مَتٰعُ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "مَتٰعُ".
زُیِّنَ لِلنَّاسِ حُبُّ الشَّہَوٰتِ مِنَ النِّسَآءِ وَالۡبَنِیۡنَ وَالۡقَنٰطِیۡرِ الۡمُقَنۡطَرَۃِ مِنَ الذَّہَبِ وَالۡفِضَّۃِ وَالۡخَیۡلِ الۡمُسَوَّمَۃِ وَالۡاَنۡعٰمِ وَالۡحَرۡثِ ۗ ذٰلِکَ مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الۡمَاٰبِ
18:47; 57:21.
3:186; 9:38; 10:71.
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
18:47; 57:21.
3:186; 9:38; 10:71.
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
e
18:47; 57:21.
f
3:186; 9:38; 10:71.
a
18:47; 57:21.
b
3:186; 9:38; 10:71.
306
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
b
18:47; 57:21.
c
3:186; 9:38; 10:71.
379
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
کُلُّ نَفۡسٍ ذَآئِقَۃُ الۡمَوۡتِ ۗ وَاِنَّمَا تُوَفَّوۡنَ اُجُوۡرَکُمۡ یَوۡمَ الۡقِیٰمَۃِ ۖ فَمَنۡ زُحۡزِحَ عَنِ النَّارِ وَاُدۡخِلَ الۡجَنَّۃَ فَقَدۡ فَازَ ۗ وَمَا الۡحَیٰوۃُ الدُّنۡیَاۤ اِلَّا مَتٰعُ الۡغُرُوۡرِ
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
21:36; 29:58
4:174; 35:31; 39:36.
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
21:36; 29:58.
4:174; 35:31; 39:36.
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
2
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
a
21:36; 29:58.
b
4:174; 35:31; 39:36.
468
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
542
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ قِیۡلَ لَہُمۡ کُفُّوۡۤا اَیۡدِیَکُمۡ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ اِذَا فَرِیۡقٌ مِّنۡہُمۡ یَخۡشَوۡنَ النَّاسَ کَخَشۡیَۃِ اللّٰہِ اَوۡ اَشَدَّ خَشۡیَۃً ۚ وَقَالُوۡا رَبَّنَا لِمَ کَتَبۡتَ عَلَیۡنَا الۡقِتَالَ لَوۡلَاۤ اَخَّرۡتَنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ ۗ قُلۡ مَتٰعُ الدُّنۡیَا قَلِیۡلٌ وَّالۡاٰخِرَۃُ خَیۡرٌ لِّمَنِ اتَّقٰی وَلَا تُظۡلَمُوۡنَ فَتِیۡلًا
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
4:50.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
546
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
634
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا مَا لَکُمۡ اِذَا قِیۡلَ لَکُمُ انۡفِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اثَّاقَلۡتُمۡ اِلَی الۡاَرۡضِ ۚ اَرَضِیۡتُمۡ بِالۡحَیٰوۃِ الدُّنۡیَا مِنَ الۡاٰخِرَۃِ ۚ فَمَا مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا فِی الۡاٰخِرَۃِ اِلَّا قَلِیۡلٌ
13:27.
See 3:15.
The reference is to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire, popularly known as the Romans, had amassed on the Syrian frontier. At the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of the Hijrah. On account of great hardships the Muslim army had to suffer in the long and difficult journey, it came to be known as Jaishul-‘Usrah, i.e. the distressed army.
13:27.
3:15.
Commentary:
Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,
the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army.
a
3:15.
b
13:27.
a
13:27.
b
3:15.
1198
Commentary:
Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,
the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army.
b
13:27.
c
See 3:15.
1184
The reference is to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire, popularly known as the Romans, had amassed on the Syrian frontier. At the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of the Hijrah. On account of great hardships the Muslim army had to suffer in the long and difficult journey, it came to be known as Jaishul-‘Usrah, i.e. the distressed army.
وَزُخۡرُفًا ۚ وَاِنۡ کُلُّ ذٰلِکَ لَمَّا مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَالۡاٰخِرَۃُ عِنۡدَ رَبِّکَ لِلۡمُتَّقِیۡنَ
人们绝不会因为消灭了方法、财产和地位的不同而成为一种类型的人, 人类社会也不会因此而停止发挥作用。安拉是可以为不信者提供银制的房屋, 其 门户和阶梯是金制的, 不过在安拉看来这些东西毫无价值可言。
Were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type, and human society would have ceased to function. God would have provided disbelievers with houses made of silver, having doors and stairways made of gold, because these things possess no value or worth in His sight.
Commentary:
The verse purports to say that were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type and human society would have ceased to function, God would have provided all disbelievers with houses made of silver, having doors and stairways of silver, and would have given them couches of silver on which to recline and other ornaments of gold, because these things possess no worth or value in His sight or at the most are a temporary embellishment of this worldly life which itself is of very short duration. But the life eternal and everlasting, whose blessings will know no limitation or diminution is only for the righteous and God-fearing.
1224
人们绝不会因为消灭了方法、财产和地位的不同而成为一种类型的人, 人类社会也不会因此而停止发挥作用。安拉是可以为不信者提供银制的房屋, 其 门户和阶梯是金制的, 不过在安拉看来这些东西毫无价值可言。
3664
Commentary:
The verse purports to say that were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type and human society would have ceased to function, God would have provided all disbelievers with houses made of silver, having doors and stairways of silver, and would have given them couches of silver on which to recline and other ornaments of gold, because these things possess no worth or value in His sight or at the most are a temporary embellishment of this worldly life which itself is of very short duration. But the life eternal and everlasting, whose blessings will know no limitation or diminution is only for the righteous and God-fearing.
2678
Were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type, and human society would have ceased to function. God would have provided disbelievers with houses made of silver, having doors and stairways made of gold, because these things possess no value or worth in His sight.
اِعۡلَمُوۡۤا اَنَّمَا الۡحَیٰوۃُ الدُّنۡیَا لَعِبٌ وَّلَہۡوٌ وَّزِیۡنَۃٌ وَّتَفَاخُرٌۢ بَیۡنَکُمۡ وَتَکَاثُرٌ فِی الۡاَمۡوٰلِ وَالۡاَوۡلٰدِ ۖ کَمَثَلِ غَیۡثٍ اَعۡجَبَ الۡکُفَّارَ نَبَاتُہٗ ثُمَّ یَہِیۡجُ فَتَرٰٮہُ مُصۡفَرًّا ثُمَّ یَکُوۡنُ حُطٰمًا ۖ وَّفِی الۡاٰخِرَۃِ عَذَابٌ شَدِیۡدٌ وَّمَغۡفِرَۃٌ مِّنَ اللّٰہِ وَرِضۡوٰنٌ ۚ وَمَا الۡحَیٰوۃُ الدُّنۡیَاۤ اِلَّا مَتٰعُ الۡغُرُوۡرِ
6:33; 29:65; 47:37.
56:66.
6:33; 29:65; 47:37.
56:66.
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
a
6:33; 29:65; 47:37.
b
56:66.
b
6:33; 29:65; 47:37.
c
56:66.
4163
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
c
6:33; 29:65; 47:37.
d
56:66.