Mashrabaمشربة

Root · 104 in the Quran · 96 in 20 texts of the library

رجعa large, regular and analogically productive root denoting return and repetition. (root rj)

الراء والجيم والعين أصل كبير مطرد منقاس يدل على رد وتكرار تقول رجع يرجع رجوعا إذا عاد وراجع الرجل امرأته وهي الرجعة …

Ibn Fāris, Maqāyīs al-lugha · English rendering

رجع

The family of the root

Patterns computed · our data

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

45 words8 verbs8 verbal nouns5 participles1 place or instrument4 intensives and elatives9 other nouns7 plurals3 relatives and abstracts

  • رَجَعَhe returned
  • مَرْجِعsource; reference work
  • رَاجِعreturning; reverting
  • رُجُوعreturn; reverting
  • رَاجِعُون—
The whole family8 groups, by pattern; tap a pattern to see what it does
Verbs8رَجَعَ · أَرْجَعَ · تَرَاجَعَ

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 يَفْعِلُ (a – i; the imperfect from Lane's “aor.”)

  • رَجَعَhe returnedLaneForm IQurʾān ×79library ×48LaneIbn Fāris
  • أَرْجَعَthe she-camel returned to her former condition, either of leanness or fatnessLaneForm IVlibrary ×3LaneIbn Fāris
  • تَرَاجَعَthey two returned to each other by marriageLaneForm VIQurʾān ×1Lane
  • رَجَّعَhe, or it, made, or caused, him, or it, to return, go back, come back, or …LaneForm IILaneIbn Fāris
Verbal nouns8رُجُوع · رَجْع · تَرْجِيع

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

Participles5رَاجِع · مَرْجُوع · مُرَاجِع

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

  • رَاجِعreturning; revertingautoactive, Form Ilibrary ×11LaneIbn Fāris
  • مَرْجُوعpassive, Form ILaneIbn Fāris
  • مُرَاجِعactive, Form IIILane
  • مُرَجَّعpassive, Form IILane
  • مُرْجِعactive, Form IVLane
Place, time and instrument1مَرْجِع

Where or when it happens, and what it is done with: the m- nouns.grammar →

Intensives, qualities and the elative4أَرْجَع · رَجَّاع · رَجِيع

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

  • أَرْجَعmore and most productive of return, or profitableLaneelative or colour adjective (afʿal)LaneIbn Fāris
  • رَجَّاعintensive (faʿʿāl)LaneIbn Fāris
  • رَجِيعquality (faʿīl)LaneIbn Fāris
  • رُجْعَانintensive (faʿlān)Lane
Other nouns9رُجْعَى · رَجْعَة · رُجَع

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

Plurals7رَاجِعُون · رُجُع · رِجَاع

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

  • رَاجِعُونsound plural of رَاجِعQurʾān ×4library ×1
  • رُجُعbroken plural of رَجِيعLaneIbn Fāris
  • رِجَاعbroken plural of رَجْعLaneIbn Fāris
  • رَوَاجِعbroken plural of رَاجِعLane
Relative and abstract3رَجْعِيّ · رَجْعِيَّة · مَرْجَعَانِيّ

-iyy relates a thing to its source; -iyya makes an abstract noun.grammar →

  • رَجْعِيّdivorce in which one reserves to himself the right of returning to his …Lanerelative adjective (-iyy)LaneIbn Fāris
  • رَجْعِيَّةabstract noun (-iyya)Lane
  • مَرْجَعَانِيّrelative adjective (-iyy)Lane

Reference

Why this shape?What each of the 24 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.

مَفْعَلَةر ج عمَرْجَعَة

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 · 170Rajaʿtu rujūʿan (رجعت رجوعا) and rajaʿtuhu (رجعته) — the intransitive and the transitive are equal [in form] here.

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

    Rajaʿtu rujūʿan (رجعت رجوعا) and rajaʿtuhu (رجعته) — the intransitive and the transitive are equal [in form] here. Al-rijʿah (الرجعة) is a single instance [of returning]. Al-tarjīʿ (الترجيع) is the closeness together of the kinds of movements in a voice; one says, 'he does tarjīʿ in his recitation' — that is the recitation of those given to melodic embellishment (aṣḥāb al-alḥān). The songstress and the singing-girl do tarjīʿ in their singing. Tarjīʿ of pattern-work, tattooing, and writing [means] their lines/strokes. Al-rajʿ (الرجع) is a riding-beast's bringing back of its foreleg in its gait. [The poet] said: 'It runs with him, gnawing the sinews, as though it were a young mountain-goat (ṣadʿ salīm) whose gait (rajʿuhu) does not limp' — he likened the horse in its running to a ṣadʿ, a young wild goat. Rajaʿa l-jawāb (رجع الجواب): he returned the reply. Rajaʿa l-rishq mina l-ramy (رجع الرشق من الرمي): what comes back from the [round of] shooting. Al-marjūʿah (المرجوعة) is the reply to a letter. [The poet] said: 'She did not know what the questioner's reply (marjūʿah) was' — describing an abode. It is said: 'there is no marjūʿ (مرجوع) in this sale,' meaning nothing may be reclaimed in it; it is also said to mean there is no profit or gain in it. Al-irtijāʿ (الارتجاع) is that you take back (tartajiʿ) something after having given it — 'the dog returned to its vomit (irtajaʿa l-kalbu fī qayʾihi).' [The poet] said: '...that al-Ḥubāb reverted in his giving ... just as the dog reverts to its vomit.' Al-rijʿah (الرجعة) is the man's taking back his wife/family after divorce. Some people believe in al-rijʿah (الرجعة), the return to this world before the Day of Resurrection. Al-istirjāʿ (الاسترجاع) is that you say: 'Innā lillāhi wa-innā ilayhi rājiʿūn (إنا لله وإنا إليه راجعون)' [Qurʾān 2:156]. Al-Ḍarīr said: 'I say rajaʿa (رجع), not istarjaʿa (استرجع).' Speech that is rajīʿ (رجيع) is returned to its speaker; one says, 'this speech is rajīʿ between us.' Al-rajīʿ (الرجيع) of riding-beasts is what you bring back from one journey into another; feminine rajīʿah (رجيعة). Dhū l-Rummah said: 'A travel-worn beast (rajīʿat asfār) as if its nose-cord were a serpent coiled by the left forelegs.' Al-rajīʿ (الرجيع) is dung. Al-Aʿshā said: 'Nothing in it but dung (rajīʿ) clings.' It is also said al-rajīʿ (الرجيع) is the cud. Ḥumayd said: 'They repeated the chewing of the dung/cud until it was like crushed grains between the fire-stones' — describing camels repeatedly chewing their cud, according to al-Ḍarīr, [though this verse] describes ash; the cud proper is in the first verse [cited]. Al-rajʿ (الرجع) is rain itself. Al-rajʿ (الرجع) is spring vegetation. [The poet] said: 'And there came a barren year (saltam) with no rain (rajʿ) in it ... and no splitting (ṣadʿ), so the shepherds milked' — al-saltam is a harsh year, and also [means] calamity. Al-rijʿān (الرجعان) of land is that into which floodwater comes back and then subsides.

    AI translation of the Arabic below

    رجعت رجوعا ورجعته يستوي فيه اللازم والمجاوز. والرجعة المرة الواحدة. والترجيع: تقارب ضروب الحركات في الصوت. هو يرجع في قراءته، وهي قراءة أصحاب الألحان. والقينة والمغنية ترجعان في غنائهما. وترجيع وشي النقش والوشم والكتابة خطوطها. والرجع: ترجيع الدابة يدها في السير. قال: «5» يعدو به نهش المشاش كأنه ... صدع سليم رجعه لا يظلع شبه الفرس في عدوه بصدع. وهو الفتي من الأوعال. ورجع الجواب: رده. ورجع الرشق من الرمي: ما يرد عليه. والمرجوعة: جواب الرسالة. قال: «1» لم تدر ما مرجوعة السائل يصف الدار، تقول: ليس في هذا البيع مرجوع، أي: لا يرجع فيه. ويقال: يريد: ليس فيه فضل ولا ربح، والارتجاع «2» أن ترتجع شيئا بعد أن تعطي. وارتجع الكلب في قيئه. قال: أن الحباب عاد في عطائه ... كما يعود الكلب في تقيائه والرجعة: مراجعة الرجل أهله بعد الطلاق. وقوم يؤمنون بالرجعة إلى الدنيا قبل يوم القيامة. والاسترجاع أن تقول: إنا لله وإنا إليه راجعون «3» قال الضرير: أقول: رجع، ولا أقول استرجع. وكلام رجيع: مردود إلى صاحبه. يقال: هذا الكلام رجيع فيما بيننا. والرجيع من الدواب ما رجعته من السفر إلى السفر، والأنثى رجيعة. قال: ذو الرمة: «4» رجيعة أسفار كأن زمامها ... شجاع لدى يسرى الذراعين مطرق والرجيع: الروث. قال الأعشي: «5» ليس فيها إلا الرجيع علاق ويقال: الرجيع: الجرة. قال حميد: «6» رددن رجيع الفرث حتى [كأنه] ... حصي إثم بين الصلاء سحيق يصف إبلا تردد جرتها. قال الضرير: يصف الرماد فأما الجرة ففي البيت الأول. والرجع: المطر نفسه. والرجع: نبات الربيع. قال: «1» وجاءت سلتم لا رجع فيها ... ولا صدع [فتحتلب] الرعاء السلتم: السنة الشديدة، وهي الداهية أيضا. والرجعان من الأرض ما ارتد فيه من السيل ثم نفذ.

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 225) ↗
  • al-Jawharī · 393Rajaʿa bi-nafsihi rujūʿan (رجع بنفسه رجوعا): he himself returned [intransitive];

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

    Rajaʿa bi-nafsihi rujūʿan (رجع بنفسه رجوعا): he himself returned [intransitive]; rajaʿtu ghayrahu rajʿan (رجعت غيره رجعا): I made another return [transitive]. Hudhayl say arjaʿahu (أرجعه) [for the causative]. His saying, Exalted is He: 'yarjiʿu baʿḍuhum ilā baʿḍin al-qawl (يرجع بعضهم إلى بعض القول)' [34:31] means: they blame one another. Al-rujʿā (الرجعى) is 'the return.' You say: 'I sent to you, but no rujʿā (رجعى) of my message came to me,' i.e. no reply to it; likewise al-marjiʿ (المرجع). From this is His saying: 'thumma ilā rabbikum marjiʿukum (ثم إلى ربكم مرجعكم)' — this is anomalous, since masdars from faʿala-yafʿilu are properly with fatḥa. 'So-and-so believes in al-rijʿah (الرجعة)' means: in the return to this world after death. Their saying, 'has the rijʿah (رجعة) of your letter come?' means: its reply. He has upon his wife rijʿah (رجعة) or rujʿah (رجعة) — the form with fatḥa being more correct. It is said: 'what came of so-and-so's marjūʿ (مرجوع) to you' means his response and reply. Al-rijʿah (الرجعة) is a she-camel sold, with whose price its like is bought — the second is called rājiʿah (راجعة) or rajīʿah (رجيعة). You say irtajaʿtuhā (ارتجعتها), tarajjaʿtuhā (ترجعتها), and rajaʿtuhā (رجعتها). It is said: 'so-and-so sold his camels and got back from them a good return (rijʿah ṣāliḥah),' with kasra — i.e. he turned their prices into something that comes back to him with benefit and good. Likewise al-rijʿah (الرجعة) in zakāh, when certain ages [of livestock] are owed by the property-owner and the tax-collector takes in their place animals older or younger [in age-class]. A she-donkey or she-camel that is rājiʿ (راجع) is one that raises her tail, draws her haunches together, and passes urine in spurts, so that she is thought pregnant, then proves not to be; one says rajaʿat tarjiʿu rijāʿan (رجعت ترجع رجاعا); [plural] nūq rawājiʿ (نوق رواجع). Al-rijāʿ (الرجاع) is also the return of birds after their departure. Al-rājiʿ (الراجع) is a woman whose husband dies and she returns to her family; but the divorced woman is al-mardūdah (المردودة). Al-rajʿ (الرجع) is rain — God Almighty said: 'wa-l-samāʾi dhāti l-rajʿ (والسماء ذات الرجع)' [86:11]; it is also said [this means] 'possessor of benefit.' Al-rajʿ (الرجع) is [also] the pool/pond. Al-Mutanakhkhil al-Hudhalī said, describing a sword: 'White as the pool's [water] (al-rajʿ), keenly-plunging, when it settles amid a crowded gathering, it cuts clean through' — the plural is al-rijʿān (الرجعان). Rijʿān al-kitāb (رجعان الكتاب) also means its reply; one says, 'the reply came back to me (rajaʿa ilayya l-jawāb yarjiʿu rajʿan wa-rajʿānan).' Rajaʿa l-dābbah yadayhā fī l-sayr (رجع الدابة يديها في السير): the beast's stride with its forelegs. Rajʿ al-wāshimah (رجع الواشمة): her tattoo-strokes — from which is Labīd's saying: 'Or like the tattoo-marks (rajʿ wāshimah) whose blue-dye has faded, palms shown above them where her tattoo was.' Al-rajīʿ (الرجيع) of riding-beasts is what you bring back from one journey into another — the worn-out one (al-kāll); feminine rajīʿah (رجيعة), plural rajāʾiʿ (رجائع). Al-rajīʿ (الرجيع) is dung, droppings, excrement; one says arjaʿa l-rajul (أرجع الرجل) [he defecated]; this is called 'the rajīʿ (رجيع) of the beast of prey' or also 'its rajʿ (رجعه).' Everything repeated is rajīʿ (رجيع), because its meaning is 'returned,' i.e., 'sent back.' [entry continues]

    AI translation of the Arabic below

    رجع بنفسه رجوعا، ورجعة غيره رجعا. وهذيل تقول: أرجعه غيره. وقوله تعالى: {يرجع بعضهم إلى بعض القول} ، أي يتلاومون. والرجعى: الرجوع. تقول: أرسلت إليك فما جاءني رجعى رسالتي، أي مرجوعها. وكذلك المرجع. ومنه قوله تعالى: {ثم إلى ربكم مرجعكم} . وهو شاذ، لأن المصادر من فعل يفعل، إنما تكون بالفتح. وفلان يؤمن بالرجعة، أي بالرجوع إلى الدنيا بعد الموت. وقولهم: هل جاء رجعة كتابك، أي جوابه. وله على امرأته رجعة ورجعة أيضا، والفتح أفصح. ويقال: ما كان من مرجوع فلان عليك أي من مردوده وجوابه. والرجعة: الناقة تباع ويشترى بثمنها مثلها، فالثانية راجعة ورجيعة (1) . وقد ارتجعتها، وترجعتها، ورجعتها. يقال: باع فلان إبله فارتجع منها رجعة صالحة بالكسر، إذا صرف أثمانها فيما يعود عليه بالعائدة والصالحة. وكذلك الرجعة في الصدقة إذا وجبت على رب المال أسنان فأخذ المصدق مكانها أسنانا فوقها أو دونها. وأتان راجع وناقة راجع، إذا كانت تشول بذنبها وتجمع قطريها وتوزع ببولها، فيظن أن بها حملا، ثم تخلف. وقد رجعت ترجع رجاعا. ونوق رواجع. والرجاع أيضا: رجوع الطير بعد قطاعها. والراجع: المرأة يموت زوجها فترجع إلى أهلها. وأما المطلقة فهي المردودة. والرجع: المطر. قال الله تعالى: {والسماء ذات الرجع} ، ويقال ذات النفع. والرجع: الغدير. قال المتنخل الهذلي يصف السيف: أبيض كالرجع رسوب إذا * ما ناخ في محتفل يختلي * والجمع الرجعان (1) . ورجعان الكتاب أيضا: جوابه. يقال رجع إلي الجواب يرجع رجعا ورجعانا. ورجع الدابة يديها في السير: خطوها. ورجع الواشمة: خطها، ومنه قول لبيد: أو رجع واشمة أسف نؤورها * كففا تعرض فوقهن وشامها * والرجيع من الدواب: ما رجعته من سفر إلى سفر، وهو الكال، والأنثى رجيعة، والجمع الرجائع. والرجيع: الروث والبعر وذو البطن. وقد أرجع الرجل. وهذا رجيع السبع ورجعه أيضا. وكل شئ يردد فهو رجيع ; لأن معناه مرجوع، أي مردود. وربما سموا الجرة رجيعا. قال الاعشى: وفلاة كأنها ظهر ترس * ليس فيها إلا الرجيع علاق (1) * يقول: لا تجد الابل فها علقا إلا ما ترده (2) * من جرتها. وأرجع الرجل، إذا أهوى بيده إلى خلفه ليتناول شيئا. قال أبو ذؤيب: فبدا له أقراب هذا رائغا (3) * عجلا فعيث في الكنانة يرجع * وحكى ابن السكيت: هذا متاع مرجع، أي له مرجوع ويقال: أرجع الله بيعة فلان، كما يقال: أربح الله بيعته. الكسائي: أرجعت الإبل، إذا هزلت ثم سمنت. والمراجعة: المعاودة. يقال: راجعه الكلام، وراجع امرأته. وتراجع الشئ إلى خلف. واسترجعت منه الشئ، إذا أخذت منه ما دفعته إليه. واسترجعت عند المصيبة، إذا قلت: إنا لله وإنا إليه راجعون، فأنا مسترجع. وكذلك الترجيع، قال جرير: ورجعت من عرفان دار كأنها * بقية وشم في متون الأشاجع * والترجيع في الأذان (1) . وترجيع الصوت: ترديده في الحلق، كقراءة أصحاب الألحان. وترجيع الدابة يديها في السير، وترجيع الواشمة وشمها. ورجع الكتف (2) ومرجعها: أسفلها.

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 1216) ↗
  • Ibn Fāris · 395Rāʾ, jīm, ʿayn is a great, regular, analogically-consistent root indicating return and repetition.

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

    Rāʾ, jīm, ʿayn is a great, regular, analogically-consistent root indicating return and repetition. You say rajaʿa yarjiʿu rujūʿan (رجع يرجع رجوعا) meaning 'he returned.' Rājaʿa (راجع) the man his wife — this [state/right] is called al-rujʿah/al-rijʿah/al-rujʿā (الرجعة، الرجعة، الرجعى), 'return.' Al-rājiʿah (الراجعة) is a she-camel sold, with whose price its like is bought — the second one is the rājiʿah; one says irtajaʿat (ارتجعت). In the ḥadīth: the Prophet, God bless him and give him peace, saw among the alms-camels a fat she-camel (kawmāʾ) and asked about her; the tax-collector said, 'I got her in exchange (irtajaʿtuhā) for [other] camels.' The noun from this is al-rijʿah (الرجعة). [A poet] said: 'Shorn, tough [camels], turned toward the ashy-grey ones ... no rijʿah (رجعة) and no driven herd (jalab)...' And you say: 'I gave him such-and-such, then took it back (irtajaʿtuhu) again' — also sound in meaning. The poet said: 'The pack-saddles shook you off as one shaking off settling-down ... and the towns reclaimed (istarjaʿat) their scattering...' A woman who is rājiʿ (راجع) is one whose husband died and she returned to her family. Al-tarjīʿ (الترجيع) in a voice is its repeated reiteration. Al-rajʿ (الرجع) is a riding-beast's bringing back its forelegs in its gait. Al-marjūʿ (المرجوع) is that to which a thing returns; al-marjūʿ (المرجوع) is also the reply to a letter. Ḥumayd said: 'And if an abode (rabʿ) could send back a reply (rajʿ) to one who asks ... the abode would have pointed to me, or spoken...' Arjaʿa (أرجع) the man his hand into his quiver to take an arrow — this is the saying of the Hudhalī [poet]: '...in the quiver he moves his hand back and forth (yurjiʿu)...' Al-rijāʿ (الرجاع) is the return of birds after their [migratory] departure. Al-rajīʿ (الرجيع) is the cud, because the animal repeats its chewing of it. Al-Aʿshā said: 'And a wasteland like the back of a shield ... nothing clings in it but the cud (rajīʿ)...' Al-rajīʿ (الرجيع) of riding-beasts is what you bring back from one journey straight into another. Arjaʿat (أرجعت) the camels [means]: they were emaciated, then grew fat and their condition improved — that is their 'return' (rujūʿ) to their former state. As for al-rajʿ (الرجع), it is the rain (al-ghayth), in His Mighty and Exalted saying: 'By the sky, possessor of the rain (wa-l-samāʾi dhāti l-rajʿ)' [Qurʾān 86:11], because it rains and pours, then returns and rains again. And [the poet] said: 'And there came a barren year (saltam) with no rain (rajʿ) in it ... and no splitting (ṣadʿ), so the shepherds milked...'

    AI translation of the Arabic below

    الراء والجيم والعين أصل كبير مطرد منقاس يدل على رد وتكرار تقول رجع يرجع رجوعا إذا عاد وراجع الرجل امرأته وهي الرجعة والرجعة والرجعي الرجوع والراجعة الناقة تباع ويشترى بثمنها مثلها والثانية هي الراجعة وقد ارتجعت وفي الحديث أن النبي صلى الله عليه وسلم رأى في إبل الصدقة ناقة كوماء فسأل عنها فقال المصدق إني ارتجعتها بإبل والاسم من ذلك الرجعة قال : — جرد جلاد معطفات على ال أورق … لا رجعة ولا جلب … وتقول أعطيته كذا ثم ارتجعته أيضا صحيح بمعناه قال الشاعر : — نفضت بك الأحلاس نفض إقامة … واسترجعت نزاعها الأمصار … وامرأة راجع مات زوجها فرجعت إلى أهلها والترجيع في الصوت ترديده والرجع رجع الدابة يديها في السير والمرجوع ما يرجع إليه من الشيء والمرجوع جواب الرسالة قال حميد : — ولو أن ربعا رد رجعا لسائل … أشار إلي الربع أو لتكلما … وأرجع الرجل يده في كنانته … ليأخذ سهما وهو قول الهذلي : — قعيث في الكنانة يرجع … والرجاع رجوع الطير بعد قطاعها والرجيع الجرة لأنه يردد مضغها قال الأعشى : — وفلاة كأنها ظهر ترس … ليس إلا الرجيع فيها علاق … والرجيع من الدواب ما رجعته من سفر إلى سفر وأرجعت الإبل إذا كانت مهازيل فسمنت وحسنت حالها وذلك رجوعها إلى حالها الأولى فأما الرجع ف الغيث وهو المطر في قوله جل وعز ( والسماء ذات الرجع الطارق11 ) وذلك أنها تغيث وتصب ثم ترجع فتغيث وقال : — وجاءت سلتم لا رجع فيها … ولا صدع فتحتلب الرعاء —

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 490) ↗
  • al-Rāghib · 502Al-rujūʿ (الرجوع): return to that from which the beginning was, or to the notional/estimated starting-point — whether a place, an action, or a speech — and this return may be with [the thing's] very self, or with a part

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

    Al-rujūʿ (الرجوع): return to that from which the beginning was, or to the notional/estimated starting-point — whether a place, an action, or a speech — and this return may be with [the thing's] very self, or with a part of its parts, or with one of its acts. So al-rujūʿ (الرجوع) is 'returning'; al-rajʿ (الرجع) is 'causing to return'; al-rijʿah (الرجعة) and al-rijʿah (الرجعة) are used of divorce, and of the [belief in] returning to this world after death — one says, 'so-and-so believes in al-rijʿah (الرجعة).' Al-rijāʿ (الرجاع) is specific to the return of birds after their departure. From al-rujūʿ (الرجوع) is His saying: 'la-in rajaʿnā ilā l-madīnah (لئن رجعنا إلى المدينة)' [63:8]; 'fa-lammā rajaʿū ilā abīhim (فلما رجعوا إلى أبيهم)' [12:63]; 'wa-lammā rajaʿa Mūsā ilā qawmihi (ولما رجع موسى إلى قومه)' [7:150]; 'wa-in qīla lakumu rjiʿū fa-rjiʿū (وإن قيل لكم ارجعوا فارجعوا)' [24:28]. One says rajaʿtu ʿan kadhā rajʿan (رجعت عن كذا رجعا), and rajaʿtu l-jawāb (رجعت الجواب) — as in His saying: 'fa-in rajaʿaka llāhu ilā ṭāʾifatin minhum (فإن رجعك الله إلى طائفة منهم)' [9:83]; and His saying: 'ilā llāhi marjiʿukum (إلى الله مرجعكم)' [5:48]; and His saying: 'inna ilā rabbika l-rujʿā (إن إلى ربك الرجعى)' [96:8]; and His saying: 'thumma ilayhi marjiʿukum (ثم إليه مرجعكم)' [6:164] — this may be from al-rujūʿ (الرجوع), as in His saying 'thumma ilayhi turjaʿūn (ثم إليه ترجعون)' [intransitive vocalization], or from al-rajʿ (الرجع), as in the [alternate] vocalization of the same phrase [transitive]; and indeed both 'wa-ttaqū yawman turjaʿūna fīhi ilā llāh (واتقوا يوما ترجعون فيه إلى الله)' with fatḥa and with ḍamma on the tāʾ have been read. And His saying: 'laʿallahum yarjiʿūn (لعلهم يرجعون)' [7:168] means: that they might turn back from sin. And His saying: 'wa-ḥarāmun ʿalā qaryatin ahlaknāhā annahum lā yarjiʿūn (وحرام على قرية أهلكناها أنهم لا يرجعون)' [21:95] means: We have forbidden them to repent and turn back from sin, indicating there is no repentance after death, as He said: 'qīla rjiʿū warāʾakum fa-ltamisū nūran (قيل ارجعوا وراءكم فالتمسوا نورا)' [57:13]. And His saying: 'bima yarjiʿu l-mursalūn (بم يرجع المرسلون)' [27:35] may be from al-rujūʿ (الرجوع), or from returning a reply (rajʿ al-jawāb), as in His saying: 'yarjiʿu baʿḍuhum ilā baʿḍin al-qawl (يرجع بعضهم إلى بعض القول)' [34:31]. And His saying: 'thumma tawalla ʿanhum fa-nẓur mādhā yarjiʿūn (ثم تول عنهم فانظر ماذا يرجعون)' [27:28] is from returning a reply alone, as likewise His saying: 'fa-nāẓiratun bima yarjiʿu l-mursalūn (فناظرة بم يرجع المرسلون)' [27:35]. And His saying: 'wa-l-samāʾi dhāti l-rajʿ (والسماء ذات الرجع)' [86:11] means: the rain — it is called al-rajʿ (الرجع) because the air returns what it had taken of water; and the pool is [also] called al-rajʿ (الرجع), either being named after the rain in it, or because of the successive return of its waves and their repeated movement in place. It is said: 'his speech has no marjūʿ (مرجوع),' i.e. no reply. A riding-beast that 'has marjūʿ (مرجوع)' is one that can be resold after use. A she-camel that is rājiʿ (راجع) rejects the stallion's water/covering and does not accept it. Arjaʿa yadahu ilā sayfihi (أرجع يده إلى سيفه): he moved his hand back to his sword, to draw it. Al-irtijāʿ (الارتجاع) is 'reclaiming' (al-istirdād); irtajaʿa ibilan (ارتجع إبلا) [means]: he sold the males and bought females [in exchange] — the notion of rajʿ (رجع) being considered here estimatively, even though it did not occur in actual fact. Istarjaʿa fulān (استرجع فلان) [is used] when he said... [entry continues]

    AI translation of the Arabic below

    الرجوع: العود إلى ما كان منه البدء، أو تقدير البدء مكانا كان أو فعلا، أو قولا، وبذاته كان رجوعه، أو بجزء من أجزائه، أو بفعل من أفعاله. فالرجوع: العود، والرجع: الإعادة، والرجعة والرجعة في الطلاق، وفي العود إلى الدنيا بعد الممات، ويقال: فلان يؤمن بالرجعة. والرجاع: مختص برجوع الطير بعد قطاعها «3» . فمن الرجوع قوله تعالى: لئن رجعنا إلى المدينة [المنافقون/ 8] ، فلما رجعوا إلى أبيهم [يوسف/ 63] ، ولما رجع موسى إلى قومه [الأعراف/ 150] ، وإن قيل لكم ارجعوا فارجعوا [النور/ 28] ، ويقال: رجعت عن كذا رجعا، ورجعت الجواب «1» نحو قوله: فإن رجعك الله إلى طائفة منهم [التوبة/ 83] ، وقوله: إلى الله مرجعكم [المائدة/ 48] ، وقوله: إن إلى ربك الرجعى [العلق/ 8] ، وقوله تعالى: ثم إليه مرجعكم [الأنعام/ 164] ، يصح أن يكون من الرجوع، كقوله: ثم إليه ترجعون «2» ، ويصح أن يكون من الرجع، كقوله: ثم إليه ترجعون «3» ، وقد قرئ: واتقوا يوما ترجعون فيه إلى الله «4» بفتح التاء وضمها، وقوله: لعلهم يرجعون [الأعراف/ 168] ، أي: يرجعون عن الذنب، وقوله: وحرام على قرية أهلكناها أنهم لا يرجعون [الأنبياء/ 95] ، أي: حرمنا عليهم أن يتوبوا ويرجعوا عن الذنب، تنبيها أنه لا توبة بعد الموت كما قال: قيل ارجعوا وراءكم فالتمسوا نورا [الحديد/ 13] ، وقوله: بم يرجع المرسلون [النمل/ 35] ، فمن الرجوع، أو من رجع الجواب، كقوله: يرجع بعضهم إلى بعض القول [سبأ/ 31] ، وقوله: ثم تول عنهم فانظر ماذا يرجعون [النمل/ 28] ، فمن رجع الجواب لا غير، وكذا قوله: فناظرة بم يرجع المرسلون [النمل/ 35] ، وقوله: والسماء ذات الرجع [الطارق/ 11] ، أي: المطر «5» ، وسمي رجعا لرد الهواء ما تناوله من الماء، وسمي الغدير رجعا إما لتسميته بالمطر الذي فيه، وإما لتراجع أمواجه وتردده في مكانه. ويقال: ليس لكلامه مرجوع، أي: جواب. ودابة لها مرجوع: يمكن بيعها بعد الاستعمال، وناقة راجع: ترد ماء الفحل فلا تقبله، وأرجع يده إلى سيفه ليستله، والارتجاع: الاسترداد، وارتجع إبلا إذا باع الذكور واشترى إناثا، فاعتبر فيه معنى الرجع تقديرا، وإن لم يحصل فيه ذلك عينا، واسترجع فلان إذا قال: إنا لله وإنا إليه راجعون. والترجيع: ترديد الصوت باللحن في القراءة وفي الغناء، وتكرير قول مرتين فصاعدا، ومنه: الترجيع في الأذان «1» . والرجيع: كناية عن أذى البطن للإنسان والدابة، وهو من الرجوع، ويكون بمعنى الفاعل، أو من الرجع ويكون بمعنى المفعول، وجبة رجيع، أعيدت بعد نقضها، ومن الدابة: ما رجعته من سفر إلى سفر «2» ، والأنثى رجيعة. وقد يقال: دابة رجيع، ورجع سفر: كناية عن النضو «3» ، والرجيع من الكلام: المردود إلى صاحبه أو المكرر.

    al-Rāghib · 502 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 342) ↗
  • Lisān · 711Rajaʿa yarjiʿu rajʿan wa-rujūʿan wa-rujʿā wa-rajʿānan wa-marjaʿan wa-marjiʿatan (رجع يرجع رجعا ورجوعا ورجعى ورجعانا ومرجعا ومرجعة): he turned back.

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

    Rajaʿa yarjiʿu rajʿan wa-rujūʿan wa-rujʿā wa-rajʿānan wa-marjaʿan wa-marjiʿatan (رجع يرجع رجعا ورجوعا ورجعى ورجعانا ومرجعا ومرجعة): he turned back. In the Revelation: 'inna ilā rabbika l-rujʿā (إن إلى ربك الرجعى)' [96:8], i.e., al-rujūʿ (الرجوع); al-marjaʿ (المرجع) is a masdar on the pattern fuʿlā. And in it: 'ilā llāhi marjiʿukum jamīʿan (إلى الله مرجعكم جميعا)', i.e., your return — Sībawayh cited this among the masdars from faʿala-yafʿilu that come on the pattern mafʿil with kasra; it cannot be the noun of place here, because it has been made transitive with ilā and the ḥāl derived from it, and a noun of place is not made transitive with a preposition, nor does the ḥāl derive from it — though the general rule for faʿala-yafʿilu is that the masdar is on mafʿal with fatḥa. Rājaʿa l-shayʾ (راجع الشيء) and rajaʿa ilayhi (رجع إليه) — from Ibn Jinnī. Rajaʿtuhu arjiʿuhu rajʿan wa-marjaʿan wa-marjiʿan (رجعته أرجعه رجعا ومرجعا ومرجعا), and arjaʿtuhu (أرجعته) in the dialect of Hudhayl. He said: Abū Zayd reported of the al-Ḍabbiyyīn that they read: 'a-fa-lā yarawna allā yarjiʿu ilayhim qawlan (أفلا يرون أن لا يرجع إليهم قولا)' [transitively]. And His Mighty and Exalted saying: 'qāla rabbi rjiʿūni laʿallī aʿmalu ṣāliḥan (قال رب ارجعون لعلي أعمل صالحا)' [23:99–100] refers to the [human] soul: when raised on the Day of Resurrection and seeing and recognizing what it used to deny in this world, it says to its Lord, 'irjiʿūni (ارجعوني),' i.e., 'return me' to this world. His saying 'irjiʿūn (ارجعون)' occurs here and can be intransitive, as in His saying: 'wa-lammā rajaʿa Mūsā ilā qawmihi (ولما رجع موسى إلى قومه)' — its masdar when intransitive is al-rujūʿ (الرجوع), and when transitive, al-rajʿ (الرجع). One says: rajaʿtuhu rajʿan (رجعته رجعا), so he rajaʿa rujūʿan (رجع رجوعا) — the wording of the intransitive and transitive being the same. In the ḥadīth of Ibn ʿAbbās, may God be pleased with them both: 'Whoever has wealth sufficient to bring him to the Pilgrimage of God's House, or upon whom zakāh becomes due, and he does not [fulfill this], will ask for al-rijʿah (الرجعة) at death,' i.e., will ask to be returned to this world to do good and make up what he missed. Al-rijʿah (الرجعة) is a known doctrine of a group of the pre-Islamic Arabs, and of a faction among later Muslims given to innovation and heretical whims, who hold that the dead person returns to this world and lives in it as before; among them is a faction of the Rāfiḍah who say that ʿAlī ibn Abī Ṭālib, may God ennoble his face, is concealed in the clouds and will not emerge with those of his descendants who emerge, until a caller calls from heaven, 'Come forth with so-and-so.' He said: what is adduced for this evil doctrine is His Mighty saying: 'ḥattā idhā jāʾa aḥadahumu l-mawtu qāla rabbi rjiʿūni laʿallī aʿmalu ṣāliḥan fīmā taraktu (حتى إذا جاء أحدهم الموت قال رب ارجعون لعلي أعمل صالحا فيما تركت)' [23:99–100] — meant here are the unbelievers. And His saying: 'laʿallahum yaʿrifūnahā idhā nqalabū ilā ahlihim laʿallahum yarjiʿūn (لعلهم يعرفونها إذا انقلبوا إلى أهلهم لعلهم يرجعون)' — he said: 'laʿallahum yarjiʿūn (لعلهم يرجعون)' means: that they might return the goods, because that [which they brought] was the price of what they had measured out, and they take nothing except by its price; it is also said [to mean]: that they might return to us, when they realize that the price of what was measured out to them of food has been returned to them, i.e., its price was returned to them — supported by His saying: 'wa-lammā rajaʿū ilā abīhim qālū yā abānā... (ولما رجعوا إلى أبيهم قالوا يا أبا...)' [entry continues]

    AI translation of the Arabic below

    رجع يرجع رجعا ورجوعا ورجعى ورجعانا ومرجعا ومرجعة: انصرف. وفي التنزيل: إن إلى ربك الرجعى ، أي الرجوع والمرجع، مصدر على فعلى؛ وفيه: إلى الله مرجعكم جميعا* ، أي رجوعكم؛ حكاه سيبويه فيما جاء من المصادر التي من فعل يفعل على مفعل، بالكسر، ولا يجوز أن يكون هاهنا اسم المكان لأنه قد تعدى بإلى، وانتصبت عنه الحال، واسم المكان لا يتعدى بحرف ولا تنتصب عنه الحال إلا أن جملة الباب في فعل يفعل أن يكون المصدر على مفعل، بفتح العين. وراجع الشيء ورجع إليه؛ عن ابن جني، ورجعته أرجعه رجعا ومرجعا ومرجعا وأرجعته، في لغة هذيل، قال: وحكى أبو زيد عن الضبيين أنهم قرؤوا: أفلا يرون أن لا يرجع إليهم قولا ، وقوله عز وجل: قال رب ارجعون لعلي أعمل صالحا ؛ يعني العبد إذا بعث يوم القيامة وأبصر وعرف ما كان ينكره في الدنيا يقول لربه: ارجعون أي ردوني إلى الدنيا، وقوله ارجعون واقع هاهنا ويكون لازما كقوله تعالى: ولما رجع موسى إلى قومه ؛ ومصدره لازما الرجوع، ومصدره واقعا الرجع. يقال: رجعته رجعا فرجع رجوعا يستوي فيه لفظ اللازم والواقع. وفي حديث ابن عباس، رضي الله عنهما: من كان له مال يبلغه حج بيت الله أو تجب عليه فيه زكاة فلم يفعل سأل الرجعة عند الموت أي سأل أن يرد إلى الدنيا ليحسن العمل ويستدرك ما فات. والرجعة: مذهب قوم من العرب في الجاهلية معروف عندهم، ومذهب طائفة من فرق المسلمين من أولي البدع والأهواء، يقولون: إن الميت يرجع إلى الدنيا ويكون فيها حيا كما كان، ومن جملتهم طائفة من الرافضة يقولون: إن علي بن أبي طالب، كرم الله وجهه، مستتر في السحاب فلا يخرج مع من خرج من ولده حتى ينادي مناد من السماء: اخرج مع فلان، قال: ويشهد لهذا المذهب السوء قوله تعالى: حتى إذا جاء أحدهم الموت قال رب ارجعون لعلي أعمل صالحا فيما تركت ؛ يريد الكفار. وقوله تعالى: لعلهم يعرفونها إذا انقلبوا إلى أهلهم لعلهم يرجعون ، قال: لعلهم يرجعون أي يردون البضاعة لأنها ثمن ما اكتالوا وأنهم لا يأخذون شيئا إلا بثمنه، وقيل: يرجعون إلينا إذا علموا أن ما كيل لهم من الطعام ثمنه يعني رد إليهم ثمنه، ويدل على هذا القول قوله: ولما رجعوا إلى أبيهم قالوا يا أبانا ما نبغي هذه بضاعتنا. وفي الحديث: أنه نفل في البدأة الربع وفي الرجعة الثلث ؛ أراد بالرجعة عود طائفة من الغزاة إلى الغزو بعد قفولهم فينفلهم الثلث من الغنيمة لأن نهوضهم بعد القفول أشق والخطر فيه أعظم. والرجعة: المرة من الرجوع. وفي حديث السحور: فإنه يؤذن بليل ليرجع قائمكم ويوقظ نائمكم ؛ القائم: هو الذي يصلي صلاة الليل. ورجوعه عوده إلى نومه أو قعوده عن صلاته إذا سمع الأذان، ورجع فعل قاصر ومتعد، تقول: رجع زيد ورجعته أنا، وهو هاهنا متعد ليزاوج يوقظ، وقوله تعالى: إنه على رجعه لقادر ؛ قيل: إنه على رجع الماء إلى الإحليل، وقيل إلى الصلب، وقيل إلى صلب الرجل وتريبة المرأة، وقيل على إعادته حيا بعد موته وبلاه لأنه المبدئ المعيد سبحانه وتعالى، وقيل على بعث الإنسان يوم القيامة، وهذا يقويه: يوم تبلى السرائر؛ أي قادر على بعثه يوم القيامة، والله سبحانه أعلم بما أراد. ويقال: أرجع الله همه سرورا أي أبدل همه سرورا. وحكى سيبويه: رجعه وأرجعه ناقته باعها منه ثم أعطاه إياها ليرجع عليها؛ هذه عن اللحياني. وتراجع القوم: رجعوا إلى محلهم. ورجع الرجل وترجع: ردد صوته في قراءة أو أذان أو غناء أو زمر أو غير ذلك مما يترنم به. والترجيع في الأذان: أن يكرر قوله أشهد أن لا إله إلا الله، أشهد أن محمدا رسول الله. وترجيع الصوت: ترديده في الحلق كقراءة أصحاب الألحان. وفي صفة قراءته، صلى الله عليه وسلم، يوم الفتح: أنه كان يرجع ؛ الترجيع: ترديد القراءة، ومنه ترجيع الأذان، وقيل: هو تقارب ضروب الحركات في الصوت، وقد حكى عبد الله بن مغفل ترجيعه بمد الصوت في القراءة نحو آء آء آء. قال ابن الأثير: وهذا إنما حصل منه، والله أعلم، يوم الفتح لأنه كان راكبا فجعلت الناقة تحركه وتنزيه فحدث الترجيع في صوته. وفي حديث آخر: غير أنه كان لا يرجع ، ووجهه أنه لم يكن حينئذ راكبا فلم يحدث في قراءته الترجيع. ورجع البعير في شقشقته: هدر. ورجعت الناقة في حنينها: قطعته، ورجع الحمام في غنائه واسترجع كذلك. ورجعت القوس: صوتت؛ عن أبي حنيفة. ورجع النقش والوشم والكتابة: ردد خطوطها، وترجيعها أن يعاد عليها السواد مرة بعد أخرى. يقال: رجع النقش والوشم ردد خطوطهما. ورجع الواشمة: خطها؛ ومنه قول لبيد: أو رجع واشمة أسف نؤورها ... كففا، تعرض فوقهن وشامها وقال الشاعر: كترجيع وشم في يدي حارثية، ... يمانية الأسداف، باق نؤورها وقول زهير: مراجيع وشم في نواشر معصم هو جمع المرجوع وهو الذي أعيد سواده. ورجع إليه: كر. ورجع عليه وارتجع: كرجع. وارتجع على الغريم والمتهم: طالبه. وارتجع إلي الأمر: رده إلي؛ أنشد ثعلب: أمرتجع لي مثل أيام حمة، ... وأيام ذي قار علي ال …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 8, p. 114) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    رَجَعَ

    1. رَجَعَ, aor. رَجِعَ , inf. n. رُجُوعٌ (S, Msb, K, &c.) and رَجْعٌ, (M, Msb,) but the former is that which commonly obtains and is agreeable with analogy as inf. n. of the intrans. v., and the latter as inf. n. of the trans. v., (MF, TA,) and مَرْجَعٌ, (S, Msb, K, &c.,) which is anomalous, because inf. ns. [of this kind] of verbs of the measure فَعَلَ having the aor. of the measure يَفْعِلُ are [by rule] only with fet-h [to the medial radical], (S, K,) and مَرْجِعَةٌ, which is in like manner anomalous, (K,) and رُجْعَى, (S, Msb, K,) [not رُجْعًى as in the Lexicons of Golius and Freytag,] and رُجْعَانٌ, (K,) He returned; he went, or came, back [to the same place, or person, or (assumed tropical:) state, or (assumed tropical:) occupation, or (assumed tropical:) action, or (assumed tropical:) saying, &c.]; he reverted; contr. of ذَهَبَ; (ISk, Msb;) i. q. انْصَرَفَ: (K:) رُجُوعٌ signifies the returning to a former place, or (assumed tropical:) quality, or (assumed tropical:) state; (Kull p. 196;) the returning to that from which was the commencement, or from which the commencement is supposed to have been, whether it be a place, or (assumed tropical:) an action, or (assumed tropical:) a saying, and whether the returning be by the [whole] person or thing, or by a part thereof, or by an action thereof. (Er-Rághib.) Hence the saying in the Kur [lxiii. 8], لَئِنْ رَجَعْنَا إِلَى المَدِينَةِ [Verily if we return to the city]. (Er-Rághib.) And [in the same, xii. 63,] فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ [And when they returned to their father]. (Idem.) And in the same, [vi. 164, and xxxix. 9,] ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ [Then unto your Lord shall be your return]: (S:) the like of which occurs in the same, vi. 60: but it may be either from [the intrans. inf. n.] رُجُوعٌ or from [the trans.] رَجْعٌ: (Er-Rághib:) it cannot be a n. of place, because it is made trans. by means of إِلَى, and also because it occurs in the Kur [v. 53, &c.], followed by جَمِيعًا, as a denotative of state: (L:) in like manner الرُّجْعَى also occurs in the Kur xcvi. 8. (TA.) You say also, رَجَعَتِ المَرْأَةُ إِلَى أَهْلِهَا The woman returned to her family by reason of the death of her husband or by reason of divorcement. (Msb.) رَجَعَ إِلَى الصِّحَّةِ (assumed tropical:) [He returned to soundness, or health], or المَرَضِ [disease, or sickness]; and إِلَى حَالَةِ الفَقْرِ (assumed tropical:) [to the state of poverty], or الغِنَى (assumed tropical:) [wealth, or competence, or sufficiency]. (Kull p. 196.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ He returned in the way by which he had come. (Kull ibid.) رَجَعَ مِنْ سَفَرِهِ He returned from his journey. (Msb.) رَجَعَ عَنِ الأِمْرِ (assumed tropical:) He returned [or reverted] from the affair. (Msb.) رَجَعَ عَنِ الشَّىْءِ (assumed tropical:) He left, or relinquished, the thing. (Kull p. 197.) رَجَعَ عَنِ الذَّنْبِ (assumed tropical:) [He relinquished sin; i. e.] he repented; and so رَجَعَ alone, agreeably with the usage in the Kur iii. 65, &c. (Er-Rághib.) [Several other phrases, in which this verb occurs, will be found in other arts.: as رَجَعَ عَلَى ظَهْرِهِ in art. ظهر: رَجَعْتُ القَهْقَرَى in art. قهقر: رَجَعَ دَرَجَهُ, and variations thereof, in art. درج: &c.] رَجَعَ إِلَيْهِ [sometimes signifies the same as رَجَعَ عَلَيْهِ] He returned against him; he returned to attack him. (TA.) صَرَمّنِى ثُمَّ رَجَعَ يَكَلِّمُنِى (tropical:) [He cut me, or ceased to speak to me; then he returned to speaking to me]. (TA.) خَالَفَنِى ثُمَّ رَجَعَ إِلَى قَوْلِى (tropical:) [He opposed me, or disagreed with me; then he returned, or had regard, to my saying]. (TA.) مَا رُجِعَ إِلَيْهِ فِى خَطْبٍ إِلَّا كَفَى (tropical:) [Re course was not had to him in an affair, or an affliction, but he sufficed.] (TA.) [رَجَعَ إِلَيْهِ often means He had recourse, or he recurred, to him, or it.] رَجَعَ بِهِ عَلَى شَرِيكِهِ (assumed tropical:) He made a claim for restitution of it upon his co-partner. (IAth, TA in art. خلط.) And [in like manner you say,] عَلَى الغَرِيمِ اِرْتَجَعَ, and المُتَّهَمِ, (assumed tropical:) He sued, prosecuted, or made a demand upon, the debtor, and the suspected, for his right, or due. (TA: [in which it is said, immediately before this, that ارتجع is like رَجَعَ.]) رَجَعَ الكَلْبُ فِى قَيْئِهِ The dog returned to his vomit, (Msb, TA,) and ate it. (Msb.) Hence, رَجَعَ فِى هِبَتِهِ (tropical:) He took back his gift; repossessed himself of it; restored it to his possession; (Msb;) as also ارتجعها, (Mgh, Msb, TA,) and استرجعها. (Msb, TA.) And مِنْهُ الشَّىْء استرجع (assumed tropical:) He took back from him the thing which he had given to him. (S, K.) [Hence also, رَجَعَ فِى قَوْلِهِ, and فِى حُكْمِهِ (assumed tropical:) He retracted, or revoked, his saying, and his judgment, or sentence.] هُوَ يَرْجِعُ إِلَى مَنْصِبِ صِدْقٍ (assumed tropical:) He traces back his lineage to an excellent origin. (TA in art. نصب.) [يَرْجِعُ إِلَى مَعْنَى كَذَا (assumed tropical:) It (a word used in a certain sense) is referrible, or reducible, to such a meaning. And يُرْجِعُ إِلَى كَذَا, said of a word, also means (assumed tropical:) It relates to such a thing; i. e., to such another word, in grammatical construction.] رَجَعَ إِلَى قَدْرِ كَذَا (assumed tropical:) It (wine when cooked) became reduced to such a quantity; syn. آلَ. (S in art. اول.) رَجَعَ الحَوْضُ إِلَى إِزَائِهِ The water of the trough, or tank, became much in quantity [so that it returned to the height of the place whence it poured in]. (TA.) رِجَاعٌ, also, is an inf. n. of this verb, (L,) and is used as signifying The returning of birds after their migrating to a hot country. (S, L, K.) You say, رَجَعَتِ الطَّيْرُ القَوَاطِعُ, inf. n. رِجَاعٌ and رَجْعٌ, The migratory birds returned. (L.) Also inf. n. of رَجَعَتْ said of a-she camel, and of a she-ass, signifying (assumed tropical:) She raised her tail, and compressed her two sides (قُطْرَيْهَا), and cast forth her urine in repeated discharges, so that she was imagined to be pregnant, (S, K,) and then failed of fulfilling her [apparent] promise: (S: [in some copies of which, as is said in the TA, the inf. n. of the verb in this sense is written رُجُوع:]) or she conceived, and then failed of fulfilling her promise; because she who does so goes back from what is hoped of her: (TA:) or, said of a she-camel, she cast forth her fœtus in an imperfect state: (AZ, TA,) or, as some say, her embryo in a fluid state: (TA:) or in an unformed state; inf. n. رِجَاعٌ. (Msb in art. خدج.) [See also رَاجِعٌ, below.] , (S, Mgh, Msb, K,) aor. رَجَعَهُ, (Mgh,) inf. n. رَجْعٌ and مَرْجَعٌ and مَرْجِعٌ, (K,) He made, or caused, him, or it, to return, go back, come back, or revert; sent back, turned back, or returned, him, or it; syn. رَدَّهُ; (Mgh, Msb, K;) and صَرَفَهُ; (K;) عَنِ الشَّىْءِ from the thing; and إِلَيْهِ to it; (Msb, K;) as also ارجعهُ; (S, Msb, K;) but the former is the more chaste word, and is that which is used in the Kur-án, in ix. 84 [and other places]: (Msb:) the latter is of the dial. of Hudheyl; (S, Msb;) and is said by MF to be of weak authority, and bad; but [SM says,] I do not find this asserted by any of the leading authorities: (TA:) ارتجعهُ, also, signifies [the same, i. e.] the same as رَدَّهُ in like manner followed by إِلَى. (TA.) Thus in the Kur ix. 84, referred to above, فَإِنْ رَجَعَكَ ٱللّٰهُ [And if God make thee to return, or restore thee]. (Msb.) رَجَعَ فُلَانٌ عَلِى أَنْفِ بَعِيِرهِ Such a one put back, or restored, the nose-rein [الخِطَامَ being understood] upon the nose of his camel; it having become displaced. (TA.) رَجَعَ إِلَىَّ الجَوَابَ, aor. رَجِعَ , inf. n. رَجْعٌ and رُجْعَانٌ, He returned to me the answer. (S, TA: [in the latter of which, this is said to be tropical; but when a written answer is meant, it is evidently not so.]) رَجَعْتُ الكَلَامَ (assumed tropical:) I returned the speech; or I repeated it; or I rebutted, or rejected, or repudiated, it, in reply, or replication; syn. رَدَدْتُهُ. (Msb.) [In like manner,] يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ القَوْلَ, in the Kur [xxxiv. 30], means (assumed tropical:) Holding a colloquy, or a disputation, or debate, one with another: (Bd:) [or it means (assumed tropical:) rebutting one another's sayings:] or (assumed tropical:) blaming one another. (S.) الرَّجْعُ, (K,) or رَجْعُ الدَّابَّةِ يَدَيْهَا فِى السَّيْرِ, (S,) (tropical:) The stepping of the beast, (S, K,) or her returning her fore legs, [drawing the fore feet backwards towards the body, by lifting them high,] in going; (K;) and التَّرْجِيعُ, (K,) or تَرْجِيعُ الدَّابّةِ يَدَيْهَا فِى السَّيْرِ, (S,) signifies the same: (S, K:) or رَجْعٌ signifies a beast's elevating, or lifting high, the fore foot and hind foot, in going. (KL.) You say, الدَّابَّةُ يَدَيْهَا فِى رَجَّعَتِ السَّيْرِ (tropical:) [The beast stepped, &c.; like as you say, رَجَعَت]. (TA.) رَجْعُ الوَاشمَةِ, and تَرْجَيعُهَا, (assumed tropical:) The female tattooer's making marks or lines [upon the skin]: (S, K: *) [or rather, as the former phrase is explained in the EM p. 143, “ her retracing ” those marks or lines, and renewing their blackness; for] you say also, النَقْشَ رَجَّعَ, and الوَشْمَ, [and رَجَعَهُ,] (assumed tropical:) He retraced the marks, or lines, of the variegated work, and of the tattooing, and renewed their blackness, one time after another. (TA.) And الكِتَابَةَ رَجَّعَ, [and رَجَعَهَا,] (assumed tropical:) He retraced, or renewed, the writing. (TA.) رَجَعَ نَاقَةً, and ارتجعها, and ترجّعها, He purchased a she-camel with the price of another that he sold: (S, TA:) or he purchased a she-camel with the price of a he-camel that he sold; and رِجَعٌ, which is app. an inf. n., signifies the selling males and purchasing females: (TA:) or مَالًا ارتجع signifies he sold the aged and the younglings of his came's, and purchased such as were in a state of youthful vigour: or, as some say, he sold the males, and purchased females: (Lh:) or اِرْتِجَاعٌ signifies the selling a thing, and purchasing in its place what one imagines to be more youthful, and better: (Lh in another place:) regard is bad, therein, to the meaning of a return, virtual, or understood, though not real: (Er-Rághib:) also إِبِلًا ارجع he sold old and weak camels, and purchased such as were in a state of youthful vigour: or he sold male camels, and purchased females: (TA:) and إِبِلًا ارتجع بِإِبِلِهِ he took camels in exchange for his camels: or, as some say, اِرْتِجَاعٌ signifies the taking one in the place, and with the price, of two. (Mgh.) رَجَعَ العَلَفُ فِى الدَّابَّةِ (tropical:) The fodder, or food, produced an effect, or showed its effect, upon the beast. (K, * TA.) And رَجَعَ كَلَامِى فِيهِ (tropical:) My speech produced a beneficial effect upon him. (K, * TA.)

    رجّعهُ

    2. رجّعهُ, inf. n. تَرْجِيعٌ, He, or it, made, or caused, him, or it, to return, go back, come back, or revert, again and again, or time after time; sent back, turned back, or returned, him, or it, again and again, or time after time; made, or caused, him, or it, to go, or move, repeatedly to and fro; so to go and come; to reciprocate: he repeated it; iterated it; or rather reiterated it: he reproduced it: he renewed it: syn. رَدَّدَهُ. (Mgh.) [All these significations are well known, as pertaining to the two verbs here mentioned, and of frequent occurrence in classical and postclassical writings: and hence several phrases here following.] See 1, last quarter of the paragraph, in five places. Hence, (Mgh,) التَّرْجِيعُ فِى الأَذَانِ, (S, Mgh, K,) because the two professions of the faith [for which see the word أَذَانٌ] are uttered in the اذان [or call to prayer] in a low voice [and then repeated in a high voice]; (Mgh;) [for] this phrase means (tropical:) The repeating the two professions of the faith in a raised, or loud, voice, after uttering them in a low, or faint, voice; (Sgh, K, TA;) or the lowering of the voice in the اذان in uttering the two professions of the faith, and then raising it in uttering them: (KT:) or رجّع فِى أَذَانِهِ signifies he uttered the two professions of the faith in his اذان once to repeat them. (Msb: [but this is a strange explanation; and probably corrupted by a copyist: it seems that, instead of “ to repeat them, ” we should read “ and repeated them. ”]) [Hence also,] التَّرْجِيعُ, (K, TA,) or تَرْجِيعُ الصَّوْتِ, (S,) (assumed tropical:) [The act of quavering, or trilling; rapidly repeating many times one very short note, or each note of a piece; a general characteristic of Arabian chanting and singing and piping, and often continued throughout the whole performance;] the reiterating (تَرْدِيد) of the voice in the throat, or fauces, (S, K, TA,) like [as is done in] chanting, (S,) or which is practised in reading or reciting, or singing, or piping, or other performances, of such as are accompanied with quavering, or trilling: (TA:) or, as some say, the mutual approximation of the various kinds of movements in the voice: 'Abd-Allah Ibn-Mughaffal, in his ترجيع, by the prolonging of the voice, in reading, or reciting, imitated the like of آا آا آا. (TA.) You say also, رجّع الحَمَامُ فِى غِنَائِهِ (assumed tropical:) [The pigeons quavered in their singing, or cooing]; as also استرجع. (TA.) And رجّع البَعِيرُ فِى شِقْشِقَتِهِ (assumed tropical:) The camel brayed, or reiterated his voice, in his شقشقة [or bursa faucium]. (TA.) And رجّعت النَّاقَةُ فِى حَنِينِهَا (assumed tropical:) The she-camel interrupted her yearning cry to, or for, her young one [and then, app., quickly repeated it, and did so again and again]. (TA.) And رجّعت القَوْسُ (assumed tropical:) The bow made a sound [by the vibration of its string; because the sound so made is a repeated sound]. (AHn.) See also 4. And see 10.

    راجع

    3. راجع He (a man) returned to good or to evil. (TA.) [See also 6.] راجعت النَّاقَةُ, (K,) inf. n. رِجَاعٌ, (TA,) The she-camel returned, or reverted, from one kind of pace, which she had been going, to another pace. (K, * TA.) راجعهُ (assumed tropical:) It returned to him: said of pain [&c.]. (TA in art. عد.) راجع ٱمْرَأَتَهُ (tropical:) [He returned to his wife, or restored her to himself, or took her back by marriage or to the marriage-state, after having divorced her; (see also 6;)]; (S;) and ارتجعها signifies the same. (TA.) [See also a verse cited voce رَدَادٌ; whence it seems that راجع also signifies He restored, or brought back, anything.] راجعهُ signifies also He endeavoured to turn him [from, or to, a thing]; syn. رَاوَدَهُ, and رَادَّهُ. (L in art. رود.) راجعهُ الكَلَامَ, (S and K in this art., and A and Mgh and Msb in art. حور,) and فِى الكَلَامِ, (Bd in xviii. 32,) and simply رَاجعهُ, (Msb in this art., and Jel. in lviii. l,) inf. n. مُرَاجَعَةٌ (S, TA) and رِجَاعٌ, (TA,) (assumed tropical:) He returned him answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, with him; bandied words with him; syn. حَاوَرَهُ, (A and Mgh and Msb in art. حور, and Bd in xviii. 32,) [i. e.] حَاوَرَهُ الكَلَامَ; (TA;) or عَاوَدَهُ; (S and Msb and K in this art.;) or جَادَلَهُ. (Jel in lviii. 1.) And راجعهُ, or راجعهُ القَوْلَ, (assumed tropical:) He disputed with him, rebutting, or rejecting, or repudiating, in reply to him, what he said; he bandied words with him; syn. رَادَّهُ القَوْلَ. (A in art. رد.) You say, راجعهُ فِى مُهِمَّاتِهِ He held a colloquy, or conference, or a disputation, or debate, with him respecting his affairs of difficulty; syn. حَاوَرَهُ. (TA.) [And راجعهُ فِى كَذَا He addressed him repeatedly, or time after time, respecting such a thing.] And رَاجَعُوا عُقُولَهُمْ [They consulted their understandings, or minds; as though they held a colloquy, or conference, or a disputation, or debate, therewith]. (Bd in xxi. 65.) [راجع often signifies He consulted, or referred to, a person, a book, a passage in a book, &c.]

    ارجعت النَّاقَةُ

    4. ارجعت النَّاقَةُ (assumed tropical:) [The she-camel returned to her former condition, either of leanness or fatness:] (assumed tropical:) the she-camel became lean [after having been fat]: and (assumed tropical:) became in good condition after leanness: (Ks, T, TA:) or ارجعت الإِبِلُ (assumed tropical:) the camels became lean and then became fat; (S, O, K;) so says Ks. (S.) You say also, الشَّيْخُ يَمْرَضُ يُوْمَيْنِ فَلَا يُرْجِعُ شَهْرًا (assumed tropical:) i. e. [The old man is sick two days, and] does not return to a healthy state of body, and to strength, in a month. (K, TA: [in the CK, erroneously, فلا يُرْجَعُ.]) And [in like manner] اِنْتَقَصَ الفَرَسُ ثُمَّ تَرَاجَعَ (assumed tropical:) [The horse wasted, and then gradually returned to his former condition]. (TA.) ارجعهُ: see رَجَعَهُ, first signification. ارجعهُ نَاقَتَهُ He gave him [back] his she-camel in order that he might return upon her, he [the latter] having sold her to him. (Lh.) ارجع إِبِلًا: see 1, near the end of the paragraph. ارجع ٱللّٰهُ بَيْعَتَهُ (tropical:) God made his sale to be productive of gain, or profit. (S, K.) ارجع ٱللّٰهُ هَمَّهُ سُرُورًا (assumed tropical:) God converted his grief, or disquietude of mind, into happiness or joy; and Sb mentions رَجَّعَهُ [in this sense]. (TA.) ارجع also signifies He extended, or stretched out, his arm, or hand, backwards, to reach, or take hold of, a thing. (S, K.) [In this case, يَدَهُ seems to be understood: for] you say [also], ارجع الرَّجُلُ يَدَيْهِ The man put his arms, or hands, backwards in order to reach, or take hold of, a thing. (Lh.) And ارجع يَدَهُ إِلَى سَيْفِهِ لِيَسْتَلَّهُ He extended, or stretched out, his arm, or hand, to his sword, to draw it: or إِلَى كِنَانَتِهِ لِيَأْخُذَ سَهْمًا to his quiver, to take an arrow. (TA.) Also (tropical:) He ejected excrement, or ordure; said of a man. (S, K.) [See رَجِيعٌ.] See also 10.

    ترجّع فِى صَدْرِى كَذَا

    5. ترجّع فِى صَدْرِى كَذَا (tropical:) Such a thing became agitated to and fro in my mind, or bosom; syn. تَرَدَّدَ. (TA.) ترجّع نَاقَةً: see 1; in the last quarter of the paragraph.

    تَرَاجَعَا

    6. تَرَاجَعَا (tropical:) They two (a man and his divorced wife) returned to each other by marriage; (Bd in ii. 230;) or returned together to the marriagestate. (Jel ibid.) تراجع الشَّىْءُ إِلَى خَلْفٍ [The thing went backward or back, receded, retrograded, retired, retreated, or reverted, by degrees, gradually, by little and little, or part after part: and تراجع alone, He, or it, returned by degrees: the form of the verb denoting a gradual continuation, as in تَسَاقَطَ, and تَزَايَدَ, and تَنَاقَصَ, &c.]. (S.) تراجع and تَرَادَّ and تَرَدَّدَ are syn. (M and L in art. رد.) You say, تراجعوا فِى مَسِيرٍ They returned, retired, or retreated, by degrees, or by little and little, in a journey, or march; syn. تَرَادُّوا. (TA in art. ثبجر.) And تَفَرَّقُوا فِى أَوَّلِ النَّهَارِ ثُمَّ تَرَاجَعُوا مَعَ اللَّيْلِ i. e. [They separated, or dispersed themselves, in the first part of day; then] they returned, [one after an every one to his place of abode. (TA.) تَرَاجَعَتْ أَحْوَالُ فُلَانٍ (tropical:) [The circumstances of such a one gradually reverted to their former condition; meaning either a better condition, agreeably with an ex. mentioned above, see 4; or, as is most commonly the case, a worse condition; i. e. retrograded; or gradually went back to a worse state; contr. of advanced, or improved]: (TA:) [whence the saying,] زَالَتْ دَوْلَتُهُمْ وَأَخَذَ أَمْرُهُمْ يَتَرَاجَعُ (assumed tropical:) [Their good fortune ceased, and their affairs began to retrograde, or gradually go back to a worse state]. (A in art. ركد.) And تَرَاجَعَ الجُرْحُ إِلّى البُرْءِ (assumed tropical:) [The wound gradually recovered]. (Msb in art. دمل.) تَرَاجَعَا بَيْنَهُمَا They two (copartners) made claims for restitution, each upon the other. (IAth, TA in art. خلط.) [See this more fully explained, and illustrated, voce خَلِيطٌ.] تراجعوا الكَلَامَ, (Msb and K in art. حور,) and فِى الكَلَامِ, (Bd in lviii. 1,) and simply تراجعوا, (Jel in lviii. 1,) (assumed tropical:) They returned one another answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, one with another; bandied words, one with another; syn. تَحَاوَرُوا. (Bd, Jel, Msb, K, in the places mentioned above.)

    ارتجع عَلَى الغَرِيمِ

    8. ارتجع عَلَى الغَرِيمِ, and المُتَّهَمِ: see رَجَعَ, with which it is syn. (TA.) ارتجعهُ i. q. رَدَّهُ, like رَجَعَهُ, q. v. (TA.) So in the phrase, ارتجعت المَرْأَةُ جِلْبَابَهَا The woman put back her جلباب [q. v.] upon her face, and covered herself with it. (TA.) ارتجع الهِبَةَ: see رَجَعَ فِى هِبَتِهِ. ارتجع ٱمْرَأَتَهُ: see 3. بَاغَ إِبِلَهُ فَٱرْتَجَعَ مِنْهَا رِجْعَةً صَالِحَةً He sold his camels, and obtained by the expenditure of their price a good return, or profit. (S, K.) ارتجع نَاقَةً, and the like: see 1, near the end of the paragraph, in five places. ارتجع إِبِلًا also signifies He (and Arab of the desert) purchased camels [app. in exchange for others] not of his own people's breeding nor bearing their marks. (TA.)

    استرجع الهِبَةَ

    10. استرجع الهِبَةَ, and استرجع مِنْهُ الشَّىْءَ: see رَجَعَ فِى هِبَتِهِ, and the sentence next following it. طَعَامٌ يُسْتَرْجَعُ عَنْهُ (assumed tropical:) Food, both of beasts and of men, from which profit, or advantage, [or a good return (رِجْعَة),] is obtained; which is found to be wholesome, or approved in its result; and from eating which one becomes fat. (TA.) استرجع الحَمَامُ: see 2, near the end of the paragraph. استرجع also signifies (tropical:) He said, on the occasion of an affliction, or a misfortune, [using the words of the Kur ii. 151,] إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, (S, K,) meaning Verily to God we belong as his property and his servants, so that He may do with us what He pleaseth, and verily unto Him we return in the ultimate state of existence, and He will recompense us; (Jel;) as also رجّع, (S, * K,) inf. n. تَرْجِيعٌ; (S; [accord. to the TA, only the former verb is mentioned in this sense by J; but I find the latter also in two copies of the S;]) and ارجع. (K.)

    رَجْعٌ

    رَجْعٌ; originally an inf. n.: [see رَجَعَ and رَجَعَهُ:] and see رَجْعَةٌ, in two places. (tropical:) Rain: so in the Kur [lxxxvi. 11], وَالسَّمَآءِ ذَاتِ الرَّجْعِ [by the heaven that hath rain]: (S, Bd:) because God returns it time after time: or because the clouds raise the water from the seas and then return it to the earth; and if so, by اسماء may be meant the clouds: (Bd:) or rain after rain; (K;) because it returns time after time; or because it is repeated, and returns, every year: (TA:) or the said words of the Kur mean by the heaven that returns in every revolution to the place whence it moved. (Bd.) (assumed tropical:) Hail; because it gives back the water that it takes. (TA.) Accord. to El-Asadee, as recorded by AHeyth, (assumed tropical:) Thunder. (Az.) Accord. to some, in the passage of the Kur cited above, (S, TA,) (assumed tropical:) Profit, benefit, advantage, or good return. (S, K, TA.) You say, لَيْسَ لِى مِنْ فُلَانٍ رَجْعٌ (assumed tropical:) There is no profit to me from such a one. (TA.) And مَا هُوَ إِلَّا سَجْعٌ لَيْسَ تَحْتَهُ رَجْعٌ (assumed tropical:) [It is nothing but rhyming prose, beneath which is to be found no profit]. (TA.) [See also رِجْعَةٌ.] Accord. to Ks, in the ex. cited above from the Kur, (TA,) (assumed tropical:) The place that retains water: (K, TA:) pl. رُجْعَانٌ. (TA.) (assumed tropical:) A pool of water left by a torrent; (S, K;) because of the rain that is in it; or because of its fluctuating to and fro in its place; (Er-Rághib;) as also رَجِيعٌ, and رَاجِعَةٌ: (K:) pl. as above: (S:) or (assumed tropical:) a place in which the torrent has extended itself, (اِمْتَدَّ, accord. to Lth and the O and K,) or in which it has returned, or reverted, (اِرْتَدَّ, accord. to AHn,) and then passed through: (Lth, AHn, O, K:) pl. رُجْعَانٌ and رِجْعَانٌ and رِجَاعٌ; (K;) or this last, accord. to some, is a sing., having the signification next preceding the last here mentioned, and is found prefixed to its syn., namely غَدِير, to show that it is used in this sense, and is qualified by a sing. epithet, namely رَائِع; but some say that it is thus qualified becanse it has a form which is that of a sing. noun: (TA:) or رَجْعٌ signifies (assumed tropical:) water, (AO, K,) in general; (K;) and a sword is likened to it, to denote its whiteness: (AO, S: [but accord. to the latter, in this case it signifies “ a pool of water left by a torrent ”:]) and also (assumed tropical:) a tract of ground, or land, in which the torrent has extended itself: (K:) but this, it should be observed, is a repetition of the saying of Lth mentioned above: (TA:) and (assumed tropical:) the part that is above a تَلْعَة [q. v.]; (K, TA;) the upper, or highest, part thereof, before its water collects together: (TA:) pl. رُجْعَانٌ. (K.) (assumed tropical:) The herbage of the [season, or rain, called] رَبِيع; (K;) [because it returns year after year;] as also رَجِيعٌ. (TA.) (assumed tropical:) The [membrane called] غِرةس which is in the belly of the woman, and which comes forth upon, or over, the head of the child. (TA.) See also رَجِيعٌ, in three places, in the latter part of the paragraph. سَيْفٌ نَجِيحُ الرَّجْعِ, and الرَّجِيعِ, A sword which penetrates into the thing that is struck with it [so that it is quickly drawn back]. (TA.) رَجْعُ الكَتِفِ: see مَرْجِعٌ.

    رِجْعُ سَفَرٍ

    رِجْعُ سَفَرٍ: see رَجِيعُ سَفَرٍ.

    رُجَعٌ

    رُجَعٌ: see رِجْعَةٌ.

    رِجَعٌ

    رِجَعٌ: see رَجَعَ نَاقَةً: and see رِجْعَةٌ.

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions3 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

  • إنها يرجع إليها تسمى

    مذهبا، وقيل: الفرق بين الدين، والملة، والمذهب: أن الدين منسوب إلى الله تعالى، والملة منسوبة إلى الرسول، والمذهب منسوب إلى المجتهد.

    That to which one refers back is called madhhab (مذهبا, 'school/doctrine'); and it is said [that] the difference between al-dīn (الدين, 'religion'), al-millah (الملة, 'creed/faith-community'), and al-madhhab (المذهب, 'school of thought') is that al-dīn is attributed to God Almighty, al-millah is attributed to the Messenger, and al-madhhab is attributed to the [individual] jurist (al-mujtahid).

    al-Jurjānī, al-Taʿrīfāt, line 2168 ↗

  • الرجعة في الطلاق

    هي استدامة القائم في العدة، وهو ملك النكاح.

    Al-rijʿah (الرجعة) in divorce is: the continued subsistence of what stands [i.e., the marital bond] during the waiting period (ʿiddah) — namely, the ownership of the marriage-tie.

    al-Jurjānī, al-Taʿrīfāt, line 2219 ↗

  • الرجوع

    حركة واحدة في سمت واحد لكن على مسافة حركة هي مثل الأولى بعينها، بخلاف الانعطاف.

    Al-rujūʿ (الرجوع, 'return') is a single movement in a single direction, but over a distance of motion exactly equal to the first — unlike al-inʿiṭāf (الانعطاف, 'bending/curving back').

    al-Jurjānī, al-Taʿrīfāt, line 2222 ↗

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.

ر ج ع

الراء والجيم والعين أصل كبير مطرد منقاس يدل على رد وتكرار تقول رجع يرجع رجوعا إذا عاد وراجع الرجل امرأته وهي الرجعة والرجعة والرجعي الرجوع والراجعة الناقة تباع ويشترى بثمنها مثلها والثانية هي الراجعة وقد ارتجعت وفي الحدي …

r-j-ʿ is a great root, regular and analogical, indicating returning and repetition; you say 'rajaʿa yarjaʿu rujūʿan' when he returned; and 'rājaʿa al-rajul imraʾatahu' [the man took back his wife], which is al-rajʿa; and al-rujʿā is the returning; and al-rājiʿa is the she-camel that is sold and with whose price its like is bought; and the second one is al-rājiʿa, and it has been 'irtajaʿat'; and in the ḥadī…

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×104

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

ر

ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا لانحرافه إلى اللام مخرج الراء

From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Sībawayh, lines 26557–26558 ↗

ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا، لانحرافه إلى اللام، مخرج الراء

From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Ibn Jinnī, lines 980–981 ↗

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 ↗

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

ر

Level of existence: السماء الخامسة · the fifth heaven

Divine Name: المصور · the Form-Giver (al-Muṣawwir)

Lunar mansion: الغفر · al-Ghafr

Futūḥāt ch. 198, line 64675

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

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 ↗

Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ر

With fatḥa ـَ

فهي إشارة إلى جميع الخيرات الظاهرة والباطنة.

It is an indication of all goods, outward and inward.

With ḍamma ـُ

فهي إشارة إلى الواحد في نفسه وهو ظاهر.

It is an indication of the one in itself, and it is manifest.

With kasra ـِ

فهي إشارة إلى الشيء الذي فيه الروح وليس من بني آدم، أو إشارة إلى الروح نفسها.

It is an indication of a thing that has spirit in it but is not of the children of Adam, or an indication of the spirit itself.

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

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
Two-letter nucleus12 roots in Ibn Fāris’s chapterر ج

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 12587 ↗

  • رجحالراء والجيم والحاء أصل واحد يدل على رزانة وزيادةL12588
  • رجسالراء والجيم والسين أصل يدل على اختلاطQ 10 · L12600
  • رجعالراء والجيم والعين أصل كبير مطرد منقاس يدل على رد وتكرار تقول رجع يرجع رجوعا إذا عاد وراجع الرجل امرأته وهي الرجعة والرجعة والرجعي الرجوع والراجعة الQ 104 · L12604
  • رجلالراء والجيم واللام معظم بابه يدل على العضو الذي هو رجل كل ذي رجل ويكون بعد ذاك كلمات تشذ عنه فمعظم الباب الرجل رجل الإنسان وغيره والرجل الرجالة وإنماQ 73 · L12628
  • رجمالراء والجيم والميم أصل واحد يرجع إلى وجه واحد وهي الرمي ب الحجارة ثم يستعار ذلكQ 14 · L12648
  • رجنالراء والجيم والنون أصلان أحدهما المقام والآخر الاختلاطL12659
  • رجىالراء والجيم والحرف المعتل أصلان متباينان يدل أحدهما على الأمل والآخر على ناحية الشيءL12662
  • رجدالراء والجيم والدال ذكرت فيه كلمةL12686
  • رحضالراء والحاء والضاد أصل يدل على غسل الشيءL12689
  • رحقالراء والحاء والقاف كلمة واحدة وهي الرحيق اسم من أسماء الخمر ويقال هي أفضلهاQ 1 · L12693
  • رحلالراء والحاء واللام أصل واحد يدل على مضي في سفرQ 4 · L12694
  • رحبالراء والحاء والباء أصل واحد مطرد يدل على السعةQ 4 · L12724
In the sister scriptsHebrew ר ג עSyriac ܪ ܓ ܥ
Arabicر ج ع
Hebrewר ג ע
Syriacܪ ܓ ܥ
Ancient South Arabian (musnad)𐩧 𐩴 𐩲
Phoenician𐤓 𐤂 𐤏

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 notes that rajaʿa serves both intransitively and transitively in the same form.well attested

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

    Al-Khalīl notes that rajaʿa serves both intransitively and transitively in the same form. He records tarjīʿ as the close alternation of movements in the voice, as in the recitation of 'the people of melodies' and in singing, and also as the repeated lines of embroidery, tattooing and writing. He adds rajʿ as the returning stroke of a horse's forelegs, and rajʿ al-jawāb and marjūʿa for a reply to a message. Al-Jawharī separates rajaʿa bi-nafsihi rujūʿan (intransitive) from rajaʿahu ghayruhu rajʿan (transitive), notes the Hudhalī arjaʿahu, and calls the verbal noun marjiʿ anomalous. He also records al-rajʿa both as belief in a return to this world after death and as taking back a divorced wife. Ibn Fāris reduces everything to return and repetition, and illustrates it with the camel sold and replaced by its like (al-rājiʿa) and the widow who goes back to her family. Al-Rāghib defines rujūʿ as reverting to the point where something began, or to a supposed beginning, whether in place, act or speech, and he pairs rujūʿ (returning) with rajʿ (causing to return). Ibn Manẓūr reports Sībawayh's view that marjiʿ in 'to God is your return' is a verbal noun rather than a noun of place, since it takes ilā and governs a ḥāl. Lane follows this, noting that rujūʿ is the usual verbal noun of the intransitive verb and rajʿ that of the transitive.

    Draws on: al-ʿAyn · al-Ṣiḥāḥ · Maqāyīs · Mufradāt · Lisān · Lane

  • Letters & soundThe Arabic phoneticians classed rāʾ as a 'repeated' letter (mukarrar) because of its trill.speculative

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

    The Arabic phoneticians classed rāʾ as a 'repeated' letter (mukarrar) because of its trill. A reader in the manner of Ibn Jinnī's imsās might connect that articulatory repetition with Ibn Fāris's aṣl of 'return and repetition' and with al-Khalīl's tarjīʿ of the voice. In Ibn ʿArabī's correspondences, rāʾ is assigned to the Fifth Heaven; the supplied data give none for jīm or ʿayn. Al-Dabbāgh reads rāʾ as all goods outward and inward, jīm as prophethood or sainthood or unceasing good, and ʿayn as 'arrival or departure', the last of which sits close to the root's sense. Mainstream linguistics regards such correspondences as suggestive at most.

    Draws on: Sībawayh/Ibn Jinnī on rāʾ as mukarrar · Ibn ʿArabī letter-cosmology · al-Dabbāgh

    • Ibn Jinnī, al-Khaṣāʾiṣ (link not verified)
    • al-Lamaṭī, al-Ibrīz (al-Dabbāgh)
  • Root structureIbn Fāris's other rāʾ–jīm roots include rajaḥa (weight, excess), rajasa (mixture), rajala (the foot), rajama (stoning), rajana (staying;plausible

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

    Ibn Fāris's other rāʾ–jīm roots include rajaḥa (weight, excess), rajasa (mixture), rajala (the foot), rajama (stoning), rajana (staying; mixing) and rajā (hope; side). Al-Khalīl's rajʿ for the returning stroke of an animal's forelegs can be set beside rijl, 'foot', within the same nucleus. Among the permutations, ʿaraja (Q, 9 occurrences) carries, per Ibn Fāris, ascent (ʿurūj) as well as inclination and limping, and jaraʿa (Q 14:17) means sipping a small draught. Raʿaja, ʿajara and jaʿara lie further off. The pairing of rujūʿ with ʿurūj invites comparison, as in Q 32:5, where the affair 'ascends (yaʿruju) to Him'. Treating these as one meaning under Ibn Jinnī's greater derivation would be forced, so they are offered as juxtaposition only.

    Draws on: Maqāyīs nucleus رج · permutations

    • Ibn Jinnī, al-Khaṣāʾiṣ, bāb al-ishtiqāq al-akbar (link not verified)
    • Q 32:5 ↗
  • Semitic kin & loanwordsBiblical Hebrew rgʿ corresponds to the Arabic letters regularly.uncertain

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

    Biblical Hebrew rgʿ corresponds to the Arabic letters regularly. Its meanings, however, are 'to be at rest / give rest', 'to stir up (the sea)' and regaʿ 'moment'. None of these is plainly 'return', so a cognate relation is possible but not established. I know of no confident Aramaic/Syriac, Akkadian, Geʿez or South Arabian cognate with the sense 'return'; the common Northwest Semitic verb for returning is šwb, which corresponds to Arabic thāba. There is no indication that rajaʿa is a loanword.

    Draws on: Hebrew rgʿ (formal match only) · no secure cognate

  • Quranic exegesisQ 2:156, 'we belong to God and to Him we return', is the basis of the istirjāʿ.plausible

    How the classical exegetes read the word in the Quran.

    Q 2:156, 'we belong to God and to Him we return', is the basis of the istirjāʿ. Al-Ṭabarī reads it as affirming that one is God's property and will return to Him for judgment. For formulas such as 'then to Him you will be returned' (Q 2:28), al-Zamakhsharī and al-Rāzī explain the return as a return to God's recompense and judgment, where no other authority rules. This construal keeps them clear of implying that God occupies a place. In Q 2:18, 'they do not return', the exegetes take the hypocrites to be unable to come back from error to guidance. In Q 86:11, 'the sky of rajʿ', the word is commonly glossed as rain, which returns again and again. In Q 96:8, al-rujʿā is the verbal noun 'the return', as al-Jawharī and Ibn Manẓūr note.

    Draws on: Q 2:156 · Q 2:28 · Q 2:18 · Q 86:11 · Q 96:8

  • Philosophy & kalāmIn kalām and heresiography, al-rajʿa names the doctrine, associated especially with Imāmī Shīʿism, that certain persons return to this world before the Resurrection;plausible

    The word as a technical term in falsafa and theology.

    In kalām and heresiography, al-rajʿa names the doctrine, associated especially with Imāmī Shīʿism, that certain persons return to this world before the Resurrection; al-Jawharī already records 'he believes in the rajʿa'. The falsafa treatment of the soul's return to its origin, as in Avicenna's al-Mabdaʾ wa-l-maʿād, more often uses ʿawd and maʿād than rujūʿ. Rujūʿ is nevertheless used freely to describe the procession-and-return cycle. In general scholastic usage, yarjiʿu ilā also serves as 'reduces to' or 'is referred to'.

    Draws on: kalām: al-rajʿa · falsafa: ʿawd/maʿād

  • Akbarian readingFaṣṣ Ādam cites Q 11:123, 'to Him the whole affair is returned', to state that the entire affair comes from God in its beginning and its end, returning to Him as it began from Him.well attested

    The word in Ibn ʿArabī's text and terminology.

    Faṣṣ Ādam cites Q 11:123, 'to Him the whole affair is returned', to state that the entire affair comes from God in its beginning and its end, returning to Him as it began from Him. The argument then passes directly to the need for the 'polishing of the world's mirror' in Adam. Elsewhere in the chapter, rajaʿa works as a technical verb of attribution: in the Perfect Human's comprehensiveness, some aspects 'revert to' (yarjiʿu ilā) the divine side and others to the Reality of Realities. In the discussion of universals, which have no existence in entities, a judgment 'reverts to' the universal from the existing entities, according to what their realities require. Ibn ʿArabī's usage thus joins the eschatological sense of return with the logical sense of 'is referred to'. The supplied data give no Iṣṭilāḥ definition for the root.

    Draws on: Fuṣūṣ, Faṣṣ Ādam

    • Ibn ʿArabī, Fuṣūṣ al-ḥikam, Faṣṣ Ādam
    • Q 11:123 ↗

Reference

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