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Surah 57. Al-Hadid

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57:1
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Sabba h a lill a hi m a fee a l ssam a w a ti wa a lar d i wahuwa alAAazeezu al h akeem u
ALL THAT IS in the heavens and on earth extols God's limitless glory: for He alone is almighty, truly wise!
  - Mohammad Asad
All that is in the heavens and the earth glorifies Allah, and He is the All-Mighty, the All-Wise.
  - Muhammad Farooq-i-Azam Malik
Whatever is in the heavens and the earth glorifies Allah, for He is the Almighty, All-Wise.
  - Mustafa Khattab
All that is in the heavens and the earth glorifieth Allah and He is the Mighty, the Wise.
  - Marmaduke Pickthall
Whatever is in the heavens and on earth let it declare the Praises and Glory of Allah: for He is the Exalted in Might the Wise. 5275
  - Abdullah Yusuf Ali

A connecting thought between this and the last Sura, of which see verse 96. See also paragraph 3 of the Introduction to S. liii.

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57:2
لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Lahu mulku a l ssam a w a ti wa a lar d i yu h yee wayumeetu wahuwa AAal a kulli shayin qadeer un
His is the dominion over the heavens and the earth; He grants life and deals death; and He has the power to will anything.
  - Mohammad Asad
To Him belongs the kingdom of the heavens and the earth; it is He Who gives life and causes death; and He has power over all things.
  - Muhammad Farooq-i-Azam Malik
To Him belongs the kingdom of the heavens and the earth. He gives life and causes death. And He is Most Capable of everything.
  - Mustafa Khattab
His is the Sovereignty of the heavens and the earth; He quickeneth and He giveth death; and He is Able to do things.
  - Marmaduke Pickthall
To Him belongs the dominion of the heavens and the earth; it is He Who gives life and Death; and He has Power over all things.
  - Abdullah Yusuf Ali

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57:3
هُوَ ٱلْأَوَّلُ وَٱلْـَٔاخِرُ وَٱلظَّـٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ Huwa alawwalu wa a l a khiru wa al thth a hiru wa a lb at inu wahuwa bikulli shayin AAaleem un
He is the First and the Last,1 and the Outward as well as the Inward:2 and He has full knowledge of everything.
  - Mohammad Asad

I.e., His Being is eternal, without anything preceding His existence and without anything outlasting its infinity: an interpretation given by the Prophet himself, as recorded in several well-authenticated Traditions. Thus, "time" itself - a concept beyond man's understanding - is but God's creation.

I.e., He is the transcendental Cause of all that exists and, at the same time, immanent in every phenomenon of His creation - cf. the oft-repeated Qur'anic phrase (e.g., in verse {5}), "all things go back unto God [as their source]"; in the words of Tabari, "He is closer to everything than anything else could be". Another - perhaps supplementary - rendering could be, "He is the Evident as well as the Hidden": i.e., "His existence is evident (zahir) in the effects of His activity whereas He Himself is not perceptible (ghayr mudrak) to our senses" Zamakhshari).

He is the First and the Last, the Evident and the Immanent, and He has the knowledge of all things.
  - Muhammad Farooq-i-Azam Malik
He is the First and the Last, the Most High and Most Near,1 and He has 'perfect' knowledge of all things.
  - Mustafa Khattab

 Another possible translation: “the Manifest ˹through His signs˺ and the Hidden ˹from His creation˺.”

He is the First and the Last, and the Outward and the Inward; and He is Knower of all things.
  - Marmaduke Pickthall
He is the First and the Last the Evident and the immanent: and He has full knowledge of all things. 5276
  - Abdullah Yusuf Ali

Allah is Evident in so far as there is ample evidence of His existence and providence all around us. On the other hand, Allah is Hidden in so far as intellect cannot grasp His essence nor can He be seen in the present world. The following tradition in Sahih Muslim is also significant for an understanding of this verse. The Prophet (peace be on him) said: "Thou art the First, so that there was nothing before Thee; and Thou art the Last, so that there is nothing after Thee; and Thou art Evident, (or Ascendant) so that there is nothing above Thee, and Thou art the the Hidden, the Knower of hidden things, so that there is nothing hidden from Thee."

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57:4
هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ Huwa alla th ee khalaqa a l ssam a w a ti wa a lar d a fee sittati ayy a min thumma istaw a AAal a alAAarshi yaAAlamu m a yaliju fee alar d i wam a yakhruju minh a wam a yanzilu mina a l ssam a i wam a yaAAruju feeh a wahuwa maAAakum ayna m a kuntum wa A ll a hu bim a taAAmaloona ba s eer un
He it is who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness.3 He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them.4 And He is with you wherever you may be; and God sees all that you do.
  - Mohammad Asad

Cf. the identical phrase in 7:54 and the corresponding note [43].

See note [l] on 34:2 .

It is He Who created the heavens and the earth in six periods, then firmly established Himself on the throne of authority. He knows all that enters the earth and all that emerges from it, all that comes down from Heaven and all that ascends to it; and He is with you wherever you are. Allah is aware of all your actions.
  - Muhammad Farooq-i-Azam Malik
He is the One Who created the heavens and the earth in six Days,1 then established Himself on the Throne. He knows whatever goes into the earth and whatever comes out of it, and whatever descends from the sky and whatever ascends into it. And He is with you wherever you are.2 For Allah is All-Seeing of what you do.
  - Mustafa Khattab

 See footnote for 7:54.

 By His knowledge.

He it is Who created the heavens and the earth in Days; then He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do.
  - Marmaduke Pickthall
He it is Who created the heavens and the earth in six Days and is moreover firmly established on the Throne (of authority). He knows what enters within the earth and what comes forth out of it what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do. 5277 5278 5279
  - Abdullah Yusuf Ali

"In six Days": see xli. 9-12, and notes; also more briefly, n. 1031 to vii. 54.

Cf. x. 3, and n. 1386. It is not that Allah completed His Creation in six days and rested on the seventh day, or rests now. Certain external forms of the universe were by Allah's Command completed in six periods of evolution. But His creative process still goes on, and He is still, and will always be, in full control, knowing all and guiding all affairs.

Allah watches over man and observes his deeds. His knowledge comprehends all, the earth, heavens, what is in them or above them or whatever is in between them, comes out of them or goes into them, for "not a leaf doth fall but with His knowledge", and "there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is inscribed in a Record". (vi. 59).

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57:5
لَّهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ Lahu mulku a l ssam a w a ti wa a lar d i wail a All a hi turjaAAu alomoor u
His is the dominion over the heavens and the earth; and all things go back unto God [as their source].
  - Mohammad Asad
To Him belongs the kingdom of the heavens and the earth, and all affairs go back to Allah for decision.
  - Muhammad Farooq-i-Azam Malik
To Him belongs the kingdom of the heavens and the earth. And to Allah all matters are returned.
  - Mustafa Khattab
His is the Sovereignty of the heavens and the earth and, unto Allah (all) things are brought back.
  - Marmaduke Pickthall
To Him belongs the dominion of the heavens and the earth: and all affairs are referred back to Allah. 5280
  - Abdullah Yusuf Ali

See lvii. 2 above, where this phrase referred to Allah's complete authority over the whole of the external universe: the same phrase now refers to His complete authority over the abstract world-of thoughts and affairs. Every affair must finally go back to Him, whether it comes out here from Darkness into Light, or hides itself from Light into Darkness. Allah's knowledge penetrates into the imnost recesses of all Hearts.

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57:6
يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۚ وَهُوَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ Yooliju allayla fee a l nnah a ri wayooliju a l nnah a ra fee allayi wahuwa AAaleemun bi tha ti a l ss udoor i
He makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night; and He has full knowledge of what is in the hearts [of men].
  - Mohammad Asad
He causes the night to pass into the day and the day to pass into the night, and He has knowledge of the inmost secrets of your hearts.
  - Muhammad Farooq-i-Azam Malik
He merges the night into day and the day into night. And He knows best what is 'hidden' in the heart.
  - Mustafa Khattab
He causeth the night to pass into the day, and He causeth the day to pass into the night, and He is Knower of all that is in the breasts.
  - Marmaduke Pickthall
He merges Night into Day and He merges Day into Night; and He has full knowledge of the secrets of (all) hearts.
  - Abdullah Yusuf Ali

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57:7
ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَأَنفِقُوا۟ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ ۖ فَٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَأَنفَقُوا۟ لَهُمْ أَجْرٌ كَبِيرٌ A minoo bi A ll a hi warasoolihi waanfiqoo mimm a jaAAalakum mustakhlafeena feehi fa a lla th eena a manoo minkum waanfaqoo lahum ajrun kabeer un
BELIEVE in God and His Apostle, and spend on others out of that of which He has made you trustees:5 for, those of you who have attained to faith and who spend freely [in God's cause] shall have a great reward.
  - Mohammad Asad

Implying that all that man "possesses" is but held in trust from God, since "all that is in the heavens and on earth belongs to Him", whereas man is allowed only its usufruct.

Believe in Allah and His Rasool and spend in charity out of what you have been made the inheritors of, for those of you who believe and spend in charity shall be richly rewarded.
  - Muhammad Farooq-i-Azam Malik
Believe in Allah and His Messenger, and donate from what He has entrusted you with. So those of you who believe and donate will have a mighty reward.
  - Mustafa Khattab
Believe in Allah and His messenger, and spend of that whereof He hath made you trustees; and such of you as believe and spend (aright), theirs will be a great reward.
  - Marmaduke Pickthall
Believe in Allah and His Apostle and spend (in charity) out of the (substance) whereof He has made you heirs. For those of you who believe and spend (in charity) for them is a great Reward. 5281
  - Abdullah Yusuf Ali

Whenever power or wealth or influence or any good thing is transferred from one person or group of persons to another, it involves added responsibilities to the persons receiving these advantages. They must be the more zealous in real charity and all good works, for that is a part of the evidence which they give of their faith and gratitude. And, besides, their good deeds carry their own reward.

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57:8
وَمَا لَكُمْ لَا تُؤْمِنُونَ بِٱللَّهِ ۙ وَٱلرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا۟ بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَـٰقَكُمْ إِن كُنتُم مُّؤْمِنِينَ Wam a lakum l a tuminoona bi A ll a hi wa al rrasoolu yadAAookum lituminoo birabbikum waqad akha th a meeth a qakum in kuntum mumineen a
And why should you not believe in God, seeing that the Apostle calls you to believe in [Him who is] your Sustainer, and [seeing that] He has taken a pledge from you?6 [Why should you not believe in Him] if you are able to believe [in anything]?7
  - Mohammad Asad

God's "taking a pledge" is a metonymic allusion to the faculty of reason with which He has endowed man, and which ought to enable every sane person to grasp the evidence of God's existence by observing the effects of His creativeness in all nature and by paying heed to the teachings of His prophets (Zamakhshari). See in this connection 7:172 and the corresponding note [139].

Lit., "if you are believers": implying, according to Razi, "if you can believe in anything on the basis of sound evidence".

What is the matter with you that you do not believe in Allah, whereas the Rasool is inviting you to believe in your Rabb, Who has indeed taken your covenant, if you are true men of faith?
  - Muhammad Farooq-i-Azam Malik
Why do you not believe in Allah while the Messenger is inviting you to have faith in your Lord, although He has already taken your covenant,1 if you will ever believe.
  - Mustafa Khattab

 See 7:172.

What aileth you that ye believe not in Allah, when the messenger calleth you to believe in your Lord, and He hath already made a covenant with you, if ye are believers?
  - Marmaduke Pickthall
What cause have ye why ye should not believe in Allah? And the Apostle invites you to believe in your Lord and has indeed taken your Covenant if ye are men of faith. 5282 5283
  - Abdullah Yusuf Ali

A figure of speech implying a far wider meaning than the words express. It is equivalent to saying: "There is every reason why ye should believe in Allah", etc. The same construction applies to verse 10 below.

There are two shades of meaning. (1) There is the implied Covenant in a man who accepts the Gospel of Unity that he will bring forth all the fruits of that Gospel, i.e., believe in Allah, and serve Allah and humanity. See n. 682 to v. 1. (2) There were at various times express Covenants entered into by the Muslims to serve Allah and be true to the Prophet, comparable to the Covenants of the Jewish nation about the Message of Moses; e.g., the two Covenants of 'Aqaba (v. 8, and n. 705) and the Pledge of Hudaibiya (xlviii. 10, n. 4877). For the Covenant with Israel at Mount Sinai, see. ii. 63, n. 78.

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57:9
هُوَ ٱلَّذِى يُنَزِّلُ عَلَىٰ عَبْدِهِۦٓ ءَايَـٰتٍۭ بَيِّنَـٰتٍ لِّيُخْرِجَكُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۚ وَإِنَّ ٱللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ Huwa alla th ee yunazzilu AAal a AAabdihi a y a tin bayyin a tin liyukhrijakum mina a l thth ulum a ti il a a l nnoori wainna All a ha bikum laraoofun ra h eem un
It is He who bestows from on high clear messages unto [this] His servant, to lead you out of the deep darkness into the light: for, behold, God is most compassionate towards you, a dispenser of grace.
  - Mohammad Asad
He it is Who sends clear revelations to His servant, so that he may lead you from the depths of darkness into the light. Surely Allah is Most Kind and Most Merciful to you.
  - Muhammad Farooq-i-Azam Malik
He is the One Who sends down clear revelations to His servant to bring you out of darkness and into light. For indeed Allah is Ever Gracious and Most Merciful to you.
  - Mustafa Khattab
He it is Who sendeth down clear revelations unto His slave, that He may bring you forth from darkness unto light; and lo! for you, Allah is Full of Pity, Merciful.
  - Marmaduke Pickthall
He is the One Who Sends to His Servants manifest Signs that He may lead you from the depths of Darkness into the Light. And verily Allah is to you Most Kind and Merciful. 5284
  - Abdullah Yusuf Ali

THe holy Prophet Muhammad. The Signs sent to him were: (1) the Ayats of the Qur-an, and (2) his life and work, in which Allah's Plan and Purpose were unfolded.

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57:10
وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ لَا يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَـٰتَلَ ۚ أُو۟لَـٰٓئِكَ أَعْظَمُ دَرَجَةً مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَـٰتَلُوا۟ ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ Wam a lakum all a tunfiqoo fee sabeeli All a hi walill a hi meer a thu a l ssam a w a ti wa a lar d i l a yastawee minkum man anfaqa min qabli alfat h i waq a tala ol a ika aAA th amu darajatan mina alla th eena anfaqoo min baAAdu waq a taloo wakullan waAAada All a hu al h usn a wa A ll a hu bim a taAAmaloona khabeer un
And why should you not spend freely in the cause of God, seeing that God's [alone] is the heritage of the heavens and the earth?8 Not equal are those of you who spent and fought [in God's cause] before the Victory9 [and those who did not do so]: they are of a higher rank than those who would spend and fight [only] after it - although God has promised the ultimate good to all [who strive in His cause].10 And God is aware of all that you do.
  - Mohammad Asad

I.e., "that to God belongs all that is...", etc.: see note [5] above; also Note [22] on 15:23 .

I.e., before the conquest of Mecca in 8 H., when the Muslims were still weak and their future uncertain.

The above principle applies, of course, to the relative merits of believers of all times who strive in God's cause before and/or after success has been achieved.

What is the matter with you that you do not spend in the Way of Allah, whereas to Allah belongs the inheritance of the heavens and the earth? Those of you who spent and fought in the Cause of Allah before the victory, shall receive higher ranks of honor than the others who spent and fought thereafter. Yet Allah has promised you all a good reward, and Allah is aware of all your actions.
  - Muhammad Farooq-i-Azam Malik
And why should you not spend in the cause of Allah, while Allah is the 'sole' inheritor of the heavens and the earth? Those of you who donated and fought before the victory 'over Mecca' are unparalleled. They are far greater in rank than those who donated and fought afterwards.1 Yet Allah has promised each a fine reward. And Allah is All-Aware of what you do.
  - Mustafa Khattab

 Prior to the victory over Mecca, Muslims were outnumbered and perceived as weak. Once Mecca surrendered to the Muslims, many tribes either accepted Islam or made peace agreements with the Muslim victors. Therefore, the believers who donated and strived at the time of hardship and weakness deserve more rewards than those who did so at the time of ease and prominence.

And what aileth you that ye spend not in the way of Allah, when unto Allah belongeth the inheritance of the heavens and the earth? Those who spent and fought before the victory are not upon a level (with the rest of you). Such are greater in rank than those who spent and fought afterwards. Unto each hath Allah promised good. And Allah is Informed of what ye do.
  - Marmaduke Pickthall
And what cause have ye why ye should not spend in the cause of Allah? For to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent (freely) and fought before the Victory (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward) and Allah is well-acquainted with all that ye do. 5285 5286
  - Abdullah Yusuf Ali

"To Allah belongs the heritage of...": see n. 485 to iii. 180; also n. 988 to vi. 165; and n. 1964 to xv. 23.

This is usually understood to refer to the Conquest of Makkah, after which the Muslims succeeded to the power and position which the Pagan Quraish had so misused at Makkah. Thereafter the Muslims had the hegemony of Arabia, and in a few centuries, for a time, the hegemony of the world. But the words are perfectly general, and we must understand the general meaning also: that the people who fight and struggle in Allah's Cause and give of their best to it at any time are worthy of praise: but those are worthy of special distinction who do it when the Cause is being persecuted and in most need of assistance, before victory comes.

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57:11
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَـٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌ كَرِيمٌ Man tha alla th ee yuqri d u All a ha qar d an h asanan fayu da AAifahu lahu walahu ajrun kareem un
WHO IS IT that will offer up unto God a goodly loan, which He will amply repay?11 For, such [as do so] shall have a noble reward
  - Mohammad Asad

See note [234] on the identical phrase in 2:245 . In the present instance the meaning is apparently wider, applying to all that man may do selflessly. for the sake of God alone.

Who is the one that will give to Allah a goodly loan, so that He may increase it manifold to his credit and give him a liberal reward besides it.
  - Muhammad Farooq-i-Azam Malik
Who is it that will lend to Allah a good loan which Allah will multiply 'many times over' for them, and they will have an honourable reward?1
  - Mustafa Khattab

 i.e., Paradise.

Who is he that will lend unto Allah a goodly loan, that He may double it for him and his may be a rich reward?
  - Marmaduke Pickthall
Who is he that will loan to Allah a beautiful Loan? For (Allah) will increase it manifold to his credit and he will have (besides) a liberal reward. 5287
  - Abdullah Yusuf Ali

Cf. ii. 245, n. 276.

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57:12
يَوْمَ تَرَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِم بُشْرَىٰكُمُ ٱلْيَوْمَ جَنَّـٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ Yawma tar a almumineena wa a lmumin a ti yasAA a nooruhum bayna aydeehim wabiaym a nihim bushr a kumu alyawma jann a tun tajree min ta h tih a alanh a ru kh a lideena feeh a tha lika huwa alfawzu alAAa th eem u
on the Day when thou shalt see all believing men and believing women, with their light spreading rapidly before them and on their right,12 [and with this welcome awaiting them:] "A glad tiding for you today gardens through which running waters flow, therein to abide! This, this is the triumph supreme!"
  - Mohammad Asad

See note [25] on the expression ashab al-yamin ("those on the right hand") in 74:39 . In many instances, the metaphor of "the right hand" or "right side" is used in the Qur'an to denote "righteousness" and, therefore, "blessedness", symbolized in the present context by the "light spreading rapidly" before and on the right side of the believers as a result of their "cognition of God, and their high morality, and their freedom from ignorance and blameworthy traits" (Razi).

On the Day of Judgement you shall see the true believing men and the believing women, with their light shining before them and on their right hands, and it will be said to them: "Rejoice today, you shall enter the gardens beneath which rivers flow, in which you shall live forever, and that is the highest achievement."
  - Muhammad Farooq-i-Azam Malik
On that Day you will see believing men and women with their light shining ahead of them and on their right. 'They will be told,' 'Today you have good news of Gardens, under which rivers flow, 'for you' to stay in forever. This is 'truly' the ultimate triumph.'
  - Mustafa Khattab
On the day when thou (Muhammad) wilt see the believers, men and women, their light shining forth before them and on their right hands, (and wilt hear it said unto them): Glad news for you this day: Gardens underneath which rivers flow, wherein ye are immortal. That is the supreme triumph.
  - Marmaduke Pickthall
One Day shalt thou see the believing men and the believing women how their Light runs forward before them and by their right hands: (their greeting will be): "Good News for you this Day! Gardens beneath which flow rivers! To dwell therein for aye! this is indeed the highest Achievement!" 5288 5289
  - Abdullah Yusuf Ali

In the Darkness of the Day of Judgment there will be a Light to guide the righteous to their Destination. This will be the Light of their Faith and their Good Works. Perhaps the Light of the Right Hand mentioned here is the Light of their Good Works: for the Blessed will receive their Record in their right hand (lxix. 19-24).

The highest Achievement, the highest felicity, the attainment of Salvation, the fulfilment of all desires. See n. 4733 to xliv. 57.

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57:13
يَوْمَ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلْمُنَـٰفِقَـٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَـٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ Yawma yaqoolu almun a fiqoona wa a lmun a fiq a tu lilla th eena a manoo on th uroon a naqtabis min noorikum qeela irjiAAoo war a akum fa i ltamisoo nooran fa d uriba baynahum bisoorin lahu b a bun b at inuhu feehi a l rra h matu wa th a hiruhu min qibalihi alAAa tha b u
On that Day shall the hypocrites, both men and women,13 speak [thus] unto those who have attained to faith: "Wait for us! Let us have a [ray of] light from your light!" [But] they will be told: "Turn back, and seek a light [of your own]!"14 And thereupon a wall will be raised between them [and the believers], with a gate in it: within it will be grace and mercy, and against the outside thereof, suffering.15
  - Mohammad Asad

Meant here are, apparently, not only outright "hypocrites" (in the connotation given to this term in Western languages), but also people who, being shaky in their beliefs and uncertain in their moral convictions, are inclined to deceive themselves (see note [7] on 29:11 ).

I.e., "you should have sought light while you lived on earth".

The stress on there being a gate in the wall separating true believers and hypocrites (or the weak of faith) points to the possibility of the latters' redemption: cf. the famous hadith quoted in note [10] on 40:12 . Mujahid (as quoted by Tabari) identifies the "wall" spoken of here with the "barrier" (hijab) mentioned in 7:46 .

On that Day the hypocrite men and hypocrite women will say to the true believers: "Wait for us, that we may borrow some of your light." But they will be told: "Go away! Seek your light elsewhere." So a wall with a gate shall be set up between them. Inside there shall be mercy, and outside all along there shall be punishment of hell.
  - Muhammad Farooq-i-Azam Malik
On that Day hypocrite men and women will beg the believers, 'Wait for us so that we may have some of your light.' It will be said 'mockingly', 'Go back 'to the world' and seek a light 'there'!' Then a 'separating' wall with a gate will be erected between them. On the near side will be grace and on the far side will be torment.1
  - Mustafa Khattab

 This wall is said to be the barrier of Al-A’râf (or the heights) between Paradise and Hell. See 7:46-49.

On the day when the hypocritical men and the hypocritical women will say unto those who believe: Look on us that we may borrow from your light! it will be said: Go back and seek for light! Then there will separate them a wall wherein is a gate, the inner side whereof containeth mercy, while the outer side thereof is toward the doom.
  - Marmaduke Pickthall
One day will the Hypocrites men and women say to the Believers: "Wait for us! let us borrow (a light) from your Light!" It will be said: "turn ye back to your rear! then seek a light (where ye can)!" So a wall will be put up betwixt them with a gate therein. Within it will be Mercy throughout and without it all alongside will be (wrath and) Punishment! 5290 5291
  - Abdullah Yusuf Ali

Watchful preparation in Life, and the light of Faith, which reflects the divine Light, are matters of personal Life, and cannot be borrowed from another. So, in Christ's parable of the Ten Virgins (Matt. xv. 1-13), when the foolish ones had let their lamps go out for want of oil, they asked to borrow oil from the wise ones, but the wise ones answered and said, "Not so;...but go ye rather to them that sell, and buy for yourselves".

The wall will divide the Good from the Evil. But the Gateway in it will show that communication will not be cut off. Evil must realise that Good-ie., Mercy and Felicity-had been within its reach, and that the Wrath which envelops it is due to its own rejection of Mercy.

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57:14
يُنَادُونَهُمْ أَلَمْ نَكُن مَّعَكُمْ ۖ قَالُوا۟ بَلَىٰ وَلَـٰكِنَّكُمْ فَتَنتُمْ أَنفُسَكُمْ وَتَرَبَّصْتُمْ وَٱرْتَبْتُمْ وَغَرَّتْكُمُ ٱلْأَمَانِىُّ حَتَّىٰ جَآءَ أَمْرُ ٱللَّهِ وَغَرَّكُم بِٱللَّهِ ٱلْغَرُورُ Yun a doonahum alam nakun maAAakum q a loo bal a wal a kinnakum fatantum anfusakum watarabba s tum wa i rtabtum wagharratkumu alam a niyyu h att a j a a amru All a hi wagharrakum bi A ll a hi algharoor u
They [who will remain without] will call out to those [within], "Were we not with you? - [to which]; the others will answer: "So it was! But you allowed yourselves to succumb to temptation,16 and you were hesitant [in your faith17 ], and you were doubtful [of resurrection]; and your wishful thinking beguiled you until God's command came to pass:18 for, [indeed, your own] deceptive thoughts about God deluded you!19
  - Mohammad Asad

Sc., "by the prospect of worldly gains" or "by fear for your personal safety" - both of which characterize the half-hearted as well as the hypocrites.

Thus Ibn Zayd (quoted by Tabari), explaining the verb tarabbastum.

I.e., "until your death".

See note [30] on the last sentence of 31:33 .

They will call out the believers, saying: "Were we not on your side?" "Yes," they will reply, "but you led yourselves into temptation, you wavered, you doubted, and were deceived by your vain desires until Allah's command came, while the arch-deceiver (shaitan) deceived you concerning Allah till the last moment."
  - Muhammad Farooq-i-Azam Malik
The tormented will cry out to those graced, 'Were we not with you?' They will reply, 'Yes 'you were'. But you chose to be tempted 'by hypocrisy', 'eagerly' awaited 'our demise', doubted 'the truth', and were deluded by false hopes until Allah's decree 'of your death' came to pass. And 'so' the Chief Deceiver1 deceived you about Allah.
  - Mustafa Khattab

 Satan.

They will cry unto them (saying): Were we not with you? They will say: Yea, verily; but ye tempted one another, and hesitated, and doubted, and vain desires beguiled you till the ordinance of Allah came to pass; and the deceiver deceived you concerning Allah;
  - Marmaduke Pickthall
(Those without) will call out "were we not with you?" (The others) will reply "True! but ye led yourselves into temptation; ye looked forward (to our ruin); ye doubted (Allah's promise); and (your false) desires deceived you; until there issued the Command of Allah. And the Deceiver deceived you in respect of Allah. 5292 5293
  - Abdullah Yusuf Ali

The evil will now claim some right of kinship or association or proximity with the good in earthly fife; but in fact they had been arrogant and had selfishly despised them before. The reply will be: (1) you yourselves chose temptation and evil; (2) when you had power in your earthly life, you hoped for ruin to the good, and perhaps plotted for it; (3) you were warned by prophets of Allah, but you doubted Allah's very existence and certainly His Mercy and Justice, and the Hereafter; (4) you followed your own lusts and neglected Reason and Truth; (5) you were given plenty of rope, but you followed your mad career, until Judgment came upon you, and now it is too late for repentance.

The Arch-Deceiver (Satan) deceived you in respect of Allah in many ways: for example, he made you oblivious of Allah's Mercy and loving-kindness; he made you reject His Grace; he made you think that Allah's Justice may not overtake you; etc.

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57:15
فَٱلْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ ٱلَّذِينَ كَفَرُوا۟ ۚ مَأْوَىٰكُمُ ٱلنَّارُ ۖ هِىَ مَوْلَىٰكُمْ ۖ وَبِئْسَ ٱلْمَصِيرُ Fa a lyawma l a yukha th u minkum fidyatun wal a mina alla th eena kafaroo maw a kumu a l nn a ru hiya mawl a kum wabisa alma s eer u
"And so, no ransom20 shall be accepted today from you, and neither from those who were [openly] bent on denying the truth. Your goal is the fire: it is your [only] refuge21 - and how evil a journey's end!"
  - Mohammad Asad

I.e., belated repentance.

Lit., "your friend" (mawlakum) - i.e., "the only thing by which you may hope to be purified and redeemed": cf. the saying of the Prophet mentioned in note [10] on 40:12 , see also note [15] above.

They will be told, "Today no ransom shall be accepted from you, or from the unbelievers. Your abode is the fire: which you have justly earned, and it is an evil refuge."
  - Muhammad Farooq-i-Azam Malik
So Today no ransom will be accepted from you 'hypocrites', nor from the disbelievers. Your home is the Fire- it is the 'only' fitting place for you. What an evil destination!'
  - Mustafa Khattab
So this day no ransom can be taken from you nor from those who disbelieved. Your home is the Fire; that is your patron, and a hapless journey's end.
  - Marmaduke Pickthall
"This Day shall no ransom be accepted of you nor of those who rejected Allah. Your abode is the fire: That is the proper place to claim you: and an evil refuge it is!" 5294
  - Abdullah Yusuf Ali

In personal responsibility there is no room for vicarious ransom or for ransom by payments of gold or silver or by sacrifice of possessions. Nor can the crime be expiated for after Judgment. 'You' and 'those who rejected Allah' are two ways of looking at the same persons. 'You are rejected because you rejected Allah.'

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57:16
أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ وَلَا يَكُونُوا۟ كَٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ ٱلْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَـٰسِقُونَ Alam yani lilla th eena a manoo an takhshaAAa quloobuhum li th ikri All a hi wam a nazala mina al h aqqi wal a yakoonoo ka a lla th eena ootoo alkit a ba min qablu fa ta la AAalayhimu alamadu faqasat quloobuhum wakatheerun minhum f a siqoon a
IS IT NOT time that the hearts of all who have attained to faith should feel humble at the remembrance of God and of all the truth that has been bestowed [on them] from on high,22 lest they become like those who were granted revelation aforetime,23 and whose hearts have hardened with the passing of time so that many of them are [now] depraved?24
  - Mohammad Asad

I.e., "Should not the remembrance of God and His revelation make them humble rather than proud?" This is an emphatic warning against all smugness, self-righteousness and false pride at having "attained to faith" - a failing which only too often attains to such as consider themselves "pious".

This is apparently an allusion to the spiritually arrogant among the Jews, who regard themselves as "God's chosen people" and, therefore, as predestined for His acceptance.

I.e., so that now they act contrary to the ethical precepts of their religion: implying that the purpose of all true faith is to make man humble and God-conscious rather than self-satisfied, and that a loss of that spiritual humility invariably results in moral degeneration.

Has not the time arrived for the believers to submit with fervent hearts to Allah's warning and to the truth He has revealed, so that they may not become like those who were given the Book before this, even though their term was prolonged for them but their hearts became hardened? Today most among them are transgressors.
  - Muhammad Farooq-i-Azam Malik
Has the time not yet come for believers' hearts to be humbled at the remembrance of Allah and what has been revealed of the truth, and not be like those given the Scripture before- 'those' who were spoiled for so long that their hearts became hardened. And many of them are 'still' rebellious.
  - Mustafa Khattab
Is not the time ripe for the hearts of those who believe to submit to Allah's reminder and to the truth which is revealed, that they become not as those who received the Scripture of old but the term was prolonged for them and so their hearts were hardened, and many of them are evil-livers.
  - Marmaduke Pickthall
Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the truth which has been revealed (to them) and that they should not become like those to whom was given Revelation aforetime but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors. 5295 5296
  - Abdullah Yusuf Ali

Humility and the remembrance of Allah and His Message are never more necessary than in the hour of victory and prosperity.

The men immediately referred to are the contemporary Jews and Christians. To each of these Ummats was given Allah's Revelation, but as time passed, they corrupted it, became arrogant and hard-hearted, and subverted justice, truth, and the purity of Life. But the general lesson is far wider. No one is favoured of Allah except on the score of righteousness. Except on that score, there is no chosen individual or race. There is no blind good fortune or ill fortune. All happens according to the just laws and will of Allah. But at no time is humility or righteousness more necessary than in the hour of victory or triumph.

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57:17
ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَـٰتِ لَعَلَّكُمْ تَعْقِلُونَ IAAlamoo anna All a ha yu h yee alar d a baAAda mawtih a qad bayyann a lakumu al a y a ti laAAallakum taAAqiloon a
[But] know that God gives life to the earth after it has been lifeless!25 We have indeed made Our messages clear unto you, so that you might use your reason.
  - Mohammad Asad

According to most of the commentators - and, particularly, Zamakhshari, Razi and Ibn Kathir - this is a parabolic allusion to the effect of a re-awakening of God-consciousness in hearts that had become deadened by self-satisfaction and false pride.

You should know that Allah restores the earth to life after its death. We have spelled out Our revelations for you, so that you may understand.
  - Muhammad Farooq-i-Azam Malik
Know that Allah revives the earth after its death.1 We have certainly made the signs clear for you so perhaps you will understand.
  - Mustafa Khattab

 So it is easy for Him to soften your hearts as well.

Know that Allah quickeneth the earth after its death. We have made clear Our revelations for you, that haply ye may understand.
  - Marmaduke Pickthall
Know ye (all) that Allah giveth life to the earth after its death! already have We shown the Signs plainly to you that ye may learn wisdom. 5297
  - Abdullah Yusuf Ali

As the dead earth is revived after the refreshing showers of rain, so is it with the spirit of man, whether as an individual or a race or Ummat. There is no cause for despair. Allah's Truth will revive the spiritual faculties if it is accepted with humility and zeal.

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57:18
إِنَّ ٱلْمُصَّدِّقِينَ وَٱلْمُصَّدِّقَـٰتِ وَأَقْرَضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَـٰعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ Inna almu ss addiqeena wa a lmu ss addiq a ti waaqra d oo All a ha qar d an h asanan yu da AAafu lahum walahum ajrun kareem un
Verily, as for the men and women who accept the truth as true,26 and who [thus] offer up unto God a goodly loan, they will be amply repaid,27 and shall have a noble reward [in the life to come].
  - Mohammad Asad

Or: "who give in charity" - depending on the vocalization of the consonants sad and dal. In view of the sequence, the sense given in my rendering seems preferable (and is, indeed, stressed by Zamakhshari), although in the reading of Hafs ibn Sulayman al-Asadi, on which this translation is based, the relevant nouns appear in the spelling mussaddiqin and mussaddiqat, "men and women who give in charity".

See verse {11} above.

Surely the charitable men and the charitable women, and those who give a goodly loan to Allah, shall be repaid manifold, and also be given a liberal reward besides it.
  - Muhammad Farooq-i-Azam Malik
Indeed, those men and women who give in charity and lend to Allah a good loan will have it multiplied for them, and they will have an honourable reward.1
  - Mustafa Khattab

 i.e., Paradise.

Lo! those who give alms, both men and women, and lend unto Allah a goodly loan, it will be doubled for them, and theirs will be a rich reward.
  - Marmaduke Pickthall
For those who give in Charity men and women and loan to Allah a Beautiful Loan it shall be increased manifold (to their credit) and they shall have (besides) a liberal reward. 5298
  - Abdullah Yusuf Ali

Cf. lvii. 11; also see ii. 245, n. 276.

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57:19
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦٓ أُو۟لَـٰٓئِكَ هُمُ ٱلصِّدِّيقُونَ ۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ Wa a lla th eena a manoo bi A ll a hi warusulihi ol a ika humu a l ss iddeeqoona wa al shshuhad a o AAinda rabbihim lahum ajruhum wanooruhum wa a lla th eena kafaroo waka thth aboo bi a y a tin a ol a ika a s ha bu alja h eem i
For, they who have attained to faith in God and His Apostle - it is they, they who uphold the truth, and they who bear witness [thereto] before God:28 [and so] they shall have their reward and their light! But as for those who are bent on denying the truth and on giving the lie to Our messages - it is they who are destined for the blazing fire!
  - Mohammad Asad

I.e., by their readiness for any sacrifice.

Those who believe in Allah and His Rasool, they are the truthful and the true witnesses in the sight of their Rabb; they shall have their reward and their light. But those who disbelieve and reject Our revelations; they shall be the inmates of hellfire.
  - Muhammad Farooq-i-Azam Malik
'As for' those who believe in Allah and His messengers, it is they who are 'truly' the people of truth. And the martyrs, with their Lord, will have their reward and their light. But 'as for' those who disbelieve and reject Our signs, it is they who will be the residents of the Hellfire.
  - Mustafa Khattab
And those who believe in Allah and His messengers, they are the loyal; and the martyrs are with their Lord; they have their reward and their light; while as for those who disbelieve and deny Our revelations, they are owners of hell fire.
  - Marmaduke Pickthall
And those who believe in Allah and His apostles they are the Sincere (Lovers of truth) and the witnesses (who testify) in the eyes of their Lord: they shall have their Reward and their Light but those who reject Allah and deny Our Signs they are the Companions of Hell-Fire. 5299 5300 5301
  - Abdullah Yusuf Ali

Cf. iv. 69, and n. 586. The four categories there mentioned as constituting the beautiful Company of Faith are: the Prophets who teach, the Sincere Lovers of Truth, the Martyrs, and the Righteous who do good. Of these, the prophets or messengers have already been mentioned in this verse. The Righteous who do good are mentioned as the men and women given over to deeds of charity in verse 18.

The Martyrs (witnesses) are all those who carry the Banner of Truth against all odds and in all positions of danger, whether by pen or speech, or deed or counsel.

Note that these two are specially high degrees in the Hereafter, just short of Prophethood. For they have not only their reward in the Hereafter, like those who practise charity (verse 18 above), but they themselves become sources of light and leading.

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57:20
ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَـٰمًا ۖ وَفِى ٱلْـَٔاخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرِضْوَٰنٌ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ IAAlamoo annam a al h ay a tu a l dduny a laAAibun walahwun wazeenatun wataf a khurun baynakum watak a thurun fee alamw a li wa a lawl a di kamathali ghaythin aAAjaba alkuff a ra nab a tuhu thumma yaheeju fatar a hu mu s farran thumma yakoonu h u ta man wafee al a khirati AAa tha bun shadeedun wamaghfiratun mina All a hi wari d w a nun wam a al h ay a tu a l dduny a ill a mat a AAu alghuroor i
KNOW [O men] that the life of this world is but a play and a passing delight, and a beautiful show, and [the cause of] your boastful vying with one another, and [of your] greed for more and more riches and children.29 Its parable is that of30 [life-giving] rain: the herbage which it causes to grow delights the tillers of the soil;31 but then it withers, and thou canst see it turn yellow; and in the end it crumbles into dust. But [the abiding truth of man's condition will become fully apparent] in the life to come: [either] suffering severe, or32 God's forgiveness and His goodly acceptance: for the life of this world is nothing but an enjoyment of self-delusion.
  - Mohammad Asad

Commenting at length on this passage, Razi makes it clear that life as such is not to be despised, inasmuch as it has been created by God: cf. 38:27 - "We have not created heaven and earth and all that is between them without meaning and purpose"; and 23:115 - "Did you think that We have created you in mere idle play?" But whereas life in itself is a positive gift of God and - as Razi points out - the potential source of all blessings, it loses this positive quality if it is indulged in recklessly, blindly and with disregard of spiritual values and considerations: in brief, if it is indulged in without any thought of the hereafter.

Lit., "[It is] like the parable of...", etc.

This is the sole instance in the Qur'an where the participial noun kafir (in its plural form kuffar) has its original meaning of "tiller of the soil". For the etymology of this meaning, see note [4] on 74:10 , where the term kafir (in the sense of "denier of the truth") appears for the first time in the sequence of Qur'anic revelation.

According to Tabari, the conjunction wa has here the meaning of aw ("or").

You should know that the life of this world is only play and amusement, a show and boasting among yourselves, a quest for greater riches and more children. Its similitude is that of vegetation that flourish after rain: the growth of which delights the tillers, then it withers and you see it turn yellow, soon it becomes dry and crumbles away. In the hereafter there will be either severe punishment or forgiveness from Allah and His good pleasure. The life of this world is nothing but an illusion.
  - Muhammad Farooq-i-Azam Malik
Know that this worldly life is no more than play, amusement, luxury, mutual boasting, and competition in wealth and children. This is like rain that causes plants to grow, to the delight of the planters. But later the plants dry up and you see them wither, then they are reduced to chaff. And in the Hereafter there will be either severe punishment or forgiveness and pleasure of Allah, whereas the life of this world is no more than the delusion of enjoyment.
  - Mustafa Khattab
Know that the life of this world is only play, and idle talk, and pageantry, and boasting among you, and rivalry in respect of wealth and children; as the likeness of vegetation after rain, whereof the growth is pleasing to the husbandman, but afterward it drieth up and thou seest it turning yellow then it becometh straw. And in the Hereafter there is grievous punishment, and (also) forgiveness from Allah and His good pleasure, whereas the life of the world is but matter of illusion.
  - Marmaduke Pickthall
Know ye (all) that the life of this world is but play and amusement pomp and mutual boasting and multiplying (in rivalry) among yourselves riches and children: Here is a similitude: How rain and the growth which it brings forth delight (the hearts of) the tillers; soon it withers; thou wilt see it grow yellow; then it becomes dry and crumbles away. But in the Hereafter is a Penalty severe (for the devotees of wrong) and Forgiveness from Allah and (His) Good Pleasure (for the devotees of Allah). And what is the life of this world but goods and chattels of deception? 5302 5303 5304 5305
  - Abdullah Yusuf Ali

Cf. vi. 32, and n. 855. In the present passage the idea is further amplified. In this life people not only play and amuse themselves and each other, but they show off, and boast, and pile up riches and man-power and influence, in rivalry with each other.

Cf. xxxix. 21, and n. 4273. Here the Parable is meant to teach a slightly different lesson. Allah's mercies are free and open to all, like His rain. But how do men make use of them? The good men take the real spiritual harvest and store the Spiritual grain. The men who are in love with the ephemeral are delighted with the green of the tares and the grass; but such things give no real nourishment; they soon wither, become dry, and crumble to pieces, like the worldly pleasures and pomps, boasting and tumults, possessions and friends.

Kuffar is here used in the unusual sense of 'tillers or husbandmen', because they sow the seed and cover it up with soil. But the ordinary meaning, 'Rejecters of Truth', is not absent. The allegory refers to such men.

Cf. iii. 185, and n. 492. Many of the attractive vanities of this world are but nets set by Satan to deceive man. The only thing real and lasting is the Good Life lived in the Light of Allah.

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