Root · 27 in the Quran · 73 in 15 texts of the library
عجب (root jb)
العين والجيم والباء أصلان صحيحان يدل أحدهما على كبر واستكبار للشيء والآخر خلقة من خلق الحيوان
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of ع ج ب that our sources attest: the root's letters in green, the added letters in gold.
26 words5 verbs3 verbal nouns3 participles2 intensives and elatives11 other nouns2 plurals
- أَعْجَبَit induced, or excited, him to wonder
- عَجَبwonder
- عَجِبُ—
- عَجِيبَةwonderful thing
- عَجَائِب—
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs5عَجِبُ · أَعْجَبَ · تَعَجَّبَ
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.”)
- عَجِبُForm IQurʾān ×8library ×6LaneIbn Fāris
- أَعْجَبَit induced, or excited, him to wonderLaneForm IVQurʾān ×11library ×2Lane
- تَعَجَّبَLane: see Form IForm Vlibrary ×9LaneIbn Fāris
- عَجَّبَForm IILaneIbn Fāris
- اِسْتَعْجَبَLane: see Form IForm XLane
Verbal nouns3عَجَب · إِعْجاب · تَعْجِيب
The action itself, named as a noun (maṣdar).grammar →
- عَجَبwonderLaneForm I · Lane: inf. n.Qurʾān ×5library ×12LaneIbn Fāris
- إِعْجابadmiration; wonderautoForm IV · Lane: inf. n.library ×2Lane
- تَعْجِيبForm II · Lane: inf. n.Lane
Participles3مُتَعَجِّب · مُعْجَب · مُعْجِب
The one who does it, and the one it is done to.grammar →
Intensives, qualities and the elative2عَجِيب · أَعْجَب
The quality carried far, held as a trait, or compared.grammar →
- عَجِيبastonishing; amazingautoquality (faʿīl)Qurʾān ×2library ×9LaneIbn Fāris
- أَعْجَبmore, and most, wonderful or admirable or pleasingLaneelative or colour adjective (afʿal)library ×2Lane
Other nouns11عَجِيبَة · عُجَاب · أُعْجُوبَة
Nouns on other patterns; their meaning is learned word by word.grammar →
- عَجِيبَةwonderful thingLanenounlibrary ×15Lane
- عُجَابnounQurʾān ×1LaneIbn Fāris
- أُعْجُوبَةindeed; trulyautonounlibrary ×2Lane
- عَجَبَةnounLaneIbn Fāris
Plurals2عَجَائِب · عُجُوب
Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →
- عَجَائِبbroken plural of عَجِيبَةlibrary ×15Lane
- عُجُوبbroken plural of عَجْبLaneIbn Fāris
Reference
Why this shape?What each of the 13 patterns does
What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.
The pattern machinePour the root into a pattern; see whether the word exists
Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.
Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.
Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary AI
But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.
The grammarians on this pattern (4)
ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة
Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)' AI
Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
و نحو المظنة و المقبرة فتحا و ضما ليس بقياس
and words like maẓinna and maqbara (with a or u) are not by rule AI
Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
- “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
- “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
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
Ibn Fāris · 395العين والجيم والباء أصلان صحيحان يدل أحدهما على كبر واستكبار للشيء والآخر خلقة من خلق الحيوان فالأول العجب وهو أن يتكبر الإنسان في نفسه تقول هو معجب بنفسه وتقول من باب العجب عجب يعجب عجبا وأمر عجيب وذلك إذا استكبر واستعظ
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
The same letters, turned
The same three letters in all six orders. Choose one.
ع ج ب
العين والجيم والباء أصلان صحيحان يدل أحدهما على كبر واستكبار للشيء والآخر خلقة من خلق الحيوان
ʿ-j-b is two sound roots: one indicates greatness and regarding a thing as great, and the other is a trait among the traits of animals. AI
an entry in Ibn Fārislater sources onlyin none of them
Do these six share one core meaning?
Reference
About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary
al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).
A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).
Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).
Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.
Neighbours on the ring differ by one swap of two letters.
The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).
The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.
Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:
- 1 of 6319
- 2 of 6218
- 3 of 6164
- 4 of 6155
- 5 of 6107
- 6 of 658
- 1 of 6148
- 2 of 6108
- 3 of 6157
- 4 of 6179
- 5 of 6111
- 6 of 643
Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.
Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.
Letters & sound
- عʿaynmiddle of the throat · voiced, in betweenSīb. · I. Jinnī
- جjīmmiddle of the tongue · voiced, stopSīb. · I. Jinnī
- بbāʾbetween the lips · voiced, stopSīb. · I. Jinnī
How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under Reference.
Sharing two of its three letters (computed; kinship of form, not of meaning)
Reference
How it is madeSībawayh and Ibn Jinnī · phonetics
English throughout: AI translation of the Arabic AI
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 ↗
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 ↗
ب
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 AI
ع
Level of existence: الطبيعة · Nature
Divine Name: الباطن · The Inward (al-Bāṭin)
Lunar mansion: الثريا · al-Thurayyā (the Pleiades)
Futūḥāt ch. 198, line 63825Spheres of its simples (ch. 2): 9 line 2572 ↗
ج
Level of existence: الفلك الأطلس فلك البروج · the Atlas (starless) sphere, the sphere of the zodiacal signs
Divine Name: الغني · al-Ghanī, the Independent
Lunar mansion: الطرف · al-Ṭarf
Futūḥāt ch. 198, line 62085Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582ب
Level of existence: الجن · the jinn
Divine Name: اللطيف · al-Laṭīf, the Subtle
Lunar mansion: الفرع المقدم · al-Farʿ al-Muqaddam
Futūḥāt ch. 198, line 62118Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
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.
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.
ب
With fatḥa ـَ
فهي إشارة إلى الشيء الذي هو في غاية العز أو في غاية الذل.
It is an indication of the thing that is at the utmost of might or at the utmost of abasement.
With ḍamma ـُ
فهي إشارة معها قبض.
It is an indication accompanied by contraction (qabḍ).
With kasra ـِ
فهي إشارة إلى ما دخل أو هو داخل على الذات.
It is an indication of what has entered, or is entering, upon the self.
Two-letter nucleus8 roots in Ibn Fāris’s chapterع 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 21717 ↗
- عجدالعين والدال ليس بشيء على أنهم يقولون العجد الزبيب ويقال هو العنجدL21718
- عجرالعين والجيم والراء أصل واحد صحيح يدل على تعقد في الشىء ونتو مع التواءL21719
- عجزالعين والجيم والزاء أصلان صحيحان يدل أحدهما على الضعف والاخر على مؤخر الشيءQ 26 · L21732
- عجسالعين والجيم والسين أصل صحيح واحد يدل على تأخر الشيء كالعجز في عظم وغلظ وتجمعL21759
- عجفالعين والجيم والفاء أصلان صحيحان أحدهما يدل على هزال والآخر على حبس النفس وصبرها على الشيء أو عنهQ 2 · L21783
- عجمالعين والجيم والميم ثلاثة أصول أحدها يدل على سكوت وصمت والآخر على صلابة وشدة والآخر على عض ومذاقهQ 4 · L21834
- عجنالعين والجيم والنون أصل صحيح يدل على اكتناز شيء لين غير صلبL21861
- عجبالعين والجيم والباء أصلان صحيحان يدل أحدهما على كبر واستكبار للشيء والآخر خلقة من خلق الحيوانQ 27 · L21886
In the sister scriptsHebrew ע ג בSyriac ܥ ܓ ܒ
| Arabic | ع ج ب |
| Hebrew | ע ג ב |
| Syriac | ܥ ܓ ܒ |
| Ancient South Arabian (musnad) | 𐩲 𐩴 𐩨 |
| Phoenician | 𐤏 𐤂 𐤁 |
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.
Reference