Mashrabaمشربة

Root · 73 in the Quran · 18 in 9 texts of the library

رضوa single root meaning 'contentment/good pleasure,' the opposite of sakhaṭ; he notes the … (root rdw)

الراء والضاد والحرف المعتل أصل واحد يدل على خلاف السخط تقول رضي يرضى رضي وهو راض ومفعوله مرضي عنه ويقال إن أصله الواو …

Ibn Fāris, Maqāyīs al-lugha · English rendering

رضو

The family of the root

Patterns computed · our data

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

18 words8 verbs3 verbal nouns3 participles1 place or instrument1 intensive or elative2 other nouns

  • رَضِىhe was pleased, well pleased, content, contented, or satisfied, with him
  • رِضْوَانapproval; acceptance
  • رِضَىthe being pleased, well pleased, content
  • رَاضِيَة—
  • أَرْضَىhe, or it, made him to be pleased, well pleased, content, contented, or …
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs8رَضِى · أَرْضَى · ارْتَضَى

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

  • رَضِىhe was pleased, well pleased, content, contented, or satisfied, with himLaneForm IQurʾān ×38Lane
  • أَرْضَىhe, or it, made him to be pleased, well pleased, content, contented, or …LaneForm IVQurʾān ×3library ×1Lane
  • ارْتَضَىLane: see Form IForm VIIIQurʾān ×3Lane
  • تَرَاضَthey two agreed, consented, accorded, or were of one mind or opinion, …LaneForm VIQurʾān ×2Lane
Verbal nouns3رِضَى · إِرْضَاء · رِضَاء

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

  • رِضَىthe being pleased, well pleased, contentLaneForm I · Lane: inf. n.library ×9Lane
  • إِرْضَاءForm IV · Lane: inf. n.Lane
  • رِضَاءForm III · Lane: inf. n.Lane
Participles3رَاضِيَة · مَرْضِيّ · مَرْضُوّ

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

Place, time and instrument1مَرْضَآة

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

  • مَرْضَآةnoun of place (with -a)Lane
Intensives, qualities and the elative1رِضْوَان

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

Other nouns2رِضْوَتِه · رُضَى

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

  • رِضْوَتِهnounLaneIbn Fāris
  • رُضَىcertain idol-temple, belonging to the tribe of Rabee'ahLanenounLane

Reference

Why this shape?What each of the 15 patterns does

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

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

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

مَفْعَلَةر ض ومَرْضَوَة
  • Attested: مَرْضَآة, noun of place (with -a) (Lane)

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

This root has a weak or doubled letter, so real words change shape (qāla → qāʾil, not qāwil); the machine pours the letters in as they are, and matches attested words by their regular pattern.

About thisWhat “attested” means here; the sources

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

The dictionaries

English: AI translation
  • al-Khalīl · 170It is said in one dialect: rajulun marḍuwwun ʿanhu (رجل مرضو عنه) [a man who is approved of/satisfied with], because al-riḍā (الرضا) is originally from the class of words with wāw as the weak radical, and evidence for th

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

    It is said in one dialect: rajulun marḍuwwun ʿanhu (رجل مرضو عنه) [a man who is approved of/satisfied with], because al-riḍā (الرضا) is originally from the class of words with wāw as the weak radical, and evidence for this is riḍwān (الرضوان), which is a noun coined from riḍā. God Most High said: 'except seeking God's riḍwān (رضوان)' [reference «165»]. And al-riḍā (الرضا) is written with a shortened alif (maqṣūr), while al-murāḍāh (المراضاة, 'mutual satisfaction') occurs between two [parties]. And Riḍwā (رضوى) is a mountain.

    AI translation of the Arabic below

    يقال في لغة: رجل مرضو عنه، لأن الرضا في الأصل من بنات الواو، وشاهده الرضوان، وهو اسم موضوع من الرضا، قال تعالى: إلا ابتغاء رضوان الله «165» . والرضا، مقصور، والمراضاة من اثنين. ورضوى جبل.

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 7, p. 57) ↗
  • Ibn Fāris · 395The letters rāʾ, ḍād, and the weak letter form a single root indicating the opposite of sakhaṭ (السخط, 'displeasure/anger').

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

    The letters rāʾ, ḍād, and the weak letter form a single root indicating the opposite of sakhaṭ (السخط, 'displeasure/anger'). One says raḍiya yarḍā riḍan (رضي يرضى رضي), and he is rāḍin (راض), and its object is marḍiyyun ʿanhu (مرضي عنه). It is said that its origin is the wāw, because from it comes riḍwān (رضوان). Abū ʿUbayd said: rāḍānī fulānun fa-raḍawtuhu (راضاني فلان فرضوته) — [meaning: so-and-so vied with me in contentment/patience, and I surpassed him in it]. And Riḍwā (رضوى) is a mountain, and when forming a relative adjective from it one says Riḍwī (رضوي).

    AI translation of the Arabic below

    الراء والضاد والحرف المعتل أصل واحد يدل على خلاف السخط تقول رضي يرضى رضي وهو راض ومفعوله مرضي عنه ويقال إن أصله الواو لأنه يقال منه رضوان قال أبو عبيد راضاني فلان فرضوته ورضوى جبل وإذا نسب إليه رضوي

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 402) ↗
  • al-Rāghib · 502One says: raḍiya yarḍā riḍan (رضي يرضى رضا), so he is [called] marḍiyy (مرضي) and marḍuww (مرضو).

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

    One says: raḍiya yarḍā riḍan (رضي يرضى رضا), so he is [called] marḍiyy (مرضي) and marḍuww (مرضو). The servant's riḍā (رضا) toward God is that he does not dislike what God's decree brings about; and God's riḍā toward the servant is that He sees him obeying His command and desisting from what He has forbidden. God Most High said: 'God is pleased with them and they are pleased with Him' (Qur'an, al-Māʾidah 5:119); and He said: 'God has certainly been pleased with the believers' (Qur'an, al-Fatḥ 48:18); and He said: 'and I have approved (raḍītu) Islam for you as a religion' (Qur'an, al-Māʾidah 5:3); and He said: 'Are you satisfied (araḍītum) with the life of this world rather than the Hereafter?' (Qur'an, al-Tawbah 9:38); and He said: 'They satisfy you (yurḍūnakum) with their mouths, but their hearts refuse' (Qur'an, al-Tawbah 9:8); and He, Mighty and Exalted, said: 'and let them not grieve, but let them all be pleased (yarḍayna) with what you have given them' (Qur'an, al-Aḥzāb 33:51). And riḍwān (الرضوان) is abundant riḍā (great satisfaction/approval); and since the greatest riḍā is the riḍā of God Most High, the term riḍwān was reserved in the Qur'an specifically for what comes from God Most High. He, Mighty and Exalted, said: 'and monasticism, which they invented — We did not prescribe it for them — only seeking God's riḍwān (رضوان)' (Qur'an, al-Ḥadīd 57:27); and He said: 'seeking bounty from God and riḍwān (رضوانا)' (Qur'an, al-Fatḥ 48:29); and He said: 'their Lord gives them good tidings of mercy from Him and riḍwān (رضوان)' (Qur'an, al-Tawbah 9:21). And His saying, Most High: 'if they mutually agree (tarāḍaw) between themselves in an acceptable manner' (Qur'an, al-Baqarah 2:232), meaning: each of them showed riḍā (satisfaction) with, and approval of, his companion.

    AI translation of the Arabic below

    يقال: رضي يرضى رضا، فهو مرضي ومرضو. ورضا العبد عن الله: أن لا يكره ما يجري به قضاؤه، ورضا الله عن العبد هو أن يراه مؤتمرا لأمره، ومنتهيا عن نهيه، قال الله تعالى: رضي الله عنهم ورضوا عنه [المائدة/ 119] ، وقال تعالى: لقد رضي الله عن المؤمنين [الفتح/ 18] ، وقال تعالى: ورضيت لكم الإسلام دينا [المائدة/ 3] ، وقال تعالى: أرضيتم بالحياة الدنيا من الآخرة [التوبة/ 38] ، وقال تعالى: يرضونكم بأفواههم وتأبى قلوبهم [التوبة/ 8] ، وقال عز وجل: ولا يحزن ويرضين بما آتيتهن كلهن [الأحزاب/ 51] ، والرضوان: الرضا الكثير، ولما كان أعظم الرضا رضا الله تعالى خص لفظ الرضوان في القرآن بما كان من الله تعالى: قال عز وجل: ورهبانية ابتدعوها ما كتبناها عليهم إلا ابتغاء رضوان الله [الحديد/ 27] ، وقال تعالى: يبتغون فضلا من الله ورضوانا [الفتح/ 29] ، وقال: يبشرهم ربهم برحمة منه ورضوان [التوبة/ 21] ، وقوله تعالى: إذا تراضوا بينهم بالمعروف [البقرة/ 232] ، أي: أظهر كل واحد منهم الرضا بصاحبه ورضيه.

    al-Rāghib · 502 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 356) ↗
  • Lisān · 711Al-riḍā (الرضا), written with a shortened alif: the opposite of sakhaṭ (السخط, 'displeasure').

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

    Al-riḍā (الرضا), written with a shortened alif: the opposite of sakhaṭ (السخط, 'displeasure'). In the ḥadīth of supplication: 'O God, I seek refuge in Your riḍā (رضاك) from Your sakhaṭ (سخطك), and in Your pardon (muʿāfāh) from Your punishment, and I seek refuge in You from You — I cannot enumerate praise upon You; You are as You have praised Yourself.' And in another version, he began with muʿāfāh (pardon) then with riḍā (approval). Ibn al-Athīr said: he began by seeking refuge from punishment through muʿāfāh because it is among the attributes of actions (ṣifāt al-afʿāl), like causing death and giving life, and riḍā [likewise]; whereas sakhaṭ belongs to the attributes of the heart/essence, and attributes of actions rank lower than attributes of the Essence (dhāt); so he began with the lower, ascending to the higher. Then, as his certainty increased and he ascended further, he set aside [particular] attributes and confined his regard to the Essence, saying 'I seek refuge in You from You.' Then, as his nearness increased, he felt too humbled, in that nearness, to continue seeking refuge in that manner, so he took recourse to praise, saying 'I cannot enumerate praise upon You.' Then, realizing that even this fell short, he said, 'You are as You have praised Yourself.' He [Ibn al-Athīr] said: as for the first version, he placed seeking refuge through riḍā before sakhaṭ because pardon from punishment is attained through the attainment of riḍā; and he mentioned muʿāfāh [afterward] because the first term's indication of it is an indication by implication (dalālat taḍammun), so he wished to indicate it by direct correspondence (dalālat muṭābaqa) — alluding to it first, then stating it explicitly the second time. Also, because one who is pleased/content (al-rāḍī) may still be punished for some [wise] benefit or in order to satisfy another's right. The dual of al-riḍā is riḍwān (رضوان) and riḍayān (رضيان) — the first following the original form [with wāw], the other by analogical replacement [with yāʾ]; and it is as though this dual is formed with the intent of indicating the genus/kind. Al-Jawharī [said]: al-Kisāʾī heard riḍwān and ḥimwān as duals of al-riḍā and al-ḥimā (protected pasture); he said: the correct forms are ḥimyān and riḍyān — some Arabs pronounce them with yāʾ, following the origin, though wāw is more common. One says: raḍiya yarḍā riḍan wa-riḍan wa-riḍwānan wa-riḍwānan (رضي يرضى رضا ورضا ورضوانا ورضوانا) — the last form on the authority of Sībawayh, who likened it to shukrān and rujḥān — and [also the verbal noun] marḍāh (مرضاة). So he is rāḍin (راض), of a people [pl.] ruḍāh (رضاة); and raḍiyy (رضي), of a people arḍiyāʾ (أرضياء) and ruḍāh (رضاة) — the latter on the authority of al-Liḥyānī. Ibn Sīdah said: this is rare, namely the broken plural of raḍiyy as ruḍāh; he said: in my view it is rather the plural of rāḍin alone. And [also] ruḍḍ (رض), of a people ruḍīn (رضين) — on the authority of al-Liḥyānī. Sībawayh said: they said raḍiyū (رضيوا), just as they said ghaziyā (غزيا), making the middle radical quiescent; for had they given it a kasra, it would have been elided, since two quiescent letters cannot meet where [the following letter] does not admit a ḍamma and is preceded by a kasra; and they preserved the kasra of the ḍād as in the original, and therefore kept the letter as a yāʾ — yet, with all this, it remains rare. One says: raḍītu ʿanka wa-ʿalayka riḍan (رضيت عنك وعليك رضى), with shortened alif: a pure verbal noun (maṣdar maḥḍ); and the noun is al-riḍāʾ (الرضاء), with a lengthened alif, on the authority of al-Akhfash. Al-Quḥayf al-ʿUqaylī said: 'When Banū Qushayr became pleased with me (raḍiyat ʿalayya) — by the Life of God, their pleasure (riḍāhā) delighted me; And the swords of Banū Qushayr never fail [to strike], nor do the spear-points fail to reach their marks (ṣafāhā).' He made it [the verb] transitive with ʿalā (على) [rather than ʿan (عن)], because when one is pleased with someone (raḍiyat ʿanhu), one loves him and turns favorably toward him [entry continues].

    AI translation of the Arabic below

    الرضا، مقصور: ضد السخط. وفي حديث الدعاء: اللهم إني أعوذ برضاك من سخطك وبمعافاتك من عقوبتك، وأعوذ بك منك لا أحصي ثناء عليك أنت كما أثنيت على نفسك ، وفي رواية: بدأ بالمعافاة ثم بالرضا ؛ قال ابن الأثير: إنما ابتدأ بالمعافاة من العقوبة لأنها من صفات الأفعال كالإماتة والإحياء والرضا؛ والسخط من صفات القلب، وصفات الأفعال أدنى رتبة من صفات الذات، فبدأ بالأدنى مترقيا إلى الأعلى، ثم لما ازداد يقينا وارتقى ترك الصفات وقصر نظره على الذات فقال أعوذ بك منك، ثم لما ازداد قربا استحيا معه من الاستعاذة على بساط القرب فالتجأ إلى الثناء فقال لا أحصي ثناء عليك، ثم علم أن ذلك قصور فقال أنت كما أثنيت على نفسك؛ قال: وأما على الرواية الأولى فإنما قدم الاستعاذة بالرضا على السخط لأن المعافاة من العقوبة تحصل بحصول الرضا، وإنما ذكرها لأن دلالة الأولى عليها دلالة تضمن، فأراد أن يدل عليها دلالة مطابقة فكنى عنها أولا ثم صرح بها ثانيا، ولأن الراضي قد يعاقب للمصلحة أو لاستيفاء حق الغير. وتثنية الرضا رضوان ورضيان، الأولى على الأصل والأخرى على المعاقبة، وكأن هذا إنما ثني على إرادة الجنس. الجوهري: وسمع الكسائي رضوان وحموان في تثنية الرضا والحمى، قال: والوجه حميان ورضيان، فمن العرب من يقولهما بالياء على الأصل، والواو أكثر، وقد رضي يرضى رضا ورضا ورضوانا ورضوانا، الأخيرة عن سيبويه ونظره بشكران ورجحان، ومرضاة، فهو راض من قوم رضاة، ورضي من قوم أرضياء ورضاة؛ الأخيرة عن اللحياني، قال ابن سيده: وهي نادرة، أعني تكسير رضي على رضاة، قال: وعندي أنه جمع راض لا غير، ورض من قوم رضين؛ عن اللحياني، قال سيبويه: وقالوا رضيوا كما قالوا غزيا، أسكن العين، ولو كسرها لحذف لأنه لا يلتقي ساكنان حيث كانت لا تدخلها الضمة وقبلها كسرة، وراعوا كسرة الضاد في الأصل فلذلك أقروها ياء، وهي مع ذلك كله نادرة. ورضيت عنك وعليك رضى، مقصور: مصدر محض، والاسم الرضاء، ممدود عن الأخفش؛ قال القحيف العقيلي: إذا رضيت علي بنو قشير ... لعمر الله أعجبني رضاها ولا تنبو سيوف بني قشير، ... ولا تمضي الأسنة في صفاها عداه بعلى لأنه إذا رضيت عنه أحبته وأقبلت عليه، فذلك استعمل على بمعنى عن. قال ابن جني: وكان أبو علي يستحسن قول الكسائي في هذا، لأنه لما كان رضيت ضد سخطت عدى رضيت بعلى، حملا للشيء على نقيضه كما يحمل على نظيره، قال: وقد سلك سيبويه هذه الطريق في المصادر كثيرا فقال: قالوا كذا كما قالوا كذا، وأحدهما ضد الآخر. وقوله عز وجل: رضي الله عنهم ورضوا عنه* ؛ تأويله أن الله تعالى رضي عنهم أفعالهم ورضوا عنه ما جازاهم به. وأرضاه: أعطاه ما يرضى به. وترضاه طلب رضاه؛ قال: إذا العجوز غضبت فطلق، ... ولا ترضاها ولا تملق أثبت الألف من ترضاها في موضع الجزم تشبيها بالياء في قوله: ألم يأتيك، والأنباء تنمي، ... بما لاقت لبون بني زياد؟ قال ابن سيده: وإنما فعل ذلك لئلا يقول ترضها فيلحق الجزء خبن، على أن بعضهم قد رواه على الوجه الأعرف: ولا ترضها ولا تملق، على احتمال الخبن. والرضي: المرضي. ابن الأعرابي: الرضي المطيع والرضي الضامن. ورضيت الشيء وارتضيته، فهو مرضي، وقد قالوا مرضو، فجاؤوا به على الأصل. ابن سيده: ورضيه لذلك الأمر، فهو مرضو ومرضي. وارتضاه: رآه له أهلا. ورجل رضى من قوم رضى: قنعان مرضي، وصفوا بالمصدر؛ قال زهير: هم بيننا فهم رضى وهم عدل وصف بالمصدر الذي في معنى مفعول كما وصف بالمصدر الذي في معنى فاعل في عدل وخصم. الصحاح: الرضوان الرضا، وكذلك الرضوان، بالضم، والمرضاة مثله. غيره: المرضاة والرضوان مصدران، والقراء كلهم قرؤوا الرضوان، بكسر الراء، إلا ما روي عن عاصم أنه قرأ رضوان ويقال: هو مرضي، ومنهم من يقول مرضو لأن الرضا في الأصل من بنات الواو، وقيل في عيشة راضية* أي مرضية أي ذات رضى كقولهم هم ناصب. ويقال: رضيت معيشته، على ما لم يسم فاعله، ولا يقال رضيت. ويقال: رضيت به صاحبا، وربما قالوا رضيت عليه في معنى رضيت به وعنه. وأرضيته عني ورضيته، بالتشديد أيضا، فرضي. وترضيته أي أرضيته بعد جهد. واسترضيته فأرضاني. وراضاني مراضاة ورضاء فرضوته أرضوه، بالضم، إذا غلبته فيه لأنه من الواو، وفي المحكم: فرضوته كنت أشد رضا منه، ولا يمد الرضا إلا على ذلك. قال الجوهري: وإنما قالوا رضيت عنه رضا، وإن كان من الواو، كما قالوا شبع شبعا، وقالوا رضي لمكان الكسر وحقه رضو، قال أبو منصور: إذا جعلت الرضى بمعنى المراضاة فهو ممدود، وإذا جعلته مصدر رضي يرضى رضى فهو مقصور. قال سيبويه: وقالوا عيشة راضية على النسب أي ذات رضا. ورضوى: جبل بالمدينة، والنسبة إليه رضوي قال ابن سيده: ورضوى اسم جبل بعينه، وبه سميت المرأة، قال: ولا أحمله على باب تقوى لأنه ليس في الكلام ر ض ي فيكون هذا محمولا عليه. التهذيب: ورضوى اسم امرأة؛ قال الأخطل: عفا واسط من آل رضوى فنبتل، ... فمجتمع المجرين …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 14, p. 323) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    رَضِىَ

    1. رَضِىَ is originally رَضِوَ; the و being changed into ى because of the kesreh: (S:) the tribe of Teiyi said رَضَا for رَضِىَ. (IDrd in his lex., cited by Freytag; and Mughnee voce إِلَى there said to be a dial. var. of رَضِىَ.) You say, رَضِىَ عَنْهُ, (S, M, Msb, K,) and عَلَيْهِ, (M, Msb, K,) which is of the dial. of the people of El-Hijáz, (Msb,) the verb being thus made trans. by means of على, accord. to Ks, agreeably with the opinion of Sb respecting instances of this kind, for the purpose of making it to accord with its contr., سَخِطَ, (M, TA,) aor. يَرْضَى, (K,) inf. n. رِضًى (S, M, Msb, K) and رُضًى (M, K) and رِضْوَانٌ and رُضْوَانٌ, (S, * M, Msb, * K,) the last of the dial. of Keys and Temeem, (Msb, TA,) and mentioned by Sb, (M, TA,) but all the readers of the Kur read رضوان with kesr, except 'Ásim, who is related to have read it with damm, (T, TA,) and مَرْضَاةٌ, (S, * M, K,) originally مَرْضَوَةٌ, (TA,) He was pleased, well pleased, content, contented, or satisfied, with him; regarded him with good will, or favour; or liked, or approved, him; (MA;) [i. e., as said above,] contr. of سَخِطَ; (M, Msb, K;) the object being a person: (Msb:) and Sb states that they also said رَضْيُوا, with the medial radical quiescent, for رَضُوا; but it is extr. (M, TA.) The saying in the Kur [v. last verse but one, and ix. 101, &c.] رَضِىَ ٱللّٰهُ عَنْهُمْ وَرَضُوا عَنْهُ [God is well pleased with them and they are well pleased with Him] means God is well pleased with their deeds and they are well pleased with the recompense that He has bestowed upon them: (M, TA:) or, accord. to Er-Rághib, رِضَى العَبْدِ عَنِ ٱللّٰهِ means The servant's, or man's, being not displeased with that which God's decree has made to happen to him; and رِضَى ٱللّٰهِ عِنِ العَبْدِ, God's seeing the servant, or man, to be obedient to that which He has commanded, and refraining from that which He has forbidden. (TA.) You say also, رَضِيتُهُ, (S, Msb, K,) and رَضِيتُ بِهِ, (M, Msb,) inf. n. رِضًى (Msb, TA) [and رُضًى and رِضْوَانٌ &c., as above]; and اِرْتَضَيْتُهُ; (S, Msb;) I was pleased, well pleased, content, contented, or satisfied, with it; regarded it with good will, or favour; or liked, or approved, it: (MA: [for the verb is there said to have the same signification in the phrases رَضِيَهُ and رَضِىَ بِهِ as it has in رَضِىَ عَنْهُ and عَلَيْهِ; and ارتضاه is there similarly explained: and the like is implied in the S and K; and is evidently agreeable with general usage:]) or he chose it, or preferred it: (Msb, TA:) the object being a thing: (S, Msb, TA:) or (accord. to explanations of تَرْضَاهَا in the Kur ii. 139) I loved it, or liked it; (Ksh, Bd, Jel;) inclined to it; (Ksh;) had a desire for it. (Bd.) The saying of the lawyers, [respecting a woman whose consent to her marriage has been asked,] يَشْهَدُ عَلَى رِضَاهَا means It [i. e. her silence] testifies, or declares, her permission [or consent]; because permission indicates رِضًى. (Msb.) You say also, رَضِيتُ بِهِ صَاحِبًا [I was pleased with him, or I liked him, or approved him, or chose him, or preferred him, as a companion]. (S.) And رَضِيَهُ لِذٰلِكَ الأَمْرِ, and ارتضاهُ, [which may be well rendered He approved him for that thing, or affair,] meaning he saw him, or judged him, to be fit for that thing, or affair. (M.) And لِصُحْبَتِهِ وَخِدْمَتِهِ ارتضاهُ (K, TA) He [approved him, or] chose him, or preferred him; and saw him, or judged him, to be fit; for his companionship, and his service. (TA.) And رُضِيَتْ مَعيشَتُهُ [His living, or sustenance, was found pleasing, well pleasing, contenting, or satisfying; or was liked, or approved]: one should not say رَضِيَتة [in this case]. (S, K.) رَضَوْتُهُ, (S, M, K,) aor. أَرْضُوهُ, (S, K,) signifies I surpassed him in رِضًى [i. e. in being pleased, well pleased, content, &c.: see above, second sentence]: (S, * M, K *:) so in the saying, فَرَضَوْتُهُ رَاضَانِى [He vied, or contended, with me in being pleased, well pleased, content, &c., and I surpassed him therein]: (S, M, K:) the inf. n. of راضانى thus used is مُرَاضَاةٌ and رِضَآءٌ; (M;) both these signify the same (K, TA) as inf. ns. of this verb. (TA.)

    رَضَّوَ

    2: see 4.

    رَاْضَوَ

    3: see 1, last sentence. راضَيْتُهُ, inf. n. مُرَاضَاةٌ and رِضَآءٌ, signifies [also] I agreed, consented, accorded, or was of one mind or opinion, with him. (Msb.)

    ارضاهُ

    4. ارضاهُ, (M, MA, Msb, K,) inf. n. إِرْضَآءٌ, (Msb,) He, or it, made him to be pleased, well pleased, content, contented, or satisfied; (MA;) [he, or it, pleased, contented, or satisfied, him:] or he gave him that with which he would be pleased, well pleased, content, contented, or satisfied. (M, K: * in the former, أَعْطَاهُ مَا يَرْضَى بِهِ: in the latter, أَعْطَاهُ مَا يُرْضِيهِ.) Hence, in the Kur [ix. 8], يُرْضُونَكُمْ بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ [They will please you, or content you, with their mouths, but their hearts will be incompliant]. (TA.) And أَرْضَيْتُهُ عَنِّى, and رَضَّيْتُهُ with teshdeed, [I made him to be pleased, well pleased, content, &c., with me,] فَرَضِىَ [and he was pleased, &c.]. (S.)

    ترضّاهُ

    5. ترضّاهُ He sought to please, content, or satisfy, him; (M, K;) as also استرضاهُ. (K.) A poet says, [When the old woman is angry, then divorce thou; and seek not to please, or content, her, nor behave in a loving, or blandishing, or coaxing, manner]: he says تَرَضَّاهَا instead of تَرَضَّهَا to avoid what is termed خَبْنٌ; but some relate it in the manner better known, saying وَلَا تَرَضَّهَا. (M.) [Also] تَرَضَّيْتُهُ I pleased, contented, or satisfied, him (أَرْضَيْتُهُ) after striving, labouring, or toiling. (S.)

    تَرَاضَيَاهُ

    6. تَرَاضَيَاهُ [They two agreed, consented, accorded, or were of one mind or opinion, respecting it; or were pleased, well pleased, content, contented, or satisfied, with it; they both liked it, or approved it]: (A, K:) and تَرَاضَيَا بِهِ [signifies the same]. (Bd in iv. 28.) And تَرَاضَوْهُ بَيْنَهُمْ They agreed among themselves in being pleased, contented, or satisfied, with it; or in liking, or approving, it. (MA.) إِذَا تَرَاضَوْا بَيْنَهُمْ, in the Kur [ii. 232], means [When they agree, or consent, among themselves; or] when they are pleased, well pleased, content, &c., [among themselves,] every one of them with his [or her] companion. (TA.) Hence the trad., إِنَّمَا البَيْعُ عَنْ تَرَاضً [Sel-ling, or buying, is only resultant from mutual agreement, consent, or content, or approval]. (TA.) And you say, وَقَعَ بِهِ التَّرَاضِى [Mutual agreement, or consent, to it, or mutual content with it, or mutual approval of it, happened, or took place]. (A, K. [In some copies of the K, by the omission of وَ, this phrase is made to be as though it were meant as an explanation of تَرَاضَيَاهُ.])

    إِرْتَضَوَ

    8: see 1, in three places.

    استرضاهُ

    10. استرضاهُ He asked, begged, or petitioned, of him that he would please, content, or satisfy, him, or that he would give him that with which he would be pleased, well pleased, content, contented, or satisfied. (Z, K.) You say, اِسْتَرْضَيْتُهُ فَأَرْضَانِى [I asked, begged, or petitioned, of him that he would please me, &c., and he pleased me, &c.]. (S.) See also 5.

    رُضًى

    رُضًى A certain idol-temple, belonging to [the tribe of] Rabee'ah: (K:) whence they gave the name of عَبْدُ رُضًى [Servant of Rudà]. (TA.)

    رِضًى

    رِضًى is merely an inf. n., (S,) [as such] syn. with مَرْضَاةٌ, (K,) meaning The being pleased, well pleased, content, &c.; [see 1;] contr. of سَخَطٌ: (M:) and the simple subst. is رِضَآءٌ, with medd.; [signifying a state of being pleased, &c.;] (Akh, S;) or the latter is only an inf. n. of 3, (M,) syn. with مُرَاضَاةٌ: (M, K:) [but] the former [is also used as a subst., signifying content, or approval: and permission, or consent: and] is dualized, app. as meaning the kind [or mode or manner, of being pleased, &c.]: (M:) the dual is رِضَوَانٍ and رِضَيَانِ: (S, M, K:) Ks heard رِضَوَانِ and حَمَوَانِ as duals of رِضًى and حِمًى; and says that the proper way is to say رِضَيَانِ and حِمَيَانِ, [which in the case of the former is strange, as its final radical is و,] but that the pronunciation with و is the more common: (S:) and accord. to some, مَرَاضٍ is an irreg. pl. of رِضًى; but others say that it is pl. of مَرْضَاةٌ. (TA.) You say, مَا فَعَلْتُهُ عِنْ رِضَاهُ and رِضْوَتِهِ: see the latter, below. (Z, K.) See also رَاضٍ, latter sentence. And رَجُلٌ رِضًى, (M, K,) and قَوْمٌ رِضًى, (M,) A man, (M, K,) and a people, or party, (M,) with whom one is pleased, well pleased, contented, or satisfied; regarded with good will, or favour; liked, or approved; syn. مَرْضِىٌّ (M, K) and قُنْعَانٌ: رِضًى being, thus used, an inf. n. in the sense of a pass. part. n., like as the inf. n. is used in the sense of an act. part. n. in the instance of عَدْلٌ, and خَصْمٌ. (M.) [See also رَضِىٌّ; for which رِضًى or رِضًا seems to be erroneously substituted, in two senses, in some copies of the K.]

    رَضٍ

    رَضٍ: see رَاضٍ.

    مَا فَعَلْتُهُ عَنْ رِضْوَتِهِ

    مَا فَعَلْتُهُ عَنْ رِضْوَتِهِ means عَنْ رِضَاهُ [i. e. I did it not of, or with, his pleasure, good pleasure, content, or approval]. (Z, K.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗
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 ض و

الراء والضاد والحرف المعتل أصل واحد يدل على خلاف السخط تقول رضي يرضى رضي وهو راض ومفعوله مرضي عنه ويقال إن أصله الواو لأنه

r-ḍ-[weak letter] is a single root indicating the opposite of displeasure. You say raḍiya yarḍā riḍan, and he is rāḍin; its object is marḍiyyun ʿanhu. It is said that its origin is [the letter] wāw, because it…

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×73

an entry in Ibn Fārislater sources onlyin none of them

Do these six share one core meaning?

Reference

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

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

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

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

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

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

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

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

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

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

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

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

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

Letters & sound

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

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

16 more

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

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 ↗

ض

ومن بين أول حافة اللسان وما يليها من الأضراس مخرج الضاد

From between the first part of the tongue's edge and the molars next to it is the place of the ḍād. Sībawayh, line 26554 ↗

ومن أول حافة اللسان وما يليها من الأضراس مخرج الضاد

From the first part of the tongue's edge and the molars next to it is the place of the ḍād. Ibn Jinnī, line 975 ↗

و

ومما بين الشفتين مخرج الباء، والميم، والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Sībawayh, line 26563 ↗

ومما بين الشفتين مخرج الباء والميم والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Ibn Jinnī, line 986 ↗

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

ض

Level of existence: السماء الثانية · the second heaven

Divine Name: العليم · the All-Knowing (al-ʿAlīm)

Lunar mansion: الصرفة · al-Ṣarfa

Futūḥāt ch. 198, line 64627

Spheres of its simples (ch. 2): 8 line 2571 ↗

Nature (ch. 2)

الثمانية فحروفها حارة يابسة

The eightfold [rank]: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2580

و

Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations

Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees

Lunar mansion: الرشا · al-Rashāʾ

Futūḥāt ch. 198, line 62121

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
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

ض

With fatḥa ـَ

عبارة عن الصحة وعدم البلاء.

It expresses health and the absence of affliction.

With ḍamma ـُ

فهي إشارة إلى الشيء الذي لا نور فيه أو لا ظلام فيه.

It is an indication of the thing in which there is no light, or no darkness.

With kasra ـِ

فهي عبارة عن الخضوع.

It expresses submissiveness/humility.

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

و

With fatḥa ـَ

فهي الأشياء المشتبكة في الإنسان مثل العروق والأصابع وما أشبه ذلك.

It is the intertwined things in the human being, such as veins, fingers and the like.

With ḍamma ـُ

فهي الأشياء المباينة لبني آدم مثل الأفلاك والجبال وما أشبه ذلك

It is things distinct from the children of Adam, such as the celestial spheres, mountains and the like.

With kasra ـِ

فهي الأشياء المشتبكة المستقذرة أو المبغوضة كالأمعاء ونحوها.

It is intertwined things that are filthy or detested, such as the intestines and the like.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus7 roots in Ibn Fāris’s chapterر ض

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 11435 ↗

  • رضعالراء والضاد والعين أصل واحد وهو شرب اللبن من الضرع أو الثدي تقول رضع المولود يرضع ويقال لئيم راضع وكأنه من لؤمه يرضع إبله لئلا يسمع صوت حلبه ويقال امQ 11 · L11436
  • رضفالراء والضاد والفاء أصل واحد يدل على إطباق شيء على شيء فالرضفة عظم منطبق على الركبة فأما الرضف فحجارة تحمى يوغر بها اللبن ولا يكون ذلك بحجر واحد وفي اL11445
  • رضمالراء والضاد والميم قريب من الباب الذي قبله كأنه رمي الحجارة بعضها على بعض فالرضيم البناء بالصخر والرضام الصخور واحدتها رضمة ورضم فلان بيته بالحجارة وL11452
  • رضنالراء والضاد والنون تشبه الباب الذي قبلها فالمرضون من الحجارة المنضودL11456
  • رضىالراء والضاد والحرف المعتل أصل واحد يدل على خلاف السخط تقول رضي يرضى رضي وهو راض ومفعوله مرضي عنه ويقال إن أصله الواو لأنهL11457
  • رضبالراء والضاد والباء كلمة واحدة تدل على ندى قليل فالراضب من المطر سح منهL11460
  • رضحالراء والضاد والحاء كلمة واحدة تدل على كسر الشيء والرضح كسر الشيء كدق النوى وما أشبهه وذلك الشيء رضيحL11463
In the sister scriptsHebrew ר צ וSyriac ܪ ܥ ܘ
Arabicر ض و
Hebrewר צ ו
Syriacܪ ܥ ܘ
Ancient South Arabian (musnad)𐩧 𐩳 𐩥
Phoenician𐤓 𐤑 𐤅

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 already treats riḍā as a wāw-final root (min banāt al-wāw), citing riḍwān as the derived noun (Q9:21's ibtighāʾa riḍwāni Allāh) and noting a dialectal passive form marḍuw ʿanhu alongside the standard marḍiyy, plus the mutual form murāḍāh (satisfaction between two parties).well attested

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

    Al-Khalīl already treats riḍā as a wāw-final root (min banāt al-wāw), citing riḍwān as the derived noun (Q9:21's ibtighāʾa riḍwāni Allāh) and noting a dialectal passive form marḍuw ʿanhu alongside the standard marḍiyy, plus the mutual form murāḍāh (satisfaction between two parties). Ibn Fāris fixes the single aṣl as 'the contrary of sakhaṭ,' preserving the wāw-origin claim on the same riḍwān evidence and citing Abū ʿUbayd's rāḍānī fa-raḍawtuhu. Al-Rāghib supplies the theological refinement that structures later usage: riḍā al-ʿabd ʿan Allāh is not resenting what His decree brings, while riḍā Allāh ʿan al-ʿabd is seeing him compliant with command and abstaining from prohibition; he glosses riḍwān as al-riḍā al-kathīr, an intensified or abundant riḍā. Ibn Manẓūr situates riḍā against sakhaṭ within the vocabulary of the heart's states, transmitting Ibn al-Athīr's remark (on the supplication ḥadīth) that riḍā and sakhaṭ, as qualities of the qalb, rank higher than attributes of mere action (like iḥyāʾ/imāta), the servant progressing from 'I take refuge in Your good pleasure' to 'I take refuge in You from You.' Lane records the underlying triliteral raḍiwa (yāʾ substituted for wāw after kasra), the Ṭayyiʾ dialectal form raḍā, and the two governing prepositions ʿan/ʿalā.

    Draws on: al-Khalīl · Ibn Fāris · al-Rāghib · Ibn Manẓūr · Lane

    • al-Rāghib, al-Mufradāt, s.v. رضو
    • Lisān al-ʿArab, s.v. رضو
    • Wiktionary Arabic root ر ض و (link not verified)
  • Letters & soundIn the letters-of-the-Breath assignments, rāʾ corresponds to the fifth heaven and, per al-Dabbāgh, its fatḥa indicates 'all goods, outward and inward';speculative

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

    In the letters-of-the-Breath assignments, rāʾ corresponds to the fifth heaven and, per al-Dabbāgh, its fatḥa indicates 'all goods, outward and inward'; ḍād corresponds to the second heaven and its fatḥa 'expresses health and the absence of affliction'; wāw governs 'the determination of ranks, stations and waystations' and its fatḥa denotes the intertwined structures within the human being. Read speculatively, riḍā as good (rāʾ), soundness (ḍād), and station (wāw) would cohere strikingly with its later technical sense as a maqām — a rank of spiritual health and unqualified good attained by the wayfarer — but this is offered only as a resonance within these specific letter-symbolism schemes, not as an explanation supported by historical phonology.

    Draws on: Ibn ʿArabī letters-in-the-Breath (akbari198) · al-Dabbāgh letter meanings

    • al-Dabbāgh, letter-meaning tables (as supplied)
  • Root structureIbn Fāris's neighboring rāʾ-ḍād chapters cover raḍʿ (suckling), raḍf (the patella;plausible

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

    Ibn Fāris's neighboring rāʾ-ḍād chapters cover raḍʿ (suckling), raḍf (the patella; also heated stones), raḍm and raḍn (piled stones, rough building), raḍb (light dew or drip), and raḍḥ (crushing, as of date-stones) — a cluster mostly concerned with concrete physical states rather than affect. Among the permutations, rawḍ (garden, meadow) is independently attested with two aṣls, 'expanse' and 'ease/facilitation,' and ḍawr (ḍwr, writhing in pain, also hunger) and waḍar (wḍr, grease smeared on something) are attested, while ḍrw and wrḍ are not. As mere juxtaposition — Ibn Fāris does not connect them — rawḍ's sense of 'ease, flourishing' sits near riḍā's sense of 'contentment,' both drawing on the letters r-ḍ-w in different orders, though the classical tradition treats them as separate aṣls.

    Draws on: Ibn Fāris nucleus siblings · permutation table

    • Ibn Fāris, Maqāyīs al-Lugha, chapters رضع/رضف/رضم/رضن/رضب/رضح/روض/ضور/وضر
  • Semitic kin & loanwordsArabic raḍiya/riḍā has a solid cognate in Hebrew rāṣâ, 'to be pleased with, accept favorably, take pleasure in' (e.g.well attested

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

    Arabic raḍiya/riḍā has a solid cognate in Hebrew rāṣâ, 'to be pleased with, accept favorably, take pleasure in' (e.g. of sacrificial acceptance and divine favor), via the regular correspondence of Hebrew ṣade to Arabic ḍād seen in other shared roots (cf. Hebrew ʾereṣ / Arabic arḍ). This points to a common Semitic root *rḍw/*rṣw for 'being pleased, accepting with favor' rather than to borrowing in either direction. No confident Akkadian or Gəʿəz cognate is identified here.

    Draws on: Hebrew rāṣâ

    • BDB, s.v. רצה (Brown–Driver–Briggs)
  • Quranic exegesisAt Q2:207, man yashrī nafsahu ibtighāʾa marḍāti Allāh ('who sells himself seeking God's good pleasure'), al-Ṭabarī reads marḍāt as the sought-after end that justifies self-sacrifice.well attested

    How the classical exegetes read the word in the Quran.

    At Q2:207, man yashrī nafsahu ibtighāʾa marḍāti Allāh ('who sells himself seeking God's good pleasure'), al-Ṭabarī reads marḍāt as the sought-after end that justifies self-sacrifice. At Q9:72, riḍwānun min Allāhi akbar ('God's good pleasure is greater still' — greater even than the gardens just promised), al-Zamakhsharī takes this as establishing riḍwān as the supreme good, surpassing paradise's sensory rewards. Al-Rāzī and al-Rāghib both dwell on the reciprocal formula raḍiya Allāhu ʿanhum wa raḍū ʿanhu (Q5:119, 98:8): al-Rāghib's definition — God's riḍā ʿan the servant meaning seeing him obedient to command and averse to prohibition, the servant's riḍā ʿan God meaning not resenting the decree — becomes the standard exegetical gloss for this mutuality, with commentators debating whether God's riḍā is eternally fixed or a response consequent on the servant's obedience.

    Draws on: al-Ṭabarī · al-Zamakhsharī · al-Rāzī · al-Rāghib

  • Philosophy & kalāmIn kalām, riḍā Allāh ʿan al-ʿibād became a locus for the standard dispute over divine attributes: Ashʿarīs tend to treat God's riḍā as either identical with His eternal will (irāda) or as a relational description that adds nothing temporally new to the divine essence, while Muʿtazilī theologians, committed to God's acts following justice, are more inclined to make riḍā a response consequent upon the servant's obedience.plausible

    The word as a technical term in falsafa and theology.

    In kalām, riḍā Allāh ʿan al-ʿibād became a locus for the standard dispute over divine attributes: Ashʿarīs tend to treat God's riḍā as either identical with His eternal will (irāda) or as a relational description that adds nothing temporally new to the divine essence, while Muʿtazilī theologians, committed to God's acts following justice, are more inclined to make riḍā a response consequent upon the servant's obedience. In the parallel Sufi technical vocabulary (al-Qushayrī, al-Ghazālī's Iḥyāʾ), riḍā is elevated to a maqām beyond ṣabr (patience) and shukr (gratitude) — the station in which the servant so fully accepts the decree (qadar) that hardship is no longer felt as hardship.

    Draws on: kalām debates on divine attributes · Sufi maqāmāt literature

    • al-Ghazālī, Iḥyāʾ ʿUlūm al-Dīn, Kitāb al-Ṣabr wa'l-Riḍā
  • Akbarian readingIn Faṣṣ Ādam, Ibn ʿArabī states that God described Himself by riḍā and ghaḍab (good pleasure and wrath) and brought the cosmos into being possessing khawf and rajāʾ (fear and hope), so that it fears His wrath and hopes for His riḍā;plausible

    The word in Ibn ʿArabī's text and terminology.

    In Faṣṣ Ādam, Ibn ʿArabī states that God described Himself by riḍā and ghaḍab (good pleasure and wrath) and brought the cosmos into being possessing khawf and rajāʾ (fear and hope), so that it fears His wrath and hopes for His riḍā; he adds that God also described Himself as jamīl (beautiful) and dhū jalāl (possessor of majesty), bringing the human being into existence upon hayba and uns (awe and intimacy). Riḍā thus functions in this passage as one term of a structuring divine polarity (riḍā/ghaḍab, jamāl/jalāl) that the cosmos, and pre-eminently Adam as the comprehensive locus (al-insān al-kāmil), is created to mirror and hold together.

    Draws on: Faṣṣ Ādam excerpt

    • Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam (as supplied)

Reference

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