وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ ﴿۵۶﴾ وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ حَتَّى إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ فَأَنْزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ كَذَلِكَ نُخْرِجُ الْمَوْتَى لَعَلَّكُمْ تَذَكَّرُونَ ﴿۵۷﴾ وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا كَذَلِكَ نُصَرِّفُ الْآيَاتِ لِقَوْمٍ يَشْكُرُونَ ﴿۵۸﴾

﴾56﴿ Wa laa tufsidoo fil ardi ba'da islaahihaa wad'oohu khawfanw wa tama'aa; inna rahmatal laahi qareebum minal muhsineen
﴾57﴿ Wa Huwal lazee yursilur riyaaha bushram baina yadai rahmatihee hattaaa izaaa aqallat sahaaban siqaalan suqnaahu libaladim maiyitin fa annzalnaa bihil maaa'a fa akhrajnaa bihee minn kullis samaraat; kazaalika nukhrijul mawtaa la'allakum tazakkaroon
﴾58﴿ Walbaladut taiyibu yakhruju nabaatuhoo bi-izni Rabbihee wallazee khabusa laa yakhruju illaa nakidaa; kazaalika nusarriful Aayaati liqawminy yashkuroon

﴾56﴿ And do not corrupt (polytheism) in the earth after it has been reformed (with monotheism) and supplicate to Allah the Exalted with fear and hope indeed the mercy of Allah the Exalted is close to the righteous
﴾57﴿ And Allah, the Exalted, is the one who sends the winds as tidings of His mercy until they catch a heavy cloud (of water) Let's drive it to the dry land and pour the water through it So we bringing out with that water from any kind of fruit Thus we bring out the dead so that you may accept the admonition
﴾58﴿ And the good earth grows a plant from it by the decree of its Lord And the land that is dry will not produce anything but a useless plant Thus we express the verses in various ways for a people who give thanks

[56] In this verse, there is a refutation of shirk, because corruption (fasād) means shirk, and reform (islāh) means monotheism (tawḥīd).
Two conditions are mentioned: fear and hope, which relate to the inner state.
The meaning of "mercy" here is the acceptance of supplication and reward.
"The doers of good" (al-muḥsinīn) refers to those who act according to the belief in monotheism and follow the path of the Sunnah.
"Do not cause corruption" – This is a general phrase.
Corruption of lives includes killing, corruption of wealth includes usurpation and theft, corruption of religion includes disbelief, shirk, and innovation, and corruption of lineage includes adultery and the act of the people of Lot (peace be upon him).
The meaning of reform is through the sending of prophets and divine books.
"Fear and hope" (khawfan wa ṭamaʿan) – These two are mentioned in the supplications of the righteous in verse 18 of Surah Sajdah, at the time of rain in verse 12 of Surah Ra‘d, and at the time of lightning in verse 24 of Surah Rum.
"Mercy of Allah" – Mercy has many meanings; here it refers to the acceptance of supplication.
"Qarīb" (near) is mentioned in the masculine form because mercy is attributed to Allah Most High, and this contains a subtle point of etiquette.
[57,58] This is a proof of monotheism related to the phrase “He covers the night” and is also an example used for the Qur'an and for explaining monotheism.
Just as before rainfall, there is air and heavy clouds, similarly, before the Qur'an, there were glad tidings in previous scriptures about the Qur'an and the Messenger.
At the beginning, many polytheists strongly resisted and created darkness (ignorance and opposition).
Just as the earth is of two types – from one, beneficial vegetation grows after rainfall, and from the other, useless growth appears – likewise, the message of the Qur'an benefits some people, while it brings loss to others.
“Thus do We bring forth the dead” – This is a proof of the Resurrection by way of analogy.
Another point is that when a person sees the cultivation of the earth, he should not become so engrossed in worldly pleasures that he forgets the Hereafter.
Therefore, the reminder of the Hereafter is mentioned alongside it.
“The winds” (al-riyāḥ) – The winds are of four types:
1. Ṣabāḥ – lifts the clouds
2. Shamāl – gathers the clouds
3. Janūb – drives the clouds
4. Dabūr – disperses the clouds