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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
4:60; 8:47; 24:55.
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
3:33; 4:60; 8:47; 24:55.
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
d
4:60; 8:47; 24:55.
542
使死人得到生命, 如果是由安拉的一个先知来赐给死人生命的话, 应该从譬喻或精神的意义上去理解。
543
“安拉比人更接近他的心” 这句话意指, 人 (或自我) 不能控制他的心灵, 因此不能使他的心灵受他的支配。这句话也意味着人们应该赶快聆听和响应安拉的呼唤, 因为如果延迟而不这么做的话, 不能预见的种种情况可能介入, 使他们的心灵硬化或生锈, 然后可能不肯听从他的呼唤。
1
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
a
3:33; 4:60; 8:47; 24:55.
1113
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
c
4:60; 8:47; 24:55.
1109A
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
1110
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
1110A
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
وَٱلَّذِينَ يُحَآجُّونَ فِى ٱللَّهِ مِنۢ بَعْدِ مَا ٱسْتُجِيبَ لَهُۥ حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ وَعَلَيْهِمْ غَضَبٌ وَلَهُمْ عَذَابٌ شَدِيدٌ
伊斯兰教的真理业已证实, 人们已经开始大批进入它的羊栏。所以不信者继续争辩并怀疑伊斯兰教的神圣来源是枉费心机。
The truth of Islam has been established and people have begun to enter its fold in large numbers, so it is futile on the part of disbelievers to go on disputing and doubting its Divine origin.
40:6.
Important Words:
داحضة (futile) is feminine active participle from دحض. They say دحضت رجله i.e. his foot slipped. دحضت حجته means, his argument, plea or evidence was or became null and void; it proved false. داحضة means, null and void; futile; false; slippery (Lane & Aqrab).
Commentary:
The words, "after He has been accepted," mean, after the truth of Islam has been established and people have begun to join its fold in large numbers. After such an irrebuttable testimony in favour of Islam, the verse purports to say, it is foolish and futile on the part of disbelievers to go on disputing and doubting its truth.
1202
伊斯兰教的真理业已证实, 人们已经开始大批进入它的羊栏。所以不信者继续争辩并怀疑伊斯兰教的神圣来源是枉费心机。
a
40:6.
3614
Important Words:
داحضة (futile) is feminine active participle from دحض. They say دحضت رجله i.e. his foot slipped. دحضت حجته means, his argument, plea or evidence was or became null and void; it proved false. داحضة means, null and void; futile; false; slippery (Lane & Aqrab).
Commentary:
The words, "after He has been accepted," mean, after the truth of Islam has been established and people have begun to join its fold in large numbers. After such an irrebuttable testimony in favour of Islam, the verse purports to say, it is foolish and futile on the part of disbelievers to go on disputing and doubting its truth.
2649
The truth of Islam has been established and people have begun to enter its fold in large numbers, so it is futile on the part of disbelievers to go on disputing and doubting its Divine origin.
ٱسْتَجِيبُوا۟ لِرَبِّكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۚ مَا لَكُم مِّن مَّلْجَإٍ يَوْمَئِذٍ وَمَا لَكُم مِّن نَّكِيرٍ
اس جگہ لفظ نَکِیْر ہے جس کے معنے انکار کے ہیں (مفردات)
39:55.
Commentary:
After having described in the preceding verses the pitiable condition of disbelievers when they would be brought as criminals before the Judgement Seat of God, in the present verse they are warned not to treat lightly the Divine Message, but follow the Prophet and abide by God’s commandments before the awful day arrives.
2
اس جگہ لفظ نَکِیْر ہے جس کے معنے انکار کے ہیں (مفردات)
a
39:55.
3635
Commentary:
After having described in the preceding verses the pitiable condition of disbelievers when they would be brought as criminals before the Judgement Seat of God, in the present verse they are warned not to treat lightly the Divine Message, but follow the Prophet and abide by God’s commandments before the awful day arrives.