Surah 57: Al-Hadid
The Holy Qur’an with English Translation and Commentary (Five Volume Commentary)
In the name of Allah, the Gracious, the Merciful.[a]
[a] See 1:1.
Whatever is in the heavens and earth glorifies Allah;[b] and He is the Mighty, the Wise.[4146]
[b] 17:45; 24:42; 61:2; 62:2; 64:2.
[4146] Important Words:
سبح (glorifies) is derived from (sabaha). They say سبح فی الماء i.e. he swam in the water. سبح فی الارض means, he went or travelled far in the land. سبح فی حوائجه means, he occupied himself in the accomplishment of his needs. سبح الرجل means, the man busied himself in earning his subsistence or in his affairs. سبح (sabhun) thus would signify doing one’s task or doing it with utmost effort and quickly, and سبحان اللّٰه denotes quickness in betaking oneself to God and agility in serving or obeying Him and therefore may be rendered, "I betake myself quickly to the service of God and am prompt in obeying Him." In view of the root meaning of this word, the inf. noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him (Lane & Aqrab).
Commentary:
The verse purports to say that everything in the universe is doing its allotted task punctually and regularly, and by making use of the attributes and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is indeed Mighty, and Wise, and that the whole universe collectively, and every created thing individually and in its own limited sphere, bears testimony to the undeniable fact that God’s handiwork is absolutely free from flaw, defect or imperfection in all its multifarious and multitudinous aspects. This is the meaning and significance of تسبیح. In fact, the perfection of a work presupposes two things: (a) that its doer possesses all the necessary means for accomplishing it and (b) that he possesses complete and perfect knowledge about it. God is Mighty and Wise, says the verse, i.e. His handiwork being flawless demonstrates His wisdom and might. The verse may also signify that by the revelation of the Holy Qur’an such a great change will come over Arabia that this land, reeking with superstition, ignorance and idol worship, will reverberate with the glorification of the Mighty and Wise Creator and Master of the universe.
His is the Kingdom of the heavens and the earth; He gives life and He causes death,[a] and He has power over all things.[4147]
[a] 3:157; 7:159; 44:9.
[4147] Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
He is the First and the Last, and the Manifest and the Hidden, and He knows all things full well.[4148]
[4148] Commentary:
الاول (the First) meaning that there was nothing before God, signifies that He created everything and He is the First Cause of all things. الاخر (the Last) means that there is and there will be nothing after Him, i.e. He is the Last and Final Cause of all things or that whereas everything is subject to death and destruction, He alone will remain after all things had ceased to exist. الظاھر (the Manifest) may signify that all things are subject to divine laws and God has power over all things and is subordinate to no one and is subject to no laws, or that He is manifest in His works, or is more manifest than anything else, or that He comprehends everything. الباطن (the Hidden) may signify that God is the Knower of all things, so that there is nothing hidden from Him, or that whereas He comprehends everything He Himself is Incomprehensible. The expression may also signify that there is nothing nearer than God or that there is no refuge besides Him.
These four Divine attributes show that God is above the limitations of space and time.
He it is Who created the heavens and the earth in six periods,[b] then He settled Himself on the Throne. He knows what enters the earth and what comes out of it,[c] and what comes down from heaven and what goes up into it. And He is with you wheresoever you may be. And Allah sees all that you do.[4149]
[b] 7:55; 11:8; 25:60; 32:5.
[c] 34:3
[4149] Commentary:
For a detailed note on the first part of this verse see 7:55; 10:4 and 41:10-11, and for the latter part see 34:3. The six periods or stages of evolution referred to in the verse may be those of the ether, nebula, electrons, minerals, plants and animals. Very briefly, the verse may signify that after God had created the heavens and the earth in six periods or stages, He began to control and govern the universe through set laws, and that as He made provision for the physical sustenance and development of man, so did He make similar provision for his spiritual evolution. But God alone knew when a particular divine teaching was needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it was corrupted and ceased to fulfil the spiritual needs of the people to whom it was given. And He alone knew when to reveal a new teaching. And now that God has revealed the Holy Qur’an, He will be with the Muslims wheresoever they may be because to them is entrusted the preaching of the last Divine Message.
His is the Kingdom of the heavens and the earth;[a] and to Allah are all affairs referred for final judgement.
[a] 2:108; 7:159; 43:86.
He causes the night to pass into the day and causes the day to pass into the night;[b] and He knows full well all that is in the breasts.[4150]
[b] 22:62; 31:30; 35:14.
[4150] Commentary:
In the preceding verse it was pointed out that now that God has chosen the Companions of the Holy Prophet for the bestowal of His special favours and has entrusted to them the preaching of the Message in the Holy Qur’an, He will give them power and predominance in the world because His is the kingdom of the heavens and the earth. The present verse, continuing the theme, purports to say that the night of decline and degradation that had enveloped Arabia is about to pass away and the day of its ascendance and progress is about to dawn.
Believe in Allah and His Messenger, and spend in the way of Allah out of that to which He has made you heirs. And those of you who believe and spend will have a great reward.[4151]
[4151] Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
Why is it that you believe not in Allah, while the Messenger calls you to believe in your Lord, and He has already taken a covenant from you, if indeed you are believers?[4152]
[4152] Commentary:
The expression مالکم besides the meaning given in the text may also signify: "There is no earthly reason that…"
"The covenant" spoken of in the verse signifies the faith-in-God implanted in the nature of man, and the longing to get near to Him.
He it is Who sends down clear Signs to His servant,[a] that He may bring you out of every kind of darkness into the Light.[b] And verily, Allah is Compassionate and Merciful to you.
[a] 22:17; 24:35; 58:6.
[b] 14:6; 33:44; 65:12.
And why is it that you spend not in the way of Allah, while to Allah belongs the heritage of the heavens and the earth? Those of you who spent and fought before the Victory are not equal to those who did so later. They are greater in rank than those who spent and fought afterwards[c]. And to all has Allah promised good. And Allah is Well-Aware of what you do.[4153]
[c] 4:96; 9:20.
[4153] Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
Who is he that will lend to Allah a goodly loan?[a] So He will increase it manifold for him, and he will have a generous reward.[4154]
[a] 2:246; 64:18; 73:21.
[4154] Commentary:
God regards monetary sacrifices, demanded of Muslims for their own progress and advancement, as a loan lent to Him which He promises to increase and return manifold. The sacrifices rendered by early Muslims in the cause of truth led to a comparatively much greater reward in the form of the conquest of the mightiest empires of the time.