Mashrabaمشربة

وجبa single root denoting the falling of a thing and its landing, from which other senses … (root wjb)

الواو والجيم والباء : أصل واحد يدل على سقوط الشيء ووقوعه ثم يتفرع ووجب البيع وجوبا : حتى وقع ووجب الميت : سقط والقتيل …

Ibn Fāris, Maqāyīs al-lugha · English rendering

وجب
Patterns computed · our data

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

30 words6 verbs10 verbal nouns5 participles1 place or instrument1 intensive or elative2 other nouns4 plurals1 relative or abstract

  • وَجَبَتَit (a wall, or the like, Msb, or a house, or anything, Lh,) fell down
  • أَوْجَبَmake necessary; obligate
  • وَاجِبslain
  • وُجُوبduty; necessity
  • مُوجِبrequiring
The whole family8 groups, by pattern; tap a pattern to see what it does
Verbs6وَجَبَتَ · أَوْجَبَ · وَجَّبَ

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.”)

Verbal nouns10وُجُوب · مَوْجِب · وَجِيب

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

  • وُجُوبduty; necessityautoForm I · Lane: inf. n.library ×13Lane
  • مَوْجِبForm I · Lane: inf. n.LaneIbn Fāris
  • وَجِيبForm I · Lane: inf. n.LaneIbn Fāris
  • وَجْبshe-camel whose biestings coagulate in her udderLaneForm I · Lane: inf. n.LaneIbn Fāris
Participles5وَاجِب · مُوجِب · مُوجَب

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

Place, time and instrument1مَوْجِب

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

  • مَوْجِبplace where one falls down and diesLanenoun of place or timeLaneIbn Fāris
Intensives, qualities and the elative1وَجَّاب

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

  • وَجَّابintensive (faʿʿāl)Lane
Other nouns2وَجِيبَة · وُجَاب

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

  • وَجِيبَةdaily allowance of foodLanenounLaneIbn Fāris
  • وُجَابnounLane
Plurals4مُسْتَوْجِبِين · مُوجِبات · واجِبات

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

  • مُسْتَوْجِبِينsound plural of مُسْتَوْجِبlibrary ×1
  • مُوجِباتplural of requiringfrom the singularsound plural of مُوجِبlibrary ×1
  • واجِباتplural of slainfrom the singularsound plural of واجِبlibrary ×1
  • وِجَابbroken plural of وَجْبLane
Relative and abstract1وُجُوبِيّ

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

  • وُجُوبِيّobligatory, or incumbentLanerelative adjective (-iyy)Lane
Why this shape?What each of the 17 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.

مَفْعَلَةو ج بمَوْجَبَة

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

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.

English: AI translation
  • al-Khalīl · 170Wajaba (وجب) the thing, wujūban (وجوبا).

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

    Wajaba (وجب) the thing, wujūban (وجوبا). And awjabahu (أوجبه) and wajjabahu (وجبه) [both meaning 'he made it obligatory/binding']. Wajabat (وجبت) the sun, wajban (وجبا): it set. And I heard for it a wajbah (وجبة), i.e., a thud/fall (waqʿah), like something falling to the ground. Al-mūjib (الموجب) among riding beasts: one that is startled/frightened by everything; it is also said al-wajāb (الوجاب). And His saying, Mighty and Exalted: 'fa-idhā wajabat junūbuhā fa-kulū minhā' (فإذا وجبت جنوبها فكلوا منها, 'and when their flanks have fallen [to the ground], eat of them') [Quran 22:36] — it is said [its meaning is]: their souls departed; and it is said [its meaning is]: they fell upon their flanks. Al-mūjibāt (الموجبات): the grave/major sins for which God makes the Fire obligatory. Wajaba (وجب) the man upon himself food, when he made for himself a single meal per day, which is called al-wajbah (الوجبة). Wajjaba (وجب) the camel, tawjīban (توجيبا), i.e., it knelt down and fell.

    AI translation of the Arabic below

    وجب الشيء وجوبا. وأوجبه ووجبه. ووجبت الشمس وجبا: غابت. وسمعت لها وجبة، أي: وقعة. مثل شيء يقع على الأرض. والموجب من الدواب: الذي يفزع من كل شيء. ويقال: الوجاب. وقوله جل وعز: فإذا وجبت جنوبها فكلوا منها «2» ، يقال: [معناه] : خرجت أنفسها، ويقال: [معناه] : سقطت لجنوبها. والموجبات: الكبائر من الذنوب التي يوجب الله بها النار. ووجب الرجل على نفسه الطعام إذا جعل لنفسه أكلة واحدة في اليوم، وهي الوجبة. ووجب البعير توجيبا، أي: برك وسقط.

  • al-Jawharī · 393Wajaba (وجب) the thing, i.e., it became necessary/binding (lazima), yajibu wujūban (يجب وجوبا).

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

    Wajaba (وجب) the thing, i.e., it became necessary/binding (lazima), yajibu wujūban (يجب وجوبا). And awjabahu (أوجبه) Allāh [made it obligatory]. And istawjabahu (استوجبه), i.e., he deserved/merited it. Wajaba (وجب) the sale, yajibu jibbatan (يجب جبة). And awjabtu (أوجبت) the sale, fa-wajaba (فوجب) [I made the sale binding, so it became binding]. Al-wajībah (الوجيبة): that one make the sale binding, then take it little by little, so that when one has finished it is said: 'you have received your wajībah (وجيبتك) in full.' Wajaba (وجب) the heart, wajīban (وجيبا): it throbbed/palpitated. Awjaba (أوجب) the man: when he performed a deed that made obligatory for him Paradise or the Fire. Al-wajb (الوجب): the coward. The poet said: "Pursuer of enemies, neither slack nor cowardly (wajb)..." From this one says: wajuba (وجب) the man, with ḍammah, wujūbah (وجوبة). And al-wajbah (الوجبة): a fall accompanied by a thud (al-saqṭah maʿa al-haddah). In the proverb: 'On his side, let the wajbah (الوجبة) be' [let him fall on his side]. God the Exalted said: '(fa-idhā wajabat junūbuhā)' [Quran 22:36]. From this comes their saying: 'the people went out to their mawājib (مواجب),' meaning their places of combat/wrestling (maṣāriʿ). Wajabat (وجبت) the dead person, when he fell and died. And the slain man is called wājib (واجب). The poet said: "The Banū ʿAwf obeyed a commander who forbade them from peace, until the first one to fall (wājib) came about." Wajabat (وجبت) the sun, i.e., it set. Wajjabat (وجبت) the earth with him, tawjīban (توجيبا), i.e., it struck him [threw him down upon it]. It is also said: wajabat (وجبت) the camels, when they became exhausted. Al-mūjib (الموجب): one who eats once in the day and night. One says: 'So-and-so eats a wajbah (وجبة).' And he has wajjaba (وجب) himself, tawjīban (توجيبا), when he accustomed himself to that; likewise when he milks [his animal] once in the day and night.

    AI translation of the Arabic below

    وجب الشئ، أي لزم، يجب وجوبا. وأوجبه الله. واستوجبه، أي استحقه. ووجب البيع يجب جبة (1) . وأوجبت البيع فوجب. والوجيبة: أن توجب البيع ثم تأخذه أولا فأولا، فإذا فرغت قيل: قد استوفيت وجيبتك. ووجب القلب وجيبا: اضطرب. وأوجب الرجل، إذا عمل عملا يوجب له الجنة أو النار. والوجب: الجبان. قال الشاعر (2) : طلوب الأعادي لا سؤوم ولا وجب (3) * تقول منه: وجب الرجل بالضم وجوبة والوجبة: السقطة مع الهدة. وفي المثل " بجنبه فلتكن الوجبة ". قال الله تعالى: (فإذا وجبت جنوبها) . ومنه قولهم: خرج القوم إلى مواجبهم، أي مصارعهم. ووجبت الميت، إذا سقط ومات. ويقال للقتيل واجب. قال الشاعر (4) : أطاعت بنو عوف أميرا نهاهم * عن السلم حتى كان أول واجب (1) ووجبت الشمس، أي غابت. ووجبت به الأرض توجيبا، أي ضربتها به. ويقال أيضا: وجبت الإبل، إذا أعيت. والموجب: الذي يأكل في اليوم والليلة مرة. يقال: فلان يأكل وجبة. وقد وجب نفسه توجيبا، إذا عودها ذلك، وكذلك إذا حلب في اليوم والليلة مرة.

  • Ibn Fāris · 395Wāw, jīm, and bā': a single root indicating the falling and dropping of a thing, from which branches develop.

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

    Wāw, jīm, and bā': a single root indicating the falling and dropping of a thing, from which branches develop. Wajaba (وجب) the sale, wujūban (وجوبا): [it became binding] until it fell into place [was concluded]. Wajaba (وجب) the dead person: he collapsed/fell. And the slain man is called wājib (واجب). In the hadith: 'fa-idhā wajaba fa-lā tabkīnna bākiyah' (فإذا وجب فلا تبكين باكية), meaning: when he dies. And God said concerning the sacrificial animals: 'fa-idhā wajabat junūbuhā' (فإذا وجبت جنوبها) [Quran 22:36, 'when their flanks fall (to the ground)']. Qays said: "The Banū ʿAwf obeyed a commander who forbade them from peace, until the first one to fall (wājib) came about." Wajaba (وجب) the wall: it fell, wajbatan (وجبة). And al-wajībah (الوجيبة): that one make the sale binding by taking from it a portion each day, so that when he finishes it is said: 'he received in full his wajībah (استوفى وجيبته).' They say: al-wajb (الوجب) is the coward, as the poet said: "Pursuing the enemies, neither slack nor cowardly (wajb)..." He was named thus because he is like one who has fallen (sāqiṭ). And they say al-mūjib (الموجب) is the she-camel that cannot rise on account of the abundance of her flesh. From this same chapter is al-mūjib (الموجب) among she-camels: the one in whose udder the colostrum (libaʾ) has coagulated/formed. As for wajīb al-qalb (وجيب القلب, 'throbbing of the heart'), it is from substitution [of letters], the original being al-wajīf (الوجيف), which has already been mentioned.

    AI translation of the Arabic below

    الواو والجيم والباء : أصل واحد يدل على سقوط الشيء ووقوعه ثم يتفرع ووجب البيع وجوبا : حتى وقع ووجب الميت : سقط والقتيل واجب وفي الحديث : فإذا وجب فلا تبكين باكية أي إذا مات وقال الله في النسائك : ﴿ فإذا وجبت جنوبها ﴾ قال قيس : — أطاعت بنو عوف أميرا نهاهم … عن السلم حتى كان أول واجب … وجب الحائط : سقط وجبة والوجيبة : أن توجب البيع في أن تأخذ منه بعضا في كل يوم فإذا فرغ قيل : استوفى وجيبته ويقولون : الوجب : الجبان قال : — طلوب الأعادي لا سؤوم ولا وجب … سمي به لأنه كالساقط ويقولون الموجب : الناقة لا تنبعث من كثرة لحمها . ومن الباب الموجب من النوق : التي ينعقد اللبأ في ضرعها . وأما وجيب القلب فمن الإبدال والأصل الوجيف وقد مر .

  • al-Rāghib · 502Al-wujūb (الوجوب): fixed existence/necessity (al-thubūt).

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

    Al-wujūb (الوجوب): fixed existence/necessity (al-thubūt). Al-wājib (الواجب) is said in several senses: The first: in contrast to al-mumkin (الممكن, 'the possible'), it is that which is realized such that, were its removal supposed, an impossibility would result from it — like the existence of the one together with the existence of the two, for it is impossible for the one to be removed while the two is realized. The second: it is said of that which, if not done, entails blame for the one [who omits it]; and this is of two kinds: obligatory from the standpoint of reason (al-ʿaql), such as the obligation to know [God's] Oneness and to know prophethood; and obligatory from the standpoint of the Sacred Law (al-sharʿ), such as the obligation of the prescribed acts of worship. Wajabat (وجبت) the sun: when it set, like their saying 'saqaṭat' (سقطت, 'it fell') and 'waqaʿat' (وقعت, 'it dropped'); from this is His saying, Exalted is He: 'fa-idhā wajabat junūbuhā' (فإذا وجبت جنوبها) [Quran 22:36]. And wajaba (وجب) the heart, wajīban (وجيبا) [it throbbed]. All of this is by consideration of the notion of falling/occurring involved in it, and in all of it one says awjaba (أوجب). And by al-mūjibāt (الموجبات) is meant the grave sins for which God has made the Fire obligatory. Some have said: al-wājib (الواجب) is said in two senses: one of them, that by it is meant that whose obligation/necessity is necessarily attached, such that it cannot rightly be non-existent — as in our saying regarding God, Majestic is His Glory: 'wājib al-wujūd' (واجب الوجود, 'Necessary of Existence'). And the second: al-wājib in the sense that it is proper/right that it... [entry continues]

    AI translation of the Arabic below

    الوجوب: الثبوت. والواجب يقال على أوجه: الأول: في مقابلة الممكن، وهو الحاصل الذي إذا قدر كونه مرتفعا حصل منه محال. نحو: وجود الواحد مع وجود الاثنين، فإنه محال أن يرتفع الواحد مع حصول الاثنين. الثاني: يقال في الذي إذا لم يفعل يستحق به اللوم، وذلك ضربان: واجب من جهة العقل، كوجوب معرفة الوحدانية، ومعرفة النبوة. وواجب من جهة الشرع كوجوب العبادات الموظفة. ووجبت الشمس: إذا غابت، كقولهم: سقطت ووقعت، ومنه قوله تعالى: فإذا وجبت جنوبها [الحج/ 36] ووجب القلب وجيبا. كل ذلك اعتبار بتصور الوقوع فيه، ويقال في كله: أوجب. وعبر بالموجبات عن الكبائر التي أوجب الله عليها النار. وقال بعضهم: الواجب يقال على وجهين: أحدهما: أن يراد به اللازم الوجوب، فإنه لا يصح أن لا يكون موجودا، كقولنا في الله جل جلاله: واجب وجوده. والثاني: الواجب بمعنى أن حقه أن ي

  • Lisān · 711Wajaba (وجب) the thing, yajibu wujūban (يجب وجوبا), i.e., it became necessary/binding (lazima).

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

    Wajaba (وجب) the thing, yajibu wujūban (يجب وجوبا), i.e., it became necessary/binding (lazima). And awjabahu (أوجبه) huwa ['he made it obligatory'], and awjabahu (أوجبه) Allāh, and istawjabahu (استوجبه), i.e., he deserved/merited it. In the hadith: 'ghusl al-jumʿah wājib ʿalā kull muḥtalim' (غسل الجمعة واجب على كل محتلم, 'the Friday ablution is obligatory upon every adult'). Ibn al-Athīr said: al-Khaṭṭābī said: its meaning is the obligation of choice and recommendation (al-istiḥbāb), not the obligation of religious duty (al-farḍ) and strict necessity; rather, he likened it to al-wājib for emphasis, just as a man says to his companion: 'your right upon me is wājib (binding)' [though not legally compulsory]. Al-Ḥasan held it to be binding/necessary, and this was related from Mālik as well. It is said: wajaba (وجب) the thing, yajibu wujūban, when it became fixed and necessary. Al-wājib (الواجب) and al-farḍ (الفرض), according to al-Shāfiʿī, are the same, namely everything whose omission incurs punishment; but Abū Ḥanīfah distinguished between them, al-farḍ being, in his view, more emphatic/binding than al-wājib. In the hadith of ʿUmar, may God be pleased with him: that he 'awjaba (أوجب) a najīb [a choice camel]', i.e., he designated it as a gift/offering in Ḥajj or ʿUmrah, as though he made it obligatory upon himself. Al-najīb (النجيب): one of the choicest camels. Wajaba (وجب) the sale, yajibu jibbatan (يجب جبة), and awjabtu (أوجبت) the sale, fa-wajaba (فوجب) [I concluded the sale, so it became binding]. Al-Liḥyānī said: wajaba (وجب) the sale, jibbatan wa-wujūban (جبة ووجوبا); and one says: 'the sale has become obligatory/binding for you' (awjaba laka al-bayʿ), and 'he made it binding' (awjabahu huwa), īǰāban (إيجابا); all of this is from al-Liḥyānī. And awjabahu (أوجبه) al-bayʿ [he concluded the sale with him], mūwājabatan (مواجبة) and wijāban (وجابا), also from him. Abū ʿAmr [said]: al-wajībah (الوجيبة) is that one make the sale binding, then take it little by little; and it is said: on condition of taking a portion of it each day, so that when he finishes it is said: 'he received his wajībah (وجيبته) in full'; and in al-Ṣiḥāḥ: 'when you have finished it is said: you have received your wajībah (وجيبتك) in full.' In the hadith: 'idhā kāna al-bayʿu ʿan khiyārin fa-qad wajaba' (إذا كان البيع عن خيار فقد وجب, 'if the sale was subject to an option, then it has become binding'), i.e., it was completed and took effect. It is said: wajaba (وجب) the sale, yajibu wujūban, and awjabahu (أوجبه) īǰāban (إيجابا), i.e., it became binding and he made it binding — meaning: if after the contract he said 'choose to rescind the sale or to execute it,' and he chose to execute it, then it became binding even if the two parties had not [yet] separated. Istawjaba (استوجب) the thing: he deserved/merited it. Al-mūjibah (الموجبة): the grave sin for which punishment is merited; and it is said that al-mūjibah may occur from both good deeds and evil deeds. In the hadith: 'Allāhumma innī asʾaluka mūjibāti raḥmatik' (اللهم إني أسألك موجبات رحمتك, 'O God, I ask You for the things that necessitate Your mercy'). Awjaba (أوجب) the man: he committed a mūjibah of good deeds or evil deeds. Awjaba (أوجب) the man: when he performed a deed that made obligatory for him Paradise or the Fire. In the hadith: 'man faʿala kadhā wa-kadhā fa-qad awjaba' (من فعل كذا وكذا فقد أوجب, 'whoever does such-and-such has awjaba [made binding for himself Paradise or the Fire]'), i.e., Paradise or the Fire became binding/obligatory for him. In the hadith: 'awjaba Ṭalḥatu' (أوجب طلحة), i.e., he performed a deed that made Paradise obligatory for him. In the hadith of Muʿādh: 'awjaba dhū al-thalāthati wa-l-ithnayn' (أوجب ذو الثلاثة والاثنين), i.e., whoever sends ahead [in death] three of his children, or two, Paradise becomes obligatory for him. In the hadith of Ṭalḥah: 'a word I heard from the Messenger of God, peace and blessings be upon him, a mūjibah (موجبة, 'obligation-making [word]'), which I did not ask him about' — so ʿUmar said: 'I know what it is: "Lā ilāha illā Allāh" (لا إله إلا الله, 'There is no god but God')', i.e., a word that made Paradise obligatory for its speaker; its plural is mūjibāt (موجبات). In the hadith of al-Nakhaʿī: 'they used to consider that walking to the mosque on a dark night, having the... [entry continues]'

    AI translation of the Arabic below

    وجب الشيء يجب وجوبا أي لزم. وأوجبه هو، وأوجبه الله، واستوجبه أي استحقه. وفي الحديث: غسل الجمعة واجب على كل محتلم. قال ابن الأثير: قال الخطابي: معناه وجوب الاختيار والاستحباب، دون وجوب الفرض واللزوم؛ وإنما شبهه بالواجب تأكيدا، كما يقول الرجل لصاحبه: حقك علي واجب، وكان الحسن يراه لازما، وحكى ذلك عن مالك. يقال: وجب الشيء يجب وجوبا إذا ثبت، ولزم. والواجب والفرض، عند الشافعي، سواء، وهو كل ما يعاقب على تركه؛ وفرق بينهما أبو حنيفة، فالفرض عنده آكد من الواجب. وفي حديث عمر، رضي الله عنه: أنه أوجب نجيبا أي أهداه في حج أو عمرة، كأنه ألزم نفسه به. والنجيب: من خيار الإبل. ووجب البيع يجب جبة، وأوجبت البيع فوجب. وقال اللحياني: وجب البيع جبة ووجوبا، وقد أوجب لك البيع وأوجبه هو إيجابا؛ كل ذلك عن اللحياني. وأوجبه البيع مواجبة، ووجابا، عنه أيضا. أبو عمرو: الوجيبة أن يوجب البيع، ثم يأخذه أولا، فأولا؛ وقيل: على أن يأخذ منه بعضا في كل يوم، فإذا فرغ قيل: استوفى وجيبته؛ وفي الصحاح: فإذا فرغت قيل: قد استوفيت وجيبتك. وفي الحديث: إذا كان البيع عن خيار فقد وجب أي تم ونفذ. يقال: وجب البيع يجب وجوبا، وأوجبه إيجابا أي لزم وألزمه؛ يعني إذا قال بعد العقد: اختر رد البيع أو إنفاذه، فاختار الإنفاذ، لزم وإن لم يفترقا. واستوجب الشيء: استحقه. والموجبة: الكبيرة من الذنوب التي يستوجب بها العذاب؛ وقيل: إن الموجبة تكون من الحسنات والسيئات. وفي الحديث: اللهم إني أسألك موجبات رحمتك. وأوجب الرجل: أتى بموجبة من الحسنات أو السيئات. وأوجب الرجل إذا عمل عملا يوجب له الجنة أو النار. وفي الحديث: من فعل كذا وكذا، فقد أوجب أي وجبت له الجنة أو النار. وفي الحديث: أوجب طلحة أي عمل عملا أوجب له الجنة. وفي حديث معاذ: أوجب ذو الثلاثة والاثنين أي من قدم ثلاثة من الولد، أو اثنين، وجبت له الجنة. وفي حديث طلحة: كلمة سمعتها من رسول الله، صلى الله عليه وسلم، موجبة لم أسأله عنها، فقال عمر: أنا أعلم ما هي: لا إله إلا الله ، أي كلمة أوجبت لقائلها الجنة، وجمعها موجبات. وفي حديث النخعي: كانوا يرون المشي إلى المسجد في الليلة المظلمة، ذات المطر والريح، أنها موجبة ، والموجبات الكبائر من الذنوب التي أوجب الله بها النار. وفي الحديث: أن قوما أتوا النبي، صلى الله عليه وسلم، فقالوا: يا رسول الله، إن صاحبا لنا أوجب أي ركب خطيئة استوجب بها النار، فقال: مروه فليعتق رقبة. وفي الحديث: أنه مر برجلين يتبايعان شاة، فقال أحدهما: والله لا أزيد على كذا، وقال الآخر: والله لا أنقص من كذا، فقال: قد أوجب أحدهما أي حنث، وأوجب الإثم والكفارة على نفسه. ووجب الرجل وجوبا: مات؛ قال قيس بن الخطيم يصف حربا وقعت بين الأوس والخزرج، في يوم بعاث، وأن مقدم بني عوف وأميرهم لج في المحاربة، ونهى بني عوف عن السلم، حتى كان أول قتيل: ويوم بعاث أسلمتنا سيوفنا ... إلى نشب، في حزم غسان، ثاقب أطاعت بنو عوف أميرا نهاهم ... عن السلم، حتى كان أول واجب أي أول ميت؛ وقال هدبة بن خشرم: فقلت له: لا تبك عينك، إنه ... بكفي ما لاقيت، إذ حان موجبي أي موتي. أراد بالموجب موته. يقال: وجب إذا مات موجبا. وفي الحديث: أن النبي، صلى الله عليه وسلم، جاء يعود عبد الله بن ثابت، فوجده قد غلب، فاسترجع، وقال: غلبنا عليك يا أبا الربيع، فصاح النساء وبكين، فجعل ابن عتيك يسكتهن؛ فقال رسول الله، صلى الله عليه وسلم: دعهن، فإذا وجب فلا تبكين باكية، فقال: ما الوجوب؟ قال: إذا مات. وفي حديث أبي بكر، رضي الله عنه: فإذا وجب ونضب عمره. وأصل الوجوب: السقوط والوقوع. ووجب الميت إذا سقط ومات. ويقال للقتيل: واجب. وأنشد: حتى كان أول واجب . والوجبة: السقطة مع الهدة. ووجب وجبة: سقط إلى الأرض؛ ليست الفعلة فيه للمرة الواحدة، إنما هو مصدر كالوجوب. ووجبت الشمس وجبا، ووجوبا: غابت، والأول عن ثعلب. وفي حديث سعيد: لولا أصوات السافرة لسمعتم وجبة الشمس أي سقوطها مع المغيب. وفي حديث صلة: فإذا بوجبة وهي صوت السقوط. ووجبت عينه: غارت، على المثل. ووجب الحائط يجب وجبا ووجبة: سقط. وقال اللحياني: وجب البيت وكل شيء: سقط وجبا ووجبة. وفي المثل: بجنبه فلتكن الوجبة، وقوله تعالى: فإذا وجبت جنوبها ؛ قيل معناه سقطت جنوبها إلى الأرض؛ وقيل: خرجت أنفسها، فسقطت هي، فكلوا منها؛ ومنه قولهم: خرج القوم إلى مواجبهم أي مصارعهم. وفي حديث الضحية: فلما وجبت جنوبها أي سقطت إلى الأرض، لأن المستحب أن تنحر الإبل قياما معقلة. ووجبت به الأرض توجيبا أي ضربتها به. والوجبة: صوت الشيء يسقط، فيسمع له كالهدة، ووجبت الإبل ووجبت إذا لم تكد تقوم عن مباركها كأن ذلك من السقوط. ويقال للبعير إذا برك وضرب بنفسه الأرض: قد وجب توجيبا. ووجبت الإبل إذا أعيت. ووجب القلب يجب وجبا ووجيبا ووجوبا ووجبانا: خفق واضطرب. وقال ثعلب: وجب القلب وجيبا فقط. وأوجب …

  • Lane · 1876English, synthesising the classical dictionaries.

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

    وَجَبَ

    1. وَجَبَ, aor. يَجِبُ, inf. n. وَجْبَةٌ (Lh, K) and وَجْبٌ (Lh) It (a wall, or the like, Msb, or a house, or anything, Lh,) fell down. (Lh, K, Msb.) See وَجْبَةٌ. وَجَبَ, inf. n. وَجْبَةٌ, It fell to the ground. (TA.) وَجْبَةٌ does not signify a single act; but is an inf. n. in an absolute sense, unrestricted to the signification of a single act: ex. وَجْبَةُ الشَّمْسِ The falling of the sun, in setting. (TA.) فَإِذَا وَجَبَتْ جُنُوبُهَا [Kur. xxii. 37,] is said to signify And when their sides fall down upon the ground: or and when their souls depart, and they fall down. (TA.) وَجَبَتِ الشَّمْسُ, (S, K,) inf. n. وَجْبٌ and وُجُوبٌ (K) and وَجْبَةٌ (see above), The sun set. (S, K.) وَجَبَتِ العَيْنُ (tropical:) The eye was, or became, sunk in the head. (K.) وَجَبَ, (S, K,) aor. يَجِبُ, inf. n. وُجُوبٌ and مَوْجِبٌ, (TA,) He fell down and died: (S:) he died. (K.) Hudbeh Ibn-Khashram says, [And I said to him, Let not thine eye weep; for by my own hands is occasioned what I experience, now that my death has come to pass]. By موجب he means مَوْتٌ. (TA.) [See also وَجْبَةٌ, which seems to be a third inf. n. of the verb in this sense.] وَجَبَ, (aor. يَجِبُ, TA,) inf. n. وَجِيبٌ (Th, S,) and وَجْبٌ and وَجَبَانٌ (K) and وُجُوبٌ and وَجْبَةٌ, (TA,) It (the heart) palpitated, beat, throbbed; (K;) was agitated, or in a state of commotion. (S.) وَجَبَتِ الإِبِلُ, and وجّبت, The camels could scarcely arise from the places where they lay down. (TA.) وَحُبَ, [aor. يَوْجُبُ,] inf. n. وُجُوبَةٌ, He was cowardly, or pusillanimous. (S, K.) وَجَبَهُ عَنْهُ He drove him back, or turned him back, from it, (K,) when he had long kept to it. (Nawádir el-Aaráb.) وَجَبَ and اوجب and وجب (tropical:) He (a man, TA,) ate once a day. (Th, K) See وَجْبَةٌ. وَجَبَ, aor. يَجِبُ, inf. n. وُجُوبٌ (S, K,) and جِبَةٌ, (K,) It (a thing) was, or became, necessitated, necessary, requisite, or unavoidable: it was binding, obligatory, incumbent, or due: syn. لَزِمَ; (S, K, Msb;) [lit. accord. to some, it fell on a person: see 4;] and ثَبَتَ, (Telweeh,) which means nearly the same as لَزِمَ. (TA.) For a fuller explanation, see its syn. حَقَّ. [In the science of the fundamentals of religion, It necessarily was or existed; was a thing of which the nonexistence could not be mentally conceived: as is the essence of God. (Ibr. D.)] [وَجَبَ عَلَيْهِ كَذَا, or أَنْ يَفَعَلَ كَذَا, Such a thing, or the doing of such a thing, was binding, incumbent, or obligatory upon him; was unavoidable to him; lay on him; was his necessary, or indispensable duty: or was binding, incumbent, or obligatory upon him, by God's express appointment, so that he would be punished for neglecting it: and it was that which should be preferred and approved. See وَاجِبٌ.] See also another explanation, afterwards. وَجَبَ البَيْعُ, aor. يَجِبُ, inf. n. جِبَةٌ (Lh, S, Msb) and وُجُوبٌ (Lh, Msb) The sale was, or became, binding, or obligatory; (Msb, TA;) ratified, fixed, settled, decided, or determined; (Msb;) completed, accomplished, or concluded; it had, or took, effect; it was extended, or performed; or it was, or became, effectual: (TA:) and وَجَبَتْ يَمِينُهُ, i. q. بَتَّتْ, q. v. (M, in art. بت.) It is said in a trad., إِذَا كَانَ البَيْعُ عَنْ خِيَارٍ فَقَدْ وَجَبَ [When the sale is optional, it is binding, or obligatory]: i. e., when one says, after the contract, “ Take thy choice to reject the sale, or to make it effectual, ” and the person so addressed chooses to do the latter, the sale is binding, even if the two parties have not yet separated. (TA.) In like manner, وَجَبَ الحَقُّ, inf. ns. as above, The right, due, or claim, was, or became, binding, or obligatory; or fixed, settled, decided, or determined. (Msb.) وجب الوجب, inf. n. وجب: (TA: [unexplained; but following وَجْبٌ as signifying “ a bet, &c.: ” app. meaning The bet, wager, or stake, became due, or incumbent]. [وَجَبَ عَلَيْه It was, or became, necessitated, necessary, requisite, or unavoidable, for him to do, or suffer, such a thing; and hence, sometimes, it was, or became, binding, obligatory, or incumbent, on him.] وَجَبَ عَلَيْهِ القَوْلُ [The saying or sentence became necessitated to take effect upon him; or it became requisite that the saying or sentence should take effect upon him.] Jel, in xxxvi. 6, &c. [وَجَبَ لَهُ كَذَا Such a thing was, or became, due to him; as, for instance, a reward, or a punishment.] وَجَبَ عَلَيْهِ القَتْلُ [Slaughter was, or became, his due.] (TA, in art. بقى, &c.)

    وجّب بِهِ الأَرْضَ

    2. وجّب بِهِ الأَرْضَ, inf. n. تَوْجِيبٌ, He threw him down upon the ground. (S.) وجّب, inf. n. تَوْجِيبٌ, The camel lay upon his breast with folded legs, falling down upon the ground. (TA.) وجّبت, inf. n. تَوْجِيبٌ She (a camel) became milkless: (TA:) or [her biestings coagulated in her udder: see وَجْبٌ]. وجّب, (inf. n. تَوْجِيبٌ, K,) He was fatigued, tired, or weary: (S, K:) said of a camel. (S.) وجّب اللِّبَأُ, inf. n. تَوْجِيبٌ, The biestings coagulated in the udder. (K.) وجّب, (inf. n. تَوْجِيبٌ, TA,) He milked (a camel, K,) but once in the course of each day and night. (S, K.) وجّب, inf. n. تَوْجِيبٌ, He accustomed himself, (Lh, S,) in which case you also say وجّب لِنَفْسِهِ, (Lh,) and his family, or household, and his horse, (Lh, K,) to eat but one meal (K) in the course of each day and night. (Lh, S.) See 1. وجّب He took, got, or won, a bet, wager, or stake, at a shooting-match or race. (L, in TA, voce نَدَبٌ.) See 4.

    وَاْجَبَ

    3: see 4.

    اوجبهُ

    4. اوجبهُ (S, K,) and وجّبهُ (K) but this latter is by some rejected, (TA,) He (God, S) made it, or rendered it necessary, requisite, or unavoidable; necessitated it; made it, or declared it to be, binding, incumbent, or obligatory: (S, K:) [lit. accord. to some, he made it to fall on a person: see فَرَضَ.] اوجب البَيْعَ, (Lh, S,) inf. n. إِيجَابٌ, (Lh,) He made, or rendered, or declared, the sale binding, or obligatory; (Msb, TA;) ratified it; made, or rendered, it fixed, settled, decided, or determined; (Msb;) completed, accomplished, or concluded; effectual. (TA.) اوجب لَكَ البَيْعَ He made the sale to thee to be binding, or obligatory; &c. (Lh, K.) In like manner, البَيْعَ وَاجَبَهُ, inf. n. مُوَاجَبَةٌ and وِجَابٌ; (Lh; in quoting whose words, the author of the K has made an omission, so as to cause it to appear that these two words are inf. ns. of اوجب; TA;) He, with his (another's) concurrence, made the sale to him to be binding, or obligatory; &c. (TA.) اوجب عَلَيْهِ شَيْئًا [He made a thing, or declared it to be, binding, obligatory, or incumbent, upon him; or unavoidable to him]. (TA.) اوجب عَلَيْه القَضَآءَ He necessitated the sentence to take effect upon him; syn. حَقَّهُ and أَحَقَّهُ. (TA, in art. حق.) اوجب He did a great sin, or an act of great goodness, making [the punishment of] hell, or [the reward of] paradise, the consequence thereof [unless followed by different conduct &c.]: (S, K:) he committed sins for which he who should punish him would be excusable, because he deserved punishment. (IAar, in TA, art. لوط.) It is said, in a trad., that some persons came to Mo- hammad, saying, إِنَّ صَاحِبًا لَنَا أَوْجَبَ, i. e., Verily a companion of our's hath committed a sin for which he has become deserving of hell: to which he replied, Command him to emancipate a slave [as an expiation]. (TA.) In another trad. it is said, أَوْجَبَ ذُو التَّلَاثَةِ وَالإِثْنَيْنِ, meaning, He of whom three children, or two, have gone before him [to paradise] hath become entitled to paradise. (TA.) أَوْجَبَ لَهُ الجَنَّةَ أَوِ النَّارَ It (an action) procured for him as a necessary consequence thereof [the reward of] paradise, or [the punishment of] hell; or made such to be to him a necessary consequence thereof; [unless followed by repentance &c.:] (S, K *:) [it required for him paradise or hell.] [يُوجِبُ كَذَا It necessitates, or renders necessary, such a thing. It requires such a thing, as a necessary consequence. It necessarily implies the coexistence of such a thing therewith. Used in physics &c., and perhaps in classical writings.] أَوْجَبْتُ لِفُلَانٍ حَقَّهُ means I regarded such a one's right or due: and you say فَعَلْتُ ذٰلِكَ إِيجَابًا لِحَقِّهِ [I did that from regard to his right or due] (Har. p. 490); [and اوجبهُ لَهُ He made it, or declared it to be due to him]. [اوجبهُ also signifies He affirmed it, he averred it; i. q. أَثْبَتَهُ as contr. of نَفَاهُ. And It necessarily occasioned it.] اوجب عَلَيْهِ He beat him, overcame him, in a case of laying a bet, wager, or stake, at a shooting-match or race. (TA.) اوجب اللّٰهُ قَلْبَهُ God made his heart to palpitate, beat, or throb; [to be agitated, or in a state of commotion]. (Lh, K.) See 1.

    تَوَاجَبُوا

    6. تَوَاجَبُوا They laid a bet, wager, or stake, one with another, at a shooting-match or race: as though one party of them made a thing binding, or obligatory, on another party of them. (TA.)

    استوجبهُ

    10. استوجبهُ He had a right or just title or claim, to it; deserved it; merited it: syn. إِسْتَحَقَّهُ [q. v.] (S, K.) See the act. part. n. below. استوجب إثْمًا i. q. اِسْتَحَقِّهُ; (TA, in art. حق;) which means He did what necessitated sin; (Ksh, Bd, Jel, in v. 106;) [was guilty of a sin;] and deserved its being said of him that he was a sinner. (Ksh.) رَكَبَ خَطِئَةً ٱسْتَوْجَبَ بِهَا النَّارَ [He committed a sin for which he became deserving of hell]. (TA.)

    وَجْبٌ

    وَجْبٌ and مُوَجِّبٌ A she-camel whose biestings coagulate in her udder. (K.) وِجَابٌ Places in which water stagnates: (K:) pl. of وَجْبٌ. (TA.) وَجْبٌ A large skin of the kind called سِقَاءٌ, made of the (complete, TA,) hide of a he-goat: pl. وِجَابٌ. (AHn, K.) وَجْبٌ Stupid; foolish; of little sense. (K.) وَجْبٌ (S, K) and وَجَّابٌ (K) and وَجَّابَةٌ (IAar, K) and مُوَجِّبٌ (IAar) A coward; cowardly; pusillanimous. (S, K, &c.) [The second and third, and more especially the latter, are probably intensive epithets.] وَجْبٌ A bet, wager, or stake, at a shooting-match (Lh, K) or a race. (IAar; and L in TA, voce نَدَبٌ.)

    وَجْبَةٌ

    وَجْبَةٌ inf. n. of وَجَبَ “ it fell down, &c., ” q. v. بِجَنْبِهِ فَلْتَكُنِ الوَجْبَةُ, a proverb, (S,) [(May a disease be) in his side, or (may God afflict him, or smite him, with a disease) in his side, and may falling down upon the ground, and dying, happen (or be the result thereof)! i. e. بجنبه داءٌ فلتكن الوجبه به; or رَمَاهُ اللّٰهُ بِدَاءٍ بجنبه الخ. (Freytag, Arab. Prov. i. 156)]. وَجْبَةٌ A falling with a sound, or noise, such as that produced by the fall of a wall or the like: (S, K:) [see 1, where it is given as an inf. n. unrestricted to the signification of a single act:] or the sound of a thing falling (K) and producing a sound such as above mentioned. (TA.) وَجَبَهٌ An eating but once in the course of a day and night: (S, K:) or an eating but once in a day until the like eating in the following day: (K:) an inf. n. (Lh) [restricted to the signification of a single act]: you say, فُلَانٌ يَأْكُلُ وَجْبَةً Such a one eats but once (T) in the course of the day and night. (AZ, S.) [See also صَيْرَمٌ.] In a trad. respecting the expiation of an oath, it is said, يُطْعِمُ عَشَرَةَ مَسَاكِينَ وَجْبَةً وَاحِدَةً [He shall feed ten poor men with a meal sufficient for a day and a night]. (TA.)

    وُجَابٌ

    وُجَابٌ: see وُحَابٌ.

    وَجِيبَةٌ

    وَجِيبَةٌ A daily allowance of food; or daily maintenance: syn. وَظِيفَةٌ: (K:) i. e., what a man is accustomed to allow himself [each day] as that which is necessary, and fixed: but the word in the A is وَجْبَةٌ, q. v. (TA.) وَجِيبَةٌ [A term employed in the case of] one's concluding a sale, and then taking it [meaning what is sold to him] by regular successive portions, one after another, (AA, S, K,) or, as some say, on the condition of his taking a portion of it every day, (TA,) until he has taken the whole of his وَجِيبَة: (K:) [which hence appears to signify both the act above described and also what is due to one of a thing purchased and taken in this manner; but more probably the latter is the only meaning intended]. When a person has finished doing this, one says to him قَدِ ٱسْتَوْفَيْتَ وَجِيبَتَكَ [Thou hast taken the whole of what was due to thee of the thing purchased and taken by thee in the manner above described]. (S.)

    وُجُوبِىٌّ

    [وُجُوبِىٌّ Obligatory, or incumbent: opposed to اِمْتِنَانِىٌّ.]

    وَجَّابٌ

    وَجَّابٌ and وجَّابَةٌ: see وَجْبٌ.

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

The same three letters in all six orders. Choose one.

و ج ب

الواو والجيم والباء : أصل واحد يدل على سقوط الشيء ووقوعه ثم يتفرع ووجب البيع وجوبا : حتى وقع ووجب الميت : سقط والقتيل واجب وفي الحديث : فإذا وجب فلا تبكين باكية أي إذا مات وقال الله في النسائك : ﴿ فإذا وجبت جنوبها ﴾

w-j-b is one root indicating the falling of a thing and its occurring, then it branches out; wajaba al-bay' wujūban means it took effect until it occurred; wajaba al-mayyit means he fell; and al-qatīl wājib; and in the Hadith: 'fa-idhā wajaba fa-lā tabkiyanna bākiya,' meaning when he has died; and Allah said regarding the sacrificial animals: 'fa-idhā wajabat junūbuhā.'

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×1

an entry in Ibn Fārislater sources onlyin none of them

Do these six share one core meaning?

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.

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

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

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 ↗

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

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 ↗

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 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582

ب

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 62118

Spheres of its simples (ch. 2): 10 line 2573 ↗

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

و

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.

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.

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

ج

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.

فهي الخير الذي يؤكل أو ينتفع الناس منه.

It is the good that is eaten, or from which people derive benefit.

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

ب

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.

فهي إشارة معها قبض.

It is an indication accompanied by contraction (qabḍ).

فهي إشارة إلى ما دخل أو هو داخل على الذات.

It is an indication of what has entered, or is entering, upon the self.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus12 roots in Ibn Fāris’s chapterو 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 33934 ↗

  • وجحالواو والجيم والحاء كلمة تدل على ستر شيء لشيء وكل ما استترت به وجاح ووجاح ويقال الوجاح : الشخص لأن كل شخص يستر ما وراءه ومنه : حفرت حتى أوجحت أي بلغت L33936
  • وجدالواو والجيم والدال : يدل على أصل واحد وهو الشيء يلفيه ووجدت الضالة وجدانا وحكي بعضهم : وجدت في الغضب وجدانا وأنشد : — كلانا رد صاحبه بيأس … على حنق وQ 107 · L33940
  • وجذالواو والجيم والذال كلمة صحيحة هي الوجذ نقرة في الصخرة والجمع وجاذ وبلغنا أنهL33945
  • وجرالواو والجيم والراء كلمة تدل على جنس من السقي ووجرت الصبي الدواء وأوجرته ويستعيرونه فيقولون أوجرته الرمح إذا طعنته في صدره والوجار سرب الضبع لأنها تغيL33948
  • وجزالواو والجيم والزاء كلمة واحدةL33952
  • وجسالواو والجيم والسين : كلمة تدل على إحساس بشيء وتسمع له توجس الشيء : أحس به فتسمع لهQ 3 · L33955
  • وجعالواو والجيم والعين : كلمة واحدة هي الوجع : اسم يجمع المرض كله وهو ييجع وياجع وأنت تيجع من كذا وقال رائد من الرواد : رأيت كلأ تيجع له كبد المصرم وهو وL33962
  • وجمالواو والجيم والميم : يدل على سكوت في اهتمام ووجم من الأمر يكرهه : أسكت له وفي الحديث : ما لي أراك واجما ويقولون : يوم وجيم : شديد الحر وفيه نظر ومصدرL33967
  • وجنالواو والجيم والنون يدل على صلابة في الشيء ومنه الوجين : العارض من الأرض ينقاد وهو صلب وبه سميت الناقة وجناء وقياس وجنة الإنسان منه لأن فيها صلابة وشدL33971
  • وجهالواو والجيم والهاء : أصل واحد يدل على مقابلة لشيء والوجه مستقبل لكل شيءQ 78 · L33976
  • وجىالواو والجيم والحرف المعتل : يقولون : تركته وما في قلبي منه أوجى أي يئست منه ويقولون : سألته فأوجى علي اي بخل علي .L33987
  • وجبالواو والجيم والباء : أصل واحد يدل على سقوط الشيء ووقوعه ثم يتفرع ووجب البيع وجوبا : حتى وقع ووجب الميت : سقط والقتيل واجب وفي الحديث : فإذا وجب فلا تQ 1 · L33990
In the sister scriptsHebrew ו ג בSyriac ܘ ܓ ܒ
Arabicو ج ب
Hebrewו ג ב
Syriacܘ ܓ ܒ
Ancient South Arabian (musnad)𐩥 𐩴 𐩨
Phoenician𐤅 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.

  • Classical lexiconAl-Khalīl already has both strands side by side: wajaba al-shayʾ as becoming due, and wajabat al-shams for the sun's setting, with wajba as the thud of something striking the ground;well attested

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

    Al-Khalīl already has both strands side by side: wajaba al-shayʾ as becoming due, and wajabat al-shams for the sun's setting, with wajba as the thud of something striking the ground; he gives two readings of Q 22:36 (the souls left the camels, or they fell on their sides), mūjibāt as the grave sins by which God makes the Fire due, and wajjaba for a camel kneeling down. Al-Jawharī leads with lazima 'became binding', adds istawjaba 'to deserve', the binding sale and the wajība (a sale fixed and then taken in instalments), wajīb al-qalb as the heart's throbbing, and wajb 'coward'. Ibn Fāris reduces all of this to falling and landing: the sale 'falls' when concluded, the dead man and the slain are wājib, a wall wajaba when it collapsed, and the coward is 'like one fallen'; his excerpt turns to wajīb al-qalb separately with wa-ammā and then breaks off. Al-Rāghib glosses wujūb as thubūt 'being fixed', distinguishes the logically necessary (opposed to the possible, e.g. one given two) from the obligatory whose omission merits blame, divided into rational and legal, and reads the sun and the camels' sides as 'falling'. Ibn Manẓūr records the jurists' debate this sense produced (al-Khaṭṭābī reading 'ghusl on Friday is wājib' as strong recommendation; al-Shāfiʿī equating wājib and farḍ, Abū Ḥanīfa ranking farḍ above wājib), and Lane opens the entry with 'it fell down', wajbat al-shams, and Kur. xxii.

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

  • Letters & soundNo entries from Ibn ʿArabī's letter doctrine are supplied for wāw, jīm or bāʾ here.speculative

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

    No entries from Ibn ʿArabī's letter doctrine are supplied for wāw, jīm or bāʾ here. Al-Dabbāgh gives wāw as intertwined things in the human being (veins, fingers), jīm as prophethood or sainthood when context signals it and otherwise unceasing good, and bāʾ as the utmost of might or the utmost of abasement. A reader could set bāʾ's double pole beside the root's two poles, the binding (necessity) and the fallen (the slain, the collapsed wall), though al-Dabbāgh does not make this link. Mainstream linguistics treats such sound-meaning correspondences as suggestive at most.

    Draws on: al-Dabbāgh (al-Ibrīz) · no Akbarian letter data supplied

  • Root structureIbn Fāris's w-j chapter places w-j-b beside w-j-ḥ (screening), w-j-d (finding), w-j-dh (a hollow in rock), w-j-r (pouring medicine into the mouth), w-j-z, w-j-s (sensing and listening), w-j-ʿ (pain), w-j-m (silent distress), w-j-n (hardness) and w-j-h (facing);uncertain

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

    Ibn Fāris's w-j chapter places w-j-b beside w-j-ḥ (screening), w-j-d (finding), w-j-dh (a hollow in rock), w-j-r (pouring medicine into the mouth), w-j-z, w-j-s (sensing and listening), w-j-ʿ (pain), w-j-m (silent distress), w-j-n (hardness) and w-j-h (facing); no shared meaning across them is evident. Of the permutations, j-w-b is well attested (Ibn Fāris: piercing, khurq), b-w-j is glossed as the flashing of lightning, and j-b-w/j-b-y is given as gathering; w-b-j and b-j-w are not attested. One may set the sudden 'fall' of w-j-b beside the sudden flash of b-w-j, but this is juxtaposition only, and Ibn Jinnī's greater derivation does not yield a convincing common sense for this set.

    Draws on: Maqāyīs chapter siblings · permutations

    • Ibn Jinnī, al-Khaṣāʾiṣ, bāb al-ishtiqāq al-akbar (link not verified)
  • Semitic kin & loanwordsNo confident cognate in Hebrew, Aramaic/Syriac, Akkadian, Geʿez or South Arabian is established for this root in the sense 'fall' or 'be binding'.plausible

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

    No confident cognate in Hebrew, Aramaic/Syriac, Akkadian, Geʿez or South Arabian is established for this root in the sense 'fall' or 'be binding'. The legal and philosophical senses develop within Arabic itself from the image of a thing that has landed and stays put. There is no reason to treat the word as a loan.

    Draws on: absence of secure cognate

  • Quranic exegesisThe single Quranic occurrence concerns the sacrificial camels slaughtered standing in rows (ṣawāff): 'when their sides fall (wajabat junūbuhā), eat of them.' The exegetes read wajabat as falling to the ground, understood as the animal's death after slaughter, which sets the point after which the meat may be eaten;plausible

    How the classical exegetes read the word in the Quran.

    The single Quranic occurrence concerns the sacrificial camels slaughtered standing in rows (ṣawāff): 'when their sides fall (wajabat junūbuhā), eat of them.' The exegetes read wajabat as falling to the ground, understood as the animal's death after slaughter, which sets the point after which the meat may be eaten; al-Khalīl's alternative gloss, 'their souls have gone out', reaches the same result. Al-Rāghib cites the verse together with the setting sun and the throbbing heart as uses of 'falling'. The Quran does not use the root in the sense of obligation, which is later and juristic.

    Draws on: Q 22:36 · al-Ṭabarī · al-Zamakhsharī · al-Rāghib

  • Philosophy & kalāmIn falsafa wājib is the necessary in the modal triad necessary, possible, impossible.well attested

    The word as a technical term in falsafa and theology.

    In falsafa wājib is the necessary in the modal triad necessary, possible, impossible. Avicenna distinguishes the necessary of existence in itself (wājib al-wujūd bi-dhātihi), which is God, from what is possible in itself and necessary through another (wājib bi-ghayrihi), which is every caused being; this distinction is central to his proof of God. The mutakallimūn use the same triad (wājib, jāʾiz, mustaḥīl) for rational judgments and, in law and ethics, wājib for what is obligatory. Al-Ghazālī adopts the terminology in his own works while contesting in the Tahāfut what the philosophers deduce from it.

    Draws on: Avicenna · kalām modal triad · al-Ghazālī

  • Akbarian readingIn Faṣṣ Ādam the root appears only in the philosophical sense.well attested

    The word in Ibn ʿArabī's text and terminology.

    In Faṣṣ Ādam the root appears only in the philosophical sense. The originated thing is bound to its support by need (iftiqār), and that support must be necessary of existence by its essence, self-sufficient, and the giver of existence to the originated; the originated is then necessary through it (wājiban bihi). The created being is therefore in the form of its source in every name and attribute except essential necessity (al-wujūb al-dhātī): it may be called necessary of existence, but its necessity is through another and not from itself. Ibn ʿArabī thus takes over Avicenna's distinction and makes it the single attribute that separates the Real from the form in which the human being is made. No Iṣṭilāḥ definition for this root is supplied.

    Draws on: Faṣṣ Ādam contexts · Avicennian vocabulary

    • Ibn ʿArabī, Fuṣūṣ al-ḥikam, Faṣṣ Ādam
Neighbouring rootsThe roots that share letters with this one, as a map you can open out