مِتُّ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مِتُّ".
فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَٰلَيْتَنِى مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا
As it appears from the Gospels, there was no room in the inn in which Jesus was born in Bethlehem. Joseph and Mary must have stayed in the open field and Mary might have betaken herself to the trunk of a palm tree in order to take rest under its shade and possibly also to find some support in her throes of childbirth.
Important Words:
مخاض (pains of childbirth) is derived from مخض. They say مخض اللبن i.e. he churned the milk and took the butter out of it. مخض الشیء means, he violently agitated the thing.مخضت المرأة means, the woman suffered the pains of childbirth. مخاض means, the pains of childbirth (Lane & Aqrab).
منسیاً(a thing forgotten) is derived from نسی (nasiya). نسیا لشیء means, he forgot the thing. نسیاًmeans, anything forgotten or worthy of being forgotten or anything that must be forgotten. It also means, one who is counted for nothing, who is despised; a thing which the members of a caravan leave behind as worthless or of little use or importance. منسیاً also means, a thing that is forgotten or neglected. The use of these two words together in this verse denoting the same sense is intended to intensify the sense of forgetting or neglect (Lane & Aqrab).
Commentary:
As it appears from the Gospels there was no room in the inn in which Jesus was born in Bethlehem. Joseph and Mary must have stayed in the open field and Mary might have betaken herself to the trunk of a palm-tree in order to take rest under its shade and possibly also to find some support in her throes of childbirth.
The words, 'had become a thing quite forgotten' indicate the extreme severity of the pains of childbirth. In the case of first delivery the throes of childbirth ordinarily are extremely severe and in the intensity of pain women generally give utterance to some such words as those spoken by Mary.
2168
Important Words:
مخاض (pains of childbirth) is derived from مخض. They say مخض اللبن i.e. he churned the milk and took the butter out of it. مخض الشیء means, he violently agitated the thing.مخضت المرأة means, the woman suffered the pains of childbirth. مخاض means, the pains of childbirth (Lane & Aqrab).
منسیاً(a thing forgotten) is derived from نسی (nasiya). نسیا لشیء means, he forgot the thing. نسیاًmeans, anything forgotten or worthy of being forgotten or anything that must be forgotten. It also means, one who is counted for nothing, who is despised; a thing which the members of a caravan leave behind as worthless or of little use or importance. منسیاً also means, a thing that is forgotten or neglected. The use of these two words together in this verse denoting the same sense is intended to intensify the sense of forgetting or neglect (Lane & Aqrab).
Commentary:
As it appears from the Gospels there was no room in the inn in which Jesus was born in Bethlehem. Joseph and Mary must have stayed in the open field and Mary might have betaken herself to the trunk of a palm-tree in order to take rest under its shade and possibly also to find some support in her throes of childbirth.
The words, 'had become a thing quite forgotten' indicate the extreme severity of the pains of childbirth. In the case of first delivery the throes of childbirth ordinarily are extremely severe and in the intensity of pain women generally give utterance to some such words as those spoken by Mary.
1757
As it appears from the Gospels, there was no room in the inn in which Jesus was born in Bethlehem. Joseph and Mary must have stayed in the open field and Mary might have betaken herself to the trunk of a palm tree in order to take rest under its shade and possibly also to find some support in her throes of childbirth.
وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا
23:38; 36:79.
23:38; 36:79.
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
23:38; 36:79.
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
b
23:38; 36:79.
b
23:38; 36:79.
2207
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
a
23:38; 36:79.
1788
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.