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A1 noun #2,500 پرکاربردترین 12 دقیقه مطالعه

وَجْه

wajh
تمرین کن مثال‌ها نکات و راهنمایی‌ها وَجْه در ۳۰ ثانیه
توضیح وَجْه in your Level:
At the A1 level, the word وَجْه (wajh) is introduced strictly as a fundamental anatomical vocabulary word. Beginners learn this word alongside other basic body parts such as eye (عَيْن), nose (أَنْف), mouth (فَم), and hand (يَد). The primary goal at this stage is physical identification and basic daily routines. A learner will use this word to describe morning habits, such as 'I wash my face' (أَغْسِلُ وَجْهِي) or to point out the location of something, like 'This is my face' (هَذَا وَجْهِي). The grammatical focus is entirely on attaching possessive pronouns to the singular noun: my face (وَجْهِي), your face (وَجْهكَ / وَجْهِكِ), his face (وَجْهُهُ), and her face (وَجْهُهَا). There is no expectation at the A1 level to understand the abstract or metaphorical uses of the word. The vocabulary is kept concrete, visual, and immediately applicable to the learner's physical self and daily life. Teachers often use flashcards or physical gestures (pointing to the face) to reinforce this word. Simple adjectives might be introduced, such as a 'big face' (وَجْه كَبِير) or a 'beautiful face' (وَجْه جَمِيل), ensuring the learner understands that the word is masculine and requires masculine adjectives. The pronunciation of the letter 'Jeem' (ج) is also a key phonetic focus at this stage, ensuring the student can articulate the word clearly according to Modern Standard Arabic or their chosen dialect. In summary, A1 mastery of وَجْه is about basic physical recognition, simple possessive attachment, and use in elementary daily routine sentences.
As learners progress to the A2 level, the usage of وَجْه (wajh) expands slightly beyond mere anatomy to include basic descriptions of physical states and emotions. While it remains a concrete noun, students begin to use it to describe how someone looks or feels based on their facial expression. For example, they might learn phrases like 'a happy face' (وَجْه سَعِيد) or 'a sad face' (وَجْه حَزِين). At this stage, the plural form is introduced. Learners are taught the broken plural وُجُوه (wujooh) and practice using it with plural pronouns, such as 'their faces' (وُجُوهُهُمْ). They might encounter simple texts describing groups of people, like 'the children have clean faces' (الْأَطْفَالُ وُجُوهُهُمْ نَظِيفَةٌ). Furthermore, A2 learners begin to see the word used in very basic prepositional phrases, such as 'on the face' (عَلَى الْوَجْهِ). They might read a simple story where a character has a mark or a smile 'on his face'. The concept of the Idafa (construct state) is also introduced at this level, and students might see simple combinations like 'the face of the boy' (وَجْهُ الْوَلَدِ). The focus remains heavily on the physical and the visible, but the descriptive capability is enhanced. Students are encouraged to write short paragraphs describing themselves or their friends, utilizing وَجْه alongside adjectives of color, shape, and emotion. This level bridges the gap between pointing at a body part and using that body part to convey basic human feelings and states of being.
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At the B1 (Intermediate) level, the word وَجْه (wajh) undergoes a significant transformation in the learner's vocabulary, shifting from a purely physical noun to a versatile structural and metaphorical tool. It is at this stage that the secondary plural, أَوْجُه (awjuh), is introduced, representing 'facets' or 'aspects' rather than physical faces. Learners begin to encounter and actively use compound phrases and idioms. The most crucial addition is the phrase وَجْهَة نَظَر (wijhat nathar), meaning 'point of view', which is essential for expressing opinions in essays and discussions. Students learn to say 'In my point of view...' (مِنْ وَجْهَةِ نَظَرِي). Additionally, B1 learners are introduced to adverbial phrases like بِوَجْهٍ عَامٍّ (bi-wajhin aam - in general) and عَلَى وَجْهِ الْخُصُوصِ (ala wajh al-khusoos - specifically), which are critical for structuring arguments and writing coherent paragraphs. The word is also seen in spatial contexts meaning 'direction' or 'destination' (وِجْهَة - wijha). Students might discuss travel plans, asking 'What is your destination?' (مَا هِيَ وِجْهَتُكَ؟). The concept of 'facing' a problem is introduced, though learners are taught to use the derived Form III verb وَاجَهَ (waajaha) rather than the noun itself. The B1 level is characterized by this leap from the concrete to the abstract, where وَجْه becomes a key component in articulating thoughts, organizing discourse, and navigating non-physical concepts like opinions, directions, and generalities.
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Reaching the B2 (Upper Intermediate) level means the learner is now engaging with native-level media, literature, and complex social discussions, and their understanding of وَجْه (wajh) must reflect this sophistication. At this stage, the cultural and idiomatic weight of the word takes center stage. Learners are introduced to the deeply ingrained Arab concepts of honor, shame, and social reputation tied to the 'face'. They learn the critical idiom حِفْظُ مَاءِ الْوَجْهِ (hifth maa' al-wajh - saving face) and its opposite, إِرَاقَةُ مَاءِ الْوَجْهِ (losing face / suffering humiliation). These concepts are vital for understanding Arab social dynamics, politics, and historical narratives. B2 students will encounter the word in journalistic contexts, reading news articles that use phrases like 'in the face of the crisis' (فِي وَجْهِ الْأَزْمَةِ) or 'the two faces of the coin' (وَجْهَا الْعُمْلَةِ). They are expected to comfortably navigate texts that mix the literal and metaphorical uses without confusion. Furthermore, they delve deeper into comparative structures, learning terms like وَجْهُ الشَّبَهِ (wajh al-shabah - the point of similarity) to analyze texts or compare ideas. The vocabulary expands to include nuanced adjectives describing the face, such as بَشُوش (bashoosh - jovial/smiling), عَابِس (aabis - frowning), or شَاحِب (shaahib - pale). B2 learners are expected to use these expressions naturally in debates, presentations, and essays, demonstrating an awareness not just of Arabic grammar, but of the cultural psychology embedded within the language.
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At the C1 (Advanced) level, the learner's interaction with the word وَجْه (wajh) is highly nuanced, literary, and deeply embedded in classical and modern Arabic rhetoric. The focus shifts towards recognizing and utilizing the word in poetry, classical literature, and complex rhetorical structures. C1 learners explore synonyms and related terms like مُحَيَّا (muhayya - countenance), سِيمَاء (seemaa - mark/expression), and طَلْعَة (tal'a - visage), understanding exactly when a poet or author chooses one over the other for rhythmic or semantic precision. They engage with classical texts, including the Quran and Hadith, where the word is used to denote the divine presence or ultimate intention, such as in the phrase ابْتِغَاءَ وَجْهِ اللَّهِ (seeking the face/pleasure of Allah). The learner understands that in these contexts, the word transcends physical form and enters the realm of theology and philosophy. In modern contexts, C1 students can effortlessly comprehend and deploy complex idiomatic expressions in high-level political or academic discourse, such as discussing the 'changing face of the Middle East' (الْوَجْهُ الْمُتَغَيِّرُ لِلشَّرْقِ الْأَوْسَطِ). They are adept at using the dual form (وَجْهَانِ) in abstract arguments, and they fully grasp the morphological derivations, understanding how the root (و-ج-ه) generates words related to prominence, direction, and confrontation (e.g., وَجِيه - prominent figure, تَوْجِيه - guidance). Mastery at C1 means the word is no longer just vocabulary; it is a lens through which the learner appreciates Arabic aesthetics, theology, and high-level intellectual discourse.
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At the C2 (Mastery) level, the learner possesses a near-native, scholarly command of the word وَجْه (wajh) and its entire etymological and semantic network. A C2 user does not merely use the word correctly; they understand its historical evolution, its dialectal variations across the Arab world, and its profound philosophical implications. They can analyze classical Arabic poetry (Mu'allaqat) and identify how the metaphor of the face is used to convey complex themes of honor, tribal identity, and existential reality. They are familiar with the intricate debates in Islamic scholastic theology (Kalam) regarding the interpretation of the 'Face of God' (وَجْهُ اللَّهِ)—whether it is to be taken literally (bila kayf) or allegorically as 'essence' or 'direction'. In contemporary discourse, a C2 learner can play with the word rhetorically, inventing new metaphors or twisting existing idioms for literary effect in their own writing or speech. They understand the subtle sociolinguistic cues when a speaker shifts from using the MSA وَجْه to a dialectal equivalent or pronunciation (like the Egyptian 'wagh' or the Levantine 'wish') to build rapport or convey a specific tone. They are fully capable of writing academic dissertations or delivering formal orations where the root w-j-h is manipulated through various verb forms and verbal nouns to construct highly sophisticated arguments about orientation, confrontation, and societal facades. At this ultimate stage, the word is a fully integrated element of their linguistic and cultural identity in Arabic.
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تمرین کن مثال‌ها نکات و راهنمایی‌ها

وَجْه در ۳۰ ثانیه

  • Means the physical face (front of the head).
  • Used metaphorically for 'aspect' or 'facet'.
  • Forms the basis of 'point of view' (وَجْهَة نَظَر).
  • Central to idioms about honor (saving face).
The Arabic word وَجْه (wajh) is a fundamental and highly versatile noun in the Arabic language, primarily referring to the face, which is the front part of the human head, extending from the forehead down to the chin, and encompassing essential sensory organs such as the eyes, nose, and mouth. Understanding this word is absolutely critical for any learner of Arabic, regardless of their proficiency level, because it serves not only as a basic anatomical term but also as a foundational building block for countless idiomatic expressions, metaphorical concepts, and structural grammatical phrases. In its most literal sense, when you look at someone, you are looking at their وَجْه. This physical definition is universally understood across all dialects and Modern Standard Arabic (MSA). However, the linguistic richness of Arabic elevates this simple noun into a profound symbol of identity, honor, direction, and intention. To truly grasp what this word means, one must delve into its multifaceted applications.

غَسَلَ الطِّفْلُ وَجْهَهُ فِي الصَّبَاحِ.

This sentence translates to 'The child washed his face in the morning,' showcasing the literal, everyday use of the word. Beyond anatomy, the face in Arab culture is deeply tied to a person's dignity, reputation, and social standing. When someone loses respect, they are said to have 'lost face,' a concept that exists in English but carries immense cultural weight in the Arab world.
Literal Meaning
The physical front of the head.
Furthermore, the word extends to inanimate objects, referring to the surface, front, or most prominent side of something. For instance, the surface of the earth or the face of a coin.

هَذَا وَجْهُ الْأَرْضِ.

This means 'This is the surface of the earth.' Another profound dimension of this word is its use to indicate direction or destination. The root letters w-j-h inherently carry the meaning of facing or heading towards a specific point. Thus, a destination is a وِجْهَة (wijha), and a point of view is a وَجْهَة نَظَر (wijhat nathar).
Metaphorical Meaning
Aspect, facet, or direction of a matter.
In Islamic theology and classical texts, the word is often used to denote the essence or presence of God, as seen in various Quranic verses where doing something 'for the face of God' means doing it purely for His sake, without expecting worldly reward.

نُطْعِمُكُمْ لِـوَجْهِ اللَّهِ.

This translates to 'We feed you for the sake of Allah.' The concept of 'face' also permeates social interactions. A smiling face (وَجْه بَشُوش) is a sign of hospitality and warmth, which are paramount virtues in Arab society. Conversely, a frowning or dark face indicates displeasure or sorrow.

اِسْتَقْبَلَنَا بِـوَجْهٍ بَشُوشٍ.

Meaning, 'He welcomed us with a smiling face.'
Cultural Significance
Represents honor, dignity, and social reputation.
In literature and poetry, the face is frequently compared to the moon or the sun to describe extreme beauty and radiance. The descriptive power of this word allows writers to convey complex emotions and aesthetic judgments succinctly.

كَأَنَّ وَجْهَهَا قَمَرٌ.

Meaning, 'As if her face is a moon.' In summary, while a beginner might simply memorize this word to point to their nose and eyes, a true student of the language will recognize it as a key that unlocks geographical directions, social honor codes, theological concepts, and poetic imagery, making it one of the most indispensable words in the entire Arabic lexicon.
Mastering the usage of the Arabic word وَجْه (wajh) requires an understanding of its grammatical properties, its various plural forms, and its behavior when combined with prepositions and other nouns in construct states (Idafa). Grammatically, it is a masculine singular noun. When you want to describe it, the adjectives must also be masculine, such as وَجْهٌ جَمِيلٌ (a beautiful face) or وَجْهٌ شَاحِبٌ (a pale face).

رَأَيْتُ وَجْهًا مَأْلُوفًا فِي الزِّحَامِ.

This means 'I saw a familiar face in the crowd.' Notice how it takes the accusative case (Fatha) when it is the object of the verb.
Grammar Note
It is a masculine noun and follows standard declension rules.
One of the most critical aspects of using this word correctly is mastering its plurals. Unlike English, which simply adds an 's', Arabic has broken plurals, and this word has two primary plural forms that are used in different contexts. The first plural is وُجُوه (wujooh), which is typically used when referring to actual physical human faces.

كَانَتِ الـوُجُوهُ تَبْتَسِمُ.

'The faces were smiling.' The second plural is أَوْجُه (awjuh), which is more commonly used when referring to the metaphorical faces, facets, or aspects of an abstract concept, such as the facets of a problem or the phases of the moon.

نَاقَشْنَا الْمُشْكِلَةَ مِنْ عِدَّةِ أَوْجُهٍ.

'We discussed the problem from several aspects.'
Plural Distinction
Wujooh (physical faces) vs. Awjuh (abstract facets).
The word is also heavily used in prepositional phrases that act as adverbs or conjunctions. For example, the phrase عَلَى وَجْهِ التَّحْدِيدِ (ala wajh al-tahdeed) translates to 'specifically' or 'exactly'. Another common phrase is بِوَجْهٍ عَامٍّ (bi-wajhin aam), which means 'generally' or 'in general'.

أُحِبُّ الْفَوَاكِهَ بِـوَجْهٍ عَامٍّ.

'I like fruits in general.' Furthermore, it is frequently used in the Idafa (construct state) to create compound meanings. The most famous of these is وَجْهَة نَظَر (wijhat nathar), meaning 'point of view'. Another is وَجْهُ الشَّبَهِ (wajh al-shabah), which means 'the point of similarity' or 'the common denominator' when comparing two things.

مَا هُوَ وَجْهُ الشَّبَهِ بَيْنَهُمَا؟

'What is the point of similarity between them?'
Construct State (Idafa)
Used to link the concept of 'face' or 'aspect' to another noun to create a new compound meaning.
In spoken dialects, the pronunciation might slightly shift, but the core word remains universally recognizable. Whether you are reading a classical text, watching a modern news broadcast, or chatting with a friend in a cafe, knowing how to manipulate the singular, dual (وَجْهَانِ), and plural forms, along with the essential prepositional phrases, will give you a massive advantage in expressing yourself clearly and idiomatically in Arabic.
The word وَجْه (wajh) is ubiquitous in the Arabic-speaking world, echoing through the halls of formal institutions, the bustling streets of local markets, the sacred recitations of religious texts, and the emotive verses of classical and modern poetry. Because it encompasses both the literal physical face and a multitude of abstract concepts, you will encounter it in virtually every domain of life. In everyday conversational Arabic, you will hear it constantly when people are describing physical appearances, expressing emotions, or using common idioms. For instance, if someone looks exhausted, a friend might say that tiredness is visible on their face.

التَّعَبُ بَادٍ عَلَى وَجْهِهِ.

'Exhaustion is apparent on his face.'
Everyday Conversation
Used to describe physical states, emotions, and reactions.
In the realm of news and media, the word takes on a more formal and abstract tone. News anchors frequently use it to describe the 'facets' of a political crisis or the 'front' of a conflict. You will often hear phrases like 'in the face of these challenges' (فِي وَجْهِ هَذِهِ التَّحَدِّيَاتِ), demonstrating its use as a prepositional concept indicating opposition or confrontation.

وَقَفَ الشَّعْبُ فِي وَجْهِ الظُّلْمِ.

'The people stood in the face of injustice.' Religion is another massive domain where this word is central. In Islam, the Quran uses the word extensively. It is used to describe the countenance of believers on the Day of Judgment, which will be radiant, and the faces of the disbelievers, which will be dark. Moreover, the phrase 'seeking the face of Allah' (ابْتِغَاءَ وَجْهِ اللَّهِ) is a core theological concept meaning to do something with pure, selfless intention for God alone.

يَبْتَغُونَ وَجْهَ رَبِّهِمْ.

'They seek the face (pleasure) of their Lord.'
Religious Context
Represents divine pleasure, ultimate intention, and spiritual state.
In Arabic literature and poetry, the face is the ultimate canvas for expressing beauty, sorrow, love, and longing. Poets from the pre-Islamic era to modern times have dedicated countless verses to describing the faces of their beloveds, comparing them to the full moon (بَدْر), the morning sun, or a blooming flower.

وَجْهٌ كَأَنَّ الشَّمْسَ حَلَّتْ فِيهِ.

'A face as if the sun has settled within it.' Furthermore, in the business and academic worlds, you will hear the derivative forms and abstract plurals. A manager might ask for the 'points of view' (وُجْهَات نَظَر) of their team, or a professor might discuss the different 'aspects' (أَوْجُه) of a scientific theory.

لِلْمَسْأَلَةِ عِدَّةُ أَوْجُهٍ.

'The issue has several facets.'
Academic & Business
Used to discuss perspectives, facets, and analytical viewpoints.
Therefore, whether you are watching an Al Jazeera news report, reading a poem by Nizar Qabbani, listening to a Friday sermon, or simply buying bread at a bakery in Cairo, the word وَجْه will undoubtedly make an appearance, proving its status as a cornerstone of Arabic vocabulary.
While the word وَجْه (wajh) is introduced early in Arabic learning, its extensive metaphorical and grammatical applications make it a frequent source of errors for non-native speakers. One of the most prevalent mistakes involves the incorrect selection of its plural forms. As mentioned earlier, Arabic utilizes broken plurals, and this word has two main ones: وُجُوه (wujooh) and أَوْجُه (awjuh). A common error is using أَوْجُه when referring to the physical faces of people.

غَسَلَ الْأَطْفَالُ وُجُوهَهُمْ. (Correct) / غسل الأطفال أوجههم. (Incorrect)

'The children washed their faces.'
Plural Error
Mixing up the plural for physical faces with the plural for abstract facets.
Another frequent stumbling block is the literal translation of English idioms into Arabic. In English, we say 'to face a problem,' using 'face' as a verb. Beginners often try to use the noun وَجْه as a verb, or they use the exact literal equivalent, which sounds unnatural. In Arabic, the verb 'to face' or 'to confront' is وَاجَهَ (waajaha), which is derived from the same root, but you cannot simply use the noun.

نَحْنُ نُوَاجِهُ مُشْكِلَةً. (Correct) / نحن نعمل وجه لمشكلة. (Incorrect)

'We are facing a problem.' Prepositional mismatches also plague learners. The phrase 'in front of' is often mistakenly translated using وَجْه. While 'face to face' is وَجْهًا لِوَجْهٍ (wajhan li-wajhin), simply saying 'in front of the house' should use أَمَامَ (amaama) or قُدَّام (quddam in dialects), not وَجْه.

تَقَابَلْنَا وَجْهًا لِـوَجْهٍ.

'We met face to face.'
Prepositional Error
Using the noun 'face' to mean the spatial preposition 'in front of'.
Pronunciation can also be tricky, specifically regarding the letter ج (Jeem). In Modern Standard Arabic and many dialects (like Levantine and Gulf), it is pronounced as a 'j' sound (as in 'jam'). However, in the Egyptian dialect, it is pronounced as a hard 'g' (as in 'go'), making the word sound like 'wagh'. Learners must be consistent with the dialect they are speaking to avoid sounding disjointed.

هَذَا وَجْهُهُ. (Pronounced wajhuhu in MSA, wagho in Egyptian)

'This is his face.' Finally, learners often struggle with the concept of 'saving face' or 'losing face'. While the concept exists, the exact wording differs. 'To save face' is حِفْظُ مَاءِ الْوَجْهِ (hifth maa' al-wajh), literally 'saving the water of the face'. Omitting the word 'water' (مَاء) makes the idiom incomprehensible to a native speaker.

فَعَلَ ذَلِكَ لِحِفْظِ مَاءِ الْوَجْهِ.

'He did that to save face.'
Idiomatic Error
Translating idioms literally without knowing the specific Arabic phrasing, such as 'water of the face'.
By paying attention to these common pitfalls—plural selection, verb derivation, spatial prepositions, regional pronunciation, and specific idiomatic phrasing—learners can significantly improve their accuracy and sound much more natural when using this essential Arabic word.
The Arabic language is incredibly rich in vocabulary, often possessing dozens of words for a single concept, each carrying its own nuanced shade of meaning. When it comes to the word وَجْه (wajh), there are several synonyms and related terms that describe the face, the countenance, or the features of a person. Understanding these nuances allows for much more precise and poetic expression. One of the most beautiful synonyms is مُحَيَّا (muhayya). This word specifically refers to the face or countenance, but it carries a deeply poetic and elevated tone. It is derived from the root for 'life' or 'greeting' (hayya), implying a face that is lively, welcoming, or radiant. You will rarely hear this in the street, but it is common in literature.

أَشْرَقَ مُحَيَّاهُ بِالِابْتِسَامَةِ.

'His countenance brightened with a smile.'
Poetic Synonym
مُحَيَّا (Muhayya) - Countenance, radiant face.
Another important related word is مَلَامِح (malaamih), which translates to 'features' or 'lineaments'. While وَجْه refers to the entire physical entity of the front of the head, مَلَامِح focuses on the specific details—the shape of the nose, the set of the eyes, the curve of the lips. It is often used when describing someone's physical characteristics or when saying that someone's features show a certain emotion.

تَغَيَّرَتْ مَلَامِحُهُ عِنْدَمَا سَمِعَ الْخَبَرَ.

'His features changed when he heard the news.' The word سِيمَاء (seemaa) or سِيمَا (seema) is another fascinating synonym. It refers to the mark, expression, or general appearance of the face, often reflecting a person's inner character or spiritual state. It is famously used in the Quran to describe the believers whose faces show the marks of prostration.

سِيمَاهُمْ فِي وُجُوهِهِمْ.

'Their mark is on their faces.'
Spiritual/Character Synonym
سِيمَاء (Seemaa) - The outward expression of inner character.
We also have words that refer to specific parts of the face that are sometimes used by synecdoche to mean the whole face or the person's honor. جَبِين (jabeen) means forehead. In Arabic culture, a high or bright forehead is a sign of nobility and pride. Sweating from the forehead is a sign of hard work or, sometimes, embarrassment.

نَدَى الْجَبِينِ.

'The sweat of the forehead (hard work).' Finally, the word طَلْعَة (tal'a) refers to the appearance or the 'coming into view' of a person's face. It is often used to compliment someone's beautiful appearance or presence, similar to saying someone has a striking visage.

هُوَ بَهِيُّ الطَّلْعَةِ.

'He has a splendid appearance.'
Appearance Synonym
طَلْعَة (Tal'a) - Visage, the striking appearance of the face.
By expanding your vocabulary to include these synonyms—muhayya, malaamih, seemaa, jabeen, and tal'a—you move beyond basic communication and begin to appreciate the profound descriptive power and poetic beauty of the Arabic language.

چقدر رسمی است؟

سطح دشواری

گرامر لازم

Broken Plurals (وُجُوه / أَوْجُه)

Idafa / Construct State (وَجْهَة نَظَر)

Prepositions of place (أَمَامَ vs فِي وَجْهِ)

Derivation of Form III verbs (وَاجَهَ)

Adverbial accusative (وَجْهًا لِوَجْهٍ)

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مثال‌ها بر اساس سطح

1

هَذَا وَجْهِي.

This is my face.

Demonstrative pronoun with a noun attached to a first-person possessive pronoun.

2

أَغْسِلُ وَجْهِي كُلَّ صَبَاحٍ.

I wash my face every morning.

Verb in the present tense, first person, with the object taking a possessive pronoun.

3

وَجْهُ الطِّفْلِ جَمِيلٌ.

The child's face is beautiful.

Simple Idafa (construct state) followed by a masculine adjective.

4

عَيْنَانِ فِي الْوَجْهِ.

Two eyes in the face.

Dual noun followed by a prepositional phrase.

5

أَيْنَ وَجْهُكَ؟

Where is your face?

Interrogative particle followed by a noun with a second-person masculine possessive pronoun.

6

وَجْهُهَا صَغِيرٌ.

Her face is small.

Noun with a third-person feminine possessive pronoun and a masculine adjective.

7

أَرَى وَجْهًا فِي الصُّورَةِ.

I see a face in the picture.

Indefinite noun in the accusative case (object of the verb).

8

لَمَسَ وَجْهَهُ بِيَدِهِ.

He touched his face with his hand.

Past tense verb with the object taking a third-person masculine possessive pronoun.

1

وَجْهُهُ سَعِيدٌ الْيَوْمَ.

His face is happy today.

Using an adjective of emotion to describe the face.

2

غَسَلُوا وُجُوهَهُمْ بِالْمَاءِ.

They washed their faces with water.

Introduction of the broken plural 'wujooh' with a plural possessive pronoun.

3

هُنَاكَ بُقْعَةٌ عَلَى وَجْهِكَ.

There is a spot on your face.

Preposition 'ala' (on) followed by the genitive case.

4

لِمَاذَا وَجْهُكِ حَزِينٌ؟

Why is your face sad?

Question word 'limatha' (why) with a feminine possessive pronoun.

5

رَسَمَ الطِّفْلُ وَجْهًا مُبْتَسِمًا.

The child drew a smiling face.

Adjective 'mubtasim' (smiling) matching the indefinite accusative noun.

6

الشَّمْسُ فِي وَجْهِي.

The sun is in my face.

Preposition 'fi' (in) used to describe spatial relationship.

7

أَعْرِفُ هَذَا الْوَجْهَ.

I know this face.

Demonstrative pronoun followed by a definite noun in the accusative.

8

وَجْهُهَا أَحْمَرُ مِنَ الْخَجَلِ.

Her face is red from shyness.

Using a color adjective to describe a physical reaction.

1

مِنْ وَجْهَةِ نَظَرِي، الْكِتَابُ مُمْتَازٌ.

From my point of view, the book is excellent.

Introduction of the abstract compound 'wijhat nathar' (point of view).

2

نَاقَشْنَا الْمَوْضُوعَ مِنْ عِدَّةِ أَوْجُهٍ.

We discussed the topic from several aspects.

Introduction of the secondary plural 'awjuh' (aspects/facets).

3

بِوَجْهٍ عَامٍّ، الطَّقْسُ جَيِّدٌ هُنَا.

In general, the weather is good here.

Adverbial phrase 'bi-wajhin aam' (in general).

4

مَا هِيَ وِجْهَتُكَ الْقَادِمَةُ؟

What is your next destination?

Derivative 'wijha' meaning destination or direction.

5

تَقَابَلْنَا وَجْهًا لِوَجْهٍ فِي الشَّارِعِ.

We met face to face in the street.

Idiomatic phrase 'wajhan li-wajhin' (face to face).

6

مَا هُوَ وَجْهُ الشَّبَهِ بَيْنَ الصُّورَتَيْنِ؟

What is the point of similarity between the two pictures?

Compound 'wajh al-shabah' (point of similarity).

7

أُحِبُّ الرِّيَاضَةَ، وَعَلَى وَجْهِ الْخُصُوصِ كُرَةَ الْقَدَمِ.

I like sports, and specifically football.

Adverbial phrase 'ala wajh al-khusoos' (specifically).

8

أَغْلَقَ الْبَابَ فِي وَجْهِي.

He closed the door in my face.

Literal/metaphorical use of 'in my face' indicating rejection.

1

فَعَلَ ذَلِكَ لِحِفْظِ مَاءِ وَجْهِهِ أَمَامَ زُمَلَائِهِ.

He did that to save face in front of his colleagues.

Crucial cultural idiom 'hifth maa' al-wajh' (saving face).

2

وَقَفَ الشَّعْبُ فِي وَجْهِ الِاسْتِبْدَادِ.

The people stood in the face of tyranny.

Metaphorical use meaning 'in opposition to' or 'confronting'.

3

النَّجَاحُ وَالْفَشَلُ وَجْهَانِ لِعُمْلَةٍ وَاحِدَةٍ.

Success and failure are two sides of the same coin.

Dual form used in the common idiom 'two faces of a coin'.

4

كَانَ وَجْهُهُ شَاحِبًا كَأَنَّهُ رَأَى شَبَحًا.

His face was pale as if he had seen a ghost.

Advanced descriptive adjective 'shaahib' (pale) with a simile.

5

هَذَا الْقَرَارُ غَيَّرَ وَجْهَ الْمَدِينَةِ.

This decision changed the face of the city.

Metaphorical use referring to the overall appearance or character of a place.

6

اسْتَقْبَلَنَا الْمُدِيرُ بِوَجْهٍ بَشُوشٍ.

The manager welcomed us with a jovial face.

Cultural concept of hospitality expressed through the adjective 'bashoosh'.

7

لَا يُمْكِنُنَا تَجَاهُلُ الْوَجْهِ الْآخَرِ لِلْمُشْكِلَةِ.

We cannot ignore the other facet of the problem.

Using 'wajh' to mean 'facet' or 'side' of an abstract issue.

8

تَبَيَّنَ الْوَجْهُ الْحَقِيقِيُّ لِلْأَزْمَةِ بَعْدَ فَتْرَةٍ.

The true face of the crisis became apparent after a while.

Metaphorical use meaning the 'true nature' or 'reality' of a situation.

1

تَصَدَّقَ بِمَالِهِ ابْتِغَاءَ وَجْهِ اللَّهِ الْكَرِيمِ.

He gave his money in charity seeking the face of the Generous God.

Classical/theological phrase indicating pure intention for God's sake.

2

أَسْفَرَ الصُّبْحُ عَنْ وَجْهٍ مُشْرِقٍ.

The morning unveiled a radiant face.

Poetic personification of the morning having a 'face'.

3

كَانَ مِنْ وُجُوهِ الْقَوْمِ وَأَشْرَافِهِمْ.

He was among the prominent figures and nobles of the people.

Plural 'wujooh' used metaphorically to mean 'prominent leaders' or 'notables'.

4

تَتَعَدَّدُ أَوْجُهُ التَّفْسِيرِ لِهَذِهِ الْقَصِيدَةِ.

The facets of interpretation for this poem are numerous.

Plural 'awjuh' used in a highly academic context for 'interpretations'.

5

لَا يَلِيقُ بِهِ أَنْ يُرِيقَ مَاءَ وَجْهِهِ مِنْ أَجْلِ مَنْصِبٍ.

It is not befitting for him to spill the water of his face (humiliate himself) for a position.

Advanced idiom 'iraaqat maa' al-wajh' meaning to lose dignity or beg.

6

ظَهَرَتْ عَلَى مُحَيَّاهُ سِيمَاءُ الْوَقَارِ.

The mark of dignity appeared on his countenance.

Using synonyms 'muhayya' and 'seemaa' alongside 'wajh' concepts for elevated rhetoric.

7

وَجَّهَ كَلَامَهُ إِلَى الْجُمْهُورِ مُبَاشَرَةً.

He directed his speech directly to the audience.

Using the Form II verb 'wajjaha' (to direct), derived from the same root.

8

الْحَقِيقَةُ لَهَا وَجْهٌ وَاحِدٌ لَا يَتَبَدَّلُ.

Truth has one face that does not change.

Philosophical statement using 'face' as a metaphor for absolute nature.

1

يَتَجَلَّى فِي هَذَا النَّصِّ وَجْهٌ مِن أَوْجُهِ الْإِعْجَازِ اللُّغَوِيِّ.

In this text, a facet of linguistic inimitability manifests itself.

Highly academic use of 'wajh' and 'awjuh' to discuss rhetorical miracles (I'jaz).

2

تَبَايَنَتْ وُجُهَاتُ النَّظَرِ حَتَّى بَاتَ الِاتِّفَاقُ ضَرْبًا مِنَ الْمُحَالِ.

Points of view diverged until agreement became a kind of impossibility.

Complex syntax using the plural 'wujhaat nathar' with advanced vocabulary ('darban min al-muhaal').

3

إِنَّهُ رَجُلٌ وَجِيهٌ، ذُو حُظْوَةٍ عِنْدَ السُّلْطَانِ.

He is a prominent man, possessing favor with the Sultan.

Using the derivative adjective 'wajeeh' (prominent/notable) from the root w-j-h.

4

وَقَفَ مُكَابِرًا، يَحْفَظُ بَقَايَا مَاءِ وَجْهِهِ بَعْدَ الْهَزِيمَةِ النَّكْرَاءِ.

He stood stubbornly, preserving the remnants of his dignity after the crushing defeat.

Literary manipulation of the 'saving face' idiom ('baqaya maa' wajhihi').

5

لَيْسَ لِهَذَا الِادِّعَاءِ وَجْهٌ مِنَ الصِّحَّةِ.

This claim has no facet of truth to it.

Legal/formal rhetorical structure meaning 'completely baseless'.

6

تَوَجَّهَتِ الْأَنْظَارُ شَطْرَ الْعَاصِمَةِ تَرَقُّبًا لِلْقَرَارِ الْحَاسِمِ.

Gazes were directed toward the capital in anticipation of the decisive resolution.

Using the Form V verb 'tawajjaha' (to head/direct oneself) with 'shatr' (direction).

7

كَانَتْ قَصَائِدُهُ مِرْآةً تَعْكِسُ وَجْهَ الْمُجْتَمَعِ الْمُتَنَاقِضِ.

His poems were a mirror reflecting the face of the contradictory society.

Literary critique metaphor using 'face' to represent societal reality.

8

كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ.

Everything is bound to perish except His Face (His Essence).

Direct Quranic quotation (Al-Qasas 28:88) representing the pinnacle of theological metaphor.

مترادف‌ها

مُحَيَّا طَلْعَة

متضادها

قَفَا

ترکیب‌های رایج

وَجْهٌ بَشُوش
وَجْهٌ شَاحِب
غَسَلَ وَجْهَهُ
وَجْهًا لِوَجْه
وَجْهُ الشَّبَهِ
وَجْهُ الْأَرْض
حِفْظُ مَاءِ الْوَجْه
وَجْهُ الْعُمْلَة
صَفْعَةٌ عَلَى الْوَجْه
وَجْهُ النَّهَار

عبارات رایج

مِنْ وَجْهَةِ نَظَرِي
بِوَجْهٍ عَامّ
عَلَى وَجْهِ التَّحْدِيد
فِي وَجْهِ
وَجْهًا لِوَجْه
لِوَجْهِ اللَّه
عَلَى أَكْمَلِ وَجْه
وَجْهُ الشَّبَه
أَوْجُهُ الِاخْتِلَاف
وُجُوهُ الْقَوْم

اغلب اشتباه گرفته می‌شود با

وَجْه vs جَبْهَة (forehead/front)

وَجْه vs جِهَة (direction/side)

وَجْه vs رَأْي (opinion)

اصطلاحات و عبارات

"حِفْظُ مَاءِ الْوَجْهِ"
"إِرَاقَةُ مَاءِ الْوَجْهِ"
"أَغْلَقَ الْبَابَ فِي وَجْهِهِ"
"وَجْهَانِ لِعُمْلَةٍ وَاحِدَة"
"سَوَّدَ اللَّهُ وَجْهَهُ"
"بَيَّضَ اللَّهُ وَجْهَهُ"
"أَدَارَ وَجْهَهُ"
"وَجْهُ السَّحَارَة"
"وَجْهُ الْخَيْر"
"مَقْطُوعُ الْوَجْه"

به‌راحتی اشتباه گرفته می‌شود

وَجْه vs

وَجْه vs

وَجْه vs

وَجْه vs

وَجْه vs

الگوهای جمله‌سازی

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نحوه استفاده

nuance

When used as a destination (وِجْهَة), the first letter takes a Kasra (wi) instead of a Fatha (wa).

register

The idioms regarding 'water of the face' are understood in both formal MSA and everyday dialect.

msa vs dialect

In MSA, it is وَجْه (wajh). In Egyptian, it is وِش (wish) or وَغْه (wagh) in formal contexts. In Levantine, it is وِش (wish) or وِج (wij).

اشتباهات رایج
  • Using the plural أَوْجُه (awjuh) for human faces instead of وُجُوه (wujooh).
  • Translating the verb 'to face' literally by using the noun وَجْه instead of the verb وَاجَهَ.
  • Forgetting the word مَاء (water) when trying to say the idiom 'saving face' (حِفْظ مَاء الْوَجْه).
  • Treating the word as feminine and using feminine adjectives (e.g., saying وَجْه جَمِيلَة instead of وَجْه جَمِيل).
  • Using وَجْه to mean the spatial preposition 'in front of' (which should be أَمَامَ).

نکات

Master the Plurals

Always remember the split plural rule for this word. If you are talking about a crowd of people, their faces are وُجُوه (wujooh). If you are writing an essay about the causes of pollution, the facets of the issue are أَوْجُه (awjuh). Mixing these up instantly marks you as a beginner. Practice writing one sentence with each to cement the difference.

Point of View

The phrase وَجْهَة نَظَر (wijhat nathar) is your best friend for speaking tests and essays. It sounds much more sophisticated than just saying 'I think' (أَظُنُّ). Start your opinion sentences with 'مِنْ وَجْهَةِ نَظَرِي' (From my point of view) to instantly boost your fluency score. It works in both formal MSA and everyday dialect.

The Water of the Face

Never underestimate the cultural weight of the idiom حِفْظ مَاء الْوَجْه (saving face). In Arab culture, public dignity is paramount. If you are translating a text about diplomacy or conflict, this phrase will almost certainly appear. Understanding it helps you understand the underlying psychology of social interactions in the Middle East.

The Jeem Sound

Pay close attention to how your target demographic pronounces the letter ج (Jeem). If you are learning MSA, keep it a soft 'j' (wajh). If you are focusing on Egyptian, be prepared to hear 'wagh' in formal news or 'wish' in the streets. Consistency in your own pronunciation is key to sounding natural.

Don't Verb the Noun

English speakers love to turn nouns into verbs (e.g., 'Let's face it'). You cannot do this with وَجْه. You must use the Form III verb وَاجَهَ (waajaha) to mean 'to face' or 'to confront'. Always keep the noun and the verb distinct in your mind to avoid awkward literal translations.

Two Sides of a Coin

To say 'two sides of the same coin', Arabic uses the word 'face': وَجْهَانِ لِعُمْلَةٍ وَاحِدَةٍ (wajhaan li-umlatin waahidah). Notice the use of the dual form (wajhaan). This is a fantastic, high-level idiom to use in B2/C1 writing when discussing closely related concepts like success and failure.

In General / Specifically

Memorize the adverbial chunks بِوَجْهٍ عَامّ (in general) and عَلَى وَجْهِ التَّحْدِيد (specifically). They are incredibly useful transition phrases. Instead of translating 'generally' literally, using this 'wajh' phrase makes your Arabic sound highly idiomatic and native-like.

For God's Sake

If you hear someone say they did something لِوَجْهِ اللَّه (li-wajh Allah), do not try to pay them back. It means they did it purely for God's pleasure as an act of charity. Offering money in return might actually offend them, as it ruins the spiritual intention of their deed.

Recognizing the Root

When reading advanced texts, if you see words starting with و-ج-ه (w-j-h), they almost always relate to direction, prominence, or facing something. Words like وِجْهَة (destination), تَوْجِيه (guidance), and وَجِيه (prominent person) all stem from the concept of the face leading the way.

Describing the Face

When writing stories, expand your vocabulary beyond 'beautiful' or 'ugly'. Learn adjectives specifically used for faces: بَشُوش (smiling/jovial), عَابِس (frowning), شَاحِب (pale), and مُشْرِق (radiant). Combining وَجْه with these specific adjectives elevates your descriptive writing significantly.

حفظ کنید

روش یادسپاری

Imagine washing your face with a WEDGE of soap. WEDGE sounds like WAJH.

ریشه کلمه

Proto-Semitic

بافت فرهنگی

The face represents personal and family honor.

Directing the face is synonymous with spiritual intention in Islam.

A welcoming face is a mandatory aspect of Arab hospitality.

تمرین در زندگی واقعی

موقعیت‌های واقعی

شروع‌کننده‌های مکالمه

"مَا هِيَ وَجْهَةُ نَظَرِكَ فِي هَذَا الْمَوْضُوعِ؟ (What is your point of view on this topic?)"

"لِمَاذَا وَجْهُكَ شَاحِبٌ الْيَوْمَ؟ (Why is your face pale today?)"

"هَلْ تَعْرِفُ وَجْهَ الشَّبَهِ بَيْنَ...؟ (Do you know the similarity between...?)"

"كَيْفَ نُوَاجِهُ هَذِهِ الْمُشْكِلَةَ؟ (How do we face this problem?)"

"أَيْنَ وِجْهَتُكَ فِي الْعُطْلَةِ؟ (Where is your destination for the holiday?)"

موضوعات نگارش

صِفْ وَجْهَ شَخْصٍ تُحِبُّهُ بِالتَّفْصِيلِ. (Describe the face of someone you love in detail.)

اكْتُبْ عَنْ مَوْقِفٍ اضْطُرِرْتَ فِيهِ لِحِفْظِ مَاءِ وَجْهِكَ. (Write about a situation where you had to save face.)

مَا هِيَ وَجْهَةُ نَظَرِكَ حَوْلَ التَّعَلُّمِ عَنْ بُعْدٍ؟ (What is your point of view on distance learning?)

كَيْفَ تَتَغَيَّرُ مَلَامِحُ وَجْهِكَ عِنْدَمَا تَغْضَبُ؟ (How do your facial features change when you get angry?)

نَاقِشْ أَوْجُهَ الِاخْتِلَافِ بَيْنَ حَيَاةِ الْمَدِينَةِ وَالرِّيفِ. (Discuss the facets of difference between city and country life.)

سوالات متداول

10 سوال

The word has two main broken plurals. The first is وُجُوه (wujooh), which is used for physical human faces. The second is أَوْجُه (awjuh), which is used for abstract facets or aspects of a topic. Using them interchangeably is a common mistake. Always use wujooh for people. Use awjuh for ideas.

The phrase is وَجْهَة نَظَر (wijhat nathar). It literally translates to 'direction of sight'. It is used exactly like 'point of view' or 'perspective' in English. You can add possessive pronouns to it, like وَجْهَة نَظَرِي (my point of view). It is highly common in both spoken and written Arabic.

No, you cannot use the noun wajh as a verb. To say 'to face' or 'to confront', you must use the derived Form III verb وَاجَهَ (waajaha). For example, 'I face a problem' is أُوَاجِهُ مُشْكِلَةً (uwaajihu mushkilatan). Using the noun as a verb is a direct translation error from English.

The phrase مَاءُ الْوَجْهِ (maa' al-wajh) is a powerful cultural idiom referring to a person's dignity, honor, and self-respect. 'Saving the water of the face' (حِفْظ مَاء الْوَجْه) means to save face or avoid humiliation. 'Spilling the water of the face' means to suffer extreme humiliation or to beg degradingly. It is a core concept in Arab social dynamics.

The word وَجْه is a masculine noun. Therefore, any adjectives describing it must also be masculine. For example, you say وَجْهٌ جَمِيلٌ (wajhun jameelun - a beautiful face), not جَمِيلَة. This applies to demonstrative pronouns as well; you say هَذَا وَجْه (hatha wajh - this is a face), not هَذِهِ.

In Modern Standard Arabic, it is pronounced 'wajh' with a clear 'j' sound. In the Egyptian dialect, the everyday word for face is 'wish', but if they use the formal word, they pronounce the 'j' as a hard 'g', making it 'wagh'. In Levantine dialects (Syrian, Lebanese), it is often pronounced 'wish' or 'wij'.

The phrase لِوَجْهِ اللَّهِ (li-wajh Allah) literally means 'for the face of God'. In Islamic theology and everyday culture, it means doing something purely for the sake of God, without expecting any worldly reward, payment, or even a thank you. It is often used when giving charity or doing a massive favor for someone.

Both come from the same root (w-j-h). وَجْه (wajh) primarily means face, aspect, or facet. جِهَة (jiha) means a physical direction (north, south), a side, or an entity/authority (like a government department). While related, they are not interchangeable in modern usage.

The exact equivalent in Arabic is وَجْهًا لِوَجْهٍ (wajhan li-wajhin). It is used in the same way as in English, usually as an adverbial phrase to describe how a meeting or confrontation took place. For example, 'We spoke face to face' is تَحَدَّثْنَا وَجْهًا لِوَجْهٍ.

وَجْهُ الشَّبَهِ (wajh al-shabah) translates literally to 'the face of similarity'. In rhetoric and everyday comparison, it means 'the point of similarity' or 'the common denominator' between two things being compared. It is a very useful phrase for B1 and B2 learners writing comparative essays.

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واژه‌های بیشتر Daily Life

عائِلَة

A1

گروهی از آدم‌ها که با هم فامیل یا زن و شوهر هستند، مثل پدر، مادر و خواهر و برادر.

عمل

A1

کلمه 'عمل' به معنای کار یا اقدام است. من امروز در دفتر کار زیادی دارم.

عَمَل

A1

فعالیتی شامل تلاش ذهنی یا بدنی که برای دستیابی به هدف یا نتیجه ای انجام می شود. شغل یا حرفه. 'کار جوهر آدم است.'

عَرْض

B1

یک پیشنهاد ویژه یا تخفیف در فروشگاه.

عشاء

A1

شام، وعده غذایی شب.

عَشاء

A1

آخرین وعده غذایی روز که معمولاً در عصر خورده می شود. مثال: شام آماده است.

عَشَاء

A1

شام (عشاء) آخرین وعده غذایی روز است که معمولاً در شب خورده می‌شود و در فرهنگ عربی اهمیت زیادی دارد.

عِيَادَة

B1

مطب یا درمانگاهی که در آن بیماران سرپایی درمان می‌شوند.

عِيادَة

B1

درمانگاه جاییه که برای معاینه یا درمان به دکتر مراجعه می‌کنی.

أَدَوَات

B1

ابزارها، وسایل یا تجهیزاتی که برای انجام یک کار خاص استفاده می‌شوند. همچنین می‌تواند به ابزارهای انتزاعی یا حروف دستوری اشاره کند.

مفید بود؟

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