Root · 1 in the Quran · 32 in 13 texts of the library
جودLiberality / abundant giving, per Ibn Fāris. (root jwd)
الجيم والواو والدال أصل واحد وهو التسمح بالشيء وكثرة العطاء
Ibn Fāris, Maqāyīs al-lugha · English rendering AI
The family of the root
Patterns computed · our dataThe words of ج و د that our sources attest: the root's letters in green, the added letters in gold.
25 words7 verbs7 verbal nouns2 participles2 places and instruments1 intensive or elative4 other nouns2 plurals
- جَوَادgenerous; liberal
- جُودَةexcellence; high quality
- جادَimprove; do well
- جِيَاد—
- أَجادَhe made it good, goodly, approvable, or excellent
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs7جادَ · أَجادَ · جَوَّدَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
- جادَimprove; do wellautoForm Ilibrary ×2Lane
- أَجادَhe made it good, goodly, approvable, or excellentLaneForm IVlibrary ×1Lane
- جَوَّدَLane: see Form IVForm IILaneIbn Fāris
- جاودَhe vied with him, or contended with him for superiority, in liberality, …LaneForm IIILane
Verbal nouns7جُودَة · جُود · جَوْد
The action itself, named as a noun (maṣdar).grammar →
- جُودَةexcellence; high qualityautoForm I · Lane: inf. n.library ×4LaneIbn Fāris
- جُودgenerosityautoForm I · Lane: inf. n.library ×1LaneIbn Fāris
- جَوْدcopious, or abundant, rainLaneForm I · Lane: inf. n.LaneIbn Fāris
- جَوْدَةsingle affection of thirstLaneForm I · Lane: inf. n.LaneIbn Fāris
Participles2جَائِد · مُجِيد
The one who does it, and the one it is done to.grammar →
Place, time and instrument2مَجُود · مِجْوَاد
Where or when it happens, and what it is done with: the m- nouns.grammar →
Intensives, qualities and the elative1أَجْوَد
The quality carried far, held as a trait, or compared.grammar →
- أَجْوَدbetter, and bestLaneelative or colour adjective (afʿal)Lane
Other nouns4جَوَاد · جِيَاد · تَجَاويد
Nouns on other patterns; their meaning is learned word by word.grammar →
Reference
Why this shape?What each of the 15 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.
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 AI
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)' AI
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 AI
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
This root has a weak or doubled letter, so real words change shape (qāla → qāʾil, not qāwil); the machine pours the letters in as they are, and matches attested words by their regular pattern.
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 AIal-Khalīl · 170Jāda (جاد) the thing, yajūdu (يجود), jawda (جودة) — so it is jayyid (جيد).
al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.
AI AI translation of the Arabic belowal-Jawharī · 393A thing that is jayyid (جيد) is on the pattern fay'il (فيعل), and its plural is jiyād (جياد) and jayā'id (جيائد) with hamza, against analogy.
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowIbn Fāris · 395Jīm, wāw, and dāl form one root, meaning generosity with a thing and abundance in giving.
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
AI AI translation of the Arabic belowal-Rāghib · 502He, exalted, said: 'and it came to rest upon al-Jūdī (الجودي)' [Q11:44].
al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.
AI AI translation of the Arabic belowLisān · 711Al-jayd (الجيد) is the opposite of al-radī' (الردئ) [bad], on the pattern fay'il (فيعل);
Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).
AI AI translation of the Arabic below
The same letters, turned
The same three letters in all six orders. Choose one.
ج و د
الجيم والواو والدال أصل واحد وهو التسمح بالشيء وكثرة العطاء
j-w-d has one root, which is being generous with a thing and abundant giving. AI
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:
- 1 of 6319
- 2 of 6218
- 3 of 6164
- 4 of 6155
- 5 of 6107
- 6 of 658
- 1 of 6148
- 2 of 6108
- 3 of 6157
- 4 of 6179
- 5 of 6111
- 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.
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
- جjīmmiddle of the tongue · voiced, stopSīb. · I. Jinnī
- وwāwbetween the lips · voiced, in betweenSīb. · I. Jinnī
- دdāltongue-tip, roots of the teeth · voiced, stopSīb. · I. Jinnī
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)
Reference
How it is madeSībawayh and Ibn Jinnī · phonetics
English throughout: AI translation of the Arabic AI
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 ↗
و
ومما بين الشفتين مخرج الباء، والميم، والواو
From between the two lips is the place of the bāʾ, the mīm and the wāw. Sībawayh, line 26563 ↗
ومما بين الشفتين مخرج الباء والميم والواو
From between the two lips is the place of the bāʾ, the mīm and the wāw. Ibn Jinnī, line 986 ↗
د
ومما بين طرف اللسان وأصول الثنايا مخرج الطاء، والدال، والتاء
From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Sībawayh, line 26559 ↗
ومما بين طرف اللسان وأصول الثنايا، مخرج الطاء والدال والتاء
From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Ibn Jinnī, line 982 ↗
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 AI
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 62085Spheres 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 2582و
Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations
Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees
Lunar mansion: الرشا · al-Rashāʾ
Futūḥāt ch. 198, line 62121Spheres 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 2582د
Level of existence: السماء الدنيا · the lowest heaven (al-samāʾ al-dunyā)
Divine Name: المبين · the Clarifier (al-Mubīn)
Lunar mansion: الأكليل · al-Iklīl
Futūḥāt ch. 198, line 64682Spheres 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 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
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.
و
With fatḥa ـَ
فهي الأشياء المشتبكة في الإنسان مثل العروق والأصابع وما أشبه ذلك.
It is the intertwined things in the human being, such as veins, fingers and the like.
With ḍamma ـُ
فهي الأشياء المباينة لبني آدم مثل الأفلاك والجبال وما أشبه ذلك
It is things distinct from the children of Adam, such as the celestial spheres, mountains and the like.
With kasra ـِ
فهي الأشياء المشتبكة المستقذرة أو المبغوضة كالأمعاء ونحوها.
It is intertwined things that are filthy or detested, such as the intestines and the like.
د
With fatḥa ـَ
فهي إشارة إلى خارج عن الذات.
It is an indication of something external to the self.
With ḍamma ـُ
فهي إشارة إلى ما هو قليل أو قبيح ومعه غضب فيهما.
It is an indication of what is small or ugly, accompanied by anger in both cases.
With kasra ـِ
فهي إشارة إلى ما في الذات أو إلى ما هو داخل عليها أو إلى ما هو قريب منها.
It is an indication of what is in the self, or what is entering upon it, or what is near to it.
Two-letter nucleus10 roots in Ibn Fāris’s chapterج و
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 6025 ↗
- جويالجيم والواء والياء أصل يدل على كراهة الشيءL6026
- جوبالجيم والواو والباء أصل واحد وهو خرق الشيءQ 43 · L6030
- جوحالجيم والواو والحاء أصل واحد وهو الاستئصالL6047
- جوخالجيم والواو والخاء ليس أصلا هو عندي لأن بعضه معرب وفي بعضه نظر فإن كان صحيحا فهو جنس من الخرقL6048
- جودالجيم والواو والدال أصل واحد وهو التسمح بالشيء وكثرة العطاءQ 1 · L6052
- جورالجيم والواو والراء أصل واحد وهو الميل عن الطريقQ 13 · L6056
- جوزالجيم والواو والزاء أصلان أحدهما قطع الشيء والآخر وسط الشيء فأما الوسط فجوز كل شيء وسطه والجوزاء الشاة يبيض وسطها والجوزاء نجمQ 5 · L6063
- جوسالجيم والواو والسين أصل واحد وهو تخلل الشيءQ 1 · L6075
- جوظالجيم والواو والظاء أصل واحد لنعت قبيح لا يمدح بهL6078
- جوفالجيم والواو والفاء كلمة واحدة وهي جوف الشيءQ 1 · L6083
In the sister scriptsHebrew ג ו דSyriac ܓ ܘ ܕ
| Arabic | ج و د |
| Hebrew | ג ו ד |
| Syriac | ܓ ܘ ܕ |
| Ancient South Arabian (musnad) | 𐩴 𐩥 𐩵 |
| Phoenician | 𐤂 𐤅 𐤃 |
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
AIClassical lexiconAl-Khalīl's al-ʿAyn already spreads the root over four domains: jāda al-shayʾ 'to become excellent' (fa-huwa jayyid), jāda al-faras 'the horse ran superbly' (jawād), jāda al-rajul bi-mālihi 'the man gave generously' (jūd), and even jāda bi-nafsihi, 'to be driven toward one's death.' Al-Jawharī (al-Ṣiḥāḥ) fixes jayyid on the fiʿyal pattern and specifies al-jūd as heavy, generous rain (al-maṭar al-ʿazīz/al-ghazīr).well attested
The lexicographers in chronological order, from al-Khalīl to Lane.
Al-Khalīl's al-ʿAyn already spreads the root over four domains: jāda al-shayʾ 'to become excellent' (fa-huwa jayyid), jāda al-faras 'the horse ran superbly' (jawād), jāda al-rajul bi-mālihi 'the man gave generously' (jūd), and even jāda bi-nafsihi, 'to be driven toward one's death.' Al-Jawharī (al-Ṣiḥāḥ) fixes jayyid on the fiʿyal pattern and specifies al-jūd as heavy, generous rain (al-maṭar al-ʿazīz/al-ghazīr). Ibn Fāris (Maqāyīs) collapses these into one aṣl, 'liberality and copious giving,' deriving both the rain-sense and the swift, ungrudging horse (al-faras al-dharīʿ, whence al-jiyād) from it, while noting the separate idiom yujād ilā kadhā, 'he is driven toward it.' Al-Rāghib links jayyid to Q20:50 ('He gave everything its creation, then guided it') — excellence as the fitting outcome of a thing being given its due — and derives Jūdī (the mountain in Q11:44) as a proper name from the same root. Ibn Manẓūr's Lisān confirms jayyid as naqīḍ al-radīʾ, original *jiyūd with the wāw shifted to yāʾ, and records ajāda as 'to produce excellent speech or work,' completing the arc from concrete generosity to abstract excellence.
Draws on: cayn · sihah · Ibn Fāris · mufradat · lisan
- al-ʿAyn, j-w-d
- al-Ṣiḥāḥ, j-w-d
- Ibn Fāris, Maqāyīs al-Lugha, j-w-d
- al-Rāghib, Mufradāt, j-w-d
- Ibn Manẓūr, Lisān al-ʿArab, j-w-d
Letters & soundIn the Akbarian cosmological letter-table, jīm corresponds to the starless Atlas sphere, wāw to the fixing of ranks and stations, and dāl to the lowest heaven — a triad concerned with hierarchy and placement rather than with the semantic field of generosity as such.speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
In the Akbarian cosmological letter-table, jīm corresponds to the starless Atlas sphere, wāw to the fixing of ranks and stations, and dāl to the lowest heaven — a triad concerned with hierarchy and placement rather than with the semantic field of generosity as such. Al-Dabbāgh's fatḥa-reading is more suggestive: jīm in the fatḥa signals prophethood or sainthood, or else 'the good that never ceases,' which resonates with jūd as inexhaustible giving; wāw is 'the intertwined things in the human being' (veins, fingers); dāl marks 'something external to the self,' apt for the outward direction proper to giving. No specific imsās (sound-meaning) claim for this root is attested in the sources at hand. Mainstream linguistics treats such letter-symbolism as suggestive at most, not evidentiary.
Draws on: akbari198 · dabbagh_fatha
Root structureIbn Fāris places j-w-d among neighbors built on physical action and deviation: j-w-b (piercing/traversing), j-w-ḥ (uprooting), j-w-r (swerving from the path), j-w-z (cutting/traversing the middle) — j-w-d's sense of 'unstinting release' sits comfortably in this company of verbs of forceful, directed motion.plausible
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Ibn Fāris places j-w-d among neighbors built on physical action and deviation: j-w-b (piercing/traversing), j-w-ḥ (uprooting), j-w-r (swerving from the path), j-w-z (cutting/traversing the middle) — j-w-d's sense of 'unstinting release' sits comfortably in this company of verbs of forceful, directed motion. Among the permutations, j-d-w and d-j-w are not attested as sound roots, but w-j-d ('to find, to come upon,' 107 attestations) and w-d-j ('the two jugular veins') are; the dictionaries themselves juxtapose jūd and wajada by citing yujād ilā kadhā ('he is driven/brought to it') as an idiom shared across the two triliterals. Ibn Jinnī's greater derivation (al-ishtiqāq al-akbar) would notice that both jūd (giving fully, without holding back) and wujūd (attaining, coming into full presence) share a semantic core of completion or arrival at fullness — but the sources give no explicit statement of this link, so it remains a juxtaposition, not an asserted etymology.
Draws on: maqayis-nucleus · permutations · ibnJinni
- Ibn Fāris, Maqāyīs, nucleus j-w-*
- Ibn Jinnī, al-Khaṣāʾiṣ, al-ishtiqāq al-akbar (link not verified)
Semitic kin & loanwordsNo confident Semitic cognate for jūd 'generosity/excellence' is available in the sources at hand outside Arabic itself, and there is no indication it is a loanword.uncertain
Cognates in the sister languages, and whether the word was borrowed.
No confident Semitic cognate for jūd 'generosity/excellence' is available in the sources at hand outside Arabic itself, and there is no indication it is a loanword. The formally similar but etymologically separate root w-j-d ('to find') is far more frequent and appears juxtaposed with j-w-d in the classical lexica via the shared idiom yujād ilā kadhā, but that juxtaposition is internal to Arabic lexicography, not a cross-Semitic comparison.
Draws on: comparative
Quranic exegesisThe sole Quranic occurrence, al-ṣāfināt al-jiyād (Q38:31), describes Solomon's horses.plausible
How the classical exegetes read the word in the Quran.
The sole Quranic occurrence, al-ṣāfināt al-jiyād (Q38:31), describes Solomon's horses. The commentators (al-Ṭabarī, al-Zamakhsharī, al-Rāzī) take jiyād as the plural of jawād, 'excellent, swift-running horses,' in the well-known account of Solomon reviewing his cavalry until the sun set and he was distracted from the ʿaṣr prayer — the term carrying the sense of horses that give their utmost in running (yajūdu bi-mā ʿindahā min al-ʿadw), consonant with al-Rāghib's gloss that a jawād horse 'gives freely of its stored-up speed.' Al-Rāghib also draws the wider theological point from Q20:50 that jayyid/excellence follows from a thing having been given fully what suits it — linking the concrete equestrian sense to the more general notion of things reaching their proper perfection.
Draws on: quran · tabari · zamakhshari · razi · raghib
Philosophy & kalāmAl-Jawād ('the Generous') figures among the divine names discussed by the mutakallimūn in debates over whether God's giving is wājib (obligatory, owed to creatures, as some Muʿtazilites held regarding the best possible good) or pure jūd — unearned, uncompelled bestowal that could have been withheld, the Ashʿarī position.plausible
The word as a technical term in falsafa and theology.
Al-Jawād ('the Generous') figures among the divine names discussed by the mutakallimūn in debates over whether God's giving is wājib (obligatory, owed to creatures, as some Muʿtazilites held regarding the best possible good) or pure jūd — unearned, uncompelled bestowal that could have been withheld, the Ashʿarī position. The distinction turns on whether generosity presupposes any claim or need on the recipient's part; jūd proper is defined as giving with no motive of compensation or obligation, distinguishing it from justice (ʿadl) as a divine attribute.
Draws on: kalam · asma_al_husna
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