His saying, exalted and majestic is He: "And Allah will save those who feared [Him] by their reward. No evil will touch them, nor will they grieve." "Allah is the Creator of all things, and He is, over all things, Disposer of affairs." "To Him belong the keys of the heavens and the earth. And those who have disbelieved in the verses of Allah - it is they who are the losers." "Say, 'Is it other than Allah that you order me to worship, O you ignorant ones?'" "And indeed, it has been revealed to you, as it was to those before you, that if you should associate [anything with Allah], your work would surely become worthless, and you would be among the losers." Allah, the Exalted, mentioned the state of the righteous and their salvation to balance what has preceded in mentioning the disbelievers. In this, there is encouragement regarding the state of the righteous; for things become clear by their opposites. The majority of the reciters read: "[by their reward]" and that is on the name of the genus, which is a source from winning. Hamzah, Al-Kisai, and Abu Bakr from Asim read: "[by their rewards]" in the plural, as salvation is for various types and for different causes. This is the reading of Al-Hasan, Al-A'raj, Abu Abdur-Rahman, and Al-Amash. In the speech, there is an omission of an addition, the estimation of which is: And Allah will save those who feared [Him] by the causes or by the motives of their reward. Al-Suddi said: "[by their reward]" means by their virtues. Ibn Zayd said: by their deeds. His saying, exalted and majestic is He: "Allah is the Creator of all things" is a statement that is independent, indicating His oneness. Its general meaning is specific, and "Disposer of affairs" means the one who is in charge of the matter, the one responsible for its completion and fulfillment. And "the keys" means the keys, as said by Ibn Abbas, may Allah be pleased with him. The singular is "miqlad," like a key. In the book of Al-Zahrawi, the singular of the keys is "iqlid." This is a metaphor, as when you say: 'In your hand, O so-and-so, is the key to this matter,' if he is capable of striving in it. Al-Suddi said: The keys are the treasures. Abu Muhammad Al-Qadi, may Allah have mercy on him, said: And this expression is not good. It resembles what someone might say: The keys are an indication of the treasures or indicative of them, and this saying is permissible, just as the treasures also belong to Allah. They come as a metaphor, meaning the vastness of His power, and that He creates and invents. It may be said regarding what He has created of creatures, like water and fire and others: They are in His treasures, glorified and exalted is He. All of this is a metaphor for the sake of approximation and understanding for the listeners. The Quran has mentioned treasures, and it has occurred in the authentic hadith in His saying, blessings and peace be upon him: "And what has been opened tonight from the treasures." The truth in this is not far off, but it is not like the storing of needs or a lack of ability as is the storing of humans. And Uthman, may Allah be pleased with him, said: I asked the Messenger of Allah, blessings and peace be upon him, about the keys of the heavens and the earth, and he said: "There is no deity but Allah, and Allah is the Greatest, and glory be to Allah, and praise be to Allah, and there is no power and no strength except with Allah. He is the First and the Last, the Manifest and the Hidden, He gives life and causes death, and He is over all things competent."

(p-410) And His saying: ﴿ 'Is it other than' ﴾ is in the accusative case due to 'I worship,' as if he said: 'Is it other than Allah that I worship in what you command me?' It is also possible that its accusative case is due to 'you command me' by omitting 'that,' its estimation being: 'Is it other than Allah that you command me to worship?' A group read: [you command me] with two نs, and this is the original form. Ibn Kathir read it with a single ن that is doubled, broken, and a ف that is open. Ibn Amir read it with a light ن that is broken and a silent ي, and this is due to the omission of the single ن, which is the one that precedes the ي of the speaker. It is not permissible to omit the first ن, as it is a sign of the raising of the verb. Nafi opened the ي upon the omission, so he read: 'you command me.' The others read with a strong ن and with a silent ي.

And His saying, the Exalted: ﴿ And indeed, it has been revealed to you ﴾, a group said: In the verse, there is a precedence and a delay, as if he said: 'And indeed, it has been revealed to you that if you associate partners, your work will surely be invalidated, and to those before you.' Another group said: The verse is as it is, meaning: 'And indeed, it has been revealed to every prophet that if you associate partners, your work will surely be invalidated.' And 'حبط' means: it became void and fell. By this verse, the works of the apostate are invalidated, including his prayers, pilgrimage, and other actions.