Race toward forgiveness from your Lord - Al Qur'an's most profound passages on the reality of worldly life viz the eternal life of the Hereafter

Surah Al-Ḥadīd (57:20–21) forms one of the Qur'an's most profound passages on the reality of worldly life versus the eternal life of the Hereafter. These verses were revealed in Madinah, where the Muslim community was becoming established and experiencing increasing prosperity. Allah reminds the believers not to let material success distract them from their ultimate purpose. Verse 20 describes the temporary nature of this world, while verse 21 immediately redirects believers toward striving for Allah's forgiveness and Paradise. Together, they balance detachment from the dunya with active striving for the Ākhirah.

Verse 20

"Know that the life of this world is only play, amusement, adornment, boasting among yourselves, and competition in wealth and children. It is like rain whose resulting vegetation pleases the farmers; then it dries and you see it turn yellow; then it becomes debris. But in the Hereafter is severe punishment and forgiveness from Allah and His pleasure. And the life of this world is nothing but the enjoyment of delusion." (57:20)

• Context This verse does not condemn worldly life itself. Islam permits earning wealth, raising a family, enjoying Allah's blessings, and beautifying one's life within lawful limits. Rather, it warns against making the dunya one's ultimate goal.
• Allah describes the stages of worldly attachment:
• Play (لَعِبٌ) – the carefree pursuits of childhood.
• Amusement (لَهْوٌ) – distractions that consume time.
• Adornment (زِينَةٌ) – concern with appearance and status.
• Boasting (تَفَاخُرٌ) – pride in achievements and lineage.
• Competition in wealth and children (تَكَاثُرٌ) – endless rivalry for more.
• The imagery of rain and vegetation illustrates how worldly success flourishes briefly before fading into dry stubble. Human life follows a similar pattern: youth, strength, prosperity, decline, and death.
• Explanation by Classical scholars
• Ibn Kathīr explains that Allah compares worldly life to crops that delight farmers but soon wither, showing how quickly worldly attractions disappear. The lasting realities are Allah's forgiveness or His punishment.
• Al-Ṭabarī notes that every stage mentioned reflects a common preoccupation of human beings, yet all are temporary and cannot accompany a person into the grave.
• Al-Qurṭubī emphasizes that the world becomes blameworthy only when it distracts from obedience to Allah. Used in His service, worldly blessings become acts of worship.

We have already published a detailed exegesis of verse 20 which can be accessed from our post: O’ Man! Know that the life of this world is only amusement, adornment, boasting and competition

Verse 21

"Race toward forgiveness from your Lord and a Garden as wide as the heavens and the earth, prepared for those who believe in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills. And Allah is the Possessor of immense bounty." (57:21)

• Context
• After warning about worldly competition, Allah redirects that same human drive toward something worthy.
• People naturally compete for wealth, fame, influence, and recognition. Allah says: compete instead for forgiveness and Paradise.
• The command "Race" (سَابِقُوا) conveys urgency. Just as athletes strive for victory, believers should hasten toward repentance, righteous deeds, charity, prayer, patience, and beneficial knowledge.
• This verse parallels:
• 3:133: "Race toward forgiveness from your Lord and a Garden..."
• 23:61: "It is those who hasten to good deeds, and they are foremost in them."
• 83:26: "So for this let the competitors compete."

The Scholarly explanation This verse follows immediately after Allah's description of the fleeting nature of worldly life (57:20). Having shown that worldly competition is temporary, Allah redirects believers toward a competition that truly matters—the pursuit of His forgiveness and Paradise.

• Ibn Kathir 
• Ibn Kathir explains that after showing how temporary worldly life is, Allah redirects believers to what deserves real effort. He notes that: the command "Race" (سَابِقُوا) indicates eagerness and urgency; forgiveness comes before Paradise because no one enters Paradise except through Allah's mercy and forgiveness; describing Paradise as "as wide as the heavens and the earth" emphasizes its unimaginable vastness rather than giving a geometric measurement.
• Ibn Kathir also relates this to the Prophet's encouragement to hasten toward good deeds before obstacles prevent them.
• Abul A'la Maududi's explanation Abul A'la Maududi focuses on the contrast between verses 20 and 21. 
• He explains: Human beings naturally compete. Although Islam does not abolish competition. Islam redirects competition from temporary achievements to eternal success.
• He writes that worldly rivalry often produces: envy, arrogance, injustice, greed.
• Allah therefore invites believers to engage instead in a noble competition whose prize is Allah's forgiveness and Paradise.
• Maududi also notes that Paradise's vastness teaches that Allah's reward is beyond human imagination.
• Abdullah Yusuf Ali's explanation Abdullah Yusuf Ali sees the passage as a beautiful contrast.
• Verse 20 exposes: the glitter of the world.
• Verse 21 presents: the reality of eternity.
• Yusuf Ali explains that believers should not merely avoid worldly attachment but actively strive toward Allah.
• He remarks that Paradise is described in immense dimensions to help human minds grasp something that ultimately exceeds earthly comparison.
• Javed Ahmad Ghamidi's explanation Javed Ahmad Ghamidi emphasizes the literary flow of the passage. According to Ghamidi:
• Verse 20 dismantles the illusion that worldly life deserves ultimate devotion.
• Verse 21 immediately fills that vacuum by directing human ambition toward Allah.
• He stresses that Islam does not condemn worldly work, wealth, or family.
• Rather, it condemns making them life's highest purpose.
• The command to "race" means that a believer should pursue Allah's pleasure with the same determination that others pursue worldly success.

Relationship between the two verses

The two verses form a complete contrast:

            Verse 20                                 Verse 21

Temporary enjoyment                 Eternal reward

Competing for wealth                 Competing for forgiveness

Crops that wither                         Paradise that never fades

Illusion                                         Reality

Pride                                         Humility before Allah

As can be seen from comparison above, Allah first changes our perspective, then redirects our ambition.

Connection with Hadith

The Prophet ﷺ said: "Be in this world as though you were a stranger or a traveler." (Sahih al-Bukhari, 6416) [ Read explanation of hadith at: But the life of this world (compared to the Hereafter) is only a fleeting enjoyment]

And he also said: "The world is sweet and green, and Allah has made you successors in it to see how you will act." (Sahih Muslim, 2742)

These hadith complement the verses perfectly: the world is not to be abandoned, but it is a temporary trust and a place of testing.

What do these verses teach us today?

These verses are especially relevant in an age dominated by consumerism, social media, and constant comparison.

They remind us that likes, followers, possessions, titles, and status are temporary.

They expose the emptiness of defining success solely by wealth or recognition.

They encourage us to redirect our competitive spirit toward faith, character, generosity, and service.

They teach us to enjoy Allah's lawful blessings with gratitude while keeping our hearts attached to the Hereafter rather than to the fleeting attractions of this world.

They remind us that the true measure of success is not what we accumulate before death, but what we send ahead through sincere faith and righteous deeds.

A reflective summary

Surah Al-Ḥadīd 57:20–21 teaches that worldly life is like a beautiful crop after rain—captivating for a short time but destined to wither. Allah does not forbid the blessings of this world; rather, He warns us not to mistake the temporary for the eternal. Having exposed the illusion of worldly rivalry, He calls believers to race instead toward His forgiveness and the everlasting Paradise. The message is timeless: let the dunya remain in your hands, but let the Ākhirah remain in your heart, for only what is done for Allah will endure.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo: ChatGPT | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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Overview Surah Al Hadid - The Iron: 57th Chapter of the Holy Quran

Surah Al-Ḥadīd is the Fifty Seventh surah with 29 ayats with four rukus, part of the 27th Juzʼ  of the Holy Qur'an. It is one of those five undisputed surah which is known as "Al-Musabbihat," that is surahs begin with the glorification of Allah. The other four surahs are (1) Al-Hashr; (2) As-Saff; (3) Al-Jumu’ah; and (4) At-Taghabun. 

Period of Revelation:

This is unanimously a Madani Surah, and a study of its subject matter shows that it was probably sent down some time during the interval between the Battle of Uhud and the Truce of Hudaibiyah. This was the time when the tiny Islamic State of Madinah had been hemmed in by the disbelievers and the handful of the ill equipped Muslims were entrenched against the combined power of entire Arabia. In this state Islam not only stood in need of the sacrifice of Life from its followers, but it also needed monetary help and assistance. In this Surah a forceful appeal has been made for the same. This view is further strengthened by verse 10 in which Allah has addressed the believers to the effect "Those of you who would spend and fight after the victory can never be equal to those who have spent and fought before the victory." And the same is supported by the traditions that Ibn Marduyah has related on the authority of Hadrat Anas. In respect of the verse: Alam ya'n-i lilladhina aamanu an takhsha'a qulubu- hum li-dhikrillah-i, he says that 17 years after the commencement of the revelation of the Qur'an this verse was sent down to arouse the believers to action. Reckoned thus the period of the revelation of this Surah falls between the 4th and the 5th year after the hijrah.

Theme and Subject Matter:

The theme of this Surah is to exhort the Muslims to spend in the cause of Allah. At the most critical juncture of the history of Islam when it was engaged in a life and death struggle against Arab paganism, this Surah was revealed to persuade the Muslim's to make monetary sacrifices in particular, and to make them realize that Islam did not merely consist in verbal affirmation and some outward practices but its essence and spirit is sincerity towards Allah and His Religion. The faith of the one who was devoid of this spirit and who regarded his own self and wealth as dearer to himself than Allah and His Religion, was hollow and therefore of little worth in the sight of Allah.

For this object, first the attributes of Allah Almighty have been mentioned so that the listeners may fully realize as to Who is addressing them. Then, the following themes have been expressed in sequence:

The inevitable demand of the Faith is that one should not shirk spending one's wealth for the sake of Allah. This would not only be contrary to the Faith but also wrong realistically. For the wealth indeed belongs to Allah, on which man has been given proprietary rights only as His vicegerent. Yesterday this wealth was in other people's possession today it is with one particular man, and tomorrow it will pass into some one else's hand. Ultimately, it will go back to Allah, Who is the inheritor of everything in the universe. Only that much of this wealth will be of any use to a man, which he spends in the cause of Allah during the period it is in his possession.

Although making sacrifices for the sake of Allah is commendable in any case, the true worth of these sacrifices is determined by the nature of the occasion. There is an occasion when the power of paganism is overwhelming and there is a danger that it might subdue and overcome Islam completely; there is another occasion when Islam is in a stronger position in its struggle against un-Islam and the believers are attaining victories. Both these states are not equal as regards their respective importance. Therefore, the sacrifices that are made in these different states would also not be equal. Those who sacrifice their lives and expend their wealth to further promote the cause of Islam when it is already strong cannot attain to the rank of those who struggled with their lives and their wealth to promote and uphold the cause of Islam when it was weak.

Whatever is spent for the cause of the Truth is a loan on Allah, and Allah will not only return it increasing it manifold but will also give from Himself the best reward for it.

In the Hereafter the Light shall be bestowed only on those believers who would have spent their wealth in the cause of Allah. As for the hypocrites who watched and served only their own interests in the world, and who least bothered whether the Truth or falsehood prevailed will be segregated from the believers in the Hereafter although they might have lived in close association with them in the world. They will be deprived of the Light, and they will be counted among the disbelievers.

The Muslims should not behave like those followers of the earlier Books, whose lives have been. spent in the worship of the world and whose hearts have become hardened due to negligence with the passage of time. He cannot be a believer whose heart does not melt at the remembrance of Allah and does not bow to the Truth sent down by Him.

The sincere upholders of the Truth and the true witnesses of the Faith in the sight of Allah are only those believers who spend their wealth in His way sincerely, without any desire of show.

The life of this world is only a short lived spring and a means of pride and show. Its sports and pastimes, its adornments and decorations, its pride of place, its wealth and possessions, for which the people try to vie with one another, are transient. Its likeness is of the crop which flourishes and blooms, then turns pale and then finally is reduced to chaff. The everlasting life is the life hereafter when results of great consequence will be announced. Therefore, if one has to vie with another for something, one should strive for Paradise.

Whatever good man meets with and whatever hardship he suffers in the world, are pre-ordained by Allah. A true believer is he who does not lose heart in affliction and is not puffed up with pride in good times. It is the character of a hypocrite and disbeliever that he is puffed up with pride when Allah favors him with His blessings, behaved boastfully and shows stinginess when called upon to spend in the cause of the same God Who blessed him, and also counsels others to be stingy like himself.

Allah sent His Messengers with clear signs and the Book and the Law of Justice so that the people may adhere to justice; besides, He sent down iron also so that power may be used to establish the Truth and vanquish falsehood. Thus, Allah likes to see as to who from among the people would rise to support and succor His true Religion even at the risk of their lives. These opportunities Allah has created for man's own advantage and development; otherwise Allah does not stand in need of others for His works.

Prophets came from Allah in the past, and by their preaching some people adopted the Right Path, but most of them persisted in wickedness. Then the Prophet Jesus came, whose teachings brought about many moral improvements in the lives of the people, but his community invented monasticism. Now Allah has sent the Prophet Muhammad (upon whom be His peace and blessings). Those who affirm faith in him and pass their life fearing Allah's accountability, will be given by Allah a double share of His mercy and He will bless them with the Light by which they will see and walk the straight path among the crooked paths met with at every step in the life of this world. Although the followers of the earlier revelation regard themselves as the monopolists of Allah's bounties, the fact remains that Allah Himself controls His bounties He may bless with these whomever He pleases.

Please do consult following references to clearly understand this surah for a lot of explanation is required to understand its actual magnitude.

For detailed explanation / tafsir / exegesis, please click Here.

You may now like to listen to Arabic recitation of Surah Al-Ḥadīd with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 | 
An effort has been made to gather explanation of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, those wanting detailed explanations and tafsir (exegesis), may refer to sites the references of which are given above.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
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Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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