رجا

Root entry · 30 derived lemmas

This root primarily concerns hope and expectation, often as the opposite of despair. It also extends to meanings of fear, anticipation, and the act of delaying or postponing. Additionally, it encompasses spatial terms referring to sides or regions.

Derived headwords

رَجَاverb

1.
to hopeboth
To have hope or expectation for something, often in the future.
2.
to fearclassical
To be afraid of something, often used in conjunction with negation.

الرَّجَاءُnoun

1.
hopeboth
The feeling of expectation and desire for a certain thing to happen; the opposite of despair.
2.
fearclassical
The feeling of apprehension or dread.
3.
anticipationboth
The act of expecting or looking forward to something.

رَجَاهُverb

1.
he hoped for itboth
He had hope or expectation regarding something.
2.
he feared itclassical
He was afraid of it.

يَرْجُوهُverb

1.
he hopes for itboth
He has hope or expectation regarding something.
2.
he fears itclassical
He is afraid of it.

رَجْوًاnoun

1.
hopeclassical
The state or feeling of hope.

رَجَاءًnoun

1.
hopeclassical
The feeling of hope or expectation.

رَجَاوَةًnoun

1.
hopeclassical
A form of hope or expectation.

مَرْجَاةًnoun

1.
hopeclassical
A source or object of hope.

رَجَاةًnoun

1.
hopeclassical
A form of hope or expectation.

رَجِيَهُverb

1.
he hoped for itclassical
He had hope or expectation regarding something.

ارْتَجَاهُverb

1.
he hoped for itclassical
He sought hope or expectation from something.

تَرَجَّاهُverb

1.
he hoped for itclassical
He sought hope or expectation from something.

رَجِيَverb

1.
to be astonishedclassical
To be bewildered or stunned.

أَرْجَتِ النَّاقَةُverb

1.
the she-camel's birth was nearclassical
The time for the she-camel to give birth approached.

الرُّجْوَىnoun

1.
hopeclassical
A form of hope or expectation.

الرَّجَاnoun

1.
sideclassical
The side or region of something, especially the upper part of a well.

الرَّجَوَانِnoun

1.
two sidesclassical
The dual sides or regions of something.

الرِّجْوَانِnoun

1.
desolationclassical
The state of being cast into a desolate or dangerous place; being disregarded.

الأَرْجَاءُnoun

1.
regionsboth
The sides, regions, or outskirts of something.

أَرْجَاهَاverb

1.
he made it have sidesclassical
He gave it sides or regions.

أَرْجَأَ الأَمْرَverb

1.
he postponed the matterboth
He delayed or deferred the affair.

أُرْجِئَverb

1.
it was postponedboth
The matter was delayed or deferred.

مُرْجَأٌadjective

1.
postponedboth
Delayed or deferred.

مُرْجَأَةٌnoun

1.
The Murji'ahclassical
A sect of Islam that believed that sin does not harm faith, and that obedience does not benefit disbelief, often associated with delaying judgment.

مُرْجِيٌّadjective

1.
postponedboth
Delayed or deferred.

مُرَجَّىadjective

1.
hoped forboth
That which is hoped for or expected.

الأُرْجُوَانُnoun

1.
crimsonboth
A deep, rich red color, often associated with dye from a specific plant.
2.
crimson dyeclassical
The dye that produces a deep red color.

أَرْجُوَانِيٌّadjective

1.
crimsonboth
Having the color of crimson; deep red.

رَجَاءٌname

1.
Raja'both
A male given name.

مَرْجَىname

1.
Marja'both
A male given name.

Parallel reading

الرجاء من الأمل: نقيض اليأس، ممدود.

Hope is from expectation: the opposite of despair, extended.

رجاه يرجوه رجوا ورجاء ورجاوة ومرجاة ورجاة، وهمزته منقلبة عن واو بدليل ظهورها في رجاوة.

He hoped for it, he hopes for it, with the masdars: rajwan, raja', rajawah, marjah, and rajah; and its hamza is a conversion from waw, evidenced by its appearance in rajawah.

وفي الحديث: إلا رجاة أن أكون من أهلها ؛ وأنشد ابن الأعرابي: غدوت رجاة أن يجود مقاعس ... وصاحبه، فاستقبلاني بالغدر ويروى: بالعذر، وقد تكرر في الحديث ذكر الرجاء بمعنى التوقع والأمل.

And in the Hadith: 'except for the hope that I might be among its people'; and Ibn al-A'rabi recited: 'I went out hoping that Maqa'is would be generous... and his companion, so they met me with treachery', and it is narrated: 'with excuse', and the mention of 'al-raja'' meaning anticipation and hope has been repeated in the Hadith.

وما لي في فلان رجية أي ما أرجو.

And I have no hope in so-and-so, meaning what I hope for.

ويقال: ما أتيتك إلا رجاوة الخير.

And it is said: 'I did not come to you except in hope of good.'

التهذيب: من قال فعلت ذلك رجاة كذا هو خطأ، إنما يقال رجاء كذا، قال: والرجو المبالاة، يقال: ما أرجو أي ما أبالي.

Al-Tahdhib: 'Whoever says 'I did that out of hope for such-and-such' is mistaken; it is only said 'raja' such-and-such'. He said: 'And 'al-rajwu' is indifference; it is said: 'Ma arju' meaning 'I do not care'.'

وأرجت الناقة: دنا نتاجها، يهمز ولا يهمز، وقد يكون الرجو والرجاء بمعنى الخوف.

And 'arjت the she-camel': its birth was near, it is hamzated and not hamzated, and 'al-rajwu' and 'al-raja'' can mean fear.

وفي التنزيل العزيز: ما لكم لا ترجون لله وقارا .

And in the Noble Qur'an: 'What is it with you that you do not expect for Allah a greatness?'

وقال ثعلب: قال الفراء الرجاء في معنى الخوف لا يكون إلا مع الجحد، تقول: ما رجوتك أي ما خفتك، ولا تقول رجوتك في معنى خفتك؛ وأنشد لأبي ذؤيب: إذا لسعته النحل لم يرج لسعها، ... وخالفها في بيت نوب عواسل

And Tha'lab said: Al-Farra' said that 'al-raja'' in the meaning of fear only occurs with negation. You say: 'Ma rajawtuka' meaning 'I did not fear you', and you do not say 'rajawtuka' meaning 'I feared you'; and he recited for Abu Dhu'ayb: 'When the bees stung him, he did not fear their sting... and he went against them in the house of the Nuba' 'awaasil'.

الفراء: رجا في موضع الخوف إذا كان معه حرف نفي، ومنه قول الله عز وجل: ما لكم لا ترجون لله وقارا ؛ المعنى لا تخافون لله عظمة؛ قال الراجز: لا ترتجي حين تلاقي الذائدا ... أسبعة لاقت معا، أو واحدا؟

Al-Farra': 'Raja'' is in the position of fear when it is accompanied by a particle of negation, and from this is the saying of Allah, the Almighty: 'What is it with you that you do not expect for Allah a greatness?'; the meaning is 'you do not fear Allah's greatness'; the poet said: 'Do not fear when you meet the driver... seven met together, or one?'

وقال بعض المفسرين في قوله تعالى: وترجون من الله ما لا يرجون ؛ معناه تخافون، قال: ولم نجد معنى الخوف يكون رجاء إلا ومعه جحد، فإذا كان كذلك كان الخوف على جهة الرجاء والخوف وكان الرجاء كذلك كقوله عز وجل: لا يرجون أيام الله هذه؛ للذين لا يخافون أيام الله، وكذلك قوله تعالى: لا ترجون لله وقارا ؛ وأنشد بيت أبي ذؤيب: إذا لسعته النحل لم يرج لسعها

And some commentators said about the saying of Allah, the Almighty: 'And you hope from Allah what they do not hope for'; the meaning is 'you fear'. He said: 'And we did not find the meaning of fear to be hope except with negation. So when it is so, fear is on the basis of hope and fear, and hope is likewise, as in the saying of Allah, the Almighty: 'They do not expect these days of Allah'; for those who do not fear the days of Allah, and likewise the saying of Allah, the Almighty: 'You do not expect for Allah a greatness'; and he recited the verse of Abu Dhu'ayb: 'When the bees stung him, he did not fear their sting.'

والرجا، مقصور: ناحية كل شيء، وخص بعضهم به ناحية البئر من أعلاها إلى أسفلها وحافتيها.

And 'al-raja'', مقصور: the side of everything, and some have specified it for the side of the well from its top to its bottom and its edges.

وكل شيء وكل ناحية رجا، وتثنيته رجوان كعصا وعصوان.

And everything and every side is 'raja'', and its dual is 'rajawan' like 'asa' and 'asawan'.

ورمي به الرجوان: استهين به فكأنه رمي به هنالك، أرادوا أنه طرح في المهالك؛ قال: فلا يرمى بي الرجوان أني ... أقل القوم من يغني مكاني

And 'to be thrown into 'al-rajwan'': to be belittled, as if thrown there; they meant that he was cast into perils; he said: 'So let not 'al-rajwan' be said of me that I... am the least of the people who can fill my place.'

والجمع أرجاء؛ ومنه قوله تعالى: والملك على أرجائها ، أي نواحيها؛ قال ذو الرمة: بين الرجا والرجا من جنب واصبة ... يهماء، خابطها بالخوف معكوم

And the plural is 'al-arja''; and from this is the saying of Allah, the Almighty: 'And the angels are on its sides', meaning its regions; Dhu al-Rummah said: 'Between 'al-raja'' and 'al-raja'' from the side of a vast, desolate plain, its traveler is overwhelmed with fear.'

وفي حديث حذيفة لما أتي بكفنه فقال: إن يصب أخوكم خيرا فعسى وإلا فليترام بي رجواها إلى يوم القيامة أي جانبا الحفرة، والضمير راجع إلى غير مذكور، يريد به الحفرة، والرجا، مقصور: ناحية الموضع، وقوله: فليترام بي لفظ أمر، والمراد به الخبر أي وإلا ترامى بي رجواها كقوله تعالى: فليمدد له الرحمن مدا.

And in the Hadith of Hudhayfah, when his shroud was brought to him, he said: 'If your brother gets good, then perhaps, otherwise let me be thrown into its sides until the Day of Resurrection', meaning the sides of the grave, and the pronoun refers to something unmentioned, meaning the grave. And 'al-raja'', مقصور: the side of the place. And his saying: 'let me be thrown' is an imperative, but the intended meaning is a report, i.e., 'otherwise I will be thrown into its sides' like the saying of Allah, the Almighty: 'So let the Most Merciful extend for him a length of time.'

وأرجأها: جعل لها رجا.

And 'arjaha': he made it have sides.

وأرجى الأمر: أخره، لغة في أرجأه.

And 'arja' the matter': he postponed it, a dialectal variant of 'arjā'ahu'.

ابن السكيت: أرجأت الأمر وأرجيته إذا أخرته، يهمز ولا يهمز، وقد قرئ: وآخرون مرجون لأمر الله وقرئ: مرجؤون ، وقرئ: أرجه وأخاه* ، وأرجئه وأخاه؛ قال ابن سيده: وفي قراءة أهل المدينة قالوا أرجه وأخاه* ، وإذا وصفت به قلت رجل مرج وقوم مرجية، وإذا نسبت إليه قلت رجل مرجي، بالتشديد على ما ذكرناه في باب الهمز.

Ibn al-Sikkit: 'Arja'tu al-amr' and 'arjaytuhu' if you postpone it, it is hamzated and not hamzated. And it has been recited: 'And others are postponed for the command of Allah', and it has been recited: 'murja'ūn', and it has been recited: 'Arjih wa akhāh*', and 'Arji'h wa akhāh*'. Ibn Sidah said: 'And in the reading of the people of Medina, they said 'Arjih wa akhāh*'. And if you describe it, you say 'rajulun marj' and 'qawmun marjiyyah', and if you attribute to it, you say 'rajulun marjiyy', with tashdid as we mentioned in the chapter of hamza.'

وفي حديث توبة كعب بن مالك: وأرجأ رسول الله، صلى الله عليه وسلم، أمرنا أي أخره.

And in the Hadith of the repentance of Ka'b ibn Malik: 'And the Messenger of Allah, peace be upon him, postponed our matter', meaning he delayed it.

وقد ورد في الحديث ذكر المرجئة، قال: وهم فرقة من فرق الإسلام يعتقدون أنه لا يضر مع الإيمان معصية كما أنه لا ينفع مع الكفر طاعة؛ سموا مرجئة لاعتقادهم أن الله أرجأ تعذيبهم على المعاصي أي أخره عنهم، والمرجئة يهمز ولا يهمز، وكلاهما بمعنى التأخير.

And the Murji'ah have been mentioned in the Hadith. He said: 'They are a sect of the sects of Islam who believe that disobedience does not harm faith, just as obedience does not benefit disbelief; they are called Murji'ah because of their belief that Allah postpones their punishment for sins, meaning He delays it from them. And 'al-Murji'ah' is hamzated and not hamzated, and both mean postponement.'

وفي حديث ابن عباس، رضي الله عنهما: ألا ترى أنهم يتبايعون الذهب بالذهب والطعام مرجى أي مؤجلا مؤخرا، ويهمز ولا يهمز؛ قال ابن الأثير: وفي كتاب الخطابي على اختلاف نسخه مرجى، بالتشديد للمبالغة، ومعنى الحديث أن يشتري من إنسان طعاما بدينار إلى أجل، ثم يبيعه منه أو من غيره قبل أن يقبضه بدينارين مثلا فلا يجوز لأنه في التقدير بيع ذهب بذهب والطعام غائب، فكأنه قد باعه ديناره الذي اشترى به الطعام بدينارين فهو ربا ولأنه بيع غائب بناجز ولا يصح.

And in the Hadith of Ibn Abbas, may Allah be pleased with them both: 'Do you not see that they trade gold for gold and food is deferred, meaning postponed, delayed, and it is hamzated and not hamzated? Ibn al-Athir said: 'And in Al-Khattabi's book, according to the variations of its copies, it is 'marja'', with tashdid for emphasis. And the meaning of the Hadith is that one buys food from a person for a dinar until a certain time, then sells it to him or to another before receiving it for two dinars, for example. This is not permissible because, in estimation, it is selling gold for gold while the food is absent, so it is as if he sold his dinar with which he bought the food for two dinars, and that is riba, and because it is a sale of the absent for the present, and it is not valid.'

والأرجية: ما أرجي من شيء.

And 'al-urjiyyah': what is postponed of something.

وأرجى الصيد: لم يصب منه شيئا كأرجأه.

And 'arjā'a al-sayd': he did not catch anything from the hunt, like 'arjā'ahu'.

وقوله تعالى: ترجي من تشاء منهن ؛ من ذلك.

And the saying of Allah, the Almighty: 'You postpone whom you wish of them'; is from this.

وقطيفة حمراء أرجوان، والأرجوان: الحمرة، وقيل: هو النشاستج، وهو الذي تسميه العامة النشا.

And a crimson-red cloak, and 'al-urjuwān': redness, and it is said: it is 'al-nashāstaj', which the common people call 'al-nashā'.

والأرجوان: الثياب الحمر؛ عن ابن الأعرابي.

And 'al-urjuwān': red garments; from Ibn al-A'rabi.

وقال الزجاج: الأرجوان صبغ أحمر شديد الحمرة، والبهرمان دونه؛ وأنشد ابن بري: عشية غادرت خيلي حميدا، ... كأن عليه حلة أرجوان

And Al-Zajjaj said: 'Al-urjuwān' is a dye of intense redness, and 'al-bahramān' is less than it; and Ibn Bri recited: 'The evening I left my horses, Humayd... as if he were wearing a crimson garment.'

وفي حديث عثمان: أنه غطى وجهه بقطيفة حمراء أرجوان وهو محرم ؛ قال أبو عبيد: الأرجوان الشديد الحمرة، لا يقال لغير الحمرة أرجوان، وقال غيره أرجوان معرب أصله أرغوان بالفارسية فأعرب، وهو شجر له نور أحمر أحسن ما يكون، وكل لون يشبهه فهو أرجوان؛ قال عمرو بن كلثوم: كأن ثيابنا منا ومنهم ... خضبن بأرجوان، أو طلينا

And in the Hadith of Uthman: 'He covered his face with a crimson-red cloak while he was in the state of Ihram.' Abu Ubayd said: 'Al-urjuwān' is intense redness; it is not said of anything other than red. And others said 'urjuwān' is an Arabized Persian word, its origin being 'arghuwān', which is a tree with beautiful red blossoms. And any color resembling it is 'urjuwān'; Amr ibn Kulthum said: 'As if our clothes, from us and from them... were dyed with crimson, or painted.'

ويقال: ثوب أرجوان وقطيفة أرجوان، والأكثر في كلامهم إضافة الثوب والقطيفة إلى الأرجوان، وقيل: إن الكلمة عربية والألف والنون زائدتان، وقيل: هو الصبغ الأحمر الذي يقال له النشاستج، والذكر والأنثى فيه سواء.

And it is said: 'a crimson garment' and 'a crimson cloak', and the most common in their speech is to add the garment and cloak to 'al-urjuwān'. And it is said that the word is Arabic and the alif and nun are extra. And it is said that it is the red dye called 'al-nashāstaj', and the masculine and feminine forms are the same.

أبو عبيد: البهرمان دون الأرجوان في الحمرة، والمفدم المشرب حمرة.

Abu Ubayd: 'Al-bahramān' is less crimson than 'al-urjuwān', and 'al-mufaddam' is tinged with red.