عرف

maṣdar مَعْرِفَةٌ, عِرْفَانٌ, عِرِفَّانٌ and عِرْفَةٌ; or مَعْرِفَةٌ is a simple substantive. He knew it, he was acquainted with it — the same as عَلِمَهُ; or he knew it by means of any of the five senses, and also by mental perception.

Er-Rāghib: المَعْرِفَةُ is the perceiving of a thing by reflection and by considering its effect [upon the mind or sense], so that it is more specific than العِلْمُ; its opposite is الإِنْكَارُ.

But one does not say يَعْلَمُ ٱللّٰهَ, giving the verb a single object, since man's مَعْرِفَة [or knowledge] of God comes from considering his effects, without perceiving his essence.

And one says اَللّٰهُ يَعْلَمُ كَذَا, but not يَعْرِفُ كذا, since المَعْرِفَةُ is used of عِلْم [or knowledge] that is defective and is reached by reflection.

It is from عَرَفْتُهُ, meaning I found, or experienced, its عَرْف, that is, its odour; or as meaning I attained its عُرْف, that is, its limit.

It is said in the B that المَعْرِفَةُ differs in meaning from العِلْمُ in several ways: the former concerns the thing itself, the latter its states, conditions or qualities; the former generally denotes the perceiving of a thing that had been absent from the mind, unlike the latter, so the opposite of the former is الإِنْكَارُ and the opposite of the latter is الجَهْلُ; and the former is the knowing of a thing itself as distinguished from other things, while the latter concerns a thing together with other things.

Sometimes they put اعترف in the place of عَرَفَ: اعترف الشَّىْءَ means عَرَفَهُ, and sometimes استعرفُه does too.

.

. Also عَرُفْتُ عَلَيْهِمْ.

. Also عَرَفَ, that is, a نَقِيب.

When you mean that he acted as an عَرِيف, you say this, like كَتَبَ, maṣdar كِتَابَةٌ.

also اعترف, as some say.

Maṣdar عَرَافَةٌ.

Said of food.

according to one or more of the copies of the K, عِرْفَانٌ.

It means the making to know, the same as إِعْلَامٌ [or rather it is more restricted than that word, as the preceding paragraph indicates]; in this sense its verb may have two objects.

Synonym أَعْلَمَهُ إِيَّاهُ: he acquainted him with it, or told him of it.

Synonym أَعْلَمَهُ بِمَكَانِهِ.

Or by mental perception; as also عَرَّفْتُهُ إِيَّاهُ. See also 1, first half, and see 4.

Also the rendering [of a thing] fragrant, from العَرْفُ; and the adorning, decorating, or embellishing of it.

In the Qur'ān [47:7]: he has rendered Paradise fragrant for them; or he has described it to them so that, when they enter it, they shall know it by that description, or so that they shall know their dwelling-places in it; or, Er-Rāghib: he has described it to them and made them desirous of it, and Bd says the like; or he has defined it for them, so that there shall be for every one a distinct paradise.

Maṣdar as above. And hence, in a post-classical sense, they imitated the people of 'Arafāt, in some other place, by going out to the desert and there praying and humbling themselves, or offering earnest supplication; or by assembling in their mosques to pray and to beg forgiveness. The first who did this was Ibn-'Abbās, at El-Baṣrah.

on this sense Also the halting [of the pilgrims] at 'Arafāt.

Yaakoob: the verb in this phrase is formed by permutation from أَ َّ ثَ.

He told such a one of his misdeed, then forgave him; and so عرّفهُ.

Said of a horse.

See also 1, near the end.

It was, or became, known.

Often used in these senses; for an instance of the last, see تَفَرَّسَ. It is similar to تَعَلَّمَهُ, but more restricted in meaning.

تَعَرُّفٌ is also explained in the KL by the Persian words بعرف كارى كردن, apparently meaning the acting with عُرْف, that is, goodness and the like; but Golius has therefore rendered the verb “convenienter opus fecit.”

They knew, or were acquainted with, one another.

He acknowledged it, or confessed it, namely a misdeed, or a thing; and so عَرَفَ به and لَهُ, namely, his misdeed and the like. Sometimes they put عَرَفَ in the place of اعترف, and so عَرَفَهُ.

This occurs in the K under شُكْرٌ and elsewhere.

That is, ما أَعْتَرِفُ; this was said by an Arab of the desert.

And see 1, last quarter, in two places.

He sought, or desired, knowledge, or asked whether any had knowledge, of a person or thing: a meaning clearly shown in the M by an explanation of a verse cited in the article بلو, form 8.

He (a horse) had a mane.

An odour, whether fragrant or fetid, in most instances fragrant, as when it is used of Paradise. عَرْفَةٌ means the same, that is, رِيحٌ and رَائِحَةٌ.

A proverb, applied to the low, ignoble, mean or sordid man who will not stop his evil doing; he is likened to a hide that is not fit for tanning, and so is cast aside and becomes fetid.

And some read, in the Qur'ān [77:1], وَٱلْمُرْسَلَاتِ عَرْفًا [as meaning By the winds that are sent forth with fragrance], instead of عُرْفًا.

Also a certain plant; or the ثُمَام [or panic grass]. Ibn-'Abbād: a certain plant that is not of the kind called حَمْض nor of the kind called عِضَاه; and, according to him also, of the kind called ثُمَام.

Acknowledgment, or confession; a substantive from الاِعْتِرَافُ as meaning الإِقْرَارُ.

That is, اِعْتِرَافًا; the last word being a corroborative.

Also the عُرْف of the horse, that is, the mane; the hair that grows on the ridge of the neck of the horse or a similar beast; as also عُرُفٌ [see also مَعْرَفَةٌ]; or the part of the neck where the hair grows [see again مَعْرَفَةٌ].

And the part of a bird's neck where the feathers grow, or the feathers themselves of the neck, used in this sense in the article برل, as the context there shows; and the comb, or elongated piece of flesh, on the upper part of a cock's head, to which the بَظْر of a girl is likened. Plural أَعْرَافٌ [properly a plural of paucity] and عُرُوفٌ.

As used the word of a man, explaining this phrase as meaning نَافِشًا عُرْفَهُ.

In a tradition, meaning: following one another.

Like the saying طَارَ القَطَا عُرْفًا [The sand-grouse flew] one after another.

In the Qur'ān [77:1]; a figurative phrase taken from the عُرْف of the horse, meaning sent forth consecutively, like the several portions of the عُرْف [or mane] of the horse; or the meaning is, sent forth بِٱلْمَعْرُوفِ, that is, with beneficence, or benefit. For further explanations see the expositions of Z and Bd and others, and see also art. رسل. Some read عَرْفًا [explained in the preceding paragraph].

Also plural of عَرُوفٌ.

With kesr; the word comes from this saying.

And it means patience.

A poet, namely Aboo-Dahbal El-Jumaḥee, says: [Say to the son of Keys, the brother of Er-Rukeiyāt, How good is patience in afflictions!]

See عُرْفٌ, in three places.

A question, or questioning, about a subject of information, in order to know it; as also عِرْفَةٌ.

See also عَرْفٌ.

Also a purulent pustule that comes forth in the whiteness [or palm] of the hand.

See عُرْفٌ, latter half.

A maṣdar, the same as مَعْرِفَةٌ. See 1, first sentence; in the O it seems to be regarded as a simple substantive.

The ninth day of the month ذُو الحِجَّة, when the pilgrims halt at عَرَفَات.

The latter word is without tenween, being imperfectly declinable, because it is of the feminine gender and a proper name, and it does not admit the article ال.

The place, or mountain, where the pilgrims halt on the day of عَرَفَة [mentioned above] — described by Burckhardt as a granite hill, about a mile, or a mile and a half, in circuit, with sloping sides, rising nearly two hundred feet above the level of the adjacent plain — said to be nine miles, or twelve miles, from Mekkeh; said by J to be a place in, or at, Minè, but this is incorrect unless it means near Minè; also called by some عَرَفَةُ.

Or نَزَلْتُ بِعَرَفَةَ, I alighted there: this is like a post-classical phrase, and is said not to be genuine Arabic.

عَرَفَاتٌ is a proper name in the plural form, and therefore is not itself pluralized; it is as though the term عَرَفَةٌ were applied to every distinct portion of it. As Fr says, it has, correctly, no singular; and it is determinate as denoting a particular place, and therefore does not admit the article ال, differing in this from الزَّيْدُونَ [because that is a proper name common to a number of persons].

The epithet is put in the accusative because it is indeterminate, as a denotative of state, like مُصَدِّقًا in the saying وَهُوَ الحَقُّ مُصَدِّقًا لِمَا مَعَهُمْ in the Qur'ān [2:85].

It is declinable (مَصْرُوفَةٌ, more properly مُعْرَبَةٌ) because the ت is equivalent to the ى and و in مُسْلِمِينَ and مُسْلِمُونَ, the tenween becoming equivalent to the ن; therefore, being used as a proper name, it is left in its original state, as مُسْلِمُونَ is when used as a proper name.

That is, it is declined in the manner of مُسْلِمَاتٌ and مُؤْمِنَاتٌ, the tenween being like that which corresponds to the masculine plural ending ن, not the tenween of perfect declinability, because it is a proper name and of the feminine gender, and so does not admit the article ال.

عَرَفَاتٌ was so named because Adam and Eve knew each other there after their descent from Paradise; or because Gabriel, when he taught Abraham the rites and ceremonies of the pilgrimage, said to him “Have you known?”, and he replied “I have known”; or because it is a place sanctified and magnified, as though it were rendered fragrant; or because the people know one another there; or, according to Er-Rāghib, because of men's making themselves known there by religious services and prayers.

Of, or relating to, العُرْفُ as meaning the commonly known, commonly received, or conventional language, or common parlance, or common usage. Hence حَقِيقَةٌ عُرْفِيَّةٌ and مَجَازٌ عُرْفِىٌّ, explained in the articles حق and جوز.

Of, or relating to, عَرَفَات.

Th: a man who acknowledges, or confesses, a thing, and directs to it, or indicates it; explained in this way as an adjective, though Sb mentions that he did not know it as an adjective. It occurs in a poem of Er-Rā'ee, and is explained by some as the name of a companion of his. عُرُفَّانٌ means the same, but Sb says that this is a word transferred from the category of proper names.

Also the latter, or both: a small creeping thing that is found in the sands of 'Ālij and of Ed-Dahnà; or a large locust, or the like, such as is termed جُنْدَب, resembling the جَرَادَة, having a crest, and not found except upon a رِمْثَة or an عُنْظُوَانَة; but AHn mentions only the latter form of the word, عُرُفَّانٌ.

See عَارِفٌ, in two places.

See عَارِفٌ, first sentence.

See also مَعْرُوفٌ, with which it is synonymous.

The holding, and the exercising, of the office of عَرِيف. A maṣdar: see 1, in the middle of the latter half.

See عَارِفٌ, in two places.

A كَاهِن [or diviner]; or this word means one who tells of the past, and the other one who tells of the past and of the future; or, according to Er-Rāghib, this word means one who tells of future events and the other one who tells of past events, though the converse of his explanation seems to be the correct one.

Hence the saying of the Prophet, that whoever comes to an عرّاف and asks him about a thing, prayer of forty nights will not be accepted from him.

عَرِيفٌ is synonymous with it, like عَالِمٌ and عَلِيمٌ: knowing, and the like, agreeing with the explanations of the verb in the first quarter of the first paragraph of this article. So also is عَرُوفَةٌ, but in an intensive sense, which is denoted by the ة: knowing much, or well; acquainted with affairs, and not failing to recognise one who has been seen once.

Also, the first: patient, or very patient, having much patience — the same as صَبُورٌ; and so is عَرُوفٌ, whose plural is عُرْفٌ.

That is, صَابِرَةً; like the phrase صَبَرْتُ عَارِفَةً in a verse of 'Antarah [cited in the first paragraph of art. صبر].

It endures an event, or a case, when made to experience it.

عَوَارِفُ [is the plural of عَارِفَةٌ and] means patient she-camels.

As a substantive; plural عَوَارِفُ: see عُرْفٌ, first quarter, in two places.

Diminutive of عَارِفٌ, that is, meaning one possessing little knowledge and the like.

Said of one in whom there is a sin, or crime.

Mentioned in “the Book” of Sb; irregularly formed from مَعْرُوفٌ, not from عَارِفٌ.

Also a thing having what is termed عُرْف [that is, a mane, or the like]; feminine عَرْفَآءُ; plural, masculine and feminine, عُرْفٌ.

It is applied to a horse, meaning having a full mane, or much hair of the mane. And to a serpent such as is termed شَيْطَان [which is described as having an عُرْف].

And the feminine is applied to a she-camel, meaning high in the hump; or resembling the male; or long in her عُرْف [or mane]; or having what resembles the عُرْف by reason of her fatness; or having, upon her neck, fur like the عُرْف.

In one of my copies of the S it is written مُعَرَّفٌ; and مَعْرِفٌ is likewise a singular of مَعَارِفُ, which means the face, and faces, and any part of the face that appears — because the person is known by it; or, as some say, no singular of it is known; and some say that it means the beauties, or beautiful parts, of the face.

Er-Rā'ee says: [Muffling our faces, or the parts of them that appeared, we fold to them the selvages of the عَصْب (a sort of garment).]

Another reading has مُتَلَثِّمِينَ.

Said of a man who has turned his love, or affection, away from the speaker.

As though it meant مِنْ ذَوِى المَعَارِفِ, that is, of those having faces by which they are known; or مَعَارِفُ الرَّجُلِ means those who are entitled to the man's love, or affection, and with whom he has acquaintance, and simply the man's acquaintances; it is the plural of مَعْرِفَةٌ.

The place, or part, on which the عُرْف [or mane] grows; the place of the عُرْف of the horse, from the forelock to the withers; or the flesh on which the عُرْف grows.

This phrase, however, has the meaning given here.

A substantive meaning knowledge, cognition, cognizance, or acquaintance, and the like, having for its plural مَعَارِفُ, that is, sorts of knowledge; from عَرَفَهُ in the sense explained at the beginning of this article; or a maṣdar from it.

The ism mafʿūl of form 2.

Food rendered fragrant.

And food put part upon part, apparently so that the uppermost portion resembles a mane or the like. Golius, as on the authority of J, and after him Freytag, assign to it a meaning belonging to مُعَرَّقٌ.

Also the place of halting [of the pilgrims] at عَرَفَات.

Known; and particularly, well, or commonly, known.

أَمْرٌ مَعْرُوفٌ and عَارِفٌ, according to Lth, mean the same, that is, a known affair or event and the like; but Az disapproves the latter, having heard it from no one but Lth, though there are other similar instances well known. عَرِيفٌ means the same too.

'Omar is related to have said this, meaning those who confess, or acknowledge, the commission of something for which castigation is due to them; as though he disliked their doing so, and wished that people should protect them.

The ism fāʿil of form 8.

Applied to language, or a phrase or word: known by common conventional usage.

See also عُرْفٌ.