From the translation by Muhammad Asad (Leopold Weiss)

About the translator:
Muhammad Asad, Leopold Weiss, was born of Jewish parents in Livow, Austria (later Poland) in 1900, and at the age of 22 made his first visit to the Middle East. He later became an outstanding foreign correspondent for the Franfurter Zeitung, and after his conversion to Islam travelled and worked throughout the Muslim world, from North Africa to as far east as Afghanistan, India and Pakistan. After years of devoted study he became one of the leading Muslim scholars of our age. His translation of the Holy Qur’an is one of the most lucid and well-referenced works in this category, dedicated to “li-qawmin yatafakkaroon” (For people who think).

Chapter 57, verses 1 – 5
All that is in the heavens and on earth extols God’s limitless glory: for He alone is almighty, truly wise!
His is the dominion over the heavens and the earth; He grants life and deals death; and He has the power to will anything.
He is the First and the Last, [ 1 ] and the Outward as well as the Inward: [ 2 ] and He has full knowledge of everything.
He it is who has created the heavens and the earth in six eons, and is established on the throne of His almightiness.
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.
And He is with you wherever you may be; and God sees all that you do.
His is the dominion over the heavens and the earth; and all things go back unto God [as their source].

Chapter 57, verse 7
Believe in God and His Apostle, and spend on others out of that of which He has made you trustees: [ 3 ] for, those of you who have attained to faith and who spend freely [in God’s cause] shall have a great reward.
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Translator’s Notes
[ 1 ] I.e., His Being is eternal, without anything preceding His existence and without anything lasting its infinity: an interpretation given by the Prophet himself, as recorded in several well-authenticated traditions. Thus, “time” itself – a concept beyond man’s understanding – is but God’s creation.
[ 2 ] 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 “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 in the effects of His activity, whereas He Himself is not perceptible to our senses” (Zamakhshari).
[ 3 ] Implying that all that man “possesses” is but held in trust from God, since “all that is in the heavens and on earth belongs to Him”, whereas man is allowed only its usufruct.