عَرَفَ
Appears 2 times in Quran
Derived Words (3)
Words derived from the stem "عَرَفَ".
Occurrences in Quran
Found 2 verses containing "عَرَفَ".
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ
62:11.
2:153, 204; 8:46; 62:11.
因为使尽可能多的穆斯林可以参加朝觐, 所以 «古兰经» 准许朝觐者从事经商和贸易。那些不能随带现金的朝觐者, 可以随带商品而由此挣得钱来支付旅途中的各项费用。
阿腊法特 (عَرَفَات, ‘Arafat) 是在麦加附近供朝觐者在 ذُوالْحِجَّة (Dhul-Hijjah, 十二月) 九日的后半段时间驻留的平原或山谷。它距离麦加九英里, 而这学术上称为沃库夫 (وُقُوْف, Wuquf) 的驻留形成了朝觐的一种重要仪式。阿腊法特 (عَرَفَات, ‘Arafat) 是一个复合词, 意指圣地或知识或认识的方法。
马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram,) 是穆兹达利法 (مُزْدَلِفَة, Muzdalifah) 的一座小山, 位处麦加和阿腊法特之间。穆圣在这里做晚礼和夜礼而且在日出之前通宵忙于礼拜。这里专供在朝觐时默想和祈祷之用。
بعض لوگ کہتے ہیں کہ فَضْل سے مراد اس جگہ تجارت ہے اور میرے نزدیک بھی یہ درست ہے مگر فَضْل سے صرف تجارت مراد لینا ایک وسیع مضمون کو محدود کر دینا ہے۔ درحقیقت آج اسلام کو جس بہت بڑی مصیبت کا سامنا ہے وہ یہ ہے کہ دنیا میں چاروں طرف کفر غالب ہے اور مسلمان جمود اور بے ِحسی کا شکار ہیں ان کے دلوں میں یہ احساس پیدا نہیں ہوتا کہ وہ اسلام کی اشاعت کے لئے اس جنون سے کام لیں جس جنون سے قرون اولیٰ کے مسلمانوں نے کام لیا تھا اور اسلام کو تھوڑے عرصہ میں ہی تمام معلومہ دنیا میں غالب کر دیا تھا۔ پس حج کے ذکر کے ساتھ وَابْتَغُوْا مِنْ فَضْلِ اللّٰہِ فرما کر میرے نزدیک اس ام
المشعر الحرام : یہ حج کا ایک مقام ہے جو عرفات اور منیٰ کے درمیان واقع ہے۔ عرفات سے واپسی پر حاجی رات وہاں گذارتے ہیں۔
2:153, 204; 8:46; 62:11.
62:11.
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Qur’an permits pilgrims to engage in commerce and trade. Those, who cannot take hard cash with them, may carry merchandise and thereby earn money to meet the expenses of the journey.
‘Arafat is a plain or valley near Mecca where pilgrims halt in the latter part of the ninth day of Dhul-Hijjah. It is nine miles from Mecca, and the halt technically known as Wuquf forms an important rite of the Pilgrimage. ‘Arafat is a compound word meaning, the sacred place or means of perception or knowledge.
Mash‘arul-Haram is a small hill in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and remained engaged in prayer all night before the rising of the sun. The place is specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca.
62:11.
2:153, 204; 8:46; 62:11.
Important Words:
فضل (bounty). See 2:65.
افضتم (you pour forth) is derived from افاض which is again derived from فاض. They say فاض السیل i.e. the flood-water was great in quantity and overflowed the banks. فاضت عینه means, his eye was full of tears, which began to flow down fast. افاض is both transitive and intransitive. They say افاض الماء i.e. he poured out water. افاض القوم من المکان means, the people, who were great in number, poured forth from the house and dispersed. فیاض is one whose charity flows like water (Aqrab).
عرفات (‘Arafat) is the name given to a plain or valley near Mecca where pilgrims halt in the latter portion of the ninth day of Dhul-Hijjah. It is about a mile and a half in circuit with sloping sides rising nearly two hundred feet above the level of the adjacent plain. It is nine miles from Mecca, and the halt technically known as وقوف at this place forms the principal factor of Hajj or Pilgrimage. The word is derived from عرف meaning, he knew or recognized.
مشعرالحرام (Mash‘arul-Haram) is the name given to a small hillock in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and offered special prayers to God before the rising of the sun. It is thus a place specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca. The name is a compound of مشعر (from شعر) meaning, the place or means of perception or knowledge, and الحرام (from حرم) meaning, sacred.
Commentary:
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Quran permits pilgrims to engage in commerce and trade. Those who cannot take hard cash with them may carry merchandise, and thereby earn money to meet the expenses of the journey. This is what is hinted in the clause, it is no sin for you that you seek the bounty of your Lord. Similar permission is granted to those who gather for the Friday Prayers (62:11).
But trade should not interfere with the acts of worship and devotion prescribed in Pilgrimage. Says God, but when you pour forth from ‘Arafat, remember Him as He has guided you. The Holy Prophet used to pass his time in prayer and meditation at Mash‘arul-Haram and the Faithful are warned that trade or any other worldly occupation should not make them forget the real object of Pilgrimage. The word افضتم (pour forth, lit. overflow) also has a metaphorical meaning, i.e. when you return from ‘Arafat, you should not return empty-handed but should return like a vessel full to overflowing with spiritual knowledge and blessings.
The reader will note that عرفات (‘Arafat) and مشعرالحرام (Mash‘arul-Haram) are both attributive names which have now come to be used as proper ones. They are used to draw the attention of the pilgrim to the fact that Hajj should be a source of knowledge and spiritual realization to him and not a mere outward rite, a mere shell, with no inner soul. The word ‘Arafat also hints that it should be a means of mutual introduction and recognition for Muslims coming from different parts of the world.
c
62:11.
d
2:153, 204; 8:46; 62:11.
140
因为使尽可能多的穆斯林可以参加朝觐, 所以 «古兰经» 准许朝觐者从事经商和贸易。那些不能随带现金的朝觐者, 可以随带商品而由此挣得钱来支付旅途中的各项费用。
141
阿腊法特 (عَرَفَات, ‘Arafat) 是在麦加附近供朝觐者在 ذُوالْحِجَّة (Dhul-Hijjah, 十二月) 九日的后半段时间驻留的平原或山谷。它距离麦加九英里, 而这学术上称为沃库夫 (وُقُوْف, Wuquf) 的驻留形成了朝觐的一种重要仪式。阿腊法特 (عَرَفَات, ‘Arafat) 是一个复合词, 意指圣地或知识或认识的方法。
142
马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram,) 是穆兹达利法 (مُزْدَلِفَة, Muzdalifah) 的一座小山, 位处麦加和阿腊法特之间。穆圣在这里做晚礼和夜礼而且在日出之前通宵忙于礼拜。这里专供在朝觐时默想和祈祷之用。
1
بعض لوگ کہتے ہیں کہ فَضْل سے مراد اس جگہ تجارت ہے اور میرے نزدیک بھی یہ درست ہے مگر فَضْل سے صرف تجارت مراد لینا ایک وسیع مضمون کو محدود کر دینا ہے۔ درحقیقت آج اسلام کو جس بہت بڑی مصیبت کا سامنا ہے وہ یہ ہے کہ دنیا میں چاروں طرف کفر غالب ہے اور مسلمان جمود اور بے ِحسی کا شکار ہیں ان کے دلوں میں یہ احساس پیدا نہیں ہوتا کہ وہ اسلام کی اشاعت کے لئے اس جنون سے کام لیں جس جنون سے قرون اولیٰ کے مسلمانوں نے کام لیا تھا اور اسلام کو تھوڑے عرصہ میں ہی تمام معلومہ دنیا میں غالب کر دیا تھا۔ پس حج کے ذکر کے ساتھ وَابْتَغُوْا مِنْ فَضْلِ اللّٰہِ فرما کر میرے نزدیک اس ام
2
المشعر الحرام : یہ حج کا ایک مقام ہے جو عرفات اور منیٰ کے درمیان واقع ہے۔ عرفات سے واپسی پر حاجی رات وہاں گذارتے ہیں۔
a
62:11.
b
2:153, 204; 8:46; 62:11.
205
Important Words:
فضل (bounty). See 2:65.
افضتم (you pour forth) is derived from افاض which is again derived from فاض. They say فاض السیل i.e. the flood-water was great in quantity and overflowed the banks. فاضت عینه means, his eye was full of tears, which began to flow down fast. افاض is both transitive and intransitive. They say افاض الماء i.e. he poured out water. افاض القوم من المکان means, the people, who were great in number, poured forth from the house and dispersed. فیاض is one whose charity flows like water (Aqrab).
عرفات (‘Arafat) is the name given to a plain or valley near Mecca where pilgrims halt in the latter portion of the ninth day of Dhul-Hijjah. It is about a mile and a half in circuit with sloping sides rising nearly two hundred feet above the level of the adjacent plain. It is nine miles from Mecca, and the halt technically known as وقوف at this place forms the principal factor of Hajj or Pilgrimage. The word is derived from عرف meaning, he knew or recognized.
مشعرالحرام (Mash‘arul-Haram) is the name given to a small hillock in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and offered special prayers to God before the rising of the sun. It is thus a place specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca. The name is a compound of مشعر (from شعر) meaning, the place or means of perception or knowledge, and الحرام (from حرم) meaning, sacred.
Commentary:
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Quran permits pilgrims to engage in commerce and trade. Those who cannot take hard cash with them may carry merchandise, and thereby earn money to meet the expenses of the journey. This is what is hinted in the clause, it is no sin for you that you seek the bounty of your Lord. Similar permission is granted to those who gather for the Friday Prayers (62:11).
But trade should not interfere with the acts of worship and devotion prescribed in Pilgrimage. Says God, but when you pour forth from ‘Arafat, remember Him as He has guided you. The Holy Prophet used to pass his time in prayer and meditation at Mash‘arul-Haram and the Faithful are warned that trade or any other worldly occupation should not make them forget the real object of Pilgrimage. The word افضتم (pour forth, lit. overflow) also has a metaphorical meaning, i.e. when you return from ‘Arafat, you should not return empty-handed but should return like a vessel full to overflowing with spiritual knowledge and blessings.
The reader will note that عرفات (‘Arafat) and مشعرالحرام (Mash‘arul-Haram) are both attributive names which have now come to be used as proper ones. They are used to draw the attention of the pilgrim to the fact that Hajj should be a source of knowledge and spiritual realization to him and not a mere outward rite, a mere shell, with no inner soul. The word ‘Arafat also hints that it should be a means of mutual introduction and recognition for Muslims coming from different parts of the world.
a
2:153, 204; 8:46; 62:11.
c
62:11.
234
As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Qur’an permits pilgrims to engage in commerce and trade. Those, who cannot take hard cash with them, may carry merchandise and thereby earn money to meet the expenses of the journey.
235
‘Arafat is a plain or valley near Mecca where pilgrims halt in the latter part of the ninth day of Dhul-Hijjah. It is nine miles from Mecca, and the halt technically known as Wuquf forms an important rite of the Pilgrimage. ‘Arafat is a compound word meaning, the sacred place or means of perception or knowledge.
236
Mash‘arul-Haram is a small hill in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and remained engaged in prayer all night before the rising of the sun. The place is specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca.
وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ
12:16.
12:16.
12:16.
Commentary:
The incident related in this verse pertains to the time when there was famine in the country and Joseph was at the height of his power.
The verse also provides the fourteenth point of resemblance between Joseph and the Holy Prophet. Joseph had risen to such eminence that his brothers could not recognize him because they could not imagine that he whom they had cast into a well and who was sold as a slave could rise to so eminent a position. Much in the same way, the Meccans marvelled at the power and prestige that the Holy Prophet had gained. This is apparent from the spontaneous expression of amazement and surprise by Abu Sufyan, a Meccan chief, at the remarks which Heraclius, the Christian Emperor of the Eastern Roman Empire, made when he received the Prophet’s epistle inviting him to accept Islam. Heraclius, after making some enquiries about the Holy Prophet from Abu Sufyan who then happened to be in Syria, said that if what Abu Sufyan had said regarding the Prophet was true, the latter would one day become master of the land under his feet. This remark about the Prophet spontaneously uttered by a mighty monarch filled Abu Sufyan with surprise and he exclaimed, 'The affair of the son of Abu Kabshah has indeed become great' (Bukhari, ch. on Jihad). Ibn Abi Kabshah was a term of contempt applied to the Holy Prophet by the Meccans.
c
12:16.
a
12:16.
1561
Commentary:
The incident related in this verse pertains to the time when there was famine in the country and Joseph was at the height of his power.
The verse also provides the fourteenth point of resemblance between Joseph and the Holy Prophet. Joseph had risen to such eminence that his brothers could not recognize him because they could not imagine that he whom they had cast into a well and who was sold as a slave could rise to so eminent a position. Much in the same way, the Meccans marvelled at the power and prestige that the Holy Prophet had gained. This is apparent from the spontaneous expression of amazement and surprise by Abu Sufyan, a Meccan chief, at the remarks which Heraclius, the Christian Emperor of the Eastern Roman Empire, made when he received the Prophet’s epistle inviting him to accept Islam. Heraclius, after making some enquiries about the Holy Prophet from Abu Sufyan who then happened to be in Syria, said that if what Abu Sufyan had said regarding the Prophet was true, the latter would one day become master of the land under his feet. This remark about the Prophet spontaneously uttered by a mighty monarch filled Abu Sufyan with surprise and he exclaimed, 'The affair of the son of Abu Kabshah has indeed become great' (Bukhari, ch. on Jihad). Ibn Abi Kabshah was a term of contempt applied to the Holy Prophet by the Meccans.
a
12:16.