وَجۡہُ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَجۡہُ".
وَلِلّٰہِ الۡمَشۡرِقُ وَالۡمَغۡرِبُ ۚ فَاَیۡنَمَا تُوَلُّوۡا فَثَمَّ وَجۡہُ اللّٰہِ ۚ اِنَّ اللّٰہَ وٰسِعٌ عَلِیۡمٌ
2:143; 26:29; 55:18.
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
2:143; 26:29; 55:18.
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
e
2:143; 26:29; 55:18.
78
78本节经文体现了一个预言, 即伊斯兰教将先在东方传播, 并在末期的日子里开始传入西方。
a
2:143; 26:29; 55:18.
122
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
b
2:143; 26:29; 55:18.
138
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
اُقۡتُلُوۡا یُوۡسُفَ اَوِ اطۡرَحُوۡہُ اَرۡضًا یَّخۡلُ لَکُمۡ وَجۡہُ اَبِیۡکُمۡ وَتَکُوۡنُوۡا مِنۡۢ بَعۡدِہٖ قَوۡمًا صٰلِحِیۡنَ
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1514
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1363
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
وَیَبۡقٰی وَجۡہُ رَبِّکَ ذُو الۡجَلٰلِ وَالۡاِکۡرَامِ
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
1351
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
2
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
4065
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
2931
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.