تَمَتَّعُ
Appears 9 times in Quran
Derived Words (12)
Words derived from the stem "تَمَتَّعُ".
- and that they may enjoy themselves
- enjoy themselves
- and enjoy yourselves
- enjoy themselves
- and enjoy yourselves
- So enjoy yourselves
- Well, enjoy yourselves
- and enjoy themselves
- So enjoy yourselves
- Well, enjoy yourselves
- Enjoy
- Enjoy yourselves
- Enjoy
- Enjoy yourselves
- and enjoy themselves
- and that they may enjoy themselves
Occurrences in Quran
Found 9 verses containing "تَمَتَّعُ".
فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا۟ فِى دَارِكُمْ ثَلَٰثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ
7:78; 26:158; 54:30; 91:15.
7:78; 26:158; 54:30; 91:15.
Important Words:
فعقروھا (But they hamstrung her). See 7:78.
تـمتـعـوا (Enjoy yourselves) may also mean, benefit by the provision Allah has made for men in this world. See also 2:37 & 4:25.
مكذوب (a lie) is derived from كذب meaning, inter alia, he lied or he uttered a falsehood; he said what was untrue, whether intentionally or unintentionally; he found his hopes false or vain. مکذوب is synonymous with کذب (kazibun) and means a lie or a falsehood; an untruth, etc. مکذوب also means, one to whom a lie or falsehood or untruth is told. قول مکذوب (originally مکذوب فیه) means, a false saying; a lie (Lane).
Commentary:
All the precautions which Salih took proved futile. His persecutors assaulted and killed his she-camel and thus challenged and insulted the proclamation of God, consequently bringing on themselves the threatened punishment.
The respite of three days was probably meant as a last chance for repentance of which the unlucky people, however, did not avail themselves.
a
7:78; 26:158; 54:30; 91:15.
a
7:78; 26:158; 54:30; 91:15.
1446
Important Words:
فعقروھا (But they hamstrung her). See 7:78.
تـمتـعـوا (Enjoy yourselves) may also mean, benefit by the provision Allah has made for men in this world. See also 2:37 & 4:25.
مكذوب (a lie) is derived from كذب meaning, inter alia, he lied or he uttered a falsehood; he said what was untrue, whether intentionally or unintentionally; he found his hopes false or vain. مکذوب is synonymous with کذب (kazibun) and means a lie or a falsehood; an untruth, etc. مکذوب also means, one to whom a lie or falsehood or untruth is told. قول مکذوب (originally مکذوب فیه) means, a false saying; a lie (Lane).
Commentary:
All the precautions which Salih took proved futile. His persecutors assaulted and killed his she-camel and thus challenged and insulted the proclamation of God, consequently bringing on themselves the threatened punishment.
The respite of three days was probably meant as a last chance for repentance of which the unlucky people, however, did not avail themselves.
b
7:78; 26:158; 54:30; 91:15.
1327
The respite of three days was probably meant as a last chance for repentance of which the unlucky people did not avail themselves.
وَجَعَلُوا۟ لِلَّهِ أَندَادًا لِّيُضِلُّوا۟ عَن سَبِيلِهِۦ ۗ قُلْ تَمَتَّعُوا۟ فَإِنَّ مَصِيرَكُمْ إِلَى ٱلنَّارِ
2:23; 13:34.
47:13; 77:47.
Important Words:
انداد (rivals) is the plural of ند which means the like of a thing particularly when it is opposed to it (Aqrab). See also 2:23.
Commentary:
The word اندادا (rivals), applied to those things that are taken as objects of worship instead of the true God, is used in this verse not because these gods or idols were actually opposed to God, or because the idolaters looked upon them as opposed to God, but because the very existence of such idols or gods is opposed to the dignity of God. The verse means that, after having rejected the Word of God, idolaters have taken to such foolish things as the worship of false deities in preference to the Living and Almighty God.
b
2:23; 13:34.
c
47:13; 77:47.
b
2:23; 13:34.
c
47:13; 77:47.
1685
Important Words:
انداد (rivals) is the plural of ند which means the like of a thing particularly when it is opposed to it (Aqrab). See also 2:23.
Commentary:
The word اندادا (rivals), applied to those things that are taken as objects of worship instead of the true God, is used in this verse not because these gods or idols were actually opposed to God, or because the idolaters looked upon them as opposed to God, but because the very existence of such idols or gods is opposed to the dignity of God. The verse means that, after having rejected the Word of God, idolaters have taken to such foolish things as the worship of false deities in preference to the Living and Almighty God.
b
2:23; 13:34.
c
47:13; 77:47.
ذَرْهُمْ يَأْكُلُوا۟ وَيَتَمَتَّعُوا۟ وَيُلْهِهِمُ ٱلْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ
47:13.
47:13.
The verse may mean that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a 'vain hope', i.e. a mere passing wish; their real desire being the pursuit of worldly enjoyment and material gains.
47:13.
Commentary:
This verse supplies the answer to the question which naturally arises from the claim made by the Quran in the preceding verse. If, as has been claimed, disbelievers really feel an admiration for the teachings of Islam, what prevents them from accepting it and entering its fold? The answer is that it is only social obligations and the pursuit of materialistic benefits that stand in the way of their accepting Islam. This is what is hinted at in the words, Leave them alone that they may eat and enjoy themselves.
The verse incidentally hints that simple living and curtailment of worldly ambitions materially help a man to understand and accept the truth. The words, Leave them alone that they may eat and enjoy themselves and that vain hope may beguile them, also contain the hint that disbelievers in their struggle against the Holy Prophet would strive to increase their influence with the people by extending to them their hospitality, and by accumulating means of worldly enjoyment as well as by their deep-laid and long drawn-out schemes against Islam, but that all their efforts would prove futile and success would finally come to the Holy Prophet, much to the chagrin of disbelievers.
The verse also suggests that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a "vain hope" i.e. a mere passing wish, their real desire being the pursuit of worldly enjoyment and material gain. Such passing desires could yield no profit. It is only the serious and honest desires of a man that can be of any use to him.
d
47:13.
a
47:13.
1711
Commentary:
This verse supplies the answer to the question which naturally arises from the claim made by the Quran in the preceding verse. If, as has been claimed, disbelievers really feel an admiration for the teachings of Islam, what prevents them from accepting it and entering its fold? The answer is that it is only social obligations and the pursuit of materialistic benefits that stand in the way of their accepting Islam. This is what is hinted at in the words, Leave them alone that they may eat and enjoy themselves.
The verse incidentally hints that simple living and curtailment of worldly ambitions materially help a man to understand and accept the truth. The words, Leave them alone that they may eat and enjoy themselves and that vain hope may beguile them, also contain the hint that disbelievers in their struggle against the Holy Prophet would strive to increase their influence with the people by extending to them their hospitality, and by accumulating means of worldly enjoyment as well as by their deep-laid and long drawn-out schemes against Islam, but that all their efforts would prove futile and success would finally come to the Holy Prophet, much to the chagrin of disbelievers.
The verse also suggests that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a "vain hope" i.e. a mere passing wish, their real desire being the pursuit of worldly enjoyment and material gain. Such passing desires could yield no profit. It is only the serious and honest desires of a man that can be of any use to him.
d
47:13.
1478
The verse may mean that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a 'vain hope', i.e. a mere passing wish; their real desire being the pursuit of worldly enjoyment and material gains.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ ۚ فَتَمَتَّعُوا۟ ۖ فَسَوْفَ تَعْلَمُونَ
29:67; 30:35.
29:67; 30:35.
29:67; 30:35.
Commentary:
The particle ل here expresses result or consequence. The verse means to say that the result of disbelievers’ setting up equals with God is that they begin to deny the favours which they receive from Him. But so long as they continue to be ungrateful to God they cannot hope to win His everlasting Grace. The verse warns disbelievers that God, out of His Mercy, averts from them His punishment time and again but if they refuse to mend their ways He would reject their prayers and punish them.
b
29:67; 30:35.
b
29:67; 30:35.
1857
Commentary:
The particle ل here expresses result or consequence. The verse means to say that the result of disbelievers’ setting up equals with God is that they begin to deny the favours which they receive from Him. But so long as they continue to be ungrateful to God they cannot hope to win His everlasting Grace. The verse warns disbelievers that God, out of His Mercy, averts from them His punishment time and again but if they refuse to mend their ways He would reject their prayers and punish them.
f
29:67; 30:35.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ وَلِيَتَمَتَّعُوا۟ ۖ فَسَوْفَ يَعْلَمُونَ
16:56; 30:35.
یعنی اللہ تعالیٰ نے۔
16:56; 30:35.
16:56; 30:35.
c
16:56; 30:35.
1
یعنی اللہ تعالیٰ نے۔
b
16:56; 30:35.
b
16:56; 30:35.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ ۚ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ
16:56; 29:67.
یہاں ’’لام‘‘ ہے جس کے معنے ’’لئے‘‘ کے بھی ہوتے ہیں اور ’’نتیجہ‘‘کے بھی یعنی جس فقرہ پر وہ آئے وہ فقرہ پہلی بات کا نتیجہ ہوتا ہے۔
فَـاء کے معنے ’’کیونکہ‘‘ کے ہیں۔
16:56; 29:67.
16:56; 29:67.
c
16:56; 29:67.
1
یہاں ’’لام‘‘ ہے جس کے معنے ’’لئے‘‘ کے بھی ہوتے ہیں اور ’’نتیجہ‘‘کے بھی یعنی جس فقرہ پر وہ آئے وہ فقرہ پہلی بات کا نتیجہ ہوتا ہے۔
2
فَـاء کے معنے ’’کیونکہ‘‘ کے ہیں۔
b
16:56; 29:67.
b
16:56; 29:67.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ وَٱلَّذِينَ كَفَرُوا۟ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ ٱلْأَنْعَٰمُ وَٱلنَّارُ مَثْوًى لَّهُمْ
14:31; 77:47.
14:31; 77:47.
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
14:24; 22:24; 29:10.
14:31; 15:4; 77:47.
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
c
14:31; 77:47.
a
14:24; 22:24; 29:10.
b
14:31; 15:4; 77:47.
3797
Commentary:
The believers make use of the things of the world and eat and drink as do the disbelievers, but whereas the former eat to live in order to serve God and man, the latter live to eat, drink, and be merry, and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
b
14:31; 77:47.
2746
Whereas believers eat to live in order to serve God and man, the disbelievers live to eat and have no nobler objects to pursue. They do not rise above the level of animals as their whole concept of life is materialistic.
وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا۟ حَتَّىٰ حِينٍ
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
1
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
a
11:66.
3918
Commentary:
For a detailed note on Thamud see 11:62 and 26:142.
كُلُوا۟ وَتَمَتَّعُوا۟ قَلِيلًا إِنَّكُم مُّجْرِمُونَ
14:31.
14:31.
14:31; 47:13.
b
14:31.
c
14:31; 47:13.
c
14:31.