Search Results for "وَجْهِهِۦ"
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فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَىٰهُ عَلَىٰ وَجْهِهِۦ فَٱرْتَدَّ بَصِيرًا ۖ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ
When Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened. The Qur’an lends no support whatsoever to the view that Jacob had become blind. Not only was it inconsistent with his dignity as a great Prophet of God but several verses also contradict this view. It seems that it was the same shirt which Joseph had worn when he was thrown into the well.
Commentary:
If, as some commentators say, Jacob had really become blind and his blindness had been removed by the casting of Joseph’s shirt at his face, he should have attributed the restoration of his sight to Joseph’s shirt and would have declared it as a miracle. But he refers to no such unusual happening but only to the divine knowledge about Joseph’s being alive, which he had long before imparted to his sons. Thus what the verse really means is that when Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation, was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened.
In fact, the knowledge of God’s Prophets is of two kinds: (a) spiritual knowledge which they get direct from God by means of revelation; (b) material or secular knowledge which they acquire through their physical senses and other material means. When spiritual knowledge becomes supplemented and supported by the testimony of physical senses, it becomes complete in every sense and no vestige of doubt or ambiguity remains. As long as knowledge gained through spiritual means remains a matter of faith and does not go beyond conviction, it is capable of various interpretations: but when it is reinforced and corroborated by physical facts, it becomes a certainty beyond the possibility of doubt or dispute.
1596
Commentary:
If, as some commentators say, Jacob had really become blind and his blindness had been removed by the casting of Joseph’s shirt at his face, he should have attributed the restoration of his sight to Joseph’s shirt and would have declared it as a miracle. But he refers to no such unusual happening but only to the divine knowledge about Joseph’s being alive, which he had long before imparted to his sons. Thus what the verse really means is that when Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation, was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened.
In fact, the knowledge of God’s Prophets is of two kinds: (a) spiritual knowledge which they get direct from God by means of revelation; (b) material or secular knowledge which they acquire through their physical senses and other material means. When spiritual knowledge becomes supplemented and supported by the testimony of physical senses, it becomes complete in every sense and no vestige of doubt or ambiguity remains. As long as knowledge gained through spiritual means remains a matter of faith and does not go beyond conviction, it is capable of various interpretations: but when it is reinforced and corroborated by physical facts, it becomes a certainty beyond the possibility of doubt or dispute.
1409
When Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened. The Qur’an lends no support whatsoever to the view that Jacob had become blind. Not only was it inconsistent with his dignity as a great Prophet of God but several verses also contradict this view. It seems that it was the same shirt which Joseph had worn when he was thrown into the well.
وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْءَاخِرَةَ ۚ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ
70:21, 22.
آیت میں مَنْ کا لفظ ہے جس کے معنے جمع کے بھی ہو سکتے ہیں اور مفرد کے بھی۔
70:21, 22.
The Arabs say, Fulanun ‘Ala Harfin min Amrihi, i.e. such a one is in a vacillating condition, looking to the result of an affair he turns to it if he sees what he likes and turns away from it if he sees what does not please him (Lane). The Quranic expression means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away. The sense of the expression 'on the verge' is explained in the very next sentence, viz. "if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way." Or, the expression may signify that people of weak faith are always in a state of doubt and suspense. If, by accepting the truth, they hope to get some material benefit they remain and behave as believers, but if belief is attended with trials and tribulations, they turn back on their heels.
33:20; 70:21-22.
Important Words:
حرف (verge) is infinitive noun from حرف (harafa). They say حرف الشیء عن وجھه i.e. he turned the thing from its proper way or manner or altered it therefrom. حرف means, the extremity, verge, border, margin, brink, side or edge of anything, as for instance the side of a river, the edge of a sword or the ridge of a mountain. علی حرف من امرہ means, such a one is in a vacillating condition, looking to the result of an affair, he turns to it if he sees what he likes, and turns away from it if he sees what does not please him. من یعبد اللّٰه علی حرف means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away; or the meaning is, he who serves God in doubt or suspense being unsteady like him who is on the ridge of a mountain; or the meaning is, one who serves God in one mode of circumstances i.e. when in ample circumstances and not when in straitened circumstances (Lane).
Commentary:
The sense of the expression علی حرف (on the verge) is explained in the very next sentence, viz. if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. Taking the word حرف in the sense of suspense, the expression would signify that people of weak faith are always in a state of doubt and suspense. If by accepting the message of truth they hope to get some material benefit, they remain and act as believers but if belief is attended with trials and tribulations then they turn back on their heels. Taking this word in the sense of edge or brink, the expression would mean that such people have only a superficial knowledge of religion. They do not enter into its spirit and have no insight into it. Such waverers and doubters are always deprived of the very benefits they hope to get by their insincere faith.
c
70:21, 22.
1
آیت میں مَنْ کا لفظ ہے جس کے معنے جمع کے بھی ہو سکتے ہیں اور مفرد کے بھی۔
b
33:20; 70:21-22.
2446
Important Words:
حرف (verge) is infinitive noun from حرف (harafa). They say حرف الشیء عن وجھه i.e. he turned the thing from its proper way or manner or altered it therefrom. حرف means, the extremity, verge, border, margin, brink, side or edge of anything, as for instance the side of a river, the edge of a sword or the ridge of a mountain. علی حرف من امرہ means, such a one is in a vacillating condition, looking to the result of an affair, he turns to it if he sees what he likes, and turns away from it if he sees what does not please him. من یعبد اللّٰه علی حرف means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away; or the meaning is, he who serves God in doubt or suspense being unsteady like him who is on the ridge of a mountain; or the meaning is, one who serves God in one mode of circumstances i.e. when in ample circumstances and not when in straitened circumstances (Lane).
Commentary:
The sense of the expression علی حرف (on the verge) is explained in the very next sentence, viz. if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. Taking the word حرف in the sense of suspense, the expression would signify that people of weak faith are always in a state of doubt and suspense. If by accepting the message of truth they hope to get some material benefit, they remain and act as believers but if belief is attended with trials and tribulations then they turn back on their heels. Taking this word in the sense of edge or brink, the expression would mean that such people have only a superficial knowledge of religion. They do not enter into its spirit and have no insight into it. Such waverers and doubters are always deprived of the very benefits they hope to get by their insincere faith.
a
70:21, 22.
1935
The Arabs say, Fulanun ‘Ala Harfin min Amrihi, i.e. such a one is in a vacillating condition, looking to the result of an affair he turns to it if he sees what he likes and turns away from it if he sees what does not please him (Lane). The Quranic expression means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away. The sense of the expression 'on the verge' is explained in the very next sentence, viz. "if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way." Or, the expression may signify that people of weak faith are always in a state of doubt and suspense. If, by accepting the truth, they hope to get some material benefit they remain and behave as believers, but if belief is attended with trials and tribulations, they turn back on their heels.
أَفَمَن يَتَّقِى بِوَجْهِهِۦ سُوٓءَ ٱلْعَذَابِ يَوْمَ ٱلْقِيَٰمَةِ ۚ وَقِيلَ لِلظَّٰلِمِينَ ذُوقُوا۟ مَا كُنتُمْ تَكْسِبُونَ
这些话意示不信的人在审判日将受到严厉的惩罚。他们将被这种厉害的惩罚弄得惊惶失措, 竟然不将面孔--------身体最敏感的部位, 加以保护, 反而突显出来。
بعض جگہ ہم نے وَجْہٌ کے معنے ’’سردار‘‘ کے بھی کیے ہیں مگر یہ معنے دنیوی عذاب پر لگ سکتے ہیں اخروی عذاب پر نہیں۔ کیونکہ دنیا میں انسان اپنی جگہ پر اپنے سرداروں کو عذاب کی طرف دھکیل سکتا ہے مگر آخرت میں ایسا نہیں کر سکتا۔ پس ہم نے اس جگہ وَجْہٌ کے معنے مُنہ کے کیے ہیں۔ مراد یہ ہے کہ قیامت کے دن عذاب کی سختی کی وجہ سے کفار ایسے مدہوش اور پاگل ہو جائیں گے کہ بجائے اس کے کہ وہ اپنے منہ کو بچائیں جو اصل بچانے کی چیز ہے۔ وہ باقی بدن کو پیچھے کر دیں گے اور منہ آگے کر دیں گے۔ گویا خداتعالیٰ ان کے دل میں ایسی خواہش پیدا کر دے گا کہ وہ بے تحاشا پیٹوں کے بل گھسٹتے ہوئے دوز
The words signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that, instead of protecting their faces, which are the most sensitive part of the body, they will put them forward.
Commentary:
The words, Is he, then, who has nothing but his own face to protect him with, signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that instead of protecting their faces—the most sensitive part of the body—they will put them forward. This condition of disbelievers is also depicted in 14:51 and 54:49.
1133
这些话意示不信的人在审判日将受到严厉的惩罚。他们将被这种厉害的惩罚弄得惊惶失措, 竟然不将面孔--------身体最敏感的部位, 加以保护, 反而突显出来。
1
بعض جگہ ہم نے وَجْہٌ کے معنے ’’سردار‘‘ کے بھی کیے ہیں مگر یہ معنے دنیوی عذاب پر لگ سکتے ہیں اخروی عذاب پر نہیں۔ کیونکہ دنیا میں انسان اپنی جگہ پر اپنے سرداروں کو عذاب کی طرف دھکیل سکتا ہے مگر آخرت میں ایسا نہیں کر سکتا۔ پس ہم نے اس جگہ وَجْہٌ کے معنے مُنہ کے کیے ہیں۔ مراد یہ ہے کہ قیامت کے دن عذاب کی سختی کی وجہ سے کفار ایسے مدہوش اور پاگل ہو جائیں گے کہ بجائے اس کے کہ وہ اپنے منہ کو بچائیں جو اصل بچانے کی چیز ہے۔ وہ باقی بدن کو پیچھے کر دیں گے اور منہ آگے کر دیں گے۔ گویا خداتعالیٰ ان کے دل میں ایسی خواہش پیدا کر دے گا کہ وہ بے تحاشا پیٹوں کے بل گھسٹتے ہوئے دوز
3453
Commentary:
The words, Is he, then, who has nothing but his own face to protect him with, signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that instead of protecting their faces—the most sensitive part of the body—they will put them forward. This condition of disbelievers is also depicted in 14:51 and 54:49.
2573
The words signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that, instead of protecting their faces, which are the most sensitive part of the body, they will put them forward.
أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
1453
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
4301
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
3085
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?