مَّتٰعًا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "مَّتٰعًا".
وَالَّذِیۡنَ یُتَوَفَّوۡنَ مِنۡکُمۡ وَیَذَرُوۡنَ اَزۡوٰجًا وَّصِیَّۃً لِّاَزۡوٰجِہِمۡ مَّتٰعًا اِلَی الۡحَوۡلِ غَیۡرَ اِخۡرَاجٍ ۚ فَاِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَیۡکُمۡ فِیۡ مَا فَعَلۡنَ فِیۡۤ اَنۡفُسِہِنَّ مِنۡ مَّعۡرُوۡفٍ ۗ وَاللّٰہُ عَزِیۡزٌ حَکِیۡمٌ
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
2:235.
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
2:235.
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
d
2:235.
190
2:235经文中为寡妇所制定的四个月零十天的待婚期中, 她有权要求她亡夫的那些继承人给她住所和生活费。这里谈的一年, 只是在2:235节经文中所提到她的住所和生活费权利以外为期一年的同样权利是特殊的优惠。
3
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
4
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
a
2:235.
247
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
a
2:235.
298
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
وَاَنِ اسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ یُمَتِّعۡکُمۡ مَّتٰعًا حَسَنًا اِلٰۤی اَجَلٍ مُّسَمًّی وَّیُؤۡتِ کُلَّ ذِیۡ فَضۡلٍ فَضۡلَہٗ ۖ وَاِنۡ تَوَلَّوۡا فَاِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ کَبِیۡرٍ
11:53, 62; 71:11.
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
11:53, 62; 71:11.
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
607
这节经文表明, 悔改这个阶段在人类精神发展过程中出现在祈求宽恕之后, 并高于后者。悔改是对过去罪恶的不良结果求得了安拉的保护之后虔诚和全心全意地归向安拉。为了接近安拉, 还可想象出什么比这更好的方法呢?
a
11:53, 62; 71:11.
1385
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
1295
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
مَّتٰعًا لَّکُمۡ وَلِاَنۡعٰمِکُمۡ
79:34.
یعنی انسانی لگائے ہوئے درختوں کے پھل یا خودرو پودوں کے پھل یا ان پر لگنے والے پھولوں کو تو انسان استعمال کرتا ہے لیکن ان کے پتے اور گرے ہوئے پھل جانور بھی کھاتے ہیں۔ پس یہ سب کچھ انسانوں اور جانوروں ں کے فائدہ کے لئے پیدا کیا گیا ہے۔
79:34.
79:34.
Commentary:
These verses (v. 25-33) contain a beautiful description of the consummate arrangement that God has made for the physical sustenance of man, and from it the moral is drawn that when God has made so complete and full a provision for man’s temporary and limited life, He could not have omitted to make a similar provision for his everlasting spiritual life, and further that if there was no life after death, God would not have made such consummate arrangement.
b
79:34.
1
یعنی انسانی لگائے ہوئے درختوں کے پھل یا خودرو پودوں کے پھل یا ان پر لگنے والے پھولوں کو تو انسان استعمال کرتا ہے لیکن ان کے پتے اور گرے ہوئے پھل جانور بھی کھاتے ہیں۔ پس یہ سب کچھ انسانوں اور جانوروں ں کے فائدہ کے لئے پیدا کیا گیا ہے۔
b
79:34.
4585
Commentary:
These verses (v. 25-33) contain a beautiful description of the consummate arrangement that God has made for the physical sustenance of man, and from it the moral is drawn that when God has made so complete and full a provision for man’s temporary and limited life, He could not have omitted to make a similar provision for his everlasting spiritual life, and further that if there was no life after death, God would not have made such consummate arrangement.
d
79:34.