these actions will bring reward and nearness to Allah, or because they view them as acts of pride, arrogance, and honor. Because of this, they keep doing them and do not repent.
And Sharbini has narrated from Sa'id ibn Jubayr that this verse refers to the people of desires and innovators.
(They practice)—the term “practice” refers to an action that is done repeatedly, either because one sees it as a skill or regards it as religion. Thus, it fits with “so he sees it as good.”
[9] This is the fourth rational proof, aimed at making those understand who were intended in (the one whose evil deeds were made attractive to him).
In this verse, three forms of divine control (dispositions) are mentioned. Since the previous verses presented celestial and inner (anfusī) evidences, this verse discusses intermediate dispositions.
(Thus is the Resurrection)—this phrase affirms the Resurrection by way of analogy, comparing it to the bringing forth of plants from dry land.
In the same way, the Resurrection is reminded of when observing fields and gardens.
[10] This is the fifth rational proof, and it is an internal proof—related to the states of the self.
Its relevance to the previous verse is as follows: just as Allah, the Exalted, brings life to dry land, which is an elevation, likewise He grants honor to human beings.
This argument refutes the polytheists who believe that honor (and assistance) comes from their false deities, as mentioned in Surah Maryam (19:81).
(To Him ascends the good word)—"to Him ascends" indicates that Allah, the Exalted, is lofty and exalted, and its exact nature is among the ambiguous matters.
(The good word)—this refers to monotheism (tawheed), or it means good sayings, such as words of tawheed and the remembrance of Allah, the Exalted.
(And the righteous deed raises it)—this means that the belief in tawheed elevates righteous deeds to the level of acceptance, because actions are built upon belief. Or, it could mean that righteous deeds cause good words to be accepted, because a statement without action is not accepted.
In the commentary of Qurtubi, to support this, an unauthenticated hadith is mentioned:
"Allah does not accept a statement without action; nor a statement or action without intention; nor a statement, action, or intention unless it conforms to the Sunnah."
(And those who plot evil deeds)—meaning, while Allah, the Exalted, grants honor to the monotheists, the polytheists and the jealous ones strive to strip them of that honor. This part mentions their punishment.
Or, the intended meaning of “evil deeds” is shirk (polytheism), disbelief, and wicked acts—opposite to the good word and righteous deed.