This page contains all verses of surah Al-Hadid in addition to Interpretation of all verses by Maarif-ul-Quran (Mufti Muhammad Shafi). In the first part you can read surah الحديد ordered in pages exactly as it is present in the Quran. To read an interpretation of a verse click on its number.
Surah Al-Hadid is the 57th chapter of the Quran and consists of 29 verses. The name "Al-Hadid" translates to "The Iron" in English, and the surah is named after the mention of iron in the first verse.
The surah emphasizes the power and sovereignty of Allah, and it discusses the concept of faith, the importance of charity, and the consequences of disbelief. It also highlights the transient nature of worldly possessions and the significance of preparing for the Hereafter.
Surah Al-Hadid encourages believers to spend in the way of Allah and to strive for His pleasure. It emphasizes the idea of accountability and the rewards for those who believe and do righteous deeds.
The surah also addresses the hypocrites and their deceptive behavior, warning them of the severe consequences of their actions. It urges them to repent and turn to Allah before it is too late.
Furthermore, Surah Al-Hadid emphasizes the concept of divine decree and the ultimate control of Allah over all matters. It encourages believers to have patience and trust in Allah's wisdom and plan.
Overall, Surah Al-Hadid serves as a reminder of the importance of faith, charity, accountability, and patience. It provides guidance for believers and serves as a source of reflection and spiritual nourishment.
Some of the Merits of Surah Al-Hadid
It is recorded in Abu Dawud, Tirmidhi and Nasa'i that Sayyidna ` Irbad Ibn Sariyah ؓ said that the Messenger of Allah ﷺ used to recite Al-Musabbihat before he went to sleep and said: "In them there is a verse that is more meritorious than a thousand verses." The collective name of the series Al-Musabbihat refers to the following five Surahs: [ 1] Al-Hadid; [ 2] Al-Hashar; [ 3] As-Saff; [ 4] Jumu'ah; and [ 5] At-Taghabun. Having cited this Hadith, Ibn Kathir says that the best verse referred to in Surah Al-Hadid is verse [ 3] هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (He is the First and the Last, and the Manifest and the Hidden, and He is All-Knowing about everything....57:3] Among the five Surahs, the first three, namely Al-Hadid, Al-Hashr and As-Saff commence with the past perfect tense 'sabbaha' [ purity has been proclaimed ] whilst the last two, namely Al-Jumu` ah and Al-Taghabun commence with the imperfect tense yusabbihu [ purity is proclaimed ]. This implies that the purity of Allah should be declared at all times, the past, the present and the future. [ Mazhari ]
Remedy for Diabolical Whisperings
Sayyidna Ibn ` Abbas ؓ said that if the Shaitan casts an evil scruple in anyone's heart, and thus causes skepticism about Allah and the religion of truth, he should softly recite the following verse [ 3]: هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (He is the First and the Last, the Manifest and the Hidden and He is All-Knowing about everything.)
What is meant by Allah's being First and Last, and Manifest and Hidden? There are more than ten different interpretations of these attributes, and they are not contradictory. The scope is wide enough to accommodate all interpretations. The meaning of the attribute al-awwal [ the First ] is more or less fixed, signifying that ontologically there was nothing before Allah, and that He created everything and He is the First Cause of all existent things. The attribute Al-'akhir [ the Last ] means that He will exist even after everything will perish, as the following verse testifies: كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Everything has to perish except His Countenance... [ 28:88]. It should be noted that death or perishing covers two possibilities, either actual death or potential death. Therefore the verse means that all existent creatures will either actually perish on the Day of Judgment, or they may not actually perish, but potentially they could perish. They have the inherent capacity for death and destruction. Thus despite their being existent they may still be described as halik or fani [ perishing ]. As for instance, Paradise and Hell, and the righteous or unrighteous inmates entering them will not actually perish, but potentially they have the inherent capacity to perish. Only the Supreme Being of Allah is such that neither non-existence has ever occurred to Him, nor can death overtake Him. Thus Allah is Al-'Akhir [ the Last ].
Imam Ghazali (رح) has another explanation. He interprets the attribute 'Akhir [ the Last ] from the point of view of ma'rifah [ Knowledge ] in the sense that knowing Allah Ta’ ala is the ultimate goal which man hopes to achieve. He moves in the direction of this goal, passing on the way through all the different stages and stations until he attains the Divine Knowledge. [ Ruh ul Ma’ ani ]
The attribute Az-zahir [ the Manifest ] signifies a Being whose manifestation is superior to everything. Since 'manifestation' is an offshoot of 'existence', and the Existence of Allah is First and superior to all existent entities, the Divine Manifestation surpasses the manifestation of all other beings. Nothing in this universe is more manifest than Him. The manifestation of His wisdom and His power is visible in every particle of this world.
The attribute Al-batin [ the Hidden ] means that the accurate nature and essence of Allah's Being is hidden in the sense that the Divine Essence [ dhat ] is beyond human perception. No intellect or thought can ever reach the accurate and Intrinsic Essence of Allah.
اے برتراز قیاس و گمان و خیال و وھم
و زھرچہ دیدہ ایم شنیدہ ایم وخواندہ ایم
He is far beyond any hypothesis, any guess, any assumption, any imagination,
And who is far beyond whatever we have ever seen, heard or read about.
اے بروں از جملہ قال و قیلِ من
خاک بر فرق من و تمثیل من
He is beyond all our discussions and debates.
Whatever example I cite to explain Him is no more than a sheer failure.