حججPurposeful, often repeated, betaking oneself toward a person or thing — the first of the … (root hjj)

Ḥajja (الحجة) and ḥajj (الحج) may sometimes take kasra, so one says ḥijj and ḥijja. A man who frequently performs pilgrimage is called ḥajjāj (حجاج) without imāla. Every adjective on the pattern faʿāl (فعال) has a non-imāla alif; but when converted into a noun, moving away from adjectival status, imāla enters it, as in al-ḥijāj (الحجاج) and al-ʿajāj (العجاج). 'Ḥajja ʿalaynā fulān' (حج علينا فلان) means 'so-and-so came to us.' Al-ḥajj means frequent visiting of one who is venerated. He said: 'The Banū Saʿd used to venerate (taḥujju) his turban... whenever they raised the cry over their idols in Rajab...' — 'ḥajjū ʿimāmatahu' (حجوا عمامته) means 'they venerated him.' Al-ḥijja (الحجة) means the earlobe. Labīd said: 'They wear down precious pearls in every year (ḥijja)... though their necks were not bare of ornament...' It is also said ḥijja here means 'the [pilgrimage] season.' Al-ḥajḥaja (الحجحجة) means flinching/retreating; one says: 'They charged, then they flinched (ḥajḥajū),' i.e. retreated. He said: 'Until he saw their banner, and he flinched (ḥajḥaja)...' Al-maḥajja (المحجة) is the clear main track of the road. Al-ḥujja (الحجة) is [also] the aspect of victory in a dispute. The verb is ḥājajtuhu fa-ḥajajtuhu (حاججته فحججته) [I disputed with him and overcame him]; and iḥtajajtu ʿalayhi bi-kadhā (احتججت عليه بكذا) [I argued against him with such-and-such]. The plural of ḥujja is ḥujaj (حجج). Al-ḥijāj (الحجاج) is the verbal noun. Al-ḥijāj also means the round bone surrounding the eye; it is also said to be specifically the upper bone beneath the eyebrow. He said: 'When the ḥijāj of her two eyes grew sunken...' Al-ḥajīj (الحجيج) is what has been treated from a head-wound — when blood mixes with the brain[-covering], boiling clarified butter is poured on it until the blood becomes visible and is taken up with cotton; one says ḥajajtuhu aḥujjuhu ḥajjan (حججته أحجه حجا). Al-juḥjāḥ (الجحجاح) is the generous, noble chief; plural jaḥājiḥa (جحاجحة), also permissible without the final tā'. Umayya said: 'What was at Badr and al-ʿAqanqal... from among the noble chiefs (marāziba jaḥājiḥ)?' And ajaḥḥat al-kalbatu (أجحت الكلبة) means 'the bitch became pregnant,' so she is mujiḥḥ (مجح).

Al-ḥajj (الحج) means 'intention/purpose.' A man who is muḥajj (محجوج) means 'one who is sought.' 'Ḥajja Banū fulān fulānan' (حج بنو فلان فلانا) is said when they frequently kept visiting him. Al-Mukhabbal said: 'And I witness from ʿAwf many encampments... they frequently visit (yaḥujjūna) the insult of al-Zibriqān the saffron-dyed one...' Ibn al-Sikkīt said: he means they frequently keep coming to him. This is the original meaning; then its usage became conventionally specific to the intention toward Mecca for the rites. You say: ḥajajtu al-bayta aḥujjuhu ḥajjan (حججت البيت أحجه حجا), so I am ḥājj (حاج). Sometimes poets show the doubled letter [in full] under poetic necessity. The rajaz poet said: 'By every elder, settled or a pilgrim (ḥājij)...' Its plural is ḥajj (حج), like bāzil/buzl and ʿāʾidh/ʿūdh. Abū Zayd cited from Jarīr: 'And it was as if the hovering of the vultures over them... were pilgrims (ḥajj) encamped at the foot of Dhū al-Majāz...' Al-ḥijj (الحج), with kasra, is the noun form. Al-ḥijja (الحجة) means a single occurrence, and this is anomalous, since the analogical form would be with fatḥa. Al-ḥijja also means 'year,' plural ḥijaj (الحجج). Dhū al-Ḥijja (ذو الحجة) is the month of pilgrimage, whose plural is dhawāt al-ḥijja and dhawāt al-qaʿda; they did not say dhawū for its singular. Al-ḥijja also means the earlobe. Labīd said: 'They wear down precious pearls in every year (ḥijja)... though their necks were not bare of ornament...' Al-ḥajīj (الحجيج) is [the same as] al-ḥajjāj (الحجاج), the plural of al-ḥājj, just as one says for raiders ghazā (غزى), and for foot-racers ʿadā (عدى). A woman who has performed pilgrimage is ḥājja (حاجة), and women [collectively] are ḥawājj Bayt Allāh (حواج بيت الله) 'Azza wa Jall, in construct, if they have performed pilgrimage; if not, you say ḥawājj Bayt Allāh putting al-bayt in the accusative, because you intend the tanwīn in ḥawājj, except that it is diptote — by omitting the tanwīn you indicate he has already struck him, and by keeping it, that he has not yet struck him [an analogy explained regarding grammar]. 'Aḥjajtu fulānan' (أحججت فلانا) means 'I sent so-and-so to perform pilgrimage.' Regarding al-ḥāl (الحال) [a certain form], it is only with kasra: 'mā aḥsana ʿimmatahu wa-rukbatahu' [how fine his turban-wrapping and riding-manner]. Abū ʿUmar told me, from Thaʿlab, from Ibn al-Aʿrābī: 'ra'aytuhu ra'yatan wāḥidatan' with fatḥa — this follows the rule that ought to apply. And by analogy Sībawayh transmitted: they said 'ḥijjatan wāḥidatan,' meaning with fatḥa, intending 'the doing of a single year.' After it: 'Untouched young she-camels, possessing awe... and sturdy noble ones wearing striped fabrics...' Their saying 'wa-ḥijjati Llāhi lā afʿalu' (وحجة الله لا أفعل), with fatḥa on the first letter and genitive on the last, is an Arab oath-formula. Al-ḥujja (الحجة) means 'proof' (al-burhān). You say ḥājahu fa-ḥajjahu (حاجه فحجه), 'he disputed with him and overcame him by argument.' And in the proverb: 'lajja fa-ḥajja' (لج فحج). A man is muḥajjāj (محجاج), meaning much given to disputation. Al-taḥājj (التحاجّ) is mutual disputation. And ḥajajtuhu ḥ... [entry continues]

Ḥā' and jīm have four roots. The first is intention/purpose (al-qaṣd); every purposeful going is called ḥajj (حج). He said: 'And I witness from ʿAwf many encampments... they go frequently (yaḥujjūna) to insult al-Zibriqān the saffron-dyed one...' Then this name became specific to the intention toward the Sacred House for the rites, and al-ḥajīj (الحجيج) means the pilgrims (al-ḥājj). He said: 'I remembered you while the pilgrims (al-ḥajīj) have a clamor... at Mecca, and hearts throb for it...' They are also called al-ḥajj (الحج). He said: 'A halt (ḥajj) at the foot of Dhū al-Majāz, encamping...' And among their proverbs: 'He persisted, so he prevailed (lajja fa-ḥajja).' And among their proverbs: 'The pilgrim has made [it] heard' — said when a secret is disclosed, meaning: if you make the pilgrims (al-ḥajjāj) hear it, you have made all creation hear it. From this root also is al-maḥajja (المحجة), the main track of a road. He said: 'Convey from me to Ḥurayth a message... for you have strayed from the straight path (maḥajja)...' It is possible that ḥujja (الحجة, 'proof/argument') is derived from this, because it is aimed at, or by means of it the sought truth is aimed at. One says ḥājajtu fulānan fa-ḥajajtuhu (حاججت فلانا فحججته), i.e., 'I disputed with so-and-so and overcame him with argument,' this victory occurring in a dispute; the plural is ḥujaj (حجج) and the verbal noun is al-ḥijāj (الحجاج). From this root also: ḥajajtu al-shajja (حججت الشجة), meaning to probe a head-wound with a probe, because you intend to determine its depth. He said: 'It probes (yaḥujju) a brain-deep wound at its bottom, with a scar...' It is also said that it means pouring clarified butter on the blood of the wound so it becomes visible and is taken up with cotton. Abū Dhu'ayb said: 'And musk was poured upon it until it seemed... like a dressing on the brain-wound (ḥajīj)...' The other root is al-ḥijja (الحجة), meaning 'year.' This may be joined to the first root, since the pilgrimage occurs only once a year, so the year was as if named after the pilgrimage in it, called ḥijja. He said: 'They wear out precious pearls every year (ḥijja)... even though their necks are not bare [of ornament]...' Some said he meant 'year,' others said ḥijja here means 'earlobe'; it is also said ḥijja is a bead or pearl hung on the ear — both interpretations are questionable. The third root is al-ḥijāj (الحجاج), the round bone surrounding the eye; one with a large ḥijāj is called aḥajj (أحج), and the plural of ḥijāj is aḥjija (أحجة). Abū ʿAmr claimed that a cavernous place in a rock is also called ḥijāj. The fourth root is al-ḥajḥaja (الحجحجة), 'to flinch/retreat.' One says: 'They charged against us, then they flinched (ḥajḥajū).' Al-muḥajḥaj (المحجحج) is 'the incapable one.' He said: 'A forceful blow, not from the incapable one (al-muḥajḥaj)...' One also says 'anā lā uḥajḥiju fī kadhā' (أنا لا أحجحج في كذا), meaning 'I do not hesitate in such a matter.' They say: 'Let neither ḥajḥaja (hesitation) nor lajlaja (stammering) carry you away.' A weak/hesitant man is called ḥajḥaj (حجحج), base (fasl). [chapter heading follows: on ḥā' and dāl and what triliterates with them]

The root of al-ḥajj (الحج) is 'intention/purpose for a visit.' The poet said: [entry continues]

Al-ḥajj (الحج) means 'intention/purpose.' 'Ḥajja ilaynā fulān' (حج إلينا فلان) means 'so-and-so came to us'; 'ḥajjahu yaḥujjuhu ḥajjan' (حجه يحجه حجا) means 'he directed himself toward him.' 'Ḥajajtu fulānan wa-iʿtamadtuhu' (حججت فلانا واعتمدته) means 'I sought him out.' A man who is maḥjūj (محجوج) means 'one who is sought.' 'Ḥajja Banū fulān fulānan' (حج بنو فلان فلانا) is said when they frequently kept visiting him. Al-Mukhabbal al-Saʿdī said: 'And I witness from ʿAwf many encampments,... they frequently visit (yaḥujjūna) the insult of al-Zibriqān the saffron-dyed one...' meaning: they seek him out and visit him. Ibn al-Sikkīt said: he means they frequently keep coming to him — this is the original meaning; then its usage became conventionally specific to the intention toward Mecca for performing the rites, and to the ḥajj to the House in particular. You say: ḥajja yaḥujju ḥajjan (حج يحج حجا). Al-ḥajj is the intention of directing oneself toward the House with the legally prescribed acts, whether obligatory or supererogatory (sunna). You say: ḥajajtu al-bayta aḥujjuhu ḥajjan (حججت البيت أحجه حجا), meaning 'I directed myself toward it,' and its root meaning derives from that. It occurs in the tafsīr that the Prophet, peace be upon him, addressed the people and informed them that God had made the ḥajj obligatory upon them. A man from Banū Asad stood and said: 'O Messenger of God, [is it required] every year?' The Messenger of God, peace be upon him, turned away from him. The man repeated the question a second time, and he turned away again; then a third time, and the Prophet said: 'What assures you that I would not say yes, so that it would become obligatory, and you would not be able to fulfill it, and thus you would fall into disbelief?' — meaning: you would reject its obligation due to its burdensomeness and thereby disbelieve. He, upon him be prayer and peace, meant: 'What assures you that it might be revealed to me to say "yes," and I would say it?' 'Ḥajjahu yaḥujjuhu' (حجه يحجه) — that is al-ḥajj. Sībawayh said: 'ḥajjahu yaḥujjuhu ḥajjan' (حجه يحجه حجا), just as they said 'dhakarahu dhikran' (ذكره ذكرا). Regarding the verse cited by Thaʿlab: 'A day when you see a nursing mother forsaking her own young... and every female having given premature birth... and every sober one made intoxicated and pained... and the Sanctuary makes the pilgrim (al-maḥjūj) feel light [about going]...' — he explained: people take lightly [the journey to] this city, because the earth was spread out (duḥiyat) from Mecca, meaning people go to it in order to be gathered/resurrected from it. It is also said they only go to Jerusalem (Bayt al-Maqdis) [in that context]. A man is ḥājj (حاج), a group are ḥujjāj (حجاج) and ḥajīj (حجيج); al-ḥajīj is the collective of al-ḥājj. Al-Azharī said: similarly ghāzin/ghuzzā (غاز/غزى), nājin/najiyy (ناج/نجي), nādin/nadiyy (ناد/ندي) for people conversing together in an assembly, and for foot-racers ʿadiyy (عدي). You say: ḥajajtu al-bayta aḥujjuhu ḥajjan (حججت البيت أحجه حجا), so I am ḥājj. Sometimes poets show the doubled letter in full under poetic necessity; the rajaz poet said: 'By every elder, settled or pilgrim (ḥājij)...' Its plural is ḥajj (حج), like bāzil/buzl, and ʿāʾidh/ʿūdh. Abū Zayd cited from Jarīr — satirizing al-Akhṭal and recounting what al-Jaḥḥāf ibn Ḥakīm al-Sulamī did in killing Banū Taghlib, al-Akhṭal's people, at al-Yasar, a watering place of Banū Tamīm: 'There were, among the corpses at the Tigris that were burned,... or among those at al-Raḥūb, [enough] preoccupation... and it was as if the hovering of the vultures over them... were pilgrims (ḥajj) encamped at the foot of Dhū al-Majāz...' He means: when the slain of Banū Taghlib became numerous, the earth became foul-smelling, and... [entry continues]