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Surah 57 · Madinah · 29 āyāt
Phase 05 · Hijrah and the building of Madinah(1–5 AH) — view in timelineAl-ḤadīdThe Iron
الحديد
Al-Ḥadīd opens the run of surahs beginning with 'sabbaḥa' or 'yusabbiḥu' — the exalting of everything in the heavens and earth. It calls the believers to spend before the conquest, describes the light of the believers running before them on the Day and the wall raised between them and the hypocrites, rebukes hearts that have grown hard with the passage of time, and closes by naming iron among the provisions sent down with the Scripture and the balance, so that people may establish justice.
Why it was revealed
The surah addresses a community that had tasted both victory and loss, and now needed to be moved from words to spending. Āyah 10 explicitly ranks those who spent and fought before the conquest of Makkah above those who did so afterwards, situating the call in the years when the outcome was still in doubt.
Drawn fromIbn Kathīr on 57:10; Ibn Kathīr on 57:11; Ibn Kathīr on 57:16; Ibn Kathīr, introduction to Sūrat al-Ḥadīd; Ibn Kathīr, Tafsīr, on 57:11 (report of Abū Dahdāḥ, cited with a note on its chain)
It is reported that when this surah, with its call 'who is it that will loan Allah a goodly loan', was recited, Abū Dahdāḥ al-Anṣārī went to the Prophet ﷺ and pledged his garden of six hundred palm trees in Allah's cause; the report is transmitted in the books of tafsīr on this āyah, though its chain is discussed by scholars of ḥadīth.
Cited toIbn Kathīr, Tafsīr, on 57:11 (report of Abū Dahdāḥ, cited with a note on its chain); Ibn Kathīr, introduction to Sūrat al-Ḥadīd
In the Prophet's ﷺ life
Spending before the conquest distinguished
The surah ranks those who spent and fought before the conquest of Makkah above those who did so after it, honouring the early, harder years of the daʿwah.
Recalled in āyah 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
And why do you not spend in the cause of Allāh while to Allāh belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allāh has promised the best [reward]. And Allāh, of what you do, is Aware.
Cited toIbn Kathīr on 57:10
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
The opening Names: First, Last, Ascendant, Intimate
Whatever is in the heavens and the earth exalts Allah, who is the Exalted in Might, the Wise. He is described with four paired Names — the First and the Last, the Ascendant (aẓ-Ẑāhir) and the Intimate (al-Bāṭin) — and He is described as with His creation wherever they are, in knowledge, having created the heavens and earth in six days before establishing Himself above the Throne.
Drawn fromAl-Saʿdī on 57:4; Ibn Kathīr on 57:3
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
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Whatever is in the heavens and earth exalts Allāh, and He is the Exalted in Might, the Wise.
هُوَ ٱلْأَوَّلُ وَٱلْـَٔاخِرُ وَٱلظَّـٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
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He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.
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
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It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allāh, of what you do, is Seeing.
From the tafsīr
These four Names together mean His being precedes all beginnings, outlasts all endings, is manifest above all things in power, and is nearer to His creation than anything hidden — a totality of dominion, not a contradiction between the pairs.
Cited toIbn Kathīr on 57:3
'He is with you wherever you are' refers to His knowledge and encompassing awareness, not a bodily presence, as the rest of the āyah clarifies by ending with 'Allah is Seeing of what you do'.
Cited toAl-Saʿdī on 57:4
Key takeaways
- Four Names capture the totality of Allah's relationship to time and place: before, after, above and near.
Drawn fromAl-Saʿdī on 57:4; Ibn Kathīr on 57:3
- Being 'with you' in the Qur'an regularly means knowledge and awareness, not physical location.
Drawn fromAl-Saʿdī on 57:4; Ibn Kathīr on 57:3
- Everything in creation is already exalting Him; joining that exaltation is catching up, not initiating it.
Drawn fromAl-Saʿdī on 57:4; Ibn Kathīr on 57:3
Reflect
Which of the four Names — First, Last, Ascendant, Intimate — do you find hardest to feel is true of your own life right now?
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Question 1 of 2
How does al-Saʿdī explain 'He is with you wherever you are' in āyah 4?
Question 2 of 2
What four Names does āyah 3 give together?
Spending before the conquest, and the goodly loan
Believers are told to spend from what Allah has made them successive inheritors of, since they will not keep it forever regardless. Those who spent and fought before the conquest of Makkah are ranked higher than those who did the same afterwards, though Allah has promised good to both. The section closes with the call: who will loan Allah a goodly loan, so that He multiplies it and gives a noble reward?
Drawn fromAl-Saʿdī on 57:11; Ibn Kathīr on 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
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And why do you not spend in the cause of Allāh while to Allāh belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allāh has promised the best [reward]. And Allāh, of what you do, is Aware.
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَـٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌ كَرِيمٌ
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Who is it that would loan Allāh a goodly loan so He will multiply it for him and he will have a noble reward?
From the tafsīr
The distinction between spending before and after the conquest reflects the greater risk and scarcity of the earlier period, when the outcome of the daʿwah was still in doubt; degree in reward follows the weight of the sacrifice, not merely its form.
Cited toIbn Kathīr on 57:10
Calling charity a 'loan to Allah' is a rhetorical honour: the Owner of everything frames voluntary spending as if He were the debtor, guaranteeing multiplication and a noble reward.
Cited toAl-Saʿdī on 57:11
Key takeaways
- Wealth is held in trust as 'successive inheritance' — you did not create it and will not keep it.
Drawn fromAl-Saʿdī on 57:11; Ibn Kathīr on 57:10
- Timing and difficulty of sacrifice affect its rank before Allah, not merely its size.
Drawn fromAl-Saʿdī on 57:11; Ibn Kathīr on 57:10
- Framing charity as a loan to Allah is meant to remove hesitation, since the debtor never defaults.
Drawn fromAl-Saʿdī on 57:11; Ibn Kathīr on 57:10
Reflect
What would you spend on today if you were certain it counted as an early, harder sacrifice rather than a comfortable, late one?
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Question 1 of 2
What is the rhetorical purpose of calling charity a 'loan to Allah' in āyah 11?
Question 2 of 2
Why does āyah 10 rank pre-conquest spending and fighting more highly?
The light of the believers, and the wall of the hypocrites
On the Day, believing men and women are seen with their light running before them and on their right, told 'your good tidings today are gardens beneath which rivers flow'. The hypocrites will beg the believers to wait so they might take some of that light, but they are told to go back and seek it elsewhere; a wall is placed between them with a door — mercy on the inner side, torment on the outer.
Drawn fromAl-Qurṭubī on 57:13; Ibn Kathīr on 57:12–13
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
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On the [same] Day the hypocrite men and hypocrite women will say to those who believed, "Wait for us that we may acquire some of your light." It will be said, "Go back behind you and seek light." And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.
From the tafsīr
The light described here is widely connected by exegetes to the light believers carry on the bridge over Hell (aṣ-ṣirāṭ), earned in this life by faith, prayer, and deeds done sincerely and openly.
Cited toIbn Kathīr on 57:12–13
The wall with mercy inside and torment outside is understood as a literal barrier separating the believers from the hypocrites on that Day, which some scholars discuss in relation to the wall of al-Aʿrāf.
Cited toAl-Qurṭubī on 57:13
Key takeaways
- The light on that Day is earned here, through sincerity that cannot be borrowed at the last moment.
Drawn fromAl-Qurṭubī on 57:13; Ibn Kathīr on 57:12–13
- Hypocrisy's tragedy is discovered too late — when the request to share light is refused outright.
Drawn fromAl-Qurṭubī on 57:13; Ibn Kathīr on 57:12–13
- A single wall can contain mercy on one face and torment on the other; the difference is which side you stand on, decided beforehand.
Drawn fromAl-Qurṭubī on 57:13; Ibn Kathīr on 57:12–13
Reflect
If your faith had to show up as visible light tonight, based only on today's deeds, how much would there be?
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Question 1 of 2
How is the wall in āyah 13 described?
Question 2 of 2
What do the hypocrites ask the believers for in āyah 13?
Has the time not come? Hearts grown hard
Believers are asked directly: has the time not come for their hearts to become humbled at the remembrance of Allah and what has come down of truth, rather than repeat the fate of earlier scripture-people whose hearts hardened after a long period passed over them? Allah gives life to the earth after its lifelessness as a sign, and worldly life is described as play, diversion, adornment, boasting and competition — like plant growth that pleases, then dries, yellows, and becomes debris.
Drawn fromAl-Saʿdī on 57:20; Ibn Kathīr on 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
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Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allāh and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.
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
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Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children - like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allāh and approval. And what is the worldly life except the enjoyment of delusion.
From the tafsīr
The rebuke is gentle but urgent — 'has the time not come' addresses believers, not disbelievers, warning that even sincere faith can dull if remembrance is neglected over time.
Cited toIbn Kathīr on 57:16
The five items named — play, diversion, adornment, boasting, competition — trace the typical progression of worldly attachment from childhood distraction to adult rivalry over wealth and lineage.
Cited toAl-Saʿdī on 57:20
Key takeaways
- Even believers are warned against the slow hardening that comes from letting time pass without renewed remembrance.
Drawn fromAl-Saʿdī on 57:20; Ibn Kathīr on 57:16
- Allah's revival of dead earth is presented as evidence against spiritual complacency, not merely a nature fact.
Drawn fromAl-Saʿdī on 57:20; Ibn Kathīr on 57:16
- The dunyā's five described stages — from play to competition — map a whole life if left unchecked; naming them is the first defence.
Drawn fromAl-Saʿdī on 57:20; Ibn Kathīr on 57:16
Reflect
At which of the five stages named in āyah 20 — play, diversion, adornment, boasting, competition — do you currently spend the most energy?
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Question 1 of 2
What five things does āyah 20 name as characterising worldly life?
Question 2 of 2
Who is addressed by the question 'has the time not come...' in āyah 16?
The Book, the balance, and the iron sent down
Allah sent His messengers with clear evidences, and sent down with them the Scripture and the balance so that people might establish justice, and sent down iron in which is great military strength and benefits for people — so that Allah may make evident who supports Him and His messengers, unseen. The surah closes by reminding the People of the Scripture that bounty is entirely in Allah's hand, given to whom He wills.
Drawn fromAl-Saʿdī on 57:25; Ibn Kathīr on 57:25
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَـٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَـٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ ۖ وَأَنزَلْنَا ٱلْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَـٰفِعُ لِلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلْغَيْبِ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ
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We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allāh may make evident those who support Him and His messengers unseen. Indeed, Allāh is Powerful and Exalted in Might.
From the tafsīr
Pairing 'the Book and the balance' with 'iron' places moral guidance and material strength side by side — justice needs both a standard to measure by and a means to enforce and defend it.
Cited toIbn Kathīr on 57:25
'Sent down iron' is understood literally as Allah's provision of a raw material with both destructive and constructive uses — weapons and tools alike — a trial of what people do with capability given to them.
Cited toAl-Saʿdī on 57:25
Key takeaways
- Justice, in this surah's vision, requires both revealed standards and the material means to uphold them.
Drawn fromAl-Saʿdī on 57:25; Ibn Kathīr on 57:25
- Strength itself is neutral; what distinguishes people is whether they use it in support of Allah and His messengers or against that cause.
Drawn fromAl-Saʿdī on 57:25; Ibn Kathīr on 57:25
- The surah that opened with the exalting of all creation closes by tying revelation, justice, and material provision into a single purpose.
Drawn fromAl-Saʿdī on 57:25; Ibn Kathīr on 57:25
Reflect
In what area of your life do you have 'iron' — real capability — that you have not yet placed in service of justice?
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Question 1 of 2
How does al-Saʿdī describe the significance of iron being sent down?
Question 2 of 2
According to āyah 25, why was the Scripture and the balance sent down with the messengers?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
س ب ح
āyāt 1to exalt, swim through glorification
- سَبَّحَhe/it exalted
- تَسْبِيحexaltation, glorification
- سُبْحَانglory be to
ن ف ق
āyāt 7, 10to spend, expend
- أَنفَقَhe spent
- نَفَقَةexpenditure
- مُنَافِقhypocrite, unrelated homograph though sharing letters
ق ر ض
āyāt 11, 18to lend, cut off a portion for another
- قَرْضloan
- يُقْرِضُhe lends
ن و ر
āyāt 12, 13, 19, 28light, illumination
- نُورlight
- نُّورِكُمْyour light
- أَنَارhe illuminated
ق س و
āyāt 16hardness, rigidity of heart
- قَسَتْit hardened
- قَاسِيhard, harsh
- قَسْوَةhardness
ح د د
āyāt 25iron, and by extension a fixed limit or boundary
- ٱلْحَدِيدthe iron
- حَدّlimit, boundary
- حَدِيدsharp, iron
ق س ط
āyāt 25justice, equity
- ٱلْقِسْطjustice
- قِسْطa just share
- أَقْسَطَhe acted justly
Carry this with you
- Everything in creation is already exalting Allah; your worship joins a chorus already in progress.
- Being 'with you wherever you are' is a statement about His knowledge, not His location.
- Sacrifice made in harder, earlier times carries a distinct rank; timing is not incidental to reward.
- Charity described as a loan to Allah removes any excuse for hesitation.
- The light believers carry on the Day is earned in this life and cannot be borrowed at the last moment.
- A long, comfortable stretch of time is itself a spiritual risk — hearts harden gradually, not suddenly.
- Justice requires both a revealed standard and material means; the Book and the balance are paired with iron.
- Strength is a trust: it can serve Allah's cause or be turned against it, and that choice is the test.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Al-Ḥadīd
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Tafsīr13
- Al-Qurṭubī on 57:13
- Al-Saʿdī on 57:11
- Al-Saʿdī on 57:20
- Al-Saʿdī on 57:25
- Al-Saʿdī on 57:4
- Ibn Kathīr on 57:10
- Ibn Kathīr on 57:11
- Ibn Kathīr on 57:12–13
- Ibn Kathīr on 57:16
- Ibn Kathīr on 57:25
- Ibn Kathīr on 57:3
- Ibn Kathīr, introduction to Sūrat al-Ḥadīd
- Ibn Kathīr, Tafsīr, on 57:11 (report of Abū Dahdāḥ, cited with a note on its chain)
Full exam — the whole surah, from memory
Every question from every theme, interleaved and reworded. Interleaving is what turns recognition into recall. Each answer updates your review schedule, your mistakes list and your mastery score for that theme.
Al-Ḥadīd — full exam
1 / 10 · 0 correct
10 questions across 5 themes.
Al-Ḥadīd · The Book, the balance, and the iron sent down
According to āyah 25, why was the Scripture and the balance sent down with the messengers?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol