يَعْرِفُ
Appears 7 times in Quran
Derived Words (5)
Words derived from the stem "يَعْرِفُ".
- recognize it
- whom they will know
- they recognize
- who will know
- do they not recognize
- recognize him
- recognize it
Occurrences in Quran
Found 7 verses containing "يَعْرِفُ".
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمُ ۘ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
2:147.
A Prophet (or for that matter anything pertaining to faith) is not recognized in the beginning. He is recognized only as a father recognizes his son, more as a matter of probability than of dead certainty. Faith must always begin in the region of the unseen.
2:147.
Commentary:
This verse describes the second way by which God bears testimony to the truth of the Holy Prophet, i.e. through the previous Scriptures. The previous Books contain prophecies which clearly apply to the Holy Prophet and definitely point him out as the Promised One, and it is by means of these prophecies that God bears witness to the truth of the Holy Prophet. It may be asked, if the People of the Book recognize the Holy Prophet as having come in fulfilment of the prophecies contained in their scriptures, why do they not accept him? This question the Quran answers in the words, But those who ruin their souls will not believe, meaning that the People of the Book will not believe because their souls are lost and they have no sense of honesty and faith left in them.
The words, Those to whom We gave the Book recognize him as they recognize their sons, are based on a very deep spiritual truth. A Prophet, or for that matter any object of faith, is not recognized in the beginning, as one recognizes the sun or the moon. He is recognized only as a father recognizes his son with great probability but not with dead certainty. Faith must always begin in the region of the unseen.
a
2:147.
420
一个先知 (或有关信仰的其他事物) 在开始时是看不出来的。他只是像父亲认识自己儿女那样被看出来, 是一件可能的事, 而不会是一件绝对肯定的事。信仰总是在看不见的领域里开始的。
a
2:147.
768
Commentary:
This verse describes the second way by which God bears testimony to the truth of the Holy Prophet, i.e. through the previous Scriptures. The previous Books contain prophecies which clearly apply to the Holy Prophet and definitely point him out as the Promised One, and it is by means of these prophecies that God bears witness to the truth of the Holy Prophet. It may be asked, if the People of the Book recognize the Holy Prophet as having come in fulfilment of the prophecies contained in their scriptures, why do they not accept him? This question the Quran answers in the words, But those who ruin their souls will not believe, meaning that the People of the Book will not believe because their souls are lost and they have no sense of honesty and faith left in them.
The words, Those to whom We gave the Book recognize him as they recognize their sons, are based on a very deep spiritual truth. A Prophet, or for that matter any object of faith, is not recognized in the beginning, as one recognizes the sun or the moon. He is recognized only as a father recognizes his son with great probability but not with dead certainty. Faith must always begin in the region of the unseen.
a
2:147.
834
A Prophet (or for that matter anything pertaining to faith) is not recognized in the beginning. He is recognized only as a father recognizes his son, more as a matter of probability than of dead certainty. Faith must always begin in the region of the unseen.
وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى ٱلْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّۢا بِسِيمَىٰهُمْ ۚ وَنَادَوْا۟ أَصْحَٰبَ ٱلْجَنَّةِ أَن سَلَٰمٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
494
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
495
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
1
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
946
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
978
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
979
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
وَنَادَىٰٓ أَصْحَٰبُ ٱلْأَعْرَافِ رِجَالًا يَعْرِفُونَهُم بِسِيمَىٰهُمْ قَالُوا۟ مَآ أَغْنَىٰ عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
496
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
948
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
980
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
وَقَالَ لِفِتْيَٰنِهِ ٱجْعَلُوا۟ بِضَٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ
Commentary:
Although Joseph exercised great patience and self-control and did not exhibit any such feeling or emotion as must have risen in his compassionate heart on seeing his brothers, his natural affection for them did make him return to them the money they had paid as the price of the grain. This does not mean that by doing so he defrauded the public treasury, for he could easily pay so small an amount to the treasury from his own pocket.
The words, that they may recognize it, mean that his brothers might appreciate the favour that was shown to them and might thereby be induced to return.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as these verses throw light on the great love of Joseph for his brothers so that, notwithstanding their cruel treatment of him, he was kind to them and desired their return, so the Holy Prophet, notwithstanding the deep-rooted enmity of the Meccans against him, always wished them well. How great was the Prophet’s love for his people and how great his anxiety that they might see the truth and accept it, it may be judged from the following words of the Quran: Haply, thou wilt kill thyself by over exertion in thy work because they believe not (26:4).
1564
Commentary:
Although Joseph exercised great patience and self-control and did not exhibit any such feeling or emotion as must have risen in his compassionate heart on seeing his brothers, his natural affection for them did make him return to them the money they had paid as the price of the grain. This does not mean that by doing so he defrauded the public treasury, for he could easily pay so small an amount to the treasury from his own pocket.
The words, that they may recognize it, mean that his brothers might appreciate the favour that was shown to them and might thereby be induced to return.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as these verses throw light on the great love of Joseph for his brothers so that, notwithstanding their cruel treatment of him, he was kind to them and desired their return, so the Holy Prophet, notwithstanding the deep-rooted enmity of the Meccans against him, always wished them well. How great was the Prophet’s love for his people and how great his anxiety that they might see the truth and accept it, it may be judged from the following words of the Quran: Haply, thou wilt kill thyself by over exertion in thy work because they believe not (26:4).
يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ ٱلْكَٰفِرُونَ
Commentary:
The addition of the particle ال to the word کافرون is intended to intensify its meaning. Whereas the expression اکثرھم کافرون means, most of them are disbelievers, the words, اکثرھم الکافرون mean, most of them are confirmed disbelievers. The verse means to say that the disbelievers of Mecca have not only denied the material favours of God, but have rejected His spiritual favours also.
1884
Commentary:
The addition of the particle ال to the word کافرون is intended to intensify its meaning. Whereas the expression اکثرھم کافرون means, most of them are disbelievers, the words, اکثرھم الکافرون mean, most of them are confirmed disbelievers. The verse means to say that the disbelievers of Mecca have not only denied the material favours of God, but have rejected His spiritual favours also.
أَمْ لَمْ يَعْرِفُوا۟ رَسُولَهُمْ فَهُمْ لَهُۥ مُنكِرُونَ
An appeal to the good sense and reasonableness of the opponents of the Holy Prophet has been made in this verse. They are told that his life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also {1245}.
Commentary:
The verse embodies an appeal to the good sense and reasonableness of the opponents of the Holy Prophet. It tells them that his whole life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also 10:17.
2557
Commentary:
The verse embodies an appeal to the good sense and reasonableness of the opponents of the Holy Prophet. It tells them that his whole life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also 10:17.
2008
An appeal to the good sense and reasonableness of the opponents of the Holy Prophet has been made in this verse. They are told that his life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also {1245}.