عَرَفُوۡا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "عَرَفُوۡا".
وَلَمَّا جَآءَہُمۡ کِتٰبٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ وَکَانُوۡا مِنۡ قَبۡلُ یَسۡتَفۡتِحُوۡنَ عَلَی الَّذِیۡنَ کَفَرُوۡا فَلَمَّا جَآءَہُمۡ مَّا عَرَفُوۡا کَفَرُوۡا بِہٖ ۚ فَلَعۡنَۃُ اللّٰہِ عَلَی الۡکٰفِرِیۡنَ
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
2:147.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
2:147.
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
b
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
c
2:147.
2
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
a
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
b
2:147.
96
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
a
2:147.
f
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
120
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
وَاِذَا سَمِعُوۡا مَاۤ اُنۡزِلَ اِلَی الرَّسُوۡلِ تَرٰۤی اَعۡیُنَہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ مِمَّا عَرَفُوۡا مِنَ الۡحَقِّ ۖ یَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاکۡتُبۡنَا مَعَ الشّٰہِدِیۡنَ
3:54, 194.
3:54, 194.
The verse has also been applied to the Najashi in particular. When Ja‘far, a cousin of the Holy Prophet and spokesman of Muslim refugees in Abyssinia read to him the opening verses of the Surah Maryam, the Najashi was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham).
3:54, 194.
Commentary:
The description given in this verse of some of the Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najjashi in particular. When Ja‘far, a cousin of the Holy Prophet and the spokesman of Muslim refugees to Abyssinia, tried to make clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Quran concerning Jesus and read to Najjashithe opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved, and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham, i. 305, 306).
a
3:54, 194.
a
3:54, 194.
714
Commentary:
The description given in this verse of some of the Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najjashi in particular. When Ja‘far, a cousin of the Holy Prophet and the spokesman of Muslim refugees to Abyssinia, tried to make clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Quran concerning Jesus and read to Najjashithe opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved, and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham, i. 305, 306).
a
3:54, 194.
788
The verse has also been applied to the Najashi in particular. When Ja‘far, a cousin of the Holy Prophet and spokesman of Muslim refugees in Abyssinia read to him the opening verses of the Surah Maryam, the Najashi was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham).