لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُولَئِكَ هُمُ الْخَاسِرُونَ ﴿۶۳﴾ قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ ﴿۶۴﴾ وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ ﴿۶۵﴾ بَلِ اللَّهَ فَاعْبُدْ وَكُنْ مِنَ الشَّاكِرِينَ ﴿۶۶﴾ وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ ﴿۶۷﴾

﴾63﴿ Lahoo maqaaleedus sa maawaati wal ard; wallazeena kafaroo bi ayaatil laahi ulaaa'ika humul khaasiroon
﴾64﴿ Qul afaghairal laahi taamurooonneee a'budu ayyuhal jaahiloon
﴾65﴿ Wa laqad oohiya ilaika wa ilal lazeena min qablika la in ashrakta la yahbatanna 'amalu ka wa latakoonanna minal khaasireen
﴾66﴿ Balil laahha fa'bud wa kum minash shaakireen
﴾67﴿ Wa maa qadarul laaha haqqa qadrihee wal ardu jamee 'an qabdatuhoo Yawmal Qiyaamati wassamaawaatu matwiyyaatum biyameenih; Subhaanahoo wa Ta'aalaa 'amma yushrikoon

﴾63﴿ To Him alone belong the keys of the heavens and the earth. And those who disbelieve in the signs of Allah—it is they who are the true losers
﴾64﴿ Say, Do you order me to worship other than Allah, O ignorant ones
﴾65﴿ And indeed, it has been revealed to you and to those before you that if you associate (partners with Allah), your deeds will surely be nullified, and you will certainly be among the losers
﴾66﴿ Rather, worship Allah alone and be among the grateful
﴾67﴿ And they did not appraise Allah with true appraisal, while the whole earth will be in His grip on the Day of Judgment, and the heavens will be folded in His right hand. Exalted is He and far above what they associate with Him

[63] This is the eighth rational argument. In it, a third general attribute is mentioned—namely, that the authority to control everything belongs to Allah, the Exalted.
The keys (to all things) are exclusively with Allah, the Exalted, so it becomes clear that the one who grants access to the treasures is solely Him.
[64] This is an addition to the previous arguments—meaning that after these clear proofs of the oneness of Allah in worship, you still invite me to worship other than Allah.
This is a sign of great ignorance, and it serves as evidence for the statement that whoever calls to polytheism is in complete ignorance.
[65,66] This explains the previous reasoning—meaning, stay away from the rulings and calls of these polytheists and ignorant people, because revelation has clearly and consistently stated with all the prophets that associating partners (with Allah) nullifies all deeds.
This is evidence of the ugliness and severity of shirk (polytheism)—for if the deeds of a prophet cannot withstand shirk, then how can the deeds of ordinary people stand against it?
And since prophets do not commit sins, the phrase "la'in ashrakta" (if you associate partners) is based on assumption and hypothetical language—that is, if by assumption the Prophet committed shirk, his deeds would be nullified.
"Balillāha faʿbud" (Rather, worship Allah)—in the previous verse was a prohibition of shirk, and in this verse is a command for tawḥīd (monotheism).
The meaning of "al-shākirīn" (those who are grateful) here is to manifest and call to tawḥīd.
[67] From this verse until the end of the surah is the fifth section, which contains warnings and threats of the Hereafter by mentioning three states:
1. The destruction of the world 2. Resurrection and reckoning 3. Detailed glad tidings and recompense
In verse (67), there is a warning to the polytheists in worship.
"Qadruhu" means glorification—and the true glorification of Allah, the Exalted, is that worship should be done in a way that is pure from every type of shirk (polytheism).
Since the polytheist does not do this, it becomes clear that the polytheist has neither understood the worship of Allah, nor glorified Him, nor attributed to Him the qualities worthy of Him.
"Wal-arḍu jamīʿan qabḍatuhu" (The earth altogether will be in His grasp)—this highlights the greatness of Allah’s majesty.
The word "jamīʿan" (altogether) indicates that it refers to all seven layers of the earth.
His grasping it in His hand refers to the Day of Judgment.
"Bi-yamīnihī" (in His right hand) is among the mutashabihat (ambiguous expressions), but its meaning is firm—“right hand,” though the reality and how of it is known only to Allah, the Exalted.
The Mushabbihah and Mujassimah (those who liken Allah to creation or give Him a body) take “grasp” and “right hand” literally as proof that Allah has form or similarity.
The response is: "Subḥānahu wa taʿālā ʿammā yushrikūn"—meaning He is far above any partners in His power and knowledge, and likewise He has no resemblance, so He has no partners in worship either.