And when the meaning was that they are a group in Paradise and a group in the Blaze, He clarified that by explaining the outcome of its cause in response to one who seemed to say: Where will they disperse? Saying: "Whoever disbelieves" means from them [and does something] "then upon him" meaning not upon others "is his disbelief" [meaning its consequence], and they wrong themselves and they destroy themselves, so they will become on that day to the Fire which they are denying. And whoever has upon him his disbelief which led him to death, then there is no salvation for him after missing it. And He unified the pronoun in response to the wording of [whoever] explicitly to indicate that each one is rewarded for his deeds, not the collective from the perspective that it is a collective. And to make clear that the disbelievers are few even if they are more than the believers, because they have no protector, and due to the division of their words, "You think they are all together, but their hearts are diverse" [Al-Hashr: 14]. [The verse is] because there is no gathering among the people of the Fire for some to take example from others; rather, each of them is preoccupied with something that distracts him from knowing what is [p-110] in agreement with others. "And whoever does righteous deeds" [meaning] with faith and what follows from it, and He made it clear and did not conceal it so that it would not be assumed that the pronoun returns to "whoever disbelieves" and as a glad tidings that the people of Paradise are many even if they are few, because Allah is their protector, so He purifies them and supports them. And in gathering the reward with the specification of the condition, there is encouragement for action without regard to a helper, as he benefits himself and others, because the believer for the believer is like a building, some of which strengthens others. And the least that benefits are his parents and his elder in that action. And He expressed by the self to indicate - after the indication of the intention of the doer and those who follow him until it is by the ruling of the unity of the intention towards him - that righteous deeds purify the souls and cleanse them from the vices of morals. So He said: "For themselves" meaning their specific deeds [and for them is their specific righteous deed] and for themselves "they prepare" meaning they make smooth and prepare abodes in the graves and Paradise, rather, in this world, for indeed Allah honors them with the honor of His obedience. And the verse is from the intertwining: He omitted first their aggression against themselves for what it indicated from the preparation, and secondly the fact that the deed is specific to them for what it indicated from the fact that disbelief is upon its owner specifically. [And better than this is to say: He mentioned the disbelief which is the cause as a proof of faith secondly, and the righteous deed which is the fruit secondly as a proof of the bad deed first].