لَهُ مَقاليدُ السَّماواتِ وَالأَرضِ ۗ وَالَّذينَ كَفَروا بِآياتِ اللَّهِ أُولٰئِكَ هُمُ الخاسِرونَ
To Him belong the keys of the heavens and the earth, and those who disbelieve in the signs of Allah – it is they who are the losers.
EXEGESIS
Maqālīd is the plural of miqlād or miqlad, although some have said that it has no singular. Two meanings have been suggested for it: 1. Keys (mafātīḥ). 2. Treasures (khazāʾin). Both meanings would make sense here (as well as in 42:2). Ibn Abbas and Qatādah interpreted it as keys, while Suddī interpreted it as treasures. Perhaps the two views can be combined by Ibn Zayd’s interpretation: maqālīd means keys and it refers to the keys of the treasures of the heavens and the earth. Both meanings have been suggested by early exegetes. It has also been said that miftāḥ means key in the sense that it opens, while miqlād is key in the sense that it closes and locks.
This verse may relate to the previous verse in three ways: 1. It could emphasise the last verse by saying that God prevents the heavens and the earth from being closed up and falling apart: Indeed Allah sustains the heavens and the earth lest they should fall apart, and if they were to fall apart there is none who can sustain them except Him (35:41); the heavens and the earth were interwoven and We unravelled them (21:30). 2. It complements the last verse about the origination of the universe by saying that its end is also in the hands of God: the entire earth will be in His fist on the Day of Resurrection, and the heavens rolled up in His right hand (verse 67). 3. God has the keys that open the treasures of existence and manifest its content. This meaning combines the two suggested meanings for maqālīd. Either way, To Him belong the maqālīd of the heavens and the earth refers to God’s absolute ownership of the entire universe, His total authority, power, and encompassment over everything therein, and His direction of all affairs and decisions (15:21, 63:7).
EXPOSITION
The first part of this verse is similar to many other verses that say To Allah belongs the kingdom of the heavens and the earth. It is very related to the following verses: Whatever mercy Allah unfolds for the people, no one can withhold it; and whatever He withholds no one can release it after Him, and He is the all-mighty, the all-wise (35:2); With Him are the treasures of the unseen (6:59). Therefore, this verse is a direct consequence of the previous verse. It could also be that it is a proof for He watches over all things.
The verse further claims that those who disbelieve in the signs of Allah – it is they who are the losers. This is because by rejecting the signs of God they veil themselves from the sole owner of the keys of the heavens and the earth, and thus deprive themselves from those treasures. In other words, they themselves chose to lock the doors of their hearts to God’s mercy and guidance.
Overall, these two verses set the grounds for the verses that follow, concerning polytheism vs. monotheism.
INSIGHTS FROM HADITH
- It is narrated that once, ʿUthmān ibn ʿAffān went to the Prophet and asked him: ‘Tell me about the keys of the heavens and the earth.’ The Prophet replied: ‘They are these litanies: glory be to God; all praise belongs to God; there is no god but God; God is the greatest; there is no movement or power except by God, the all-exalted, the all-supreme; [He is] the first and the last, the manifest and the hidden; all good is in His hand; He gives life and causes death, and He has power over all things.’ Then he said: ‘O ʿUthmān, whoever recites these ten times in the morning and ten times in the evening, God will bestow six blessings upon him: 1. He will be protected from the Devil and his armies. 2. He will be given a quintal of reward. 3. He will be given houris in marriage [in paradise]. 4. His sins will be forgiven. 5. He will be with Abraham (a) [in paradise]. 6. Twelve angels will come to him when he is about to die, and will give him the good news that he shall enter paradise. Then, on the Day of Resurrection, they will escort him from his grave to where he shall stand [for reckoning]. If he confronts any of the terrors of that day they will tell him: “Do not be afraid, for indeed you are secure.” Then God will give him an easy reckoning and will order him to be taken to paradise. So he will be escorted from his stand to paradise as a bride is escorted on her wedding night, until they [the angels] make him enter paradise by God’s leave. This is while the people are still going through severe reckoning.’
- In a shorter narration, the Prophet identified the keys of the heavens and the earth as follows: ‘They are: glory be to God; all praise belongs to God; there is no god but God; God is the greatest; and there is no movement or power except by God, the all-exalted, the all-supreme – which are [all, or the last one is] from the treasures of God’s Throne.’
Notes: 1. There are more similar narrations to the above, including one where the Prophet explains these keys and their result to Imam Ali (a). 2. These litanies open the doors of good and rectitude to a person, just as a key opens a treasure. 3. These narrations allude to an unfathomable ocean of mysteries and gnosis hidden underneath these noble formulas (32:17). 4. The lofty rewards mentioned in these narrations are certainly conceivable given God’s infinite mercy and benevolence. At the same time, one’s final share and reward will depend on all of his actions and realisations throughout his life. Therefore, these narrations by no means nullify the numerous verses and narrations that outline the penalties of false beliefs and evil acts. 5. The total achievement of the rewards mentioned might hinge upon the full actualisation of the deep realities behind these litanies. Each of these litanies introduces God from a different angle, so together they would give the knower a comprehensive knowledge of God. This knowledge and realisation would open the doors of the unseen to the person, including God’s treasures. Nonetheless, the path to this high pinnacle starts with reciting these formulas with presence and contemplation. Take one step toward God and He has promised to help you and make your feet firm (47:7), strengthen you with a spirit from Him (58:22), guide you to His paths (29:69), and not neglect the reward of your effort (4:100). 6. The Prophet described these enticing rewards in such detail to induce us to seek them, which, by the way, benefits no one other than ourselves. Even if there were a slight chance of achieving these ranks, it would be a more lucrative investment than any worldly business, because what is at stake is an eternal reward that ‘no eye has seen, no ear has heard, and has not crossed the mind of anyone’. Let alone that they are the words of a truthful messenger of God, who does not speak out of [his own] desire (53:3). A wise person would not neglect to seek these precious keys of the heavens and the earth, as Imam Ali (a) said: ‘Lo! I have not seen the seekers of something like paradise fall asleep, or the escapers of fire fall asleep.’
[1] Tabari, 24/16.
[2] Furqan, 25/376-376, with some elaboration.
[3] Rahmah, 3/557.
[4] Alusi, 12/276.
[5] Alusi, 12/276.
[6] Suyuti, 5/334.
[7] Suyuti, 5/334.
[8] Thalabi, 8/249-250; Bihar, 83/281, h. 42; Mustadrak.W, 5/391-392, h. 6165. See also Kanz, 2/492, h. 4582; Suyuti, 5/333-334.
[9] Alusi, 12/277.
[10] This phrase is found in numerous narrations in the main books of hadith of both Shias and Sunnis.
[11] Nahj, sermon 24.