عَرَّفَ
Appears 2 times in Quran
Derived Words (4)
Words derived from the stem "عَرَّفَ".
Occurrences in Quran
Found 2 verses containing "عَرَّفَ".
وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ
3:196; 9:111.
3:196; 9:111.
The believers had a foretaste of the blessings of Paradise in this life in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Qur’an as having been promised to them in the next world. Or the verse may mean that the believers had a spiritual foretaste of "the Garden" because they saw with their own eyes the promise made to them in the Qur’an about Paradise being fulfilled in this very life.
3:196; 9:111.
Important Words:
عرف (made known) is transitive verb from عرف(‘arafa) which means, he knew it or became acquainted with it; he knew it by means of one of the senses and also by mental perception. عرفه الامر (‘arrafa) means, he acquainted him with the affair. عرف also means, rendering a thing fragrant, and adorning, decorating or embellishing it (Lane).
Commentary:
The verse means that the Muslims slain in the way of Allah will be admitted into gardens of Paradise of which they had a foretaste in the present life. They had a foretaste of them in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Quran as having been promised to them in the next world. Or the verse may signify that Muslims had a spiritual foretaste of "the Garden" because they saw with their own eyes promises, made to them in the Quran about Paradise, being fulfilled in this very life.
a
3:196; 9:111.
a
3:196; 9:111.
3793
Important Words:
عرف (made known) is transitive verb from عرف(‘arafa) which means, he knew it or became acquainted with it; he knew it by means of one of the senses and also by mental perception. عرفه الامر (‘arrafa) means, he acquainted him with the affair. عرف also means, rendering a thing fragrant, and adorning, decorating or embellishing it (Lane).
Commentary:
The verse means that the Muslims slain in the way of Allah will be admitted into gardens of Paradise of which they had a foretaste in the present life. They had a foretaste of them in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Quran as having been promised to them in the next world. Or the verse may signify that Muslims had a spiritual foretaste of "the Garden" because they saw with their own eyes promises, made to them in the Quran about Paradise, being fulfilled in this very life.
a
3:196; 9:111.
2743
The believers had a foretaste of the blessings of Paradise in this life in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Qur’an as having been promised to them in the next world. Or the verse may mean that the believers had a spiritual foretaste of "the Garden" because they saw with their own eyes the promise made to them in the Qur’an about Paradise being fulfilled in this very life.
وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ
It is difficult to say to what particular incident the present verse, in fact, refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives the choice between his companionship and separation from him in reply to their demand for a life of comfort and ease, the Prophet first of all broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalimi wal-Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah should have passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts of the case may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for th
Commentary:
It is difficult to say to what particular incident the present verse in fact refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives a choice between his companionship and separation from him, by way of a reply to their demand for a life of comfort and ease, the Prophet first of all, broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalim wal Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for that matter when they are a Prophet of God and one of his followers.
4280
Commentary:
It is difficult to say to what particular incident the present verse in fact refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives a choice between his companionship and separation from him, by way of a reply to their demand for a life of comfort and ease, the Prophet first of all, broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalim wal Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for that matter when they are a Prophet of God and one of his followers.
3073
It is difficult to say to what particular incident the present verse, in fact, refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives the choice between his companionship and separation from him in reply to their demand for a life of comfort and ease, the Prophet first of all broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalimi wal-Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah should have passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts of the case may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for th