Mashrabaمشربة

Root · 346 in the Quran · 142 in 24 texts of the library

جعلIbn Fāris explicitly declines to unify this root under one nucleus: he calls it a set of … (root jl)

الجيم والعين واللام كلمات غير منقاسة لا يشبه بعضها بعضا فالجعل النخل يفوت اليد والواحدة جعلة وهو قوله : — أو يستوي …

Ibn Fāris, Maqāyīs al-lugha · English rendering

جعل

The family of the root

Patterns computed · our data

The words of ج ع ل that our sources attest: the root's letters in green, the added letters in gold.

25 words6 verbs4 verbal nouns3 participles1 intensive or elative8 other nouns3 plurals

  • جَعَلَhe made a thing
  • جَاعِلgiving wages, pay, or a stipend
  • جَاعِلُون—
  • جَاعَلَhe endeavoured to conciliate him by means of a bribe
  • تَجَاعَلَthey stipulated among themselves to give the thing as wages, pay, or stipend
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs6جَعَلَ · جَاعَلَ · أَجْعَلَ

The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →

Form I vowels: فَعَلَ يَفْعَلُ (a – a; the imperfect from Lane's “aor.”)

  • جَعَلَhe made a thingLaneForm IQurʾān ×340library ×80LaneIbn Fāris
  • جَاعَلَhe endeavoured to conciliate him by means of a bribeLaneForm IIIlibrary ×1Lane
  • أَجْعَلَForm IVLane
  • تَجَاعَلَthey stipulated among themselves to give the thing as wages, pay, or stipendLaneForm VILane
Verbal nouns4جَعَل · جَعْل · جِعَال

The action itself, named as a noun (maṣdar).grammar →

  • جَعَلForm I · Lane: inf. n.LaneIbn Fāris
  • جَعْلshort palm-treesLaneForm I · Lane: inf. n.LaneIbn Fāris
  • جِعَالpiece of rag with which a cooking-pot is put down from the fireLaneForm III · Lane: inf. n.LaneIbn Fāris
  • مُجَاعَلَةForm III · Lane: inf. n.Lane
Participles3جَاعِل · مُجْعِل · مُجْتَعِل

The one who does it, and the one it is done to.grammar →

  • جَاعِلgiving wages, pay, or a stipendLaneactive, Form IQurʾān ×6Lane
  • مُجْعِلactive, Form IVLaneIbn Fāris
  • مُجْتَعِلtaking, or receiving, wages, pay, or a stipendLaneactive, Form VIIILane
Intensives, qualities and the elative1جَعْوَل

The quality carried far, held as a trait, or compared.grammar →

  • جَعْوَلthe young of the ostrichLaneintensive (faʿūl)LaneIbn Fāris
Other nouns8جَعَالَة · جَعِل · جُعَالَة

Nouns on other patterns; their meaning is learned word by word.grammar →

Plurals3جَاعِلُون · جُعُل · جِعْلَان

Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →

  • جَاعِلُونsound plural of جَاعِلQurʾān ×1
  • جُعُلbroken plural of جُعْلLaneIbn Fāris
  • جِعْلَانbroken plural of جُعَلLane

Reference

Why this shape?What each of the 14 patterns does

What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.

The pattern machinePour the root into a pattern; see whether the word exists

Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.

مَفْعَلَةج ع لمَجْعَلَة

Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.

Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary

But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.

The grammarians on this pattern (4)

  • ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة

    Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)'

    Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • و نحو المظنة و المقبرة فتحا و ضما ليس بقياس

    and words like maẓinna and maqbara (with a or u) are not by rule

    Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
  • “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
About thisWhat “attested” means here; the sources

Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.

The dictionaries

English: AI translation
  • al-Khalīl · 170'Jaʿala jaʿlan' (جعل جعلا): he made/did [something];

    al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.

    'Jaʿala jaʿlan' (جعل جعلا): he made/did [something]; and jaʿala (جعل) is more general, because you say 'jaʿala yaʾkulu' (he began to eat) and 'jaʿala yaṣnaʿu kadhā' (he began to do such-and-such), but you cannot say 'ṣanaʿa yaʾkulu.' Al-juʿl (الجعل) is what you give a person as a wage for work he performs; al-juʿālah (الجعالة) likewise. Al-juʿālāt (الجعالات) is what people give one another mutually at [the time of] a military expedition or a matter the ruler imposes upon them. Al-juʿal (الجعل) is a creature among the crawling things of the earth [i.e. dung beetle]. Al-juʿl (الجعل), whose singular is juʿlah (جعلة), refers to small date-palms. Al-jiʿāl (الجعال) and al-jiʿālah (الجعالة) are a rag by which the pot is taken down from over the fire, to protect [the hand] from the heat.

    AI translation of the Arabic below

    جعل جعلا: صنع صنعا، وجعل أعم، لأنك تقول: جعل يأكل، وجعل يصنع كذا، ولا تقول: صنع يأكل. والجعل: ما جعلت لإنسان أجرا له على عمل يعمله، والجعالة أيضا. والجعالات: ما يتجاعل الناس بينهم عند بعث أو أمر يحزبهم من السلطان. والجعل: دابة من هوام الأرض. والجعل، واحدها جعلة: وهي النخل الصغار. والجعال والجعالة: خرقة تنزل بها القدر عن رأس النار يتقى بها من الحر.

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 229) ↗
  • al-Jawharī · 393'Jaʿaltu kadhā ajʿaluhu jaʿlan' (جعلت كذا أجعله جعلا) and 'mujʿalan' (ومجعلا).

    al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.

    'Jaʿaltu kadhā ajʿaluhu jaʿlan' (جعلت كذا أجعله جعلا) and 'mujʿalan' (ومجعلا). 'Jaʿalahu Allāhu nabiyyan' (جعله الله نبيا), i.e., made him [a prophet]. 'Jaʿalū al-malāʾikata ināthan' (جعلوا الملائكة إناثا), i.e., they named them [so]. Al-jaʿl (الجعل) is small date-palms, the singular being jaʿlah (جعلة). From this is the rajaz-poet's saying: 'or let its young growth and its jaʿl (جعلها) be equal.' Al-juʿl (الجعل), with ḍamma, is what is given to a person for something he does. Likewise al-juʿālah (الجعالة), with kasra. Al-juʿaylah (الجعيلة) is the same. Al-juʿal (الجعل) is a small creature [dung beetle]. 'Juʿila al-māʾu' (جعل الماء), with kasra, 'jaʿalan' (جعلا), means it became abundant with dung beetles (juʿlān). Al-jiʿāl (الجعال) is the rag by which the pot is taken down from the fire; its plural is juʿul (جعل), like kitāb/kutub. 'Ajʿalat al-qidru' (أجعلت القدر) means I took it down with the jiʿāl. 'Ajʿaltu li-fulānin' (أجعلت لفلان) [I gave so-and-so] from the juʿl, as a gift. 'Ajʿalat al-kalbatu' (أجعلت الكلبة) and 'istajʿalat' (استجعلت), so she is mujʿil (مجعل), when she desires mating, and likewise for the rest of the beasts of prey. 'Ijtaʿala' (اجتعل) and 'jaʿala' (جعل) have the same meaning. The poet Abū Zubayd said: 'He entrusted the affair of the weak, and made [ijtaʿala] the night like the stretched rope of an old well.'

    AI translation of the Arabic below

    جعلت كذا أجعله جعلا (2) ومجعلا. وجعله الله نبيا (3) ، أي صيره. وجعلوا الملائكة إناثا، أي سموهم. والجعل: النخل القصار، الواحدة جعلة. ومنه قول الراجز (4) : أو يستوي جثيثها وجعلها (5) * والجعل بالضم: ما جعل للانسان من شئ على الشئ يفعله. وكذلك الجعالة (6) بالكسر. والجعيلة مثله. والجعل: دويبة. وقد جعل الماء بالكسر، جعلا، أي كثر فيه الجعلان. والجعال: الخرقة التي تنزل بها القدر عن النار، والجمع جعل، ومثل كتاب وكتب. وأجعلت القدر، أي أنزلتها بالجعال. وأجعلت لفلان من الجعل في العطية. وأجعلت الكبة واستجعلت فهى مجعل، إذا أرادت السفاد، وكذلك سائر السباع. واجتعل وجعل بمعنى. قال الشاعر أبو زبيد (1) : ناط أمر الضعاف واجتعل الليل كحبل العادية الممدود

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 4, p. 1656) ↗
  • Ibn Fāris · 395The letters jīm, ʿayn, and lām form words that are non-analogical, not resembling one another.

    Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).

    The letters jīm, ʿayn, and lām form words that are non-analogical, not resembling one another. Al-jaʿl (الجعل) [refers to] date-palms that outgrow reach, the singular being jaʿlah (جعلة), as in the verse: 'or its small growth (jathīth) and its jaʿl (جعلها) become equal...' Al-jaʿūl (الجعول) is the young of the ostrich. Al-jiʿāl (الجعال) is the rag by which the cooking-pot is taken down from the trivets. Al-jaʿl (الجعل), al-jaʿālah (الجعالة), and al-jiʿliyyah (الجعلية) are what is given to a person for a task he performs. 'Jaʿaltu al-shayʾa' (جعلت الشيء) means 'I made the thing.' Al-Khalīl said, however, that jaʿala (جعل) is more general — you say 'jaʿala yaqūlu' (he began to say) but you cannot say 'ṣanaʿa yaqūlu.' A she-dog is called mujʿil (مجعل) when she desires mating. Al-jaʿlah (الجعلة) is a place-name, as in the verse: 'and after it a year we spent the spring at al-Jaʿlah (الجعله)...' This chapter, as you see, has parts that do not resemble one another.

    AI translation of the Arabic below

    الجيم والعين واللام كلمات غير منقاسة لا يشبه بعضها بعضا فالجعل النخل يفوت اليد والواحدة جعلة وهو قوله : — أو يستوي جثيثها وجعلها … والجعول ولد النعام والجعال الخرقة التي تنزل بها القدر عن الأثافي والجعل والجعالة والجعلية ما يجعل للإنسان على الأمر يفعله وجعلت الشيء صنعته قال الخليل إلا أن جعل أعم تقول جعل يقول ولا تقول صنع يقول وكلبة مجعل إذا أرادت السفاد والجعلة اسم مكان قال : — وبعدها عام ارتبعنا الجعله … فهذا الباب كما تراه لا يشبه بعضه بعضا

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 460) ↗
  • al-Rāghib · 502Jaʿala (جعل) is a general term [covering] all verbs;

    al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.

    Jaʿala (جعل) is a general term [covering] all verbs; it is more general than faʿala (فعل), ṣanaʿa (صنع), and all their counterparts, and it operates in five modes. The first: it functions like ṣāra (صار) [became] and ṭafiqa (طفق) [began], being intransitive, as in 'jaʿala Zaydun yaqūlu kadhā' (جعل زيد يقول كذا) [Zayd began to say such-and-such], as the poet said: [entry continues]

    AI translation of the Arabic below

    جعل: لفظ عام في الأفعال كلها، وهو أعم من فعل وصنع وسائر أخواتها، ويتصرف على خمسة أوجه: الأول: يجري مجرى صار وطفق فلا يتعدى، نجو جعل زيد يقول كذا «5» ، قال الشاعر:

    al-Rāghib · 502 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 196) ↗
  • Lisān · 711'Jaʿala al-shayʾa yajʿaluhu jaʿlan wa-mujʿalan wa-ijtaʿalahu' (جعل الشيء يجعله جعلا ومجعلا واجتعله): he placed/put it.

    Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).

    'Jaʿala al-shayʾa yajʿaluhu jaʿlan wa-mujʿalan wa-ijtaʿalahu' (جعل الشيء يجعله جعلا ومجعلا واجتعله): he placed/put it. Abū Zubayd said: 'No one who folds back the valley's bend and makes [mujtaʿil] a hiding-place, amid the thicket, in the soft riverside-plant, an ambush.' And he said, elegizing his sister's son al-Lajlāj: 'He entrusted the affair of the weak, and made [ijtaʿala] the night like the stretched rope of an old well' — meaning he made the traversal of the whole night straight, like the straightness of a well-rope down to the water; al-ʿādiyyah is the ancient well. 'Jaʿalahu yajʿaluhu jaʿlan' (جعله يجعله جعلا): he made/produced it; and 'jaʿalahu' (جعله): he turned it into [something]. Sībawayh said: 'jaʿaltu matāʿaka baʿḍahu fawqa baʿḍin' (جعلت متاعك بعضه فوق بعض) means 'I threw it [in a heap]'; and elsewhere he said it means 'I worked it,' the raising [of the following noun] being due to the clause standing in place of a circumstantial (ḥāl) construction. 'Jaʿala al-ṭīna khazafan wa-l-qabīḥa ḥasanan' (جعل الطين خزفا والقبيح حسنا): he turned clay into pottery and the ugly into the beautiful. 'Jaʿala al-Baṣrata Baghdāda' (جعل البصرة بغداد): he mistakenly thought it to be [Baghdad]. 'Jaʿala yafʿalu kadhā' (جعل يفعل كذا): he began and took to [doing something]; Sībawayh cited: 'And indeed my soul has begun to desire [taṭību] a fierce bite, for a bite whose fang bites into the bone.' Al-Zajjāj said: 'jaʿaltu Zaydan akhāka' (جعلت زيدا أخاك) means 'I attributed him to you [as kin].' Jaʿala (جعل): he worked and prepared. Jaʿala: he created. Jaʿala: he said — from this is His saying, Exalted is He: 'innā jaʿalnāhu Qurʾānan ʿarabiyyan' (إنا جعلناه قرآنا عربيا) 'Indeed We have made it an Arabic Qurʾān' (Q. 43:3), meaning 'We have made clear that it is an Arabic Qurʾān,' as al-Zajjāj related; it was also said [it means] 'We said it,' and also 'We made it [so].' From this too is His word: 'wa-jaʿalanī nabiyyan' (وجعلني نبيا) 'and He has made me a prophet' (Q. 19:30), and His saying, Mighty and Majestic: 'wa-jaʿalū al-malāʾikata alladhīna hum ʿibādu al-Raḥmāni ināthan' (وجعلوا الملائكة الذين هم عباد الرحمن إناثا) 'and they made the angels, who are servants of the Most Merciful, female' (Q. 43:19). Al-Zajjāj said: al-jaʿl here means saying and passing judgment about a thing, just as you say 'qad jaʿaltu Zaydan aʿlama al-nāsi' (قد جعلت زيدا أعلم الناس), meaning 'I have described him thus and passed that judgment about him.' It is said: 'jaʿala fulānun yaṣnaʿu kadhā wa-kadhā' (جعل فلان يصنع كذا وكذا), like your saying 'ṭafiqa' (طفق) and 'ʿaliqa' (علق) [he took to doing such-and-such]. It is said: 'jaʿaltuhu aḥdhaqa al-nāsi bi-ʿamalihi' (جعلته أحذق الناس بعمله), meaning 'I made/deemed him [so].' And His saying, Exalted is He: 'wa-jaʿalnā mina al-māʾi kulla shayʾin ḥayyin' (وجعلنا من الماء كل شيء حي) 'and We made from water every living thing' (Q. 21:30), meaning 'We created.' And when a created being says 'jaʿaltu hādhā al-bāba min shajarati kadhā' (جعلت هذا الباب من شجرة كذا) [I made this door from such-and-such tree], the meaning is 'I made/produced it.' And His saying, Mighty and Majestic: 'fa-jaʿalahum ka-ʿaṣfin maʾkūlin' (فجعلهم كعصف مأكول) 'so He made them like eaten straw' (Q. 105:5), meaning 'He turned them into [that state].' And His saying, Exalted is He: 'wa-jaʿalū li-llāhi shurakāʾa' (وجعلوا لله شركاء) 'and they made partners for Allah,' meaning: have they seen [anyone] besides Allah create anything, so that the creation of Allah became confused for them with the creation of another? And His saying: 'wa-jaʿalū al-malāʾikata alladhīna hum ʿibādu al-Raḥmāni ināthan' [as above], meaning 'they named them [so].' 'Tajāʿalū al-shayʾa' (تجاعلوا الشيء): they made the thing [a shared arrangement] between them. 'Jaʿala lahu kadhā' (جعل له كذا): he stipulated it as a condition for him; likewise 'jaʿala li-l-ʿāmili kadhā' (جعل للعامل كذا) [he set such-and-such as a wage for the worker]. Al-juʿl (الجعل), al-jiʿāl (الجعال), al-juʿaylah (الجعيلة), al-jaʿālah (الجعالة), al-juʿālah (الجعالة), and al-juʿālah (الجعالة) — with kasra and ḍamma, according to al-Liḥyānī — all mean: what is given to him for his work. Al-jaʿālah (الجعالة), with fatḥa, means bribery, also according to al-Liḥyānī; it was specified once that al-jaʿālah is what is given to one who goes to war in another's place — that is, when war becomes obligatory upon a person and he appoints another man in his stead with a stipulated wage (juʿl). And in the verse of al-Asadī: 'so I was given the jaʿālah, seeking death, agile of build, among the young men of Jurm' — it is transmitted with kasra of the jīm. [entry continues]

    AI translation of the Arabic below

    جعل الشيء يجعله جعلا ومجعلا واجتعله: وضعه؛ قال أبو زبيد: وما مغب بثني الحنو مجتعل، ... في الغيل في ناعم البردي، محرابا وقال يرثي اللجلاج ابن أخته: ناط أمر الضعاف، واجتعل الليل ... كحبل العادية الممدود أي جعل يسير الليل كله مستقيما كاستقامة حبل البئر إلى الماء، والعادية البئر القديمة. وجعله يجعله جعلا: صنعه، وجعله صيره. قال سيبويه: جعلت متاعك بعضه فوق بعض ألقيته، وقال مرة: عملته، والرفع على إقامة الجملة مقام الحال؛ وجعل الطين خزفا والقبيح حسنا: صيره إياه. وجعل البصرة بغداد: ظنها إياها. وجعل يفعل كذا: أقبل وأخذ؛ أنشد سيبويه: وقد جعلت نفسي تطيب لضغمة، ... لضغمهماها يقرع العظم نابها وقال الزجاج: جعلت زيدا أخاك نسبته إليك. وجعل: عمل وهيأ. وجعل: خلق. وجعل: قال، ومنه قوله تعالى: إنا جعلناه قرآنا عربيا ؛ معناه إنا بيناه قرآنا عربيا؛ حكاه الزجاج، وقيل قلناه، وقيل صيرناه؛ ومن هذا قوله: وجعلني نبيا ، وقوله عز وجل: وجعلوا الملائكة الذين هم عباد الرحمن إناثا . قال الزجاج: الجعل هاهنا بمعنى القول والحكم على الشيء كما تقول قد جعلت زيدا أعلم الناس أي قد وصفته بذلك وحكمت به. ويقال: جعل فلان يصنع كذا وكذا كقولك طفق وعلق يفعل كذا وكذا. ويقال: جعلته أحذق الناس بعمله أي صيرته. وقوله تعالى: وجعلنا من الماء كل شيء حي ، أي خلقنا. وإذا قال المخلوق جعلت هذا الباب من شجرة كذا فمعناه صنعته. وقوله عز وجل: فجعلهم كعصف مأكول ؛ أي صيرهم. وقوله تعالى: وجعلوا لله شركاء* ، أي هل رأوا غير الله خلق شيئا فاشتبه عليهم خلق الله من خلق غيره؟ وقوله: وجعلوا الملائكة الذين هم عباد الرحمن إناثا ؛ أي سموهم. وتجاعلوا الشيء: جعلوه بينهم. وجعل له كذا «2» شارطه به عليه، وكذلك جعل للعامل كذا. والجعل والجعال والجعيلة والجعالة والجعالة والجعالة؛ الكسر والضم عن اللحياني، كل ذلك: ما جعله له على عمله. والجعالة، بالفتح: الرشوة؛ عن اللحياني أيضا، وخص مرة بالجعالة ما يجعل للغازي وذلك إذا وجب على الإنسان غزو فجعل مكانه رجلا آخر بجعل يشترطه؛ وبيت الأسدي: فأعطيت الجعالة [الجعالة] مستميتا، ... خفيف الحاذ من فتيان جرم يروى بكسر الجيم وضمها، ورواه ابن بري: سيكفيك الجعالة مستميت شاهدا على الجعالة بالكسر. وأجعله جعلا وأجعله له: أعطاه إياه. والجعالة، بالفتح، من الشيء تجعله للإنسان. والجعالة والجعالات: ما يتجاعلونه عند البعوث أو الأمر يحزبهم من السلطان. وفي حديث ابن سيرين: أن ابن عمر ذكروا عنده الجعائل فقال لا أغزو على أجر ولا أبيع أجري من الجهاد ؛ قال ابن الأثير: هو جمع جعيلة أو جعالة، بالفتح. والجعل: الاسم، بالضم، والمصدر بالفتح. يقال: جعل لك جعلا وجعلا وهو الأجر على الشيء فعلا أو قولا، قال: والمراد في الحديث أن يكتب الغزو على الرجل فيعطي رجلا آخر شيئا ليخرج مكانه، أو يدفع المقيم إلى الغازي شيئا فيقيم الغازي ويخرج هو، وقيل: الجعل والجعالة أن يكتب البعث على الغزاة فيخرج من الأربعة والخمسة رجل واحد ويجعل له جعل. وقال ابن عباس: إن جعله عبدا أو أمة فهو غير طائل، وإن جعله في كراع أو سلاح فلا بأس، أي أن الجعل الذي يعطيه للخارج، إن كان عبدا أو أمة يختص به، فلا عبرة به، وإن كان يعينه في غزوه بما يحتاج إليه من سلاح أو كراع فلا بأس. والجاعل: المعطي، والمجتعل: الآخذ. وفي الحديث: أن ابن عمر سئل عن الجعالات فقال: إذا أنت أجمعت الغزو فعوضك الله رزقا فلا بأس به، وأما إن أعطيت دراهم غزوت، وإن منعت أقمت، فلا خير فيه. وفي الحديث: جعيلة الغرق سحت ؛ هو أن يجعل له جعلا ليخرج ما غرق من متاعه؛ جعله سحتا لأنه عقد فاسد بالجهالة التي فيه. ويقال: جعلوا لنا جعيلة في بعيرهم فأبينا أن نجتعل منهم أي نأخذ. وقد جعلت له جعلا على أن يفعل كذا وكذا. والجعال والجعالة والجعالة: ما تنزل به القدر من خرقة أو غيرها، والجمع جعل مثل كتاب وكتب؛ قال طفيل: فذب عن العشيرة، حيث كانت، ... وكن من دون بيضتها جعالا وأنشد ابن بري: ولا تبادر، في الشتاء وليدتي، ... ألقدر تنزلها بغير جعال قال: وأما الذي توضع فيه القدر فهو الجئاوة. وأجعل القدر إجعالا: أنزلها بالجعال، وجعلتها أيضا كذلك. وأجعلت الكلبة والذئبة والأسدة وكل ذات مخلب، وهي مجعل، واستجعلت: أحبت السفاد واشتهت الفحل. والجعلة: الفسيلة أو الودية، وقيل النخلة القصيرة، وقيل هي الفائتة لليد، والجمع جعل؛ قال: أقسمت لا يذهب عني بعلها، ... أو يستوي جثيثها وجعلها البعل: المستبعل. والجثيثة: الفسيلة. والجعل أيضا من النخل: كالبعل. الأصمعي: الجعل قصار النخل؛ قال لبيد: جعل قصار وعيدان ينوء به، ... من الكوافر، مهضوم ومهتصر «1» . ابن الأعرابي: الجعل القصر مع السمن واللجاج. ابن دريد: الجعول الرأل ولد النعام. والجعل: دابة سوداء من دواب الأرض، قيل: هو أبو جعران، بفتح الجيم، وجمعه جعلان. وقد جعل الماء، بالكسر، جع …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 11, p. 110) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

    E. W. Lane (d. 1876), An Arabic-English Lexicon. English, synthesising the classical dictionaries.

    جَعَلَ

    1. جَعَلَ, aor. جَعَلَ , inf. n. جَعْلٌ (S, Msb, K) and جُعْلٌ and جَعَالَةٌ and جِعَالَةٌ (K) and مَجْعَلٌ, (S, TA,) He made a thing; syn. صَنَعَ; (Msb, K;) but having a more general signification than فَعَلَ and صَنَعَ and their equivalents [as will be shown by what follows]; (Er-Rághib, TA;) and so اجتعل: (K:) both these verbs signify the same. (S.) He made a thing of, or from, a thing; as in the saying [in the Kur xvi. 74 and xlii. 9], جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا [He hath made for you, of, or from, yourselves, wives]; and [in the Kur xvi. 83] وَجَعَلَ لَكُمْ مِنَ الجِبَالِ أَكْنَانًا [And He hath made for you, of the mountains, places of retreat; as caves, and excavated houses or chambers: so explained by Bd]. (TA.) He created; (K, TA;) brought into being, or existence; (TA;) as in the saying [in the Kur vi. 1], وَJَعَلَ الظُّلُمَاتِ وَالنُّورِ [And hath created, or brought into being, the darknesses and the light]; (K, TA;) and [in the Kur xxi. 31] وَجَعَلْنَا مِنَ المَآءِ كُلَّ شَىْءٍ حَىٍّ [And We have created of water, or the seminal fluid, everything living]; and [in the Kur xvi. 80, &c.,] وَجَعَلَ لَكُمُ السَّمْعَ وَ الأَبْصَارَ وَالأَفْئِدَةَ [And He created for you the ears and the eyes and the hearts]. (TA.) He made, or prepared; as in the saying [in the Kur lxv. 2], يَجْعَلُ لَهُ مَخْرَجًا [He will make, or prepare, for him a way of escape, or safety]; and [in the Kur lxv. 4] يَجْعَلُ لَهُ مِنْ أَمْرِهِ يُسْرًا [He will make, or prepare, for him an easy state of his circumstances; i. e., will make his circumstances, or case, easy to him]. (TA.) He made; meaning he made to be, or become; he constituted; he appointed; [in which sense it is doubly trans.;] (S, K;) as in the saying in the Kur [xix. 31], وَجَعَلْنِى نَبِيًّا [And He hath made me a prophet]; (S;) [and in the elliptical phrase, جَعَلَهُ عَلَيْهِ He made him to be superintendant, or the like, over it; set him, or appointed him, over it:] and in the phrase, جَعَلَ القَبِيحَ حَسَنًا [He made that which was bad to be, or become, good]. (K.) He made a thing to be in a particular state or condition; as in the saying [in the Kur ii. 20], الَّذِ جَعَلَ لَكُمُ الأَرْضَ فِرَاشًا [Who hath made for you the earth to be as a bed]; and [in the Kur lxxi. 15] وَجَعَلَ القَمَرَ فِيهِنَّ نُورًا [And hath made the moon, in them (the heavens), to be as a light]; and so, as some say, in the saying [in the Kur xliii. 2], إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا [Verily we have made it an Arabic Kur-án]. (TA.) [He made a thing to be in an altered, or changed, state or condition; i. e.,] the verb signifies also the changing a thing from its state or condition; as in the saying [in the Kur xi. 84 and xv. 74], جَعَلْنَا عَالِيَهَا سَافِلَهَا [We made their upper part to be their lower part]; (K;) and in the words of the Kur [lvi. 81], وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ [And do ye make the thanks that ye should render for your sustenance to be that ye charge with falsehood the Giver thereof by attributing it to the stars called أَنْوَآء as expl. by Bd and Jel]. (TA.) He pronounced (Er-Rághib, K) a thing by a true judgment or decision, (Er-Rághib,) or as a legal ordinance; (K;) as in the saying (of the Legislator, TA), جَعَلَ ٱللّٰهُ الصَّلَوَاتِ المَفْرُوضَاتِ خَمْسًا [God hath pronounced the prayers that are made obligatory to be five] (K.) And He pronounce (Er-Rághib, K *) a thing by a false judgment or decision, (Er-Rághib,) or according to his own judgment, heretically; (K;) as in the saying [in the Kur xv. 91], الَّذِينَ جَعَلُوا القُرْآنَ عِضِينَ [Who pronounced the Kur-án to be lies, or enchantment, &c.]. (Er-Rághib, K.) He called, or named, (S, Msb, K,) a thing; (Msb;) as in the saying [in the Kur xliii. 18], وَجَعَلُوا المَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمٰنِ إِنَاثًا [And they have called the angels, who are the servants of the Compassionate, females]: (S, K:) or, as some say, the meaning is, have described them as, and pronounced them to be, females; like as one says, جَعَلَ فُلَانٌ زَيْدًا أَعْلَمَ النَّاسِ [Such a one described Zeyd as, and pronounced him to be, the most learned of men]: or have held, or believed, them to be females; like as the verb signifies in the saying in the Kur [xvi. 59], وَيَجْعَلُونَ لِلّٰهِ البَنَاتِ [And they hold, or believe, God to have daughters: or this may be rendered and they attribute to God daughters]. (TA.) You say also, جَعَلْتُ زَيْدًا أَخَاكَ, meaning I asserted Zeyd to be related to thee [as a brother; or I called Zeyd thy brother]. (K.) He thought; as in the saying, جَعَلَ البَصْرَةَ بَغْدَادَ [He thought El-Basrah to be Baghdád]; (K;) and so in the saying, جَعَلْتُهُ عَبْدًا فَشَتَمْتُهُ [I thought him to be a slave, and consequently I reviled him]. (Ham p. 31.) He made known, or plain, or perspicuous; as in the saying [in the Kur xliii. 2, of which one explanation has been given above], إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا [Verily we have made it known, &c., as an Arabic Kur-án]: (K:) or the meaning is, we have revealed it [as such]. (TA.) He exalted, or ennobled; as in the saying [in the Kur ii. 137], جَعَلْنَاكُمْ أُمَّةً وَسَطًا [We have exalted you, or ennobled you, as a nation conforming to the just mean; or just, or equitable, or good]: (K:) [or it may be rendered, we have made you a nation &c.:] or, as some say, the meaning is, we have called you, or named you, a nation &c. (TA.) Also, inf. n. جَعْلٌ, He put, or laid, a thing; or put it, or laid it, down. (K.) And جَعَلَ بَعْضَهُ فُوْقَ بَعْضٍ He put, or threw, one part of it upon another. (K.) He inserted a thing into a thing; as in the Kur [ii. 18], يَجْعَلُونَ أَصَابِعَهُمْ فِى آذَانِهِمْ [They insert, or put, their fingers into their ears]. (TA.) He put into the heart, or mind; as in the Kur [lvii. 27], وَجَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً [And we put into the hearts of those who followed him pity and com- passion]. (TA.) [He appointed, or assigned, or stipulated to give, or gave, wages, pay, or a stipend, &c.]. You say, جَعَلْتُ لَهُ جُعْلًا [I appointed him, &c., wages, pay, or a stipend]. (Msb.) And جَعَلَ لَهُ كَذَا عَلَى كَذَا He stipulated with him to give him such a thing for [doing] such a thing. (K.) And جَعَلَ [alone] He gave wages, pay, or a stipend, to another to serve for him in war, i. e., in his stead. (Mgh.) And لَهُ أَجْعَلْتُ I gave to him wages, pay, or a stipend. (S, * Mgh.) And جُعْلًا أَجْعَلَهُ and لَهُ أَجْعَلَهُ, He gave to him wages, pay, or a stipend. (K, TA.) And it is said in a trad., جَعَلَ لِقَوْمِهِ مِائَةً مِنَ الإِبِلِ عَلَى أَنْ يُسَلِّمُوا [He gave, or stipulated to give, to his people, or party, a hundred camels on the condition that they should surrender]. (Mgh.) جَعَلَ يَفْعَلُ كَذَا He set about, began, commenced, took to, or betook himself to, doing such a thing; (K, * TA;) he became occupied in doing such a thing. (TA.) جَعَلَ is also, sometimes, an intrans. verb included among the verbs of appropinquation (أَفْعَالُ المُقَارَبَةِ); as in the saying, [And I was beginning to be, or at the point of being, in such a state that, when I rose, my garment heavily burdened me, so that I stood up as stands up the intoxicated drinker]. (K.) جَعِلَ, (S, K,) aor. جَعَلَ , (K,) inf. n. جَعَلٌ; (S;) and اجعل; (K;) It (water) had in it many جِعْلَان, pl. of جُعَلٌ: (S, K:) or had in it dead جِعْلَان. (K.) And جَعِلَ, (TK,) inf. n. جَعَلٌ, (IAar, K, TK,) He (a boy, TK) was, or became, short and fat. (IAar, K. [In the explanation of الجَعَلُ in the CK, القَصِيرُ is erroneously put for القِصَرُ.]) And He (a man, TK) persisted; or persisted obstinately; or persisted in contention, or litigation; or contended, or litigated; جَعَلٌ being syn. with لَجَاجٌ. (IAar, K.)

    جاعلهُ

    3. جاعلهُ, (A, K,) inf. n. مُجَاعَلَةٌ and جِعَالٌ, (TA,) He endeavoured to conciliate him by means of a bribe. (A, K. * [In the CK, رَشّاهُ is erroneously put for رَاشَاهُ.])

    أَجْعَلَ

    4: see جَعَلَ, above, in three places: and see جَعِلَ, above. اجعل القِدْرَ He put down the cooking-pot (S, K) from the fire (S) with the piece of rag called جِعَال. (S, K,) أَجْعَلَتْ and استجعلت said of a bitch, (S, K,) and of other animals, (K,) of any beasts of prey, (S,) She desired, (S, K, Er-Rághib,) or loved, (K,) copulation: (S, K, Er-Rághib:) metonymically used in this sense. (Er-Rághib, TA.)

    تجاعلوا الشَّىْءَ

    6. تجاعلوا الشَّىْءَ They stipulated among themselves to give the thing as wages, pay, or stipend: (K:) from جُعْلٌ. (TA.) You say also, تجاعل النَّاسُ بَيْنَهُمْ عِنْدَ البَعْثِ [The people stipulated among themselves to give wages, or pay, to such of them as should serve as substitutes, on the occasion of being ordered forth to war]. (TA.)

    اجتعل

    8. اجتعل: see 1, first sentence. Also He took, or received, wages, pay, or a stipend. (Mgh, TA.)

    إِسْتَجْعَلَ

    10: see 4.

    جَعْلٌ

    جَعْلٌ Short palm-trees: (S, K:) or shoots, or offsets, of palm-trees, cut off from the mothertrees, or plucked forth from the ground, and planted: or bad palm-trees: or palm-trees that rise beyond the reach of the hand: (K:) n. un. with ة: (S: [in the K, not so correctly, pl. of جَعْلَةٌ:]) and palm-trees such as are called بَعْلٌ [q. v.]. (K.)

    جُعْلٌ

    جُعْلٌ Wages; pay; a stipend; or a thing that is appointed, or stipulated, to be given to a man for work, or service; (S, Mgh, Msb, * K;) of more general import than أُجْرَةٌ and ثَوَابٌ; (TA;) as also جِعَالَةٌ (S, Mgh, Msb, K) and (as some say, Msb) جَعَالَةٌ (As, Mgh, Msb, K) and جُعَالَةٌ (Mgh, Msb, K) and جَعِيلَةٌ (S, Mgh, Msb, K) and جِعَالٌ (K) and جَعَلٌ: (Har p. 134:) pl. جُعُلٌ (TA) and (of جعيلة or جعالة, Mgh) جَعَائِلُ. (Mgh, TA.) Afterwards, (Mgh,) or جَعَالَةٌ and جِعَالَةٌ and جُعَالَةٌ, (K, TA,) Wages, or pay, or the like, which one gives to a man who goes to war (Mgh, K, TA) as a substitute for the giver, (K, TA,) that he may aid himself thereby to serve in the war: (Mgh:) pl. of the last three words جَعَائِلُ (TA.) And جُعْلٌ, (TA in art. رشو,) or جَعَالَةٌ, (K,) A bribe. (K, TA.) And جَعِيلَةٌ الغَرَقِ What is given, or stipulated to be given, to him who dives for goods or for a man drowned. (TA.)

    جِعْلٌ

    جِعْلٌ and جَعِلٌ and مُجْعِلٌ Water having in it many جِعْلَان, pl. of جُعَلٌ: or having in it dead جِعْلَان. (K.) And أَرْضٌ مُجْعِلَةٌ A land abounding with جِعْلَان. (K.)

    جَعَلٌ

    جَعَلٌ: see جُعْلٌ.

    جَعِلٌ

    جَعِلٌ: see جِعْلٌ.

    جُعَلٌ

    جُعَلٌ [The species of black beetle called cantharus;] a certain insect (دُوَيْبَّة); (S, K;) a certain black insect, found in moist places, (TA,) that rolls along a little ball [of dung] called دُحْرُوجَة [in which it deposits its eggs]: (S and K in art. دحرج:) [see also خُنْفَسَآءُ: it is strangely explained in the Msb as the حِرْبَآء, which is the male of the أُمُّ حُبَيْن:] pl. جِعْلَانٌ. (S, Msb, K.) Hence, as being likened thereto, (TA,) A black and ugly and small man: or one who is wont to persist, or to persist obstinately, or to persist in contention or litigation, or to contend or litigate: and (as some say, TA) i. q. رَقِيبٌ [a watcher, an observer, &c.]. (K, TA.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions1 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt
Look this root up elsewhere:Doha Historical Dictionary ↗Quranic Arabic Corpus ↗Arabic Almanac ↗Hawramani Arabic Lexicon ↗

The same letters, turned

The same three letters in all six orders. Choose one.

ج ع ل

الجيم والعين واللام كلمات غير منقاسة لا يشبه بعضها بعضا فالجعل النخل يفوت اليد والواحدة جعلة وهو قوله : أو يستوي جثيثها وجعلها والجعول ولد النعام والجعال الخرقة التي تنزل بها القدر عن الأثافي والجعل والجعالة والجعلية ما …

j-ʿ-l consists of unanalogical words, none resembling another. Al-jaʿl is the palm tree beyond the reach of the hand, and the singular is jaʿlah, as in his saying: 'or let its heap and its jaʿl be equal.' Al-jaʿūl is the young of the ostrich. Al-jiʿāl is the cloth with which the pot is taken down from the trivets. And al-jaʿl, al-jaʿālah, and al-jaʿliyyah are what …

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×346

an entry in Ibn Fārislater sources onlyin none of them

Do these six share one core meaning?

Reference

About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary

al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).

A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).

Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).

Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.

Neighbours on the ring differ by one swap of two letters.

The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).

The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.

Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:

Ibn Fāris, entries found (1,021 letter-sets)
  1. 1 of 6319
  2. 2 of 6218
  3. 3 of 6164
  4. 4 of 6155
  5. 5 of 6107
  6. 6 of 658
al-Khalīl, orders his headings call used (746 letter-sets)
  1. 1 of 6148
  2. 2 of 6108
  3. 3 of 6157
  4. 4 of 6179
  5. 5 of 6111
  6. 6 of 643

Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.

Our computation from the OpenITI texts; heading detection can miss entries

Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.

Letters & sound

How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under Reference.

Sharing two of its three letters (computed; kinship of form, not of meaning)

16 more

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ج

ومن وسط اللسان بينه وبين وسط الحنك الأعلى مخرج الجيم والشين والياء

From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Sībawayh, line 26553 ↗

ومن وسط اللسان بينه وبين وسط الحنك الأعلى، مخرج الجيم والشين والياء

From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Ibn Jinnī, line 974 ↗

ع

ومن أوسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Sībawayh, lines 26548–26549 ↗

ومن وسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Ibn Jinnī, line 970 ↗

ل

ومن حافة اللسان من أدناها إلى منتهى طرف اللسان، من بينها وبين ما يليها من الحنك الأعلى، مما فويق الضاحك والناب والرباعية والثنية، مخرج اللام

From the edge of the tongue, from its nearest part to the end of its tip, between it and the upper palate next to it, just above the premolar, the canine, the lateral and the central incisor, is the place of the lām. Ibn Jinnī, lines 977–978 ↗

Sībawayh, al-Kitāb (ed. Hārūn) and Ibn Jinnī, Sirr ṣināʿat al-iʿrāb; OpenITI digital texts (CC BY-NC-SA 4.0). Full credits on each letter's page.

In the Breath of the All-MercifulIbn ʿArabī · metaphysics

English throughout: AI translation of the Arabic

ج

Level of existence: الفلك الأطلس فلك البروج · the Atlas (starless) sphere, the sphere of the zodiacal signs

Divine Name: الغني · al-Ghanī, the Independent

Lunar mansion: الطرف · al-Ṭarf

Futūḥāt ch. 198, line 62085

Spheres of its simples (ch. 2): 10 line 2573 ↗

Nature (ch. 2)

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582

ع

Level of existence: الطبيعة · Nature

Divine Name: الباطن · The Inward (al-Bāṭin)

Lunar mansion: الثريا · al-Thurayyā (the Pleiades)

Futūḥāt ch. 198, line 63825

Spheres of its simples (ch. 2): 9 line 2572 ↗

ل

Level of existence: السماء الثالثة · the third heaven

Divine Name: القاهر · the Subduer (al-Qāhir)

Lunar mansion: العوا · al-ʿAwwā

Futūḥāt ch. 198, line 64654

Spheres of its simples (ch. 2): 7 line 2576 ↗

Nature (ch. 2)

منها دون الألف فطبعها الحرارة واليبوسة

[Zāy and lām] of it, excluding alif: their nature is heat and dryness.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2577
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ج

With fatḥa ـَ

فهي نبوة أو ولاية إذا كان قبلها أو بعدها ما يدل على ذلك، وإلا فهي للخير الذي لا يزول أبدا.

It is prophethood or sainthood (walāya) if something before or after it indicates that. Otherwise it is for the good that never ceases.

With ḍamma ـُ

فهي الخير الذي يؤكل أو ينتفع الناس منه.

It is the good that is eaten, or from which people derive benefit.

With kasra ـِ

فهي الخير القليل الذي في الذات من نور الإيمان.

It is the small good within the self from the light of faith.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ع

With fatḥa ـَ

فهي اسم لقدوم أو رحيل.

It is a name for arrival or departure.

With ḍamma ـُ

فهي اسم للساكن في الذات التي تقوم به.

It is a name for that which dwells in the self and by which the self subsists.

With kasra ـِ

فهي اسم لخبث الذات.

It is a name for the foulness of the self.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ل

With fatḥa ـَ

فهي حصول المتكلم على شيء عظيم، وتكون إشارة إلى شيء عظيم.

It is the speaker's attaining of something great, and it serves as an indication of something great.

With ḍamma ـُ

فهي إشارة إلى الشيء الذي لا نهاية له.

It is an indication of the thing that has no end.

With kasra ـِ

فهي إشارة من المتكلم إلى وجود ذاته أو إلى ذاته.

It is an indication by the speaker of the existence of his self, or of his self.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus9 roots in Ibn Fāris’s chapterج ع

Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 5652 ↗

  • جعفالجيم والعين والفاء أصل واحد وهو قلع الشيء وصرعهL5653
  • جعلالجيم والعين واللام كلمات غير منقاسة لا يشبه بعضها بعضا فالجعل النخل يفوت اليد والواحدة جعلة وهو قوله : — أو يستوي جثيثها وجعلها … والجعول ولد النعام Q 346 · L5656
  • جعمالجيم والعين والميم أصلان الكبر والحرص على الأكلL5665
  • جعنالجيم والعين والنون شيء لا أصل له وجعونة اسم موضع كذاL5677
  • جعبالجيم والعين والباء أصل واحد وهو الجمعL5678
  • جعدالجيم والعين والدال أصل واحد وهو تقبض في الشيءL5684
  • جعرالجيم والعين والراء أصلان متباينانL5693
  • جعشالجيم والعين والشين قياس ما قبلهL5700
  • جعظالجيم والعين والظاء أصل واحد يدل على سوء خلق وامتناع و دفعL5701
In the sister scriptsHebrew ג ע לSyriac ܓ ܥ ܠ
Arabicج ع ل
Hebrewג ע ל
Syriacܓ ܥ ܠ
Ancient South Arabian (musnad)𐩴 𐩲 𐩡
Phoenician𐤂 𐤏 𐤋

Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.

Lenses

  • Classical lexiconAl-Khalīl anchors jaʿala as a synonym of ṣanaʿa but broader in range: one says jaʿala yaqūlu ('he began to speak') but not ṣanaʿa yaqūlu, so jaʿala already carries the inceptive-auxiliary use later systematized by Ibn Manẓūr.well attested

    The lexicographers in chronological order, from al-Khalīl to Lane.

    Al-Khalīl anchors jaʿala as a synonym of ṣanaʿa but broader in range: one says jaʿala yaqūlu ('he began to speak') but not ṣanaʿa yaqūlu, so jaʿala already carries the inceptive-auxiliary use later systematized by Ibn Manẓūr. Al-Jawharī adds the 'turn into' sense (jaʿalahu Allāhu nabiyyan = ṣayyarahu) and the 'name/designate' sense (jaʿalū l-malāʾikata ināthan = sammawhum), alongside the unrelated concrete nouns juʿal (beetle) and jaʿl (small palms). Ibn Fāris, unusually, refuses to derive these from a single nucleus, listing them as accidental homonyms sharing only the consonants. Al-Rāghib then imposes order: jaʿl is the most general verb of action in the language, more general than faʿala and ṣanaʿa, and he analyzes it into five syntactic modes, the first running like ṣāra/ṭafiqa (intransitive, 'X became/began'). Ibn Manẓūr's Lisān adds 'to place' (waḍaʿa) and 'to deem/reckon' (jaʿala l-Baṣra Baghdād = ẓannahā iyyāhā) as further senses, and Lane's synthesis confirms the Quranic double-accusative construction jaʿala shayʾan min shayʾ, 'He made a thing of/from a thing' (citing Q16:72, 42:11).

    Draws on: cayn · sihah · Ibn Fāris · mufradat · lisan · Lane

    • Ibn Fāris, Maqāyīs al-Lugha, jʿl
    • al-Rāghib, Mufradāt, jʿl
    • Lane, Lexicon, jʿl
  • Letters & soundIn the letter-symbolism tradition drawn on here, jīm is glossed by one Akbarian source as the Atlas sphere (the starless outermost sphere), and by al-Dabbāgh as indicating prophethood or walāya when context supports it, otherwise a good that never ceases.speculative

    What the theorists of sound symbolism would say of these letters. Speculative by nature.

    In the letter-symbolism tradition drawn on here, jīm is glossed by one Akbarian source as the Atlas sphere (the starless outermost sphere), and by al-Dabbāgh as indicating prophethood or walāya when context supports it, otherwise a good that never ceases. ʿAyn is read as 'Nature' (al-ṭabīʿa) by the same Akbarian source, and by al-Dabbāgh as marking arrival or departure. Lām is glossed as the third heaven, and by al-Dabbāgh as the speaker's attainment of something great. Combined, a symbolic reader might see in j-ʿ-l an arc from cosmic containment (jīm) through nature/becoming (ʿayn) to a great attainment (lām) — but this is speculative sound-symbolism, not linguistics in the ordinary sense, and mainstream philology assigns no semantic content to individual Arabic consonants.

    Draws on: akbari198 · dabbagh_fatha

    • al-Dabbāgh, letter-meanings (fatḥa series)
  • Root structureIbn Fāris's own chapter treats jʿl as exceptional among his neighboring entries (jʿf 'to uproot,' jʿm 'greed,' jʿr 'two disparate senses,' jʿẓ 'bad character') precisely because it will not reduce to a single two-letter idea the way those do.uncertain

    The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).

    Ibn Fāris's own chapter treats jʿl as exceptional among his neighboring entries (jʿf 'to uproot,' jʿm 'greed,' jʿr 'two disparate senses,' jʿẓ 'bad character') precisely because it will not reduce to a single two-letter idea the way those do. Among the permutations, ʿjl (47 Quranic occurrences, 'haste, the young of an animal') and lʿj (unattested as a verb form but glossed as 'a burning in the heart, the heat of love') sit adjacent in the root-letter set; a reader following Ibn Jinnī's greater-derivation method might juxtapose jaʿala ('to place something within') with laʿaja ('a burning placed within the heart'), though this is a play of letters, not an asserted etymology. Ibn Fāris himself notes jlʿ as 'close to what precedes it,' i.e. to jʿl, without elaborating the relation.

    Draws on: maqayis-nucleusSiblings · maqayis-permutations

    • Ibn Fāris, Maqāyīs al-Lugha, jʿl and neighboring chapters
  • Semitic kin & loanwordsNo confident Semitic cognate for j-ʿ-l is attested in the sources at hand.uncertain

    Cognates in the sister languages, and whether the word was borrowed.

    No confident Semitic cognate for j-ʿ-l is attested in the sources at hand. Unlike common-stock verbs such as f-t-ḥ, jaʿala does not correspond to a well-established Hebrew, Aramaic, or Akkadian triliteral with the same sense of 'to make/place.' In the absence of such correspondence, the root should be treated as Arabic-internal rather than as a Common Semitic inheritance or a loan.

    Draws on: none given

  • Quranic exegesisExegetes consistently distinguish jaʿala from khalaqa: jaʿl implies making-into or making-for, often taking two objects (jaʿala X Y, 'He made X into Y'), and frequently signals purpose or appointment rather than bare origination.well attested

    How the classical exegetes read the word in the Quran.

    Exegetes consistently distinguish jaʿala from khalaqa: jaʿl implies making-into or making-for, often taking two objects (jaʿala X Y, 'He made X into Y'), and frequently signals purpose or appointment rather than bare origination. At Q2:30, 'innī jāʿilun fī l-arḍi khalīfatan,' al-Ṭabarī, al-Zamakhsharī, and al-Rāzī read jāʿil as 'appointing, establishing' a vicegerent for a stated end, not merely creating a being. At Q2:22, 'alladhī jaʿala lakumu l-arḍa firāshan,' the verb is taken as fashioning the earth for human benefit, part of the Quran's argument from providence to tawḥīd. Al-Rāghib's five-mode analysis of jaʿl (see mufradāt) is itself an exegetical tool used to parse whether a given Quranic jaʿala is intransitive-inceptive, double-accusative 'made into,' or single-accusative 'placed/originated.'

    Draws on: quran-sample · mufradat

  • Akbarian readingIn Faṣṣ Ādam, Ibn ʿArabī uses jaʿala in its ordinary Quranic register of divine placing/establishing: God 'placed that in His two Grasps' (jaʿala dhālika fī qabḍatayhi), one grasp containing the world, the other containing Adam — jaʿl here names the act by which the cosmos and the human synthesis are distributed into the two divine 'hands.' Ibn ʿArabī also applies the verb reflexively to his own authorial act, 'I have placed (jaʿaltu) in this book only what was allotted to me' from what was disclosed of the Greater Imam (the Prophet), marking a deliberate, bounded act of composition against an unbounded disclosure.plausible

    The word in Ibn ʿArabī's text and terminology.

    In Faṣṣ Ādam, Ibn ʿArabī uses jaʿala in its ordinary Quranic register of divine placing/establishing: God 'placed that in His two Grasps' (jaʿala dhālika fī qabḍatayhi), one grasp containing the world, the other containing Adam — jaʿl here names the act by which the cosmos and the human synthesis are distributed into the two divine 'hands.' Ibn ʿArabī also applies the verb reflexively to his own authorial act, 'I have placed (jaʿaltu) in this book only what was allotted to me' from what was disclosed of the Greater Imam (the Prophet), marking a deliberate, bounded act of composition against an unbounded disclosure. No entry for jaʿl appears among his own technical Iṣṭilāḥāt definitions in the material given, so it functions here as ordinary Quranic diction rather than a fixed technical term.

    Draws on: inFassAdam

    • Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam

Reference

Neighbouring rootsThe roots that share letters with this one, as a map you can open out