[ Ruby’s note – The following verses convey the spirit that God is commanding human beings not to be afraid in taking reasonable risks in the pursuit of life and not to be afraid of death because it is God who decides on the timing and place of that to happen. A believer should not be afraid of death because it is not a loss or an end: death is merely a transition to the eternal existence before God. If one holds this right concept of life and death, one would be free and forceful to pursue life to the reach its potential]
3: 156
Asad O you who have attained to faith! Be not like those who are bent on denying the truth and say of their brethren [who die] after having set out on a journey to faraway places [note 118] or gone forth to war, “Had they but remained with us, they would not have died,” or , “they would not have been slain” – for God will cause such thoughts to become [note 119] a source of bitter regret in their hearts, since it is God who grants life and deals with death. And God sees all that you do.
Yusuf Ali O ye who believe! be not like the unbelievers who say of their brethren when they are traveling through the earth or engaged in fighting: "If they had stayed with us they would not have died or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives life and death and Allah sees well all that ye do.
Pickthall O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed; that Allah may make it anguish in their hearts. Allah giveth life and causeth death; and Allah is Seer of what ye do.
Transliteration Ya_ ayyuhal lazina a_manu_ la_ taku_nu_ kallazina kafaru_ wa qa_lu_ li ikhwa_nihim iza_ darabu_ fil ardi au ka_nu_ guzzal lau ka_nu_ 'indana_ ma_ ma_tu_ wa ma_ qutilu_, liyaj'alalla_hu za_lika hasratan fi qulu_bihim, walla_hu yuhyi wa yumit(u), walla_hu bima_ ta'malu_na basir(un).
57 Al-Hadid (Iron)
Medina Period
THE MENTION in verse 25 of "iron" and all that this word implies (see note 42 below) so
impressed the contemporaries and successors of the Prophet that this surah has always been known as "the surah in which iron is mentioned" (Tabari). From the reference to the conquest of Mecca (al-fath) in verse 10 it is obvious that the earliest date of its revelation would be the end of the year 8 H.
Asad’s version
In The Name of God, The Most Gracious, The Dispenser of Grace:
57:1 ALL THAT IS in the heavens and on earth extols God's limitless glory: for He alone is almighty, truly wise!
(57:2) His is the dominion over the heavens and the earth; He grants life and deals death; and He has the power to will anything.
57:3 He is the First and the Last, 1 and the Outward as well as the Inward: 2 and He has full knowledge of everything.
(57:4) 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.
57:5 His is the dominion over the heavens and the earth; and all things go back unto God [as their source].
Ali’s version and the Arabic text
سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ...
1. Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah:
C5275. A connecting thought between this and the last Surah, of which see verse 96.
See also paragraph 3 of the Introduction to Surah 53.
... وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿١﴾
for He is the Exalted in Might, the Wise.
لَهُ
مُلْكُ السَّمَاوَاتِ
وَالْأَرْضِ
يُحْيِي وَيُمِيتُ
...
2. To Him belongs the dominion of the heavens and the earth; it is He Who gives life and Death;
وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٢﴾
and He has Power over all things.
هُوَ
الْأَوَّلُ
وَالْآخِرُ
وَالظَّاهِرُ
وَالْبَاطِنُ
...
3. He is the First and the Last, the Evident and the Hidden:
C5276. 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." [Eds.]
وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٣﴾
and He has full knowledge of all things.
هُوَ
الَّذِي خَلَقَ
السَّمَاوَاتِ
وَالْأَرْضَ
فِي سِتَّةِ
أَيَّامٍ ...
4. He it is Who created the heavens and the earth in six Days,
C5277. "In six Days": see 41:9-12, and notes;
also more briefly, n. 1031 to 7:54.
... ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ...
and is moreover firmly established on the Throne (of authority).
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. (R).
...يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاء وَمَا يَعْرُجُ فِيهَا...
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.
...وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ...
And He is with you wheresoever ye may be.
C5279. 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". (6:59). [Eds.]
... وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٤﴾
And Allah sees well all that ye do.
لَهُ
مُلْكُ السَّمَاوَاتِ
وَالْأَرْضِ
...
5. To Him belongs the dominion of the heavens and the earth:
C5280. See 57:2 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 inmost recesses of all Hearts.
... وَإِلَى اللَّهِ تُرْجَعُ الأمُورُ ﴿٥﴾
and all affairs are referred back to Allah.
[[Asad’s notes-
1 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 maris understanding - is but God's creation.
2 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., inverse S), "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).
3 Cf. the identical phrase in 7:54 and the corresponding note 43.
4 See 4 note 1 on 34:2. ]]