وجدIbn Fāris gives a single root sense: coming upon or finding a thing, as in finding a … (root wjd)

Al-wajd (الوجد) [pertains] to grief, and al-mawjidah (الموجدة) to anger. Al-wijdān (الوجدان) and al-jiddah (الجدة) come from your saying wajadtu al-shay' (وجدت الشيء), meaning: I attained/found it.

Wajada (وجد) his sought object — yajiduhu (يجده), wujūdan (وجودا); and also yujiduhu (يجده), with ḍammah [on the imperfect vowel], a dialectal usage of [the tribe of] 'Āmir having no parallel in the category of assimilated verbs (bāb al-mithāl). Labīd said — and he was from 'Āmir: "If you wished, the heart would have been slaked with a drink that leaves the thirsty ones (al-ṣawādā) not finding (lā yajidna) any burning thirst (ghalīl)." And wajada (وجد) his stray animal — wijdānan (وجدانا). And wajada 'alayhi (وجد عليه) in anger — mawjidatan (موجدة), and also wijdānan (وجدانا), as some have related. And he cited: "Each of us repelled his companion with rage, in wrath and violent feeling (wijdān شديد)." And wajada (وجد) in grief — wajdan (وجدا), with fatḥah. And wajada (وجد) in wealth — wujdan (وجدا) and wijdan (وجدا) and jiddatan (جدة), meaning: he became wealthy/independent. And awjadahu Allāh (أوجده الله) his sought object means: He granted him success in attaining it. And awjadahu (أوجده) means: He enriched him. It is said: "Praise be to God who awjadanī (أوجدني) after poverty, and ājadanī (آجدني) after weakness," meaning: He strengthened me. And wujida al-shay' (وجد الشيء) [came] out of non-existence, so it is mawjūd (موجود), like ḥumma (حم) so it is maḥmūm (محموم). And one says awjadahu Allāh (أوجده الله), and one does not say wajadahu (وجده) [in this sense], just as one does not say ḥammahu (حمه) [in the corresponding sense]. And tawajjadtu li-fulān (توجدت لفلان) means: I grieved for so-and-so.

Wāw, jīm, dāl (و ج د): indicates a single root, namely a thing coming upon/finding [something]. Wajadtu al-ḍāllata wijdānan (وجدت الضالة وجدانا) — "I found the stray animal." Some have related: wajadtu fī al-ghaḍabi wijdānan (وجدت في الغضب وجدانا) — "I felt [a surge of] anger." And he cited [in poetry]: "Each of us repelled his companion with despair, in wrath and violent feeling (wijdān شديد)."

The jurists' saying: al-wājib (الواجب) [the obligatory] is that which, if one fails to do it, one deserves punishment — this describes it by something accidental to it, not by an essential attribute, and follows the manner of one who says: "The human is the one who, when he walks, walks on two legs, upright in stature." Al-wujūd (الوجود) [finding/existence] is of [several] kinds: — Finding by one of the five senses, as in: wajadtu Zaydan (وجدت زيدا) [I perceived Zayd], wajadtu ṭa'mahu (وجدت طعمه) [I tasted its flavor], wajadtu ṣawtahu (وجدت صوته) [I heard its sound], wajadtu khushūnatahu (وجدت خشونته) [I felt its roughness]. — Finding by the faculty of appetite, as in: wajadtu al-shiba' (وجدت الشبع) [I felt satiety]. — Finding by the faculty of anger, like the finding of grief and displeasure. — Finding by the intellect, or by means of the intellect, such as knowledge of God Most High and knowledge of prophethood. Whatever wujūd (وجود) is ascribed to God Most High is in the sense of pure knowledge, since God is exalted above being described by [bodily] organs and instruments — as in: "And We did not find (wajadnā) most of them keeping a covenant, but We found (wajadnā) most of them indeed defiantly disobedient" (Qur'an 7:102). And likewise al-ma'dūm (المعدوم) [the non-existent] is said according to these same senses. As for God's wujūd (وجود) of things [His knowledge of them], it is in a manner higher than all of this. Al-wujūd (الوجود) is also used to express having power over a thing, as in: "then slay the polytheists wherever you find them (wajadtumūhum)" (Qur'an 9:5), meaning: wherever you see them; and His saying: "and he found (wajada) therein two men" (Qur'an 28:15), meaning: he came upon them, and they were fighting; and His saying: "I found (wajadtu) a woman..." up to "...prostrating to the sun" (Qur'an 27:23–24) — this is a finding by both sight and insight, for there occurred from him an observation by sight and a consideration of her condition by insight, and were it not for that he could not have judged by saying "I found her and her people..." [to the end of] the verse. And His saying: "and you find (tajidū) no water" (Qur'an 4:43), meaning: you are not able to obtain water. And His saying: "according to your means (wujdikum)" (Qur'an 65:6), meaning: your capacity and measure of wealth. Al-wijdān (الوجدان) and al-jiddah (الجدة) are sometimes used to express wealth; and the forms al-wujd, al-wijd, and al-wajd (الوجد والوجد والوجد) have been related for it. Al-wajd (الوجد) is used to express grief and love, al-mawjidah (الموجدة) to express anger, and al-wujūd (الوجود) for the stray [animal]. Some have said: existent things (al-mawjūdāt) are of three kinds: an existent having neither beginning nor end — that being none other than the Creator, Most High; an existent having both beginning and end, like human beings in the first creation and like worldly substances; and an existent having a beginning but no end, like human beings in the final creation [the afterlife].

Wajada (وجد) his sought object, and the thing — yajiduhu (يجده), wujūdan (وجودا); and also yujiduhu (يجده), with ḍammah, a dialectal usage of [the tribe of] 'Āmir having no parallel in the category of assimilated verbs (bāb al-mithāl). Labīd said — and he was from 'Āmir: "If you wished, the heart would have been slaked with a drink that leaves the thirsty ones not finding (lā yajidna) burning thirst (ghalīl), with sweet water among the heated stones of the rock-pools, at a resting-place, pebbly are the valley-beds, ever shaded." Ibn Barrī said: This poem is by Jarīr, not by Labīd, as he [the author] claimed. His words naqa'a al-fu'ād (نقع الفؤاد) mean: it was quenched. It is said: naqa'a al-mā' al-'aṭash (نقع الماء العطش) — the water removed the thirst — naq'an and nuqū'an (نقعا ونقوعا) [as verbal nouns] for both; and al-mā' al-nāqi' (الماء الناقع) is sweet, satisfying water. Al-ṣādī (الصادي) is the thirsty one; al-ghalīl (الغليل) is the burning heat of thirst; al-raḍf (الرضف) is heated stones; al-qilāt (القلات) is the plural of qalt (قلت), a hollow in a mountain where rainwater collects. His words qaḍḍun qaḍḍun al-abāṭiḥ (قض قض الأباطح) mean that it is pebbly ground, which makes the water sweeter and purer. Sībawayh said: Some Arabs have said wajada yajidu (وجد يجد) as if dropping it from yūjadu (يوجد); he said this is scarcely found in speech. The verbal nouns are: wajdan, jiddatan, wujdan, wujūdan, wijdānan, and ijdānan (وجدا وجدة ووجدا ووجودا ووجدانا وإجدانا) — the last from Ibn al-A'rābī, who cited: "And another, disheveled, dragging his cloak, whom the possession (ijdān) of silver coins has driven away from hardship." He said: This shows the substitution of hamzah for a kasrah-bearing wāw, just as they said ildah (إلدة) for wildah (ولدة). And awjadahu iyyāhu (أوجده إياه): he made him find it — from al-Liḥyānī. And wajadtunī fa'altu kadhā wa kadhā (وجدتني فعلت كذا وكذا) [I found myself having done such and such]. And wajada (وجد) wealth or other things — yajiduhu (يجده), wajdan, wujdan, jiddatan (وجدا ووجدا وجدة). [From] al-Tahdhīb: It is said wajadtu fī al-māl (وجدت في المال) — wajdan, wujdan, wijdan, wijdānan, jiddatan (وجدا ووجدا وجدا وجدانا وجدة), meaning: I became a man of wealth. And wajadtu al-ḍāllata (وجدت الضالة) — wijdānan (وجدانا). He said: al-wijdān (الوجدان) is sometimes used for al-wajd (الوجد) [wealth]; hence the Arabs' saying: "wijdān al-riqīn yughaṭṭī afna al-afīn" (وجدان الرقين يغطي أفن الأفين) — "the possession of silver covers the folly of the foolish." And in the ḥadīth about lost property: "O seeker (al-nāshid), other than you is the finder (al-wājid)" — from wajada al-ḍāllata yajiduhā (وجد الضالة يجدها) [he found the stray animal]. And awjadahu Allāh maṭlūbahu (أوجده الله مطلوبه) means: God granted him success in attaining what he sought. Al-wujd, al-wijd, and al-wajd (الوجد والوجد والوجد): ease and abundance. And in the noble revelation: "House them from where you house yourselves, according to your means (wujdikum)" [Qur'an 65:6]; it has been read with all three [vocalizations], meaning: from your abundance and possessions; some said: from your dwellings. Al-wājid (الواجد): the wealthy one. The poet said: "Praise be to God, the Rich, the Wājid [Self-Sufficient]." And awjadahu Allāh (أوجده الله) means: God made him wealthy. Among the names of God, Mighty and Majestic, is al-Wājid (الواجد): He is the Rich One who never becomes poor. And one says wajada yajidu jiddatan (وجد يجد جدة), meaning: he became wealthy with a wealth after which there is no poverty. And in the ḥadīth: "The delaying [of repayment] by the wealthy debtor (al-wājid) makes lawful his punishment and [the disparagement of] his honor," meaning: one who is capable of paying off his debt. And he said: "Praise be to God who awjadanī (أوجدني) after poverty," meaning: He made me wealthy, "and ājadanī (آجدني) after weakness," meaning: He strengthened me. And this is min wijdī (من وجدي), meaning: from my capacity. And you say: wajadtu fī al-ghinā wa al-yasār (وجدت في الغنى واليسار) — wajdan and wijdānan (وجدا ووجدانا). And Abū 'Ubayd said: al-wājid (الواجد) is one who finds/possesses what he... [entry continues]