مَاتُوۡا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "مَاتُوۡا".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَکُوۡنُوۡا کَالَّذِیۡنَ کَفَرُوۡا وَقَالُوۡا لِاِخۡوٰنِہِمۡ اِذَا ضَرَبُوۡا فِی الۡاَرۡضِ اَوۡ کَانُوۡا غُزًّی لَّوۡ کَانُوۡا عِنۡدَنَا مَا مَاتُوۡا وَمَا قُتِلُوۡا لِیَجۡعَلَ اللّٰہُ ذٰلِکَ حَسۡرَۃً فِیۡ قُلُوۡبِہِمۡ ۗ وَاللّٰہُ یُحۡیٖ وَیُمِیۡتُ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
When they travel in the land in the cause of God.
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
1
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
439
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
509
When they travel in the land in the cause of God.
510
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
وَالَّذِیۡنَ ہَاجَرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ ثُمَّ قُتِلُوۡۤا اَوۡ مَاتُوۡا لَیَرۡزُقَنَّہُمُ اللّٰہُ رِزۡقًا حَسَنًا ۚ وَاِنَّ اللّٰہَ لَہُوَ خَیۡرُ الرّٰزِقِیۡنَ
3:196; 8:75; 9:20-22; 16:42.
3:196; 8:75; 9:20-22; 16:42.
Those, who leave their hearths and homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness, deserve to be classed with those who are actually slain fighting in the cause of God, for their sacrifice is as great as that of the actual martyrs, only God in His infallible wisdom spares their lives. This is the significance of the words, 'or die.'
3:196; 8:75; 9:20-22; 16:42.
Commentary:
In v. 57 above God had referred to the reward of believers in general. In this and the next verse the Quran particularly mentions the reward of those believers who left their hearths and homes, their belongings and their dear and near ones for the sake of God. To these "living" martyrs, the verse holds out a promise that they will be specially rewarded for their sacrifices. In fact those who leave their homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness deserve to be classed with "the martyrs", for their sacrifice is as great as that of the actual martyrs, only, God in His infallible wisdom, spares their lives. This is the significance of the words, "or die". In fact there are two categories of martyrs—"the dead martyrs" and "the living martyrs". The "dead" martyrs are actually slain in the cause of God while the "living" martyrs live a life of perpetual sacrifice for His sake and then die a natural death. The verse under comment places both these classes of "martyrs" in the same category. Those who are slain, or those who die a natural death, serving the cause of God, will have the same reward—a goodly provision and a place with which they will be well-pleased.
Incidentally, the verse shows that it was revealed after the Hijrah, because it was after the Hijrah that fighting in self-defence was permitted and some of the Muslims were killed in the fighting. In fact, some parts of the Surah were revealed at Mecca and others at Medina. The Surah may thus be said to have been revealed both at Mecca and Medina.
b
3:196; 8:75; 9:20-22; 16:42.
d
3:196; 8:75; 9:20-22; 16:42.
2488
Commentary:
In v. 57 above God had referred to the reward of believers in general. In this and the next verse the Quran particularly mentions the reward of those believers who left their hearths and homes, their belongings and their dear and near ones for the sake of God. To these "living" martyrs, the verse holds out a promise that they will be specially rewarded for their sacrifices. In fact those who leave their homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness deserve to be classed with "the martyrs", for their sacrifice is as great as that of the actual martyrs, only, God in His infallible wisdom, spares their lives. This is the significance of the words, "or die". In fact there are two categories of martyrs—"the dead martyrs" and "the living martyrs". The "dead" martyrs are actually slain in the cause of God while the "living" martyrs live a life of perpetual sacrifice for His sake and then die a natural death. The verse under comment places both these classes of "martyrs" in the same category. Those who are slain, or those who die a natural death, serving the cause of God, will have the same reward—a goodly provision and a place with which they will be well-pleased.
Incidentally, the verse shows that it was revealed after the Hijrah, because it was after the Hijrah that fighting in self-defence was permitted and some of the Muslims were killed in the fighting. In fact, some parts of the Surah were revealed at Mecca and others at Medina. The Surah may thus be said to have been revealed both at Mecca and Medina.
c
3:196; 8:75; 9:20-22; 16:42.
1967
Those, who leave their hearths and homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness, deserve to be classed with those who are actually slain fighting in the cause of God, for their sacrifice is as great as that of the actual martyrs, only God in His infallible wisdom spares their lives. This is the significance of the words, 'or die.'
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ ثُمَّ مَاتُوۡا وَہُمۡ کُفَّارٌ فَلَنۡ یَّغۡفِرَ اللّٰہُ لَہُمۡ
3:92; 4:19.
3:92; 4:19.
3:92; 4:19.
a
3:92; 4:19.
b
3:92; 4:19.
a
3:92; 4:19.