Root · 0 in the Quran · 2 in 2 texts of the library
هوج (root hwj)
الهاء والواو والجيم : كلمة تدل على تسرع وتعسف يقولون : الأهوج : الرجل المتسرع والهوجاء : الناقة السريعة كأن بها هوجا …
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of ه و ج that our sources attest: the root's letters in green, the added letters in gold.
6 words3 verbs1 verbal noun1 intensive or elative1 plural
- أَهْوَجvehement; frantic
- هَوِجَ—
- اهوجَ—
- تَهَوَّجَ—
- هَوَج—
The whole family4 groups, by pattern; tap a pattern to see what it does
Verbs3هَوِجَ · اهوجَ · تَهَوَّجَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
Verbal nouns1هَوَج
The action itself, named as a noun (maṣdar).grammar →
- هَوَجForm I · Lane: inf. n.Lane
Intensives, qualities and the elative1أَهْوَج
The quality carried far, held as a trait, or compared.grammar →
- أَهْوَجvehement; franticautoelative or colour adjective (afʿal)library ×2LaneIbn Fāris
Reference
Why this shape?What each of the 6 patterns does
What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.
The pattern machinePour the root into a pattern; see whether the word exists
Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.
Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.
Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary AI
But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.
The grammarians on this pattern (4)
ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة
Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)' AI
Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
و نحو المظنة و المقبرة فتحا و ضما ليس بقياس
and words like maẓinna and maqbara (with a or u) are not by rule AI
Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
- “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
- “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
This root has a weak or doubled letter, so real words change shape (qāla → qāʾil, not qāwil); the machine pours the letters in as they are, and matches attested words by their regular pattern.
About thisWhat “attested” means here; the sources
Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.
The dictionaries
Ibn Fāris · 395الهاء والواو والجيم : كلمة تدل على تسرع وتعسف يقولون : الأهوج : الرجل المتسرع والهوجاء : الناقة السريعة كأن بها هوجا والهوجاء : الريح التي تقلع البيوت وقال أبو بكر : وقد تهب في وجه واحد هبوبا متداركا ويقولون : الهاجة : ا
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.
ه و ج
الهاء والواو والجيم : كلمة تدل على تسرع وتعسف يقولون : الأهوج : الرجل المتسرع والهوجاء : الناقة السريعة كأن بها هوجا والهوجاء : الريح التي تقلع البيوت وقال أبو بكر : وقد تهب في وجه واحد هبوبا متداركا ويقولون : الهاجة : ا …
h-w-j: a word that denotes rashness and recklessness; they say "al-ahwaj" is the rash man; "al-hawjāʾ" is the swift she-camel, as though she has recklessness in her; "al-hawjāʾ" is the wind that uproots houses; and Abū Bakr said: it blows from one direction, blast after blast; and they say "al-hāja" is [...]... 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
- هhāʾdeep in the throat · voiceless, continuantSīb. · I. Jinnī
- وwāwbetween the lips · voiced, in betweenSīb. · I. Jinnī
- جjīmmiddle of the tongue · 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
ه
فأقصاها مخرجا: الهمزة والهاء والألف
The furthest of them [the three in the throat] in place: the hamza, the hāʾ and the alif. Sībawayh, line 26548 ↗
فأولها من أسفله وأقصاه، مخرج الهمزة والألف والهاء، هكذا يقول سيبويه
The first of them [in the throat], from its lowest and furthest part, is the place of the hamza, the alif and the hāʾ: so Sībawayh says. Ibn Jinnī, line 965 ↗
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 ↗
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 ↗
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
ه
Level of existence: أبتداء العالم · the beginning of the world
Divine Name: البديع · the Originator (who creates without prior model)
Lunar mansion: الشرطين · al-Sharaṭān (the Two Signs), first of daily time, when the sun is in Aries
Futūḥāt ch. 198, line 66017Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
وإلا الهاء والهمزة فإنهما باردتان رطبتان
And except hāʾ and hamza, for these two are cold and moist.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2583و
Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations
Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees
Lunar mansion: الرشا · al-Rashāʾ
Futūḥāt ch. 198, line 62121Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582ج
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 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
ه
With fatḥa ـَ
فهي الرحمة الطاهرة التي لا نهاية لها.
It is pure mercy that has no end.
With ḍamma ـُ
فهي اسم من أسمائه تعالى.
It is one of the names of God, Exalted is He.
With kasra ـِ
فهي إشارة إلى الخير الذي يخرج من ذوات المخلوقات.
It is an indication of the good that issues from the selves of created beings.
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.
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.
Two-letter nucleus16 roots in Ibn Fāris’s chapterه و
Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 32830 ↗
- هوىالهاء والواو والياء : أصل صحيح يدل على خلو وسقوط أصله الهواء بين الأرض والسماء سمي لخلوهQ 38 · L32832
- هوبالهاء والواو والباء : ليس بأصل جيد لكنهم يقولون : الهوب : المخلط وحكى ابن دريد في طرائفه أصابني هوب النار : وهجها .L32855
- هوتالهاء والواو والتاء : قريب من الذي قبله يقولون : الهوتة : الطريق إلى الماء وصب الله عليه الهوتة والمؤتة شتمL32858
- هوجالهاء والواو والجيم : كلمة تدل على تسرع وتعسف يقولون : الأهوج : الرجل المتسرع والهوجاء : الناقة السريعة كأن بها هوجا والهوجاء : الريح التي تقلع البيوتL32861
- هودالهاء والواو والدال : أصل يدل على إرواد وسكون يقولون : التهويد : المشي الرويد ويقولون : هود إذا نام وهود الشراب نفس الشارب إذا خثرت له نفسه والهوادة :Q 21 · L32866
- هوذالهاء والواو والذال : كلمة واحدة هي هوذة : القطاة وبها سمي الرجل هوذة .L32873
- هورالهاء والواو والراء : أصل يدل على تساقط شيء منه تهور البناء : انهدم وتهور الليل : انكسر ظلامه كأنه تهدم ومر وتهور الشتاء : ذهب أشده ويقولون للقطيع من Q 2 · L32876
- هوسالهاء والواو والسين : كلمة تدل على طوفان ومجيء وذهاب في مثل الحيرة فالهوس : الطوفان ؛ وكل طلب في جرأة هوس ويقال أسد هواس وباتت الإبل الليل تهوس : تسريL32883
- هوشالهاء والواو والشين : أصيل يدل على اختلاط وشبهه منه هوشوا : اختلطوا وهاشت الخيل في الغارة والمهاوش في الحديث من هذا ويقال : هوشت الريح بالتراب : جاءت L32889
- هوعالهاء والواو والعين : كلمتان : الهوع : سوء الحرصL32896
- هوفالهاء والواو والفاء : كلمة واحدة تدل على خفةL32900
- هوكالهاء والواو والكاف : كلمة تدل على حمق ووقوع في الشيء على غير بصيرة فالهوك : الحمق وتهوك الرجل : وقع في الشيء وفي الحديث : أمتهوكون أنتم كما تهوكت اليL32905
- هولالهاء والواو واللام : كلمتان تدل إحداهما على مخافة والأخرى على تحسين وزينة .L32909
- هومالهاء والواو والميم كلمة يقولون : هوم الرجل إذا هز رأسه من النعاس وقد هومناL32917
- هونالهاء والواو والنون أصيل يدل على سكون أو سكينة أو ذلQ 26 · L32921
- هوهالهاء والواو والهاء يقولون : الهوهاء : الأحمق ويقولون : الهواهي : الباطلL32926
In the sister scriptsHebrew ה ו גSyriac ܗ ܘ ܓ
| Arabic | ه و ج |
| Hebrew | ה ו ג |
| Syriac | ܗ ܘ ܓ |
| Ancient South Arabian (musnad) | 𐩠 𐩥 𐩴 |
| Phoenician | 𐤄 𐤅 𐤂 |
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