سُوْرَةُ الزُّمَرِ
Surah Az-Zumar (39) — Ayah 63
لَّهُۥ مَقَالِيدُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ﴿63﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
To Him belong the keys of the heavens and the earth. And those who disbelieve in the Ayât (proofs, evidence, verses, signs, revelations, etc.) of Allâh, such are they who will be the losers.
Word by Word — Arabic, Transliteration & Meaning
لَّهُۥ
lahu
For Him
مَقَالِيدُ
maqālīdu
(are the) keys
ٱلسَّمَـٰوَٰتِ
l-samāwāti
(of) the heavens
وَٱلْأَرْضِ ۗ
wal-arḍi
and the earth
وَٱلَّذِينَ
wa-alladhīna
And those who
كَفَرُوا۟
kafarū
disbelieve
بِـَٔايَـٰتِ
biāyāti
in (the) Verses
ٱللَّهِ
l-lahi
(of) Allah
أُو۟لَـٰٓئِكَ
ulāika
those
هُمُ
humu
they
ٱلْخَـٰسِرُونَ
l-khāsirūna
(are) the losers
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 63) ➊ { لَهٗ مَقَالِيْدُ السَّمٰوٰتِ وَ الْاَرْضِ :’’ مَقَالِيْدُ ‘‘ ’’مِقْلَدٌ‘‘} is the plural of {’’مِقْلَدٌ‘‘} or {’’مِقْلَادٌ‘‘}, just as a necklace (collar or strap) is attached to the neck, similarly a key is attached to a lock. Most commentators say that this is the plural of {’’مِقْلَدٌ‘‘} or {’’إِقْلِيْدٌ‘‘} and is against the general rule. {’’إِقْلِيْدٌ‘‘} is actually an Arabicized word from the Persian word "kilid" (key). That is, the keys to the treasures of the heavens and the earth are also with Him alone; no one else has anything at all, so what is the benefit of calling upon or seeking help from anyone else? This is the third proof of Allah alone being worthy of worship.
➋ {وَ الَّذِيْنَ كَفَرُوْا بِاٰيٰتِ اللّٰهِ … :} Here, there is a question as to which sentence the conjunction "waaw" is connected with. Zamakhshari answered that its conjunction is with {’’ وَ يُنَجِّي اللّٰهُ الَّذِيْنَ اتَّقَوْا ‘‘}, and the intervening sentences are parenthetical. But such a distant conjunction is questionable. Baqa'i said, its conjunction is with an implied sentence that is evident from the context: {’’أَيْ فَالَّذِيْنَ آمَنُوْا وَ تَقَبَّلُوْا آيَاتِهِ أُوْلٰئِكَ هُمُ الْفَائِزُوْنَ وَالَّذِيْنَ كَفَرُوْا بِآيَاتِ اللّٰهِ هُمُ الْخَاسِرُوْنَ‘‘} "So those who believed and accepted His verses, they are the successful ones, and those who denied the signs of Allah, they are the losers." {’’ هُمْ ‘‘} Due to the pronoun of separation and {’’الْخٰسِرُوْنَ ‘‘} due to the definite article on the predicate, emphasis and exclusivity are created in the statement, meaning the only losers are those who denied the signs of Allah. As if, apart from this, if there is any loss, in reality, it is not a loss, because it is a temporary loss. Similarly, true success is only the success of the Hereafter, because that is the only lasting and enduring success. It is said: « فَمَنْ زُحْزِحَ عَنِ النَّارِ وَ اُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ » [ آل عمران : ۱۸۵ ] "Then whoever is kept away from the Fire and admitted to Paradise, he indeed is successful." By "the signs of Allah" is meant the proofs of His existence and oneness, which have been mentioned in the previous verses, especially in the three sentences before this.
➋ {وَ الَّذِيْنَ كَفَرُوْا بِاٰيٰتِ اللّٰهِ … :} Here, there is a question as to which sentence the conjunction "waaw" is connected with. Zamakhshari answered that its conjunction is with {’’ وَ يُنَجِّي اللّٰهُ الَّذِيْنَ اتَّقَوْا ‘‘}, and the intervening sentences are parenthetical. But such a distant conjunction is questionable. Baqa'i said, its conjunction is with an implied sentence that is evident from the context: {’’أَيْ فَالَّذِيْنَ آمَنُوْا وَ تَقَبَّلُوْا آيَاتِهِ أُوْلٰئِكَ هُمُ الْفَائِزُوْنَ وَالَّذِيْنَ كَفَرُوْا بِآيَاتِ اللّٰهِ هُمُ الْخَاسِرُوْنَ‘‘} "So those who believed and accepted His verses, they are the successful ones, and those who denied the signs of Allah, they are the losers." {’’ هُمْ ‘‘} Due to the pronoun of separation and {’’الْخٰسِرُوْنَ ‘‘} due to the definite article on the predicate, emphasis and exclusivity are created in the statement, meaning the only losers are those who denied the signs of Allah. As if, apart from this, if there is any loss, in reality, it is not a loss, because it is a temporary loss. Similarly, true success is only the success of the Hereafter, because that is the only lasting and enduring success. It is said: « فَمَنْ زُحْزِحَ عَنِ النَّارِ وَ اُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ » [ آل عمران : ۱۸۵ ] "Then whoever is kept away from the Fire and admitted to Paradise, he indeed is successful." By "the signs of Allah" is meant the proofs of His existence and oneness, which have been mentioned in the previous verses, especially in the three sentences before this.
