Surah Al-Hadid (57) — Ayah 19
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ {لَهُمْ اَجْرُهُمْ وَ نُوْرُهُمْ:} That is, according to the ranks of Siddiqiyyah or Shahadah, reward and light are only for the believers, not for the disbelievers or hypocrites.
➌ {وَ الَّذِيْنَ كَفَرُوْا وَ كَذَّبُوْا بِاٰيٰتِنَاۤ … :} From this it is known that only those will remain in Hell forever who disbelieved in Allah and His messengers and denied them, because {’’ اَصْحٰبُ الْجَحِيْمِ ‘‘} (companions of the blazing fire and those who will remain in it) are only they; if sinful believers enter Hell, they will not remain in it forever, therefore they are not {’’ اَصْحٰبُ الْجَحِيْمِ ‘‘}.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[32]
The Two Meanings of Siddiq:
That is, those who believe in Allah and His Messenger with true hearts and sincerity of intention, the inevitable result is that they become Siddiq, and in the sight of Allah, they are counted as Siddiq. The meaning and concept of Siddiq is very broad. One meaning is that whatever Allah and His Messenger ﷺ say, they affirm it without hesitation. The second meaning is that they are bound to their words and promises, and in their actions and deeds, they are upright and truthful. They develop hatred for lying, deception, trickery, partiality, breach of trust, and other such things.
[33]
The Two Meanings of the Testimony of Siddiq:
Similarly, such Siddiq people will be witnesses over others on the Day of Resurrection. This also has two aspects. One is that, by becoming a model through their words and actions, they made it clear to everyone that these are the effects that are produced in a person by truly believing in Allah and His Messenger. The second is that on the Day of Resurrection, they will testify in the court of Allah that we invited such and such person to the truth, and in response, they gave such and such answers and inflicted such and such oppressions upon us. Some commentators do not consider the waw in this verse as conjunctive. According to them, these are two separate and independent sentences. The first sentence ends at ﴿صِدِّيْقُوْنَ﴾, and the second sentence begins with ﴿والشُّهَدَاءُ﴾. In this case, they take the martyrs (shuhada) to mean those who were martyred in the path of truth. In my opinion, the first meaning is more consistent with the context of the subject.
[34] By "light" is meant the same light of righteous deeds, the explanation of which has already been given under verse 12 of this surah.
