And when it was known that they did not act, He turned to the style of the unseen, signaling anger. The implication in response to one who might have said: What did they do? is that they did not obey My command to gather on what I gathered them upon of My worship, which is the cause of bringing every good and repelling every harm. They did not follow in this the perfect ones among My servants. Thus, He added His saying: "And they severed" meaning in opposition to the command to gather. And when the true religion is of such clarity, greatness, and suitability for souls that no one is ignorant of it or rejects it who advises himself, the slightest indication in hastening towards it and leaving what is besides it, whatever it may be, is enough. Therefore, a person's departure from it after being upon it is in the utmost distance, let alone that he should undertake that by disputing with another leading to separation and enmity, especially if that other is his relative or friend. The form of the verb indicating severing is explicit in separation, and it implies treatment and effort. It can also mean activation and seeking, as it is expressed.

And when it is extremely unlikely that a person would sever the matter of himself, the presentation of the command is more important. Thus, He said: "Their matter" and He made it the object of the action of severing because it is in the meaning of cutting, as Al-Baghawi and others have said, or in the meaning of seeking as they said in 'tajabbara' and 'takabbara.'

And when it is astonishing that severing occurs from them by them, and that it is overwhelming for their condition, [- He said: "Between them" meaning they were factions, each faction upon a branch of misguidance, which their desires beautified for them, leaving nothing of the matter without severing.] And the conjunction with 'wa' (and) without 'fa' (then) is as in "The Believers" because leaving worship is not a cause for severing, but perhaps it is about gathering upon misguidance, as will be the case in the end of times, and as He, the Exalted, said: "The people were one nation" [Al-Baqarah: 213] and the verse: "And those who were given the Scripture did not become divided except after the clear proof had come to them" [Al-Bayyina: 4].

And when it was as if it was said: So what will He do with them? He said what is utmost in indicating the manifest greatness and complete power to be more severe in warning and clear in threat: "All" meaning from these factions, even if they exceed in rebellion, "to Us" regarding our greatness which nothing can match, not to others. "Returning" so that We may judge between them, and as a result, We will reward them establishing justice. We will give each one of the rightful, who follows our chosen ones, and the wrongdoer inclined towards the devils, our enemies, what he deserves. And that is the meaning of His saying, distinguishing between the good-doer and the wrongdoer, realizing justice and encouraging virtue.