Tafsir of Ar-Rum 30:44

{فعليه كفره} This is a comprehensive expression encompassing the ultimate extent of harm. For whoever is harmed by his own disbelief, every form of harm has encompassed him.

{فلأنفسهم يمهدون} Meaning: They prepare for themselves just as one who prepares his bed and levels it, so that nothing in his resting place—such as protrusions, gravel, or anything that disturbs a sleeper—might afflict him or spoil his rest.

It is also permissible that it means: "They show compassion to themselves," derived from the saying regarding one who is compassionate: "A mother who spreads [the bed] and puts [the child] to sleep."

The fronting of the prepositional phrase in both instances is to indicate that the harm of disbelief returns only to the disbeliever and does not extend beyond him, and that the benefit of faith and righteous deeds returns to the believer and does not exceed him.

{ليجزي} This is connected to yamhadun (they prepare), serving as a justification for it.

{من فضله} Meaning: From that which He bestows upon them after fulfilling the due reward. This resembles metonymy, because fadl (bounty) follows the reward, and thus cannot occur except after the attainment of that which it follows. Or, He meant "from His giving," which is His reward, for fudul and fawadil (bounties) refer to gifts among the Arabs.

The repetition of {الذين ءامنوا وعملوا الصالحات} (Those who believe and do righteous deeds) and the abandonment of the pronoun in favor of the explicit noun is to establish that, in His sight, none succeeds except the righteous believer.

His saying: {إنه لا يحب الكافرين} This is a confirmation following a confirmation, establishing the principle through both affirmation and negation.

{وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ}