And when he mentioned the Muslim, he mentioned the disbeliever and said: "And whoever disbelieves" meaning he has concealed what his intellect has led him to, that Allah has no partner, and that no one has any power [at all] besides Him. He did not submit his face to Him, so he became arrogant towards the callers and refused to submit to them, following what his desires led him to. By making for himself a choice and an action like that of the strong and capable, he has thrown himself into every destruction because he did not hold fast to anything. "So let it not grieve you" meaning it does not concern you and it does not hurt you. He singled out the pronoun considering the word "who" to specify every individual, and he said: "His disbelief" regardless of who it is, for nothing good has escaped him in it, nor is there anything that can astonish us to make you grieve, nor is there any burden upon you because of it. And in the expression here, he used the past tense, while in the first he used the present tense, indicating that many will enter into this religion, and that they will not revert after their Islam. It is an encouragement to Islam for everyone who is outside of it. The verse is of the type of interweaving: he mentioned grief secondly as evidence for the omission of its opposite first, and he mentioned holding fast first as evidence for the omission of its opposite secondly.

And when grief means worry, the reasoning is good by his saying, turning to the manifestation of the greatness which is one of its most hidden aspects. He gathered that the encompassing by the collective is more indicative of greatness: "to Us" meaning specifically with what we have of greatness that cannot be established for it even by the mountains. "Their return" meaning their return, and its time and place, meaning a significance in this world and a reality on the Day of Judgment, not to anyone else. And when he clarified that they are in His grasp, and that there must be their resurrection, he clarified that the reason for that is their reckoning so that wisdom may manifest. [He said]: "So We will inform them" because of our encompassing knowledge of their affairs and after their return "of what they did" meaning and We will reward them for it if We wish.

And when the meaning of the weakening is: We will act with them like one who is searching for matters, investigating their apparent and hidden aspects, their grand and minute details, we will leave nothing of it, he justified it by saying, expressing with the [Greatest] name that implies greatness and other attributes of perfection, of which the greatest is knowledge, drawing attention to the speech about the greatness that does not indicate anything else except by necessity, affirming their denial of the comprehensiveness of His knowledge. "Indeed, Allah is Knowing" meaning encompassing knowledge of what He has of the attributes of perfection "of what is in the breasts" meaning of the deeds that are associated with them, and hidden and deposited in them, arising from them and before they emerge into existence, so how about after their actions.