Tafheem-ul-Quran - Abul Ala Maududi

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Tafheem-ul-Quran - Abul Ala Maududi translation for Surah Al-Hadid — Ayah 19

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57:19

وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦٓ أُوْلَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمۡ لَهُمۡ أَجۡرُهُمۡ وَنُورُهُمۡۖ وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَٰتِنَآ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ ١٩

In Allah's sight only those who truly believe in Allah and His Messengers¹ are utterly truthful² and true bearers of witness(for the sake of Allah).³ For them is their reward and their light.⁴ As for those who gave the lie to Our Signs, they are the people of Hell.

Footnotes

[1] Here, the believers imply those people of true faith whose attitude and conduct was absolutely different from that of the people of weak faith and the false claimants to Islam, and who were at that time vying with one another in making monetary sacrifices and were struggling with their lives in the cause of the true faith.
[2] Siddiq (most truthful) is the superlative from sidq; however, one should clearly understand that sidq is not merely a statement conforming to the truth, but a statement which is not only true in itself but its speaker also upholds it as a truth sincerely. For instance, if a person says that Muhammad (peace be upon him) is Allah’s Messenger, this is by itself precisely according to the truth, for the Prophet (peace be upon him) is truly Allah’s Messenger, but the person would be true in his statement only if he also believed and upheld him as Allah’s Messenger. Therefore, a thing would be sidq if what was said was in conformity with the truth as well as with the speaker’s own conscience. Likewise, sidq also contains the sense of faithfulness, sincerity and practical righteousness. Sadiq-ul-waad would be the person who kept his promise practically, who never broke it. Sadiq (true friend) would be he who did full justice to friendship in the time of need, and who never proved faithless to anybody in any way. In war, sadiq-fil-qital (true soldier) would be the one who fought with all his heart and body and established his valor practically. Thus, sidq in essence implies that one’s deed should fully conform to his word. The one who acts contrary to his word cannot be sadiq. On that very basis, the one who preaches one thing and acts contrary to it is regarded as a false preacher. With this meaning of sidq and sadiq in view one can fully appreciate the meaning of the superlative sadiq. It would inevitably imply a righteous person who is free from every impurity, who has never swerved from the truth and piety, who could never be expected to say anything against his conscience. Who believed in whatever he believed with full sincerity and remained faithful to it under all circumstances, and who has practically proved that he is a true believer in the full sense of the word. (For further explanation, see (E.N. 99 of Surah An-Nisa).
[3] The early commentators have differed about the explanation of this verse. Ibn Abbas, Masruq, Dahhak, Muqatil bin Hayyan and others say that the previous sentence ended with humsssiddiqun; and wash-shuhadauinda Rabbihim la-hum ajru-hum wa nuru-hum is a separate and independent sentence According to this explanation, the translation of the sentence would be: Those who have believed in Allah and His Messenger, are indeed the most truthful (as siddiqun); as for the true witnesses (ash-shuhada), they will have their reward and their light from their Lord. Contrary to this, Mujahid and several other commentators regard this whole expression as one sentence. According to them the translation would be that which we have given in the text above. The two commentaries differ because the first group has taken the word shahid in the meaning of the martyr in the way of Allah and seeing that every believer is not a shahid in this sense, has taken wash-shuhadau inda Rabbi-him as a separate sentence. But the other group takes shahid in the meaning of the witness of the truth, and not in the sense of the martyr, and in this sense every believer is a shahid. We are of the opinion that this second commentary is preferable and this is;
[4] And thus We have made you a middle nation that you may be witnesses against mankind, and the messenger may be a witness against you. (Surah Al-Baqarah, Ayat 143).

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]

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{
  "1:1": "translation of 1:1",
  "1:2": "translation of 1:2",
  ...
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}

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{
  "88:17": {
    "t": "Do the disbelievers not see how rain clouds are formed <sup foot_note=\"77646\">1</sup>",
    "f": {
      "77646": "The word ibl can mean 'camel' as well as 'rain cloud'..."
    }
  }
}

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{
  "88:17": "Do the disbelievers not see how rain clouds are formed [[The word ibl can mean 'camel' as well as 'rain cloud'...]]"
}

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Above translation will be exported in chunks as:

<i class="s">(from the whisperers)</i>among the race of unseen beings<sup foot_note="81506">1</sup>and mankind.”


      [
      {"type":"i","text":"(from the whisperers)"}, // first chunk, should be formatted as italic
      "among the race of unseen beings", //second chunk in simple text
      {"type":"f","f":"81506","text":"1"}, // third chunk is a footnote,
      "and mankind.”"
      ]