And when the covenant was a cause for enrichment in appearance, and that perhaps was a reason for those who have no knowledge to assume that this is due to the concealment of the matters of the hearts, glorified and exalted is He, and the ruling here pertains to the heart with hypocrisy, which is the ugliest of morals, along with the inability of its owner to rid himself of it, this was the clearest evidence that He, the Exalted, knows what is in every heart of its owner. So He followed that with a denial of those who do not know this, reproaching them and scolding them, saying: "Do they not know that Allah"—meaning: the One who has the attributes of perfection—"knows their secret" which is what their chests conceal, "and their private conversations"—meaning: what some of them confide to one another. Nothing of it is hidden from Him. "And that Allah"—meaning: the One who has complete encompassing knowledge—"is the Knower of the unseen" (p-555)—meaning: all of it. Did they not know that He, the Exalted, does not deceive due to His knowledge of the consequences, so they should fear His consequence and fulfill their covenant? The benefit of giving while knowing of betrayal is the establishment of the proof. Abu Hayyan said: Ali, Abu Abdur-Rahman, and Al-Hasan read: "Do you not know" with the 'taa', and this is an address to the believers as a means of confirmation. Ended.

And the benefit of the shift in focus is the indication that this knowledge only benefits those who are prepared for faith.