Tafsir of Fatir 35:39

(He it is who made you successors upon the earth), meaning the keys to manipulation and benefit of what is within it have been cast to you; or He made you successors to the nations that preceded you and bequeathed to you what is in your hands of the fleeting goods of the world so that you may show gratitude to Him through monotheism and obedience; or He made you replacements for those who were before you—the nations who belied the messengers and were destroyed—yet you did not take a lesson from their state and the destruction that befell them. It is said that the address is general, which is what is considered more apparent in al-Bahr, and it is said that it is directed to the people of Mecca. Khala'if is the plural of khalifah, and the pluralization of fa'ilah to fa'a'il is consistent. As for khulafa', it is the plural of khalif, like karim and kurama'; al-Wahidi permitted it being a plural of khalifah as well, though this is contrary to what is well-known.

(So whoever disbelieves)—among you regarding such an exalted blessing and treats it with contempt, or whoever persists in disbelief and abandons faith after He has been gentle with him and provided him with that which alerts him to the consequences thereof—(then upon him is his disbelief), meaning the calamity of his disbelief and its penalty, not upon anyone else.

(And their disbelief does not increase the disbelievers with their Lord except in hatred), which is the most intense disdain, loathing, and wrath.

(And their disbelief does not increase the disbelievers except in loss), in the Hereafter. The sentence "(And their disbelief does not increase...)" and what follows is an explanation and interpretation of His, the Exalted's, statement: "(then upon him is his disbelief)." Because of the added detail, it is positioned as though it were distinct from it; were it not for that, it would have been separated from it. The repetition is for the sake of added confirmation and to alert [the reader] that the requirement of disbelief for each of the two matters—hatred and loss—is independent in necessitating its ugliness and the obligation to avoid it. This means that if disbelief did not necessitate anything other than the hatred of Allah Almighty, that would suffice for its ugliness, and likewise, if it did not necessitate anything other than loss, it would suffice.