بد

أ1 بَدَأَ بِهِ, (T, S, M, &c.,) aor. ـَ (Mgh, K,) inf. n. بَدْءٌ, (T, S, M, Msb,) i. q. به ↓ ابتدأ; (S, Msb, K;) [He began with it;] he made it to have precedence, or to be first; gave precedence to it; syn. قَدَّمَهُ: (Mgh, Msb:) in the dial. of the Ansár, بَدِئَ به is used in this sense of قدّمه; (M;) or بَدِىَ به [without ء]; (IKtt, TA; [see بَدةءٌ;]) [and بَدَى به; see art. بدى;] and به ↓ ابدأ signifies the same. (Msb.) [So in the Kur xii. 76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother. and بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ; whence, in the Kur ix. 13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ

And they, it was, began with you the first time; i. e., as Bd says, by acting with hostility, and fighting.] You say also, بَدَّا ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA in art. عود.) and بَدَأَ فِىِ الأَمْرِ [He began, or made a beginning, in the affair.] (M.) b2: بَدَأَ also signifies It (a thing) began; began to be; originated; or came into existence. (Msb.) [See also 5.]

A2: بَدَأَ الشَّيْءَ, (S, M, K,) aor. and inf. n. as above, (M,) [He began the thing; commenced it; set about it; as also ↓ ابتدأهُ: accord. to the Mgh, the latter has this meaning, or, agreeably with the authority of the M and K, the meaning which here next follows:] he did the thing first, for the first time, by way of beginning, or originally; (S, M, K;) as also ↓ ابدأهُ and ↓ ابتدأهُ; (M, K;) i. e., not after the example of anything preceding. (TA. [But this addition seems rather to belong to another explanation to be mentioned below.]) One does not say, زَيْدًا ↓ ابتدأ nor بَدَأَهُ, because these two verbs [signifying as last explained above] do not have for their objects corporeal things. (Mgh.) [El-Mutanakhkhil El-Hudhalee uses the phrase سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ I will begin with them (meaning his guests) by sporting and jesting; like the phrase in the Kur ix. 13 cited above: but different from these is the saying in the Kur xxxii. 6, وَبَدَأَ خَلْقِ الْإِنْسَانِ مِنْ طِينٍ And He began the creation of man from clay.] The saying, ↓ فَإِنْ كَانَ السَّبُعُ ابْتَدَأَهُ means ابتدأ أَخْذَهُ

أَوْ عَضَّهُ [But if the beast, or bird, of prey has begun the seizing of him, or the biting of him]; the noun that is prefixed [to the pronoun] being suppressed. (Mgh.) You say also, كَانَ ذٰلِكَ فِى

الأَمْرِ ↓ ابْتِدَآءِ That was in the beginning, or first, of the affair. (Msb.) [See also بَدْءٌ, below.] b2: He originated the thing; brought it into being or existence; made it, or produced it, for the first time, it not having been before; (Mgh;) [and] so ↓ ابدأهُ, said [of God, and] of a man, as the agent; (Msb;) and ↓ ابتدأهُ. (Mgh in art. بدع.) [Hence,] بَدَأَ اللّٰهُ الخَلْقَ, and ↓ أَبْدَأَهُمْ, God created, or brought into existence, mankind, or the created beings: (M, Msb, K:) both signify the same. (S.) البَاطِلُ وَمَا يُعِيدُ ↓ مَا يُبْدِئُ [in the Kur xxxiv. 48, means What doth that which is false, or the Devil, originate, or produce in the first instance? and what doth it, or he, reproduce after it hath perished?]: Zj says that مَا, here, is in the place of an accus., meaning in each Instance أَىَّ شَىْءٍ: or it may be a negative; and الباطل here is Iblees; i. e., Iblees createth not, nor raiseth to life after death. (M.) You say also, وَمَا يُعِيدُ ↓ مَا يُبْدِئُ, meaning وَلَا ↓ مَا يَتَكَلَّمُ عَائِدَةٍ, (S, K,) i. e. He does not say anything for the first time, nor anything for the second time; or anything original, nor anything in the way of repetition; الكَلَامِ ↓ بَادِئَةُ signifying what is said for the first time; and عَائِدَةُ الكَلَامِ, what is said for the second time, afterwards: (TA:) or he says not anything: (A in art. عود:) and he has no art, artifice, or cunning. (IAar, TA in art. عود; and A in the present art.) b3: بَدَأَ البِئْرَ He dug the well [for the first time: see بَدِىْءٌ]. (Msb.) A3: بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ, (T,) or مِنْ أَرْضِهِ, (K,) He went forth from a land to a land, or from his land; as also ↓ ابدأ. (T, K.) A4: بُدِئَ, (inf. n. as above, S, M, K,) He (a man, S, M) had the small-pox: (Az, As, T, S, M, K:) or the حَصْبَة [i. e. measles, or spotted fever]: (S, M, K:) or, as Az says, and the حصبة: (T:) or, as Lh says, there came forth upon him pustules resembling the small-pox: but he adds, some say, the small-pox itself: (M:) the epithet applied to a person affected therewith is ↓ مَبْدُوْءٌ. (Az, As, Lh, T, S, M.) b2: Also He fell sick. (IAth, TA.) In a trad. of ' Áïsheh occur the words, فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ اللّٰهِ [meaning In the day in which the Apostle of God fell sick]: and IAth says, مَتَى بُدِئَ فُلَانٌ meaning When did such a one fall sick? is a phrase used in inquiring respecting the living [who has been attacked by illness] and respecting the dead. (TA.) 4 ابدأ: see 1, in seven places. b2: Also He did a new thing; a thing unknown before; or a strange, or wonderful, thing. (S, * TA.) b3: and He voided excrement, or ordure; or broke wind; syn. نَجَا; [as also أَبْدَى;] said of a man. (M.) b4: And He put forth his second teeth; said of a child; (M;) and of a colt. (TA voce أَحْفَرَ, q. v.) 5 تبدّأ He, or it, began, or made a beginning. (KL.) [See also 1. Golius mentions, but without giving the authority, and without the vowel-signs, the saying, هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ; but writing the last word تبديت, stating only that it is in the passive form; as meaning Relate thou the story, or history, from the beginning.]8 إِبْتَدَاَ see 1, in seven places. b2: ابتدأهُ بِوَعْدٍ He made him a promise in anticipation; without his asking it of him. (M in art. انف.) بَدءٌ inf.n. of 1; (T, S, M, Msb;) [The act of beginning;] or the doing a thing first. (M.) Yousay, لَكَ البَدْءُ, (M, K,) and ↓ البُدْءُ, (As, TA,) and ↓ البَدْأَةُ, (S, M, Msb, K,) and ↓ البُدْأَةُ, (S, M, K,) and ↓ البِدْأَةُ, (L,) and ↓ البَدَآءَةُ, (M, K,) and ↓ البُدَآءَةُ, (S, M, K,) and البُدَاهَةُ, with ه substituted for ء, (M, Mtr,) and ↓ البِدَآءَةُ, (Mtr, TA,) and, accord. to IKtt, البِدَايَةُ, but see what follows, (TA,) and ↓ البَدِئَةُ, (M, K,) and ↓ البُدَّآءَةُ, (Az, TA,) It is for thee to begin, (S, M, Msb, K,) before any other, in shooting or casting, &c.: (S:) as to البِدَايَةُ, mentioned above, accord. to Mtr [and Fei], (TA,) it is a vulgar word, (Mgh, Msb, TA,) as IB and several others have stated, (Msb, TA, *) a corruption of ↓ البِدَآءَةُ, (Mgh, Msb,) signifying the first; as also ↓ البُدَآءَةُ; and ↓ البَدْأَةُ: (Msb:) but IKtt says that it is a word of the dial. of the Ansár; بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ signifying قَدَّمْتُهُ: [see 1:] and he cites the following verse of Ibn-Rawáhah: وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَا بِاسْمِ الْإِلَاهِ وَ بِهِ بَدِينَا [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]: see art. بدى. (TA. [This verse is also cited in the S in art. بدو, where, in one copy I find it as above; in another, with بَدَيْنَا instead of بَدِيْنَا.]) And you say, فَعَلَهُ عَوْذَا وَبَدْءًا, (T, S,) and عَوْدَهُ عَلَي بَدْئِهِ, (M,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, (S, M,) [He did it returning and beginning again; or returning to his beginning; i. e. he did it again from the beginning; he recommenced it: or you say this] meaning like as is meant by the saying next following. (TA.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (S, K,) and عَوْدًا عَلَى بَدْءٍ, in both of which [and in the last following] the verb may be trans., and the noun following therefore in the accus. case, (TA,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, [in both of which, if correct, the verb must be intrans.,] and عَوْدًا وَبَدْءًا, [as though meaning عَائِدًا وَبَادِئًا, used as a phrase denotative of state,] (K,) [but in this last, and the two next preceding, accord. to the TA, the verb should be فَعَلَهُ, as in the next preceding sentence, instead of رَجَعَ, and this is confirmed by what is said in the K in art. عود,] He returned in the way whence he had come: (S, K:) [accord. to the TA, the literal meaning of the first and second may be he made his returning to revert to his beginning, and he made a returning to revert to a beginning:] or the meaning of the first, (Sb, TA in art. عود, and K in that art.,) and of the second, (K in that art.,) is, he returned without stopping after he had gone away: (Sb, K:) and sometimes it signifies the stopping in one's coming and then returning: (Sb:) [and it returned to its first state; it recommenced:] and you say, رَجَعْتُ عَوْدِى عَلَى

بَدْئِى, meaning I returned like as I had come. (Sb ubi suprà.) b2: Also First, or former; preceding all others, or preceding another; as also ↓ البَدْءُ بَدِىْءٌ; and البَدِىءُ being syn. with الأَوَّلُ. (S, K.) Hence the saying, اِفْعَلْهُ بَادِى بَدْءٍ, and ↓ بَادِى بَدِىْءٍ, meaning Do thou it the first thing, or the first of everything; [accord. to different copies of the S;] the ى in بادى being quiescent, in the place of the accus. case, accord. to usage; and sometimes they omit the [altogether], on account of frequent use [of the phrase], as will be stated in art. بدو, (S in the present art.,) saying بَادِى بَدٍ, and بَادِىبَدِى (S in art. بدو.) You say also, اِفْعَلْهُ بَدْءًا, and أَوَّلَ بَدْءٍ, (Th, M, K,) and بَدْءَ بَدْءٍ, (CK,) and بَدَا بَدْءٍ, (M, K,) and بَدْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, K,) and بَادِىَ بَدٍ, (K,) and بَادِىْ بَدًا, (M, K, [in the CK بَادِىْ بَدٍ,]) and بَادِىْ بَدًا, (M,) and بَدِىْءٍ ↓ بَادَئَ, (K,) and بَادِىْ بَدَا, (M, K,) and ↓ بَدِىْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, CK,) and بَدِىٍّ ↓ بَادِئَ, which is anomalous, (M,) or بَادِىَ بَدِّىِ, (K,) and بَادِىْ بَدِيٍّ, (Fr, A'Obeyd, T, S, M,) and ↓ بَدِئٍ ↓ بَادِئَ, (S, CK,) or ↓ بَادِىَ بَدِئٍ, (K, TA,) and بَادِىْ

↓ بَدْأَةَ, (M, K, TA,) the former word being the act. part. n. of بَدِىَ, which is of the dial. of the Ansár, as mentioned above, and the latter being indecl., with fet-h for its termination, (TA, [in the CK the latter word is written بَدْءَة,]) and بَدْءٍ ↓ بَدْأَةَ, (CK,) and ↓ بَدْأَةَ بَدْأَةَ, (M, K,) and ↓ بَدِىْءٍ ↓ بَدْأَةَ, (S,) and بَدْءٍ ↓ بَدِىْءَ, (S, CK,) and بَدْءَ ذِى بَدْءٍ, (Fr, T,) and ذِى بَدْءٍ ↓ بَدْأَةَ, (Fr, T, S, K,) and ↓ بَدْأَةَ ذِى بَدْأَةٍ, and ↓ ذِى بَدِىْءٍ ↓ بَدْأَةَ, (S, K,) and ↓ ذِي بَدَآءَةَ ↓ بَدَأَةَ, (K, TA,) not بداءة [as in the CK], (TA,) and ↓ بَدِىْءَ ذِى بَدِىْءٍ, (S, K, TA, [in the CK the last word is written بَدْءٍ,]) and ↓ ذِى بَدِىْءٍ ↓ بَدَآءَةِ, (K,) meaning Do thou it the first thing; (Fr, T, K;) so in a correct copy [of the K, and so I find in a MS. copy of the K and in the CK]: accord. to another copy, the first of everything: (TA:) or the first of first; (S;) thus in the L: (TA:) the words here put in the accus. case [literally or virtually] are so put [in some instances] as adverbial nouns; or, accord. to MF, they may be [in some instances] denotatives of state, with respect to the agent; the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا, i. e. مُبْتَدِئَا بِهِ [lit. do thou it in the state of thy being beginning it]. (TA.) [In like manner,] you also say, بَدْءَ الرَّأْىِ, and [more commonly] الرَّأْىِ ↓ بَادِئَ, At first thought; or on the first opinion: (Lh, M:) [بَدْءُ الرَّأْىِ and] الرَّأْىِ ↓ بَادِئُ signifying the first, and beginning, of the idea, thought, opinion, or judgment; or what is perceived before considering well or thoroughly: (M:) [and بَدْءٌ alone signifying a first idea, thought, opinion, or judgment; as is implied in the A, voce صَيُّورٌ, q. v.:] hence, الرَّأْيِ ↓ فَعَلَهُ فِى بَادِئِ [He did it at first thought, &c.]: (M:) and الرَّأْىِ تُرِيدُ ↓ أَنْتَ بَادِئَ ظُلْمَنَا, and الرأى ↓ مُبْتَدَأَ, i.e. Thou at first thought, &c., desirest to wrong us: and one says also, بَادِىَ الرأى, without; meaning on the occasion of what appeared of opinion; i. e. at the first of what appeared thereof; [or at the first opinion's presenting itself;;] in which case, the phrase does not belong to this art. [but to art. بدو]: it occurs in the Kur xi. 29: (M:) AA alone there read بَادِئَ, with; all the other readers pronounced it without ء (TA.) b3: Also A chief, or lord, (S, M, Msb, K,) who occupies the first place in chieftainship or lordship: (S:) or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted: (M:) or it signifies also an intelligent youth or young man: (K:) pl. بُدُوْءٌ. (M.) A poet (namely, Ows Ibn-Maghrà Es-Saadee, TA) says, ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُ وَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]. (S.) b4: Also, and ↓ بَدْأَةٌ, A share, or portion, of a slaughtered camel: (S, K:) or the best share or portion thereof: (T:) or the former word has the latter signification; and the latter word, the former signification: and the former signifies also a bone with the meat, or flesh, that is on it: (M:) and a joint; syn. مَفْصِلٌ; (AA, T, M;) and so بَدًا q.v.: (AA, T:) the pl. [of pauc.] of بَدْءٌ is أَبْدَآءٌ (S, M, K) and [of mult.] بُدُوْءٌ; (S, K;) the former of which is the more common: (TA:) or this is pl. of بَدًا. (AA, T.) The shares abovementioned [as commonly divided for the game called المَيْسِر q. v.] are ten; namely, the two haunches, the two thighs properly so called, the two thighs commonly so called (i. e. the tibiæ), the two shoulders, and the two arms; which last are the worst, because of the many veins [therein]. (TA.) b5: See also بَدِىْءٌ.

بُدءٌ: see بَدْءٌ; second sentence.

بَدِئٌ: see بَادِئَ بَدِئٍ, or بَادِىَ بَدِئٍ, voce بَدءٌ.

بَدْأَةٌ: see بَدْءٌ, in thirteen places. b2: Also The beginning, or outward course, of a military expedition; opposed to رَجْعَةٌ, meaning the returning, or homeward course, thereof: occurring in a trad., in which it is said that the Prophet gave, in the case of the former, a fourth [of the spoil], and in the case of the latter, a third; i.e., when a troop went forth from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil that they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did so in returning, they were to have a third of all the spoil that they took, because of the greater difficulty and danger attending this case. (T, Mgh.) b3: كَانَ ذٰلِكَ فِى بَدْأَتِنَا, and ↓ بُدْأَتِنَا, and ↓ بِدْأَتِنَا, (K,) and ↓ بَدَآءَتِنَا, (Lh, M, TA,) and ↓ بُدَآءَتِنَا, and ↓ بِدَآءَتِنَا, (TA,) and ↓ بَدَأَتِنَا, (Lh, M, K,) but [ISd says,] I know not how that is, (M,) and ↓ مُبْدَئِنَا, and ↓ مُبْدَئِنَا, (K,) and ↓ مَبْدَأَتِنَا, (Lh, M, and so in some copies of the K,) or مَبْدَاتِنَا, (so in other copies of the K,) thus in the بَاهِر of Ibn-'Odeys [in the CK Ibn-'Adebbes], (K,) which is said to indicate that we should hesitate respecting them [before admitting them to be of classical authority], are phrases meaning That was in the first of our state, and in our adolescence. (TA.) A2: Also, (so in a copy of the M, there written بَدْأَة,) or ↓ بُدْأَةٌ, with damm, (K,) A certain plant; (M;) a black thing, resembling a truffle (كَمْء), of which no use is made: so says AHn. (M.) بُدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ, in two places.

بِدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ بَدَأَةٌ: see بَدْأَةٌ.

بَدَآءٌ, with medd; [Excrement from the anus; as also بَدَّا;] a subst. from أَبْدَأَ, as meaning نَجَا. (M.) بَدِىْءٌ: see بَدْءٌ, as signifying First, or former; in eight places. b2: Also, applied to a thing, or an affair, i. q بَدِيعٌ, (S, and so in a copy of the K,) or مُبْدَعٌ: (so in other copies of the K:) [thus it signifies] Originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the similitude of any former thing: (TA:) and created: (M, K:) and wonderful: (M, Msb, TA:) and strange, or extraordinary, as not being after the similitude of any former thing. (TA.) b3: [Hence, as is implied in the Mgh,] بِئْرٌ بَدِىْءٌ A well newly dug; (T, Mgh, Msb;) i. q. بَدِيعٌ; (M;) or dug since the era of ElIslám (S, K;) not ancient; (S, Mgh, Msb;) as also ↓ بَدْءٌ: (S:) the former epithet [in this sense] is generally pronounced [بَدِىٌّ] without ء: (T:) the well thus called is one dug in a waste land that has no owner: (TA:) AO says, (TA,) this epithet, and بَدِيع, are applied to a well when thou hast dug it; but if thou findest it to have been dug before thee, it is termed خَفِيَّة; and thus the well of Zemzem is termed خفيّة, because it was Ismá'eel's, and was filled up or covered over [after his time]: (T, TA:) the term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known: (TA:) it is said in a trad., that the حَرِيم of a well such as is termed بدىء [i. e. the space surrounding it and belonging to it] is five-and-twenty cubits: (T, S: [but see حَرِيمٌ:]) the pl. is بُدُوْءٌ: (M:) and AO says that بُودَانٌ is pl. of بَدِىْءٌ applied to a well, and is syn. with قُلْبَانٌ [a pl. of قَلِيبٌ which I have not found elsewhere] and رَكَايَا, being formed by transposition of letters from بُدْيَانٌ [which is for بُدْآنٌ, as بَدِىٌّ is for بَدِىْءٌ; the د and ى being transposed, the word becomes بُيْدَانٌ, and this, by a rule of permutation, becomes بُودَانٌ]. (TA.) بَدَآءَةٌ: see بَدْءٌ, in three places: and see بَدْأَةٌ: and بَدِئَةٌ, in two places.

بُدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَْةٌ.

بِدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَةٌ.

بَدِيْئَةٌ: see بَدْءٌ; second sentence. b2: Also, (M, K,) and ↓ بَدَآءَةٌ, (K,) or ↓ بُدَآءَةٌ, (M,) i. q. بَدِيهَةٌ, (K,) and بَدَاهَةٌ, (TA,) or بُدَاهَةٌ, i. e. The first occurrence of a thing, that happens to one unexpectedly: (M:) [or the first of anything: and an occurrence thereof by which one is taken unawares: accord. to explanations in the K in art. بده:] pl. of the first, بَدَايَا. (TA.) b3: [And all app. signify The faculty of extemporizing; like بَدِيهَةٌ (q. v.) &c.] You say, جَيِّدَةٍ ↓ فُلَانٌ ذُو بَدَآءَةٍ, i. e. بَدِيهَةٍ حَسَنَةٍ, [meaning] Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA.) بُدَّآءَةٌ: see بَدْءٌ; second sentence.

بَادِئٌ [act. part. n. of 1]: see بَدْءٌ, in nine places.

بَادِئَةٌ: see 1, in two places.

مَبْدَأٌ [originally noun of place and of time from 1; A place, and a time, of beginning, &c. b2: ] See بَدْأَةٌ. b3: [Also A principle, or first rule, of a science &c.: pl. مَبَادِئُ. b4: And The primary import of a word; opposed in this sense to غَايَةٌ.]

مُبْدَأٌ: see بَدْأَةٌ.

المُبْدِئُ, applied to God, The Creator, or Originator, of the things [that exist], who hath produced them at the beginning, not after the similitude of anything pre-existing. (Nh.) and المُبْدِئُ المُعِيدُ, so applied, He who createth mankind, and who returneth them after life to death in the present world and after death to life on the day of resurrection. (TA in art. عود.) b2: مُبْدِئُ مُعِيدٌ A man who has gone on warring, or warring and plundering, expeditions, time after time, and is experienced in affairs: (A 'Obeyd, and K in art. عود:) and a horse upon which the owner has gone time after time on warring, or warring and plundering, expeditions; (TA in that art.;) or well trained and exercised, (K and TA in that art.) so as to be obedient to his rider. (TA in that art.) b3: [For other significations of مُبْدِئٌ, see its verb (4); and see أَحْفَرَ.]

مَبْدَأَةٌ: see بَدْأَةٌ مَبْدُوْءٌ [pass. part. n. of 1; Begun, &c.

A2: ] See بُدِئَ.

مُبْتَدَأٌ: see بَدْءٌ. b2: [In grammar, as correlative of خَبَرٌ, An inchoative.]

علم اللغة
هو: علم باحث عن مدلولات جواهر المفردات وهيئاتها الجزئية التي وضعت تلك الجواهر معها لتلك المدلولات بالوضع الشخصي وعما حصل من تركيب كل جوهر وهيئاتها من حيث الوضع والدلالة على المعاني الجزئية.
وغايته: الاحتراز عن الخطأ في فهم المعاني الوضعية والوقوف على ما يفهم من كلمات العرب
ومنفعته: الإحاطة بهذه المعلومات وطلاقة العبارة وجزالتها والتمكن من التفنن في الكلام وإيضاح المعاني بالبيانات الفصيحة والأقوال البليغة. فإن قيل: علم اللغة عبارة عن تعريفات لفظية والتعريف من المطالب التصورية وحقيقة كل علم مسائله وهي قضايا كلية أو التصديقات بها وأيا ما كان فهي من المطالب التصديقية فلا تكون اللغة علماً.
أجيب: بأن التعريف اللفظي لا يقصد به تحصيل صورة غير حاصلة كما في سائر التعاريف من الحدود والرسوم الحقيقية أو الاسمية بل المقصود من التعريف اللفظي: تعيين صورة من بين الصور الحاصلة ليلتفت إليه ويعلم أنه موضوع له اللفظ فما له إلى التصديق بأن هذا اللفظ موضوع بإزاء ذلك المعنى فهو من المطالب التصديقية لكن يبقى أنه حينئذ يكون علم اللغة عبارة عن قضايا شخصية حكم فيها على الألفاظ المعينة المشخصة بأنها وضعت بإزاء المعنى الفلاني والمسئلة لا بد وأن تكون قضية كلية.
واعلم: أن مقصد علم اللغة مبني على أسلوبين.
لأن منهم: من يذهب من جانب اللفظ إلى المعنى بأن يسمع لفظا ويطلب معناه.
ومنهم: من يذهب من جانب المعنى إلى اللفظ فلكل من الطريقين قد وضعوا كتبا ليصل كل إلى مبتغاه إذ لا ينفعه ما وضع في الباب الآخر.
فمن وضع بالاعتبار الأول فطريقه ترتيب حروف التهجي.
إما باعتبار أواخرها أبوابا وباعتبار أوائلها فصولا تسهيلا للظفر بالمقصود كما اختاره الجوهري في الصحاح ومجد الدين في القاموس.
وإما بالعكس أي: باعتبار أوائلها أبوابا واعتبار أواخرها فصولا كما اختاره ابن فارس في المجمل والمطرزي في المغرب.
ومن وضع بالاعتبار الثاني فالطريق إليه أن يجمع الأجناس بحسب المعاني ويجعل لكل جنس بابا كما اختاره الزمخشري في قسم الأسماء من مقدمة الأدب.
ثم إن اختلاف الهمم قد أوجب أحداث طرق شتى:
فمن واحد أدى رأيه إلى أن يفرد لغات القرآن.
ومن آخر إلى أن يفرد غريب الحديث.
وآخر إلى أن يفرد لغات الفقه كالمطرزي في المغرب.
وأن يفرد اللغات الواقعة في أشعار العرب وقصائدهم وما يجري مجراها كنظام الغريب والمقصود هو الإرشاد عند مساس أنواع الحاجات.
والكتب المؤلفة في اللغة كثيرة ذكرها صاحب كشف الظنون على ترتيب حروف الهجاء وألفت كتابا في أصول اللغة سميته البلغة وذكرت فيه كل كتاب ألف في هذا العلم إلى زمني هذا وذكر صاحب مدينة العلوم كتاب في هذا العلم وأورد لكل كتاب ترجمة مؤلفه وبسط فيها فليراجعه.
قال ابن خلدون: علم اللغة هو بيان الموضوعات اللغوية.
وذلك أنه لما فسدت ملكة اللسان العربي في الحركات المسماة عند أهل النحو بالإعراب واستنبطت القوانين لحفظها كما قلناه ثم استمر ذلك الفساد بملابسة العجم ومخالطتهم حتى تأدى الفساد إلى موضوعات الألفاظ فاستعمل كثير من كلام العرب في غير موضوعه عندهم ميلاً مع هجنة المتعربين في اصطلاحاتهم المخالفة لصريح العربية فاحتيج إلى حفظ الموضوعات اللغوية بالكتاب والتدوين خشية الدروس وما ينشأ عنه من الجهل بالقرآن والحديث فشمر كثير من أئمة اللسان لذلك وأملوا فيه الدواوين وكان سابق الحلبة في ذلك الخليل بن أحمد الفراهيدي ألف فيها كتاب العين فحصر فيه مركبات حروف المعجم كلها من الثنائي والثلاثي والرباعي والخماسي وهو غاية ما ينتهي إليه التركيب في اللسان العربي وتأتي له حصر ذلك بوجوه عددية حاصرة.
وذلك أن جملة الكلمات الثنائية تخرج من جميع الأعداد على التوالي من واحد إلى سبعة وعشرين وهو دون نهاية حروف المعجم بواحد لأن الحرف الواحد منها يؤخذ مع كل واحد من السبعة والعشرين فتكون سبعة وعشرين كلمة ثنائية ثم يؤخذ الثاني مع الستة والعشرين كذلك ثم الثالث والرابع ثم يؤخذ السابع والعشرون مع الثامن والعشرين فيكون واحدا فتكون كلها أعدادا على توالي العدد من واحد إلى سبعة وعشرين فتجمع كما هي بالعلم المعروف عند أهل الحساب ثم تضاعف لأجل قلب الثنائي لأن التقديم والتأخير بين الحروف معتبر في التركيب فيكون الخارج جملة الثنائيات وتخرج الثلاثيات من ضرب عدد الثنائيات فيما يجمع من واحد إلى ستة وعشرين لأن كل ثنائية يزيد عليها حرفا فتكون ثلاثية فتكون الثنائية بمنزلة الحرف الواحد مع كل واحد من الحروف الباقية وهي ستة وعشرون حرفا بعد الثنائية فتجمع من واحد إلى ستة وعشرين على توالي العدد ويضرب فيه جملة الثنائيات ثم يضرب الخارج في ستة جملة مقلوبات الكلمة الثلاثية فيخرج مجموع تراكيبها من حروف المعجم وكذلك في الرباعي والخماسي فانحصرت له التراكيب بهذا الوجه ورتب أبوابه على حروف المعجم بالترتيب المتعارف واعتمد فيه ترتيب المخارج فبدأ بحروف الحلق ثم ما بعده من حروف الحنك ثم الأضراس ثم الشفة وجعل حروف العلة آخرا وهي: الحروف الهوائية.
وبدأ من حروف الحلق بالعين لأنه الأقصى منها فلذلك سمى كتابه بالعين لأن المتقدمين كانوا يذهبون في تسمية دواوينهم إلى مثل هذا وهو تسمية بأول ما يقع فيه من الكلمات والألفاظ ثم بين المهمل منها من المستعمل وكان المهمل في الرباعي والخماسي أكثر لقلة استعمال العرب له لثقله تلحق به الثنائي لقلة دورانه وكان الاستعمال في الثلاثي أغلب فكانت أوضاعه أكثر لدورانه.
وضمن الخليل ذلك في كتاب العين واستوعبه أحسن استيعاب وأوعاه وجاء أبو بكر الزبيدي وكتب لهشام المؤيد بالأندلس في المائة الرابعة فاختصر مع المحافظة على الاستيعاب وحذف منه المهمل كله وكثيرا من شواهد المستعمل ولخصه للحفظ أحسن تلخيص.
وألف الجوهري من المشارقة كتاب الصحاح على الترتيب المتعارف لحروف المعجم فجعل الــبداءة منها بالهمزة وجعل الترجمة بالحروف على الحرف الأخير من الكلمة لاضطرار الناس في الأكثر إلى أواخر الكلم وحصر اللغة اقتداء بحصر الخليل.
ثم ألف فيها من الأندلسيين ابن سيدة من أهل دانية في دولة علي بن مجاهد كتاب المحكم على ذلك المنحى من الاستيعاب وعلى نحو ترتيب كتاب العين وزاد فيه التعرض لاشتقاقات الكلم وتصاريفها فجاء من أحسن الدواوين. ولخصه محمد بن أبي الحسن صاحب المستنصر من ملوك الدولة الحفصية بتونس وقلب ترتيبه إلى ترتيب كتاب الصحاح في اعتبار أواخر الكلم وبناء التراجم عليها فكانا توأمي رحم وسليلي أبوة.
هذه أصول كتب اللغة فيما علمناه.
وهناك مختصرات أخرى مختصة بصنف من الكلم مستوعبة لبعض الأبواب أو لكلها إلا أن وجه الحصر فيها خفي ووجه الحصر في تلك جلي من قبل التراكيب كما رأيت.
ومن الكتب الموضوعة أيضا في اللغة: كتاب الزمخشري في المجاز بين فيه كل ما تجوزت به العرب من الألفاظ وفيما تجوزت به من المدلولات وهو كتاب شريف الإفادة.
ثم لما كانت العرب تضع الشيء على العموم ثم تستعمل في الأمور الخاصة ألفاظا أخرى خاصة بها فرق ذلك عندنا بين الوضع والاستعمال واحتاج إلى فقه في اللغة عزيز المأخذ كما وضع الأبيض بالوضع العام لكل ما فيه بياض ثم اختص ما فيه بياض من الخيل بالأشهب ومن الإنسان بالأزهر ومن الغنم بالأملح حتى صار استعمال الأبيض في هذه كلها لحنا وخروجا عن لسان العرب.
واختص بالتأليف في هذا المنحى الثعالبي وأفرده في كتاب له سماه فقه اللغة وهو من آكد ما يأخذ به اللغوي نفسه أن يحرف استعمال العرب عن مواضعه فليس معرفة الوضع الأول بكاف في التركيب حتى يشهد له استعمال العرب لذلك وأكثر ما يحتاج إلى ذلك الأديب في فني نظمه ونثره حذرا من أن يكثر لحنه في الموضوعات اللغوية في مفرداتها وتراكيبها وهو أشد من اللحن في الإعراب وأفحش.
وكذلك ألف بعض المتأخرين في الألفاظ المشتركة وتكفل بحصرها وإن لم يبلغ إلى النهاية في ذلك فهو مستوعب للأكثر.
وأما المختصرات الموجودة في هذا الفن المخصوصة بالمتداول من اللغة الكثير الاستعمال تسهيلا لحفظها على الطالب فكثيرة مثل: الألفاظ لابن السكيت والفصيح لثعلب وغيرهما وبعضها أقل لغة من بعض لاختلاف نظرهم في الأهم على الطالب للحفظ والله الخلاق العليم لا رب سواه انتهى.
وذكر في مدينة العلوم من المختصرات: كتاب العين للخليل بن أحمد والمنتخب والمجرد لعلي بن حسن المعروف بكراع النمل والمنضد في اللغة المجرد.
ومن المتوسطات: المجمل لابن حسن الفارس وديوان الأدب للفارابي.
ومن المبسوطات: المعلم لأحمد بن أبان اللغوي والتهذيب والجامع للأزهري والعباب الزاخر للصغاني والمحكم لابن سيدة والصحاح للجوهري واللامع المعلم العجاب الجامع بين المحكم والعباب والقاموس المحيط1 قال:
ومن الكتب الجامعة: لسان العرب جمع فيه بين التهذيب والمحكم والصحاح وحواشيه والجمهرة والنهاية للشيخ محمد بن مكرم بن علي وقيل: رضوان بن أحمد بن أبي القاسم.
ومن المختصرات: السامي في الأسامي للميداني والدستور ومرقاة الأدب والمغرب في لغة الفقهيات خاصة للمطرزي ومختصر الإصلاح لابن السكيت وكتاب طلبة الطلبة لنجم الدين أبي حفص عمر بن محمد ويختص بالفقهيات.
ومما يختص بغريب الحديث: نهاية الجزري والغريبين جمع فيه وبين غريب الحديث والقرآن
ومنهم من أفرد اللغات الواقعة في أشعار العرب وقصائدهم إلى غير ذلك انتهى.
وذكر تراجم اللغويين تحت الكتب المذكورة ومن أبسط الكتب في اللغة وأنفعها كتاب تاج العروس في شرح القاموس للسيد مرتضى الزبيدي المصري البلجرامي وبلجرام قصبة بنواحي قنوج موطن هذا العبد الضعيف. وكتاب المصباح ومختار الصحاح.
وفي كتابنا البلغة كفاية لمن يريد الإطلاع على كتب هذا العلم. 

رجع: حين يعود المؤلف إلى الموضوع بعد أن استطرد في كلام خرج به عن الموضوع فإنه يكتب: رجع الحديث، رجع الخبر إلى غير ذلك. وقد كتب كوسكارتن في طبعته لكتاب الأغاني (ص22): رَجَعَ الخَبَرُ. غير أن الشيخ الطنطاوي في تعليقه على هذه العبارة (أنظر ص261 من التعليقات) يرى أن يكتب: رَجْعُ الخَبَرِ. وهذا في الحقيقة صواب، ومع ذلك فإني أجرأ على التأكيد أن الأول صواب أيضاً. ومما يؤيد هذا أننا نجد في المخطوطة النفيسة لابن عبد الملك (ص2 ق) بعد استطراد: رَجَع مضبوطة بهذا الشكل ومعها صح.
ونجد عند ابن الخطيب (ص69 ق) بعد استطراد: عادَ الحديثُ. وهذا يجعل استعمال الفعل الماضي أمراً لاشك فيه. وقارن هذا بما جاء في أخبار (ص67): ورَجَع هاهُنا شيءٌ من حديث عبد الرحمن بن معاوية. وفيه: ثُمَّ رَجَعَ الحديثُ إلى خروجهم (وحذف من كلمة الحديث. وهي موجودة في المخطوطة، خطأ من الناشر).
ويستعملون اليوم الفعل المضارع فيقولون: يرجع الكلام إلى القاضي، وفي بسام (ص66): يرجع مرجوعنا إلى (زيشر 22: 81).
ورجع: عاد إلى داره، بحذف إلى داره (الملابس ص84).
ورجع: عاد إلى الصواب، بحذف إلى الطاعة (أخبار ص 101).
ورجع: عاد إلى الصواب، بحذف إلى الصواب (أماري ص673).
ورجع: هدأ، فاء، تصالح (بوشر).
ورجع: عاد، أتى (معجم الإدريسي ص268).
رجع أَزْرق: صار أزرق، أزرقّ (بوشر).
رجع إلى فلان: صالحه، رضي عنه، ففي رياض النفوس (ص94): وغضب على الشيخ مدَّه ثم رجع إليه بعد ذلك.
رجع إلى: التفت إليه واعتبره وراعاه (معجم الطرائف). (انظر لين (تاج العروس) 1038 في الآخر) 214.
رجع إلى: لجأ إلى،، عمد إلى، استعان (كليلة ودمنة ص278) وفي النويري (الأندلس ص466): وكان الأمويون يضعون في كل سنة مائة ألف دينار في الخزانة، فلما امتنع أهلُ مُدُن الأندلس من أداء الخراج إليهم رجعوا إلى تلك الذخائر فنفقوها. وفي الخطيب (ص26 ق): مرجوعاً إلى في كثير من مهماِّت بلده (انظر لين (تاج العروس) 1038 في الآخر).
رجع إلى فلان: وثق به، ركن إليه، اتكل عليه (معجم الطرائف).
رجع إلى: اعتنق ديناً أو نحلة (معجم بدرون)، ويقال أيضاً إلى فلان اعتنق دينه أو نحلته. ففي رياض النفوس (ص65 و): قال عبيد الله الشيعي: أناظِركم في قيام رمضان فإن وجبت لكم الحُجَّة رجعْنا إليكم وإن وجبت لنا رجعتم إلينا.
رجع إلى نفسه: هدأ واطمأن، في الكلام عن شخص كان في غاية الاضطراب والقلق (معجم بدرون). وفي معجم ألكالا: رجع وحدها: عاد إليه عقله في الكلام عن شخص كان مجنوناً.
رجع إلى: اعتد من، اعتبر من. ففي المقري (1: 134): وهذا راجع إلى تقلب الأحوال وكيفية السلطان. وفي دي ساسي (ديب 9: 500): دون مارتن ملك الأجون وما يرجع إلى سلطنته في المواضع والحصون.
رُجع إلى قوله: أطاعوه، أذعنوا له ويقال أيضاً: رُجع إليه (معجم الطرائف).
رَجَع فلاناً ب، في ألف ليلة (2: 162): لا ترجع حامِلَ هذه المكاتبة بكلمة، أي لا تخاطب حامل هذه الرسالة بكلمة.
رجع على: عاد إلى عمل أو فعل ما كان قد انقطع عنه (بوشر). رجع على: غير رأيه فيه (بوشر).
رجع على فلان: ضادَّه، صاوله، ثار به، لامه واتهمه (معجم الطرائف). ولعل معناه أيضاً ما جاء في رياض النفوس (ص74 و): أن فرساناً قبضوا على ولي من الأولياء بأمر من الأمير، فرأوه يصلي الليلَ كله فرجع أصحاب الخيل بعضهم على بعض وقالوا هذا رجل من أولياء الله - الرأي أن تخلوه ونقول ما وجدناه.
رجعت الحَرْبُ عليهم: عادت عليهم وأصابتهم بالهزيمة (حيان ص85 و، ص91 ق).
رجع على رُكَبِه: جثا، ركع، خضع (فوك).
رجع عن: عدل عن، تولى عن، تنازل عن (بوشر).
رجع عن: عاد عن خطأه، أصلح سيرته (بوشر).
رجع عن: ترك مصنفه غير تام، لم يتم مصنفه (ميرسنج ص6).
رجع في: راجع ما كتب، أعاد قراءة ما أُملي عليه وصححه (كليلة ودمنة ص28).
رجع في الذي قال: استدرك قوله (فوك).
رجع في كلامه: استدرك كلامه، نقض وعده، عاد عن رأيه وغيرَّه (بوشر)، وفي معجم ألكالا: رجع وحدها بهذا المعنى.
رجع في وعد: نقض الوعد، وتخلص منه (بوشر).
رجع لِ: استسلم، دان، خضع. والرجوع للقدر: الاستسلام للقدر، الخضوع للمقادير (المقدمة 3: 421).
رجع لِوَراء: زاد سوءاً، صار أسوأ مما كان (ألكالا).
رجع من الخير: صار شراً (ألكالا).
رجع من كلامه: استدرك كلامه وعاد عنه وغيرَّه (بوشر).
رَجَّع (بالتشديد): أعاد تقديم الكأس عدة مرات (مباحث 1: 524 الطبعة الأولى).
رجَّع: ردّد الصوت (بوشر).
رجَّع إلى: أعاد الشيء إلى محله الأول. يقال: رجَّعه إلى منصبه أي أعاده إلى منصبه (بوشر).
رجَّع إلى: أعاد إلى الإيمان الصحيح، وغير معتقده (بوشر).
رجَّع عن: صرف عن، صدَّ عن (بوشر).
رجَّع أزرق: صيرَّه أزرق، زرَّقه (بوشر).
رجَّع الخطبة: أعاد خاتم الخطبة، فسخ الخطبة (بوشر).
رجّع بوليصة على الضامن: رجع السند إلى ضامنه، وأقر بعدم قبوله (بوشر).
راجع: عاد إلى، يقال مثلاً: راجع الطاعة أي عاد إلى الطاعة، وراجع الإسلام أي عاد إلى الإسلام (معجم البلاذري).
راجع: عاد إلى المذهب الذي تركه (ميرسينج ص5، ص17 رقم 37).
راجَع فلاناً: صالحه (عباد 1: 257، أخبار ص42)، والمصدر: مراجعة أي مصالحة (معجم البلاذري).
راجَع: أغمد السيفَ، أعاده إلى غمده. ففي أخبار (ص61): اغمدْ سيفَك وراجِعْ سيفك.
راجع: بقي في البيت، ولم يحضر حين استدعي (عباد 2: 193) احذف من تعليقة رقم 25 العبارة التي نقلت فيها لأن الفعل فيها معناه: شاور.
راجع في: ترك ما عزم عليه (بيان 2: 279)، يقال: راجع فلاناً في أي اجتهد في حمله على ترك ما عزم عليه. ففي تاريخ البربر (1: 110): راجعوه في ذلك، أي رجوه أن يترك ما عزم عليه. وفي المقري (1: 154): لم يقدروا على مراجعته، أي لم يقدروا على صرفه عما عزم عليه.
الله يراجَع ب: آب إلى الله، أناب (فوك).
ترجَّع: أرجع، استرجع (فوك).
ترجَّع، مثل: استرجع، أي قال: إِنَّا للهِ وإنَّا إليه راجعون (البكري ص73)، وفي كتاب محمد بن الحارث (ص293): ثم ترجَّع وتعجب الناس ممن شهد عليه بذلك.
تراجَع: تقهقر، نكص على عقبيه. ويقال: تراجع طبعه بمعنى ضعفت قريحته أو ذكاؤه (عباد 1: 297، 313).
وتراجَع: صحا، أفاق، استفاق من غشيته (كوسج طرائف من 147). كما يقال: تراجعت نفسه، ففي حيان - بسام (1: 121و): فتراجعت نفس زاوي.
تراجع الأَمْرُ: عاد إلى ما كان ما عليه (طنطاوي في زيشر كند 7: 53)، وانظر زيشر (4: 243).
وكما يقال: تراجعوا الكلام، يقال: تراجعوا في الكلام (لين) وتراجعوا القول. ففي المقري (1: 485) قالوا: فما زال التراجُع بينهما بالكلام حتى قام (محمد بن الحارث ص216).
لا يتراجع: لا رجعة فيه، لا يرد، لا ينقض، لا يتغير، مبتوت، محتوم (بوشر).
تراجُعاً ل: رداً له، جواباً ل. ففي دي ساسي (ديب 9: 500): سلام عليكم تراجعاً لسلامكم. وفي (نفس المصدر ص501): أرى أن الصواب والسلامُ تراجُعُ سلامكم بدل يراجع.
ارتجع: رجع، عاد إلى (بوشر).
ارتجع عن: تاب، رجع إلى حسن الآداب (بوشر).
ارتجع الشيءَ من فلان: طالبه بالشيء الذي كان قد أعاره إياه (معجم بدرون).
ارتجع: أرجع، ردَّ، أعاد (معجم أبي الفداء).
رَجْع: سدّ الحجز ماء النهر، ويجمع على أَرْجاع (تاريخ البربر 2: 194).
رَجْعَة. الرَجْعَة: مذهب من يؤمن بالرجوع إلى الدنيا بعد الموت، يرى بعض المتصوفة أن الدنيا تعود بعد زمن إلى حالتها الأولى التي كانت عليها، وكل ما حدث فيها يحدث، مرة أخرى (دي سلان المقدمة 2: 196 رقم 5).
رَجْعَة: عودة العمل بعد انقطاعه (بوشر).
رَجْعَة: رجوع المرء إلى منصبه (بوشر).
رَجْعَة: Reconciliatio إقالة ورَجْعَة (المعجم اللاتيني - العربي) وهي بمعنى حل الهرطوقي ورده إلى حضن الكنيسة وهو ما يطلقه الكاثوليك على هذه الكلمة (أنظرها في مادة إقالة).
رَجْعَة: رد فعل، رجع الجسم المضروب على الجسم الضارب (بوشر).
رَجْعَة: ثورة مضادة (بوشر).
رَجْعَة، وتجمع على رُجَع: وصل، سند المقبوض، وصول، إيصال (بوشر، محيط المحيط).
رجعة بدراهم المشتري: وصل بالدراهم التي وقعها المشتري الذي ألزم نفسه بشراء كتاب يطبع.
رَجْعِيّ: ثمر تحمله الشجرة مرة ثانية في نفس السنة (محيط المحيط).
رُجُوع: إعادة، استعادة (بوشر).
رُجُوع: ردُّ الشيء وإرجاعه لصاحبه (بوشر).
رُجُوع على: رجوع الضامنين بعضهم على بعض، أو رجوعهم على صاحب المركب (بوشر).
رُجُوع في: حق الارتجاع وهو من مصطلحات قانون المرافعات (بوشر).
رجوع على الضامن: رد السند إلى الضامن، الإقرار بعدم قبوله (بوشر).
رَجَّاع: يدل على معنى أخر غير الذي ذكره لين (البيضاوي 1: 53) وقد فسر فيه التَوّاب من أسماء الله الحسنى ب ((الرجَّاع على عبده بالمغفرة)).
راجع، وتجمع على رَوَاجِع: صاري، دقل (بوشر، همبرت ص127). وبكرة ثابتة تستخدم لرفع الصاري (الجريدة الآسيوية 1841، 1: 588، ألف ليلة 4: 317).
راجِع: حائط مشترك بين البيوت (محيط المحيط).
راجع: ركن يسند الحائِط (محيط المحيط).
تَرْجِيع: تجبير، إعادة عظم مخلوع إلى محله (بوشر).
مَرْجِع: محل رجوع الأشياء (بوشر).
مَرْجع: حق الرجوع، طلب التعويض عن طريق القضاء، يقال: له المرجع على فلان (بوشر).
المرجع إليه في هذه المادة: هو الذي يرجع إليه في هذه المادة. والمَرجِع إلى الأطباء أي من اختصاص الأطباء، يُرجع فيه إلى الأطباء. المرجع في ذلك إلى آخر مكتوبنا، أي استند واعتمد على آخر رسالة أرسلتها إليك (بوشر).
مَرجِعَ، وهي من عند أهل المغرب مَرْجَع: اسم مقياس الأراضي الزراعية (فوك، معجم ابن جبير)، ومقدار عشرة أقدام من الأرض (ألكالا وفيه: مائة مرجع من أرض)، وخمس خطوات وخمسة أثمان الخطوة، أو ثمانية أذرع من الأرض (مملوك2، 1: 177). ومَرْجَع في صفاقص ستة أمتار مربعة (أسبينا مجلة الشرق والجزائر 13: 150)، وخمسمائة وعشرون متراً مربعاً (كليمانت - موليه 2: 50 رقم 2)، راجع ليرشندي مبادئ العربية العامية المستعملة في مراكش (ص378 رقم 1).
ومن هذه الكلمة اشتقت الكلمة الغرناطية مَرْجَل وهي تساوي تسع فانجه fanega من الأرضين (بانكري 2: 109 رقم 2) ويجب إضافتها إلى معجم الإسبانية.
وكان في غرناطة مقياس للأراضي الزراعية اسمه المرجع العلمي، ففي الخطيب (12ق، 13ق): ينتهي ثمن المرجع منها العلي (العلمي) إلى 25 ديناراً من الذهب العين لهذا العهد. وفي العقد الغرناطي: وهي من سبعة وأربعين مرجعاً عملية. وفيه: بحساب تسعة دنانير من الذهب والفضة للمرجع الواحد على أنَّا في التكسير من سبعة مراجع عملية قبضها البائع بجملته (كذا) وصارت بيده.
مُرَاجَعَة: إنذار، تحذير، معارضة (بوشر).
من غير مراجعة: من غير استئناف، بلا جدوى، نهائي، بلا تغيير (بوشر).
مُرَاجِعات (جمع): محاورات، مجاوبات، رسائل تكتب جواباً على رسائل الآخرين. ففي كتاب ابن عبد الملك (ص125 ق): وكانت بينه وبين جماعة من أدباء عصره من أهل مالقه وغيرهم مفاتحات ومراجعات نظماً ونثراً.

رجع

1 رَجَعَ, aor. ـِ inf. n. رُجُوعٌ (S, Msb, K, &c.) and رَجْعٌ, (M, Msb,) but the former is that which commonly obtains and is agreeable with analogy as inf. n. of the intrans. v., and the latter as inf. n. of the trans. v., (MF, TA,) and مَرْجَعٌ, (S, Msb, K, &c.,) which is anomalous, because inf. ns. [of this kind] of verbs of the measure فَعَلَ having the aor. of the measure يَفْعِلُ are [by rule] only with fet-h [to the medial radical], (S, K,) and مَرْجِعَةٌ, which is in like manner anomalous, (K,) and رُجْعَى, (S, Msb, K,) [not رُجْعًى as in the Lexicons of Golius and Freytag,] and رُجْعَانٌ, (K,) He returned; he went, or came, back [to the same place, or person, or (assumed tropical:) state, or (assumed tropical:) occupation, or (assumed tropical:) action, or (assumed tropical:) saying, &c.]; he reverted; contr. of ذَهَبَ; (ISk, Msb;) i. q. انْصَرَفَ: (K:) رُجُوعٌ signifies the returning to a former place, or (assumed tropical:) quality, or (assumed tropical:) state; (Kull p. 196;) the returning to that from which was the commencement, or from which the commencement is supposed to have been, whether it be a place, or (assumed tropical:) an action, or (assumed tropical:) a saying, and whether the returning be by the [whole] person or thing, or by a part thereof, or by an action thereof. (Er-Rághib.) Hence the saying in the Kur [lxiii. 8], لَئِنْ رَجَعْنَا إِلَى المَدِينَةِ [Verily if we return to the city]. (Er-Rághib.) And [in the same, xii. 63,] فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ [And when they returned to their father]. (Idem.) And in the same, [vi. 164, and xxxix.

9,] ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ [Then unto your Lord shall be your return]: (S:) the like of which occurs in the same, vi. 60: but it may be either from [the intrans. inf. n.] رُجُوعٌ or from [the trans.] رَجْعٌ: (Er-Rághib:) it cannot be a n. of place, because it is made trans. by means of إِلَى, and also because it occurs in the Kur [v. 53, &c.], followed by جَمِيعًا, as a denotative of state: (L:) in like manner الرُّجْعَى also occurs in the Kur xcvi. 8. (TA.) You say also, رَجَعَتِ المَرْأَةُ إِلَى

أَهْلِهَا The woman returned to her family by reason of the death of her husband or by reason of divorcement. (Msb.) b2: رَجَعَ إِلَى الصِّحَّةِ (assumed tropical:) [He returned to soundness, or health], or المَرَضِ [disease, or sickness]; and إِلَى حَالَةِ الفَقْرِ (assumed tropical:) [to the state of poverty], or الغِنَى (assumed tropical:) [wealth, or competence, or sufficiency]. (Kull p. 196.) b3: رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ He returned in the way by which he had come. (Kull ibid.) b4: رَجَعَ مِنْ سَفَرِهِ He returned from his journey. (Msb.) b5: رَجَعَ عَنِ الأِمْرِ (assumed tropical:) He returned [or reverted] from the affair. (Msb.) b6: رَجَعَ عَنِ الشَّىْءِ (assumed tropical:) He left, or relinquished, the thing. (Kull p. 197.) b7: رَجَعَ عَنِ الذَّنْبِ (assumed tropical:) [He relinquished sin; i. e.] he repented; and so رَجَعَ alone, agreeably with the usage in the Kur iii. 65, &c. (Er-Rághib.) b8: [Several other phrases, in which this verb occurs, will be found in other arts.: as رَجَعَ عَلَى ظَهْرِهِ in art. ظهر: رَجَعْتُ القَهْقَرَى in art. قهقر: رَجَعَ دَرَجَهُ, and variations thereof, in art. درج: &c.] b9: رَجَعَ إِلَيْهِ [sometimes signifies the same as رَجَعَ عَلَيْهِ] He returned against him; he returned to attack him. (TA.) b10: صَرَمّنِى ثُمَّ رَجَعَ يَكَلِّمُنِى (tropical:) [He cut me, or ceased to speak to me; then he returned to speaking to me]. (TA.) b11: خَالَفَنِى ثُمَّ رَجَعَ إِلَى

قَوْلِى (tropical:) [He opposed me, or disagreed with me; then he returned, or had regard, to my saying]. (TA.) b12: مَا رُجِعَ إِلَيْهِ فِى خَطْبٍ إِلَّا كَفَى (tropical:) [Re course was not had to him in an affair, or an affliction, but he sufficed.] (TA.) [رَجَعَ إِلَيْهِ often means He had recourse, or he recurred, to him, or it.] b13: رَجَعَ بِهِ عَلَى شَرِيكِهِ (assumed tropical:) He made a claim for restitution of it upon his co-partner. (IAth, TA in art. خلط.) And [in like manner you say,] عَلَى الغَرِيمِ ↓ اِرْتَجَعَ, and المُتَّهَمِ, (assumed tropical:) He sued, prosecuted, or made a demand upon, the debtor, and the suspected, for his right, or due. (TA: [in which it is said, immediately before this, that ارتجع is like رَجَعَ.]) b14: رَجَعَ الكَلْبُ فِى قَيْئِهِ The dog returned to his vomit, (Msb, TA,) and ate it. (Msb.) b15: Hence, رَجَعَ فِى هِبَتِهِ (tropical:) He took back his gift; repossessed himself of it; restored it to his possession; (Msb;) as also ↓ ارتجعها, (Mgh, Msb, TA,) and ↓ استرجعها. (Msb, TA.) and مِنْهُ الشَّىْء ↓ استرجع (assumed tropical:) He took back from him the thing which he had given to him. (S, K.) b16: [Hence also, رَجَعَ فِى قَوْلِهِ, and فِى حُكْمِهِ (assumed tropical:) He retracted, or revoked, his saying, and his judgment, or sentence.] b17: هُوَ يَرْجِعُ إِلَى مَنْصِبِ صِدْقٍ (assumed tropical:) He traces back his lineage to an excellent origin. (TA in art. نصب.) b18: [يَرْجِعُ إِلَى مَعْنَى كَذَا (assumed tropical:) It (a word used in a certain sense) is referrible, or reducible, to such a meaning. And يُرْجِعُ إِلَى كَذَا, said of a word, also means (assumed tropical:) It relates to such a thing; i. e., to such another word, in grammatical construction.] b19: رَجَعَ إِلَى قَدْرِ كَذَا (assumed tropical:) It (wine when cooked) became reduced to such a quantity; syn. آلَ. (S in art. اول.) b20: رَجَعَ الحَوْضُ إِلَى إِزَائِهِ The water of the trough, or tank, became much in quantity [so that it returned to the height of the place whence it poured in]. (TA.) b21: ↓ رِجَاعٌ, also, is an inf. n. of this verb, (L,) and is used as signifying The returning of birds after their migrating to a hot country. (S, L, K.) You say, رَجَعَتِ الطَّيْرُ القَوَاطِعُ, inf. n. رِجَاعٌ and رَجْعٌ, The migratory birds returned. (L.) b22: Also inf. n. of رَجَعَتْ said of a-she camel, and of a she-ass, signifying (assumed tropical:) She raised her tail, and compressed her two sides (قُطْرَيْهَا), and cast forth her urine in repeated discharges, so that she was imagined to be pregnant, (S, K,) and then failed of fulfilling her [apparent] promise: (S: [in some copies of which, as is said in the TA, the inf. n. of the verb in this sense is written رُجُوع:]) or she conceived, and then failed of fulfilling her promise; because she who does so goes back from what is hoped of her: (TA:) or, said of a she-camel, she cast forth her fœtus in an imperfect state: (Az, TA,) or, as some say, her embryo in a fluid state: (TA:) or in an unformed state; inf. n. رِجَاعٌ. (Msb in art. خدج.) [See also رَاجِعٌ, below.]

A2: , (S, Mgh, Msb, K,) aor. ـَ (Mgh,) inf. n. رَجْعٌ and مَرْجَعٌ and مَرْجِعٌ, (K,) He made, or caused, him, or it, to return, go back, come back, or revert; sent back, turned back, or returned, him, or it; syn. رَدَّهُ; (Mgh, Msb, K;) and صَرَفَهُ; (K;) عَنِ الشَّىْءِ from the thing; and إِلَيْهِ to it; (Msb, K;) as also ↓ ارجعهُ; (S, Msb, K;) but the former is the more chaste word, and is that which is used in the Kur-án, in ix. 84 [and other places]: (Msb:) the latter is of the dial. of Hudheyl; (S, Msb;) and is said by MF to be of weak authority, and bad; but [SM says,] I do not find this asserted by any of the leading authorities: (TA:) ↓ ارتجعهُ, also, signifies [the same, i. e.] the same as رَدَّهُ in like manner followed by إِلَى. (TA.) Thus in the Kur ix. 84, referred to above, فَإِنْ رَجَعَكَ اللّٰهُ [And if God make thee to return, or restore thee]. (Msb.) b2: رَجَعَ فُلَانٌ عَلِى أَنْفِ بَعِيِرهِ Such a one put back, or restored, the nose-rein [الخِطَامَ being understood] upon the nose of his camel; it having become displaced. (TA.) b3: رَجَعَ إِلَىَّ الجَوَابَ, aor. ـِ inf. n. رَجْعٌ and رُجْعَانٌ, He returned to me the answer. (S, TA: [in the latter of which, this is said to be tropical; but when a written answer is meant, it is evidently not so.]) b4: رَجَعْتُ الكَلَامَ (assumed tropical:) I returned the speech; or I repeated it; or I rebutted, or rejected, or repudiated, it, in reply, or replication; syn. رَدَدْتُهُ. (Msb.) [In like manner,] يَرْجِعُ بَعْضُهُمْ

إِلَى بَعْضٍ القَوْلَ, in the Kur [xxxiv. 30], means (assumed tropical:) Holding a colloquy, or a disputation, or debate, one with another: (Bd:) [or it means (assumed tropical:) rebutting one another's sayings:] or (assumed tropical:) blaming one another. (S.) b5: الرَّجْعُ, (K,) or رَجْعُ الدَّابَّةِ يَدَيْهَا فِى السَّيْرِ, (S,) (tropical:) The stepping of the beast, (S, K,) or her returning her fore legs, [drawing the fore feet backwards towards the body, by lifting them high,] in going; (K;) and ↓ التَّرْجِيعُ, (K,) or تَرْجِيعُ الدَّابّةِ يَدَيْهَا فِى السَّيْرِ, (S,) signifies the same: (S, K:) or رَجْعٌ signifies a beast's elevating, or lifting high, the fore foot and hind foot, in going. (KL.) You say, الدَّابَّةُ يَدَيْهَا فِى ↓ رَجَّعَتِ السَّيْرِ (tropical:) [The beast stepped, &c.; like as you say, رَجَعَت]. (TA.) b6: رَجْعُ الوَاشمَةِ, and ↓ تَرْجَيعُهَا, (assumed tropical:) The female tattooer's making marks or lines [upon the skin]: (S, K: *) [or rather, as the former phrase is explained in the EM p. 143, “ her retracing ” those marks or lines, and renewing their blackness; for] you say also, النَقْشَ ↓ رَجَّعَ, and الوَشْمَ, [and رَجَعَهُ,] (assumed tropical:) He retraced the marks, or lines, of the variegated work, and of the tattooing, and renewed their blackness, one time after another. (TA.) And الكِتَابَةَ ↓ رَجَّعَ, [and رَجَعَهَا,] (assumed tropical:) He retraced, or renewed, the writing. (TA.) b7: رَجَعَ نَاقَةً, and ↓ ارتجعها, and ↓ ترجّعها, He purchased a she-camel with the price of another that he sold: (S, TA:) or he purchased a she-camel with the price of a he-camel that he sold; and ↓ رِجَعٌ, which is app. an inf. n., signifies the selling males and purchasing females: (TA:) or مَالًا ↓ ارتجع signifies he sold the aged and the younglings of his came's, and purchased such as were in a state of youthful vigour: or, as some say, he sold the males, and purchased females: (Lh:) or ↓ اِرْتِجَاعٌ signifies the selling a thing, and purchasing in its place what one imagines to be more youthful, and better: (Lh in another place:) regard is bad, therein, to the meaning of a return, virtual, or understood, though not real: (Er-Rághib:) also إِبِلًا ↓ ارجع he sold old and weak camels, and purchased such as were in a state of youthful vigour: or he sold male camels, and purchased females: (TA:) and إِبِلًا ↓ ارتجع بِإِبِلِهِ he took camels in exchange for his camels: or, as some say, ↓ اِرْتِجَاعٌ signifies the taking one in the place, and with the price, of two. (Mgh.) b8: رَجَعَ العَلَفُ فِى الدَّابَّةِ (tropical:) The fodder, or food, produced an effect, or showed its effect, upon the beast. (K, * TA.) And رَجَعَ كَلَامِى فِيهِ (tropical:) My speech produced a beneficial effect upon him. (K, * TA.) 2 رجّعهُ, inf. n. تَرْجِيعٌ, He, or it, made, or caused, him, or it, to return, go back, come back, or revert, again and again, or time after time; sent back, turned back, or returned, him, or it, again and again, or time after time; made, or caused, him, or it, to go, or move, repeatedly to and fro; so to go and come; to reciprocate: he repeated it; iterated it; or rather reiterated it: he reproduced it: he renewed it: syn. رَدَّدَهُ. (Mgh.) [All these significations are well known, as pertaining to the two verbs here mentioned, and of frequent occurrence in classical and postclassical writings: and hence several phrases here following.] b2: See 1, last quarter of the paragraph, in five places. b3: Hence, (Mgh,) التَّرْجِيعُ فِى الأَذَانِ, (S, Mgh, K,) because the two professions of the faith [for which see the word أَذَانٌ] are uttered in the اذان [or call to prayer] in a low voice [and then repeated in a high voice]; (Mgh;) [for] this phrase means (tropical:) The repeating the two professions of the faith in a raised, or loud, voice, after uttering them in a low, or faint, voice; (Sgh, K, TA;) or the lowering of the voice in the اذان in uttering the two professions of the faith, and then raising it in uttering them: (KT:) or رجّع فِى أَذَانِهِ signifies he uttered the two professions of the faith in his اذان once to repeat them. (Msb: [but this is a strange explanation; and probably corrupted by a copyist: it seems that, instead of “ to repeat them,” we should read “ and repeated them. ”]) b4: [Hence also,] التَّرْجِيعُ, (K, TA,) or تَرْجِيعُ الصَّوْتِ, (S,) (assumed tropical:) [The act of quavering, or trilling; rapidly repeating many times one very short note, or each note of a piece; a general characteristic of Arabian chanting and singing and piping, and often continued throughout the whole performance;] the reiterating (تَرْدِيد) of the voice in the throat, or fauces, (S, K, TA,) like [as is done in] chanting, (S,) or which is practised in reading or reciting, or singing, or piping, or other performances, of such as are accompanied with quavering, or trilling: (TA:) or, as some say, the mutual approximation of the various kinds of movements in the voice: 'Abd-Allah Ibn-Mughaffal, in his ترجيع, by the prolonging of the voice, in reading, or reciting, imitated the like of آا آا آا. (TA.) You say also, رجّع الحَمَامُ فِى

غِنَائِهِ (assumed tropical:) [The pigeons quavered in their singing, or cooing]; as also ↓ استرجع. (TA.) And رجّع البَعِيرُ فِى شِقْشِقَتِهِ (assumed tropical:) The camel brayed, or reiterated his voice, in his شقشقة [or bursa faucium]. (TA.) And رجّعت النَّاقَةُ فِى حَنِينِهَا (assumed tropical:) The she-camel interrupted her yearning cry to, or for, her young one [and then, app., quickly repeated it, and did so again and again]. (TA.) and رجّعت القَوْسُ (assumed tropical:) The bow made a sound [by the vibration of its string; because the sound so made is a repeated sound]. (AHn.) b5: See also 4. b6: And see 10.3 راجع He (a man) returned to good or to evil. (TA.) [See also 6.] b2: راجعت النَّاقَةُ, (K,) inf. n. رِجَاعٌ, (TA,) The she-camel returned, or reverted, from one kind of pace, which she had been going, to another pace. (K, * TA.) b3: راجعهُ (assumed tropical:) It returned to him: said of pain [&c.]. (TA in art. عد.) b4: راجع امْرَأَتَهُ (tropical:) [He returned to his wife, or restored her to himself, or took her back by marriage or to the marriage-state, after having divorced her; (see also 6;)]; (S;) and ↓ ارتجعها signifies the same. (TA.) b5: [See also a verse cited voce رَدَادٌ; whence it seems that راجع also signifies He restored, or brought back, anything.] b6: راجعهُ signifies also He endeavoured to turn him [from, or to, a thing]; syn. رَاوَدَهُ, and رَادَّهُ. (L in art. رود.) b7: راجعهُ الكَلَامَ, (S and K in this art., and A and Mgh and Msb in art. حور,) and فِى الكَلَامِ, (Bd in xviii. 32,) and simply رَاجعهُ, (Msb in this art., and Jel. in lviii. l,) inf. n. مُرَاجَعَةٌ (S, TA) and رِجَاعٌ, (TA,) (assumed tropical:) He returned him answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, with him; bandied words with him; syn. حَاوَرَهُ, (A and Mgh and Msb in art. حور, and Bd in xviii. 32,) [i. e.] حَاوَرَهُ الكَلَامَ; (TA;) or عَاوَدَهُ; (S and Msb and K in this art.;) or جَادَلَهُ. (Jel in lviii. 1.) And راجعهُ, or راجعهُ القَوْلَ, (assumed tropical:) He disputed with him, rebutting, or rejecting, or repudiating, in reply to him, what he said; he bandied words with him; syn. رَادَّهُ القَوْلَ. (A in art. رد.) Yousay, راجعهُ فِى مُهِمَّاتِهِ He held a colloquy, or conference, or a disputation, or debate, with him respecting his affairs of difficulty; syn. حَاوَرَهُ. (TA.) [And راجعهُ فِى كَذَا He addressed him repeatedly, or time after time, respecting such a thing.] And رَاجَعُوا عُقُولَهُمْ [They consulted their understandings, or minds; as though they held a colloquy, or conference, or a disputation, or debate, therewith]. (Bd in xxi. 65.) [راجع often signifies He consulted, or referred to, a person, a book, a passage in a book, &c.]4 ارجعت النَّاقَةُ (assumed tropical:) [The she-camel returned to her former condition, either of leanness or fatness:] (assumed tropical:) the she-camel became lean [after having been fat]: and (assumed tropical:) became in good condition after leanness: (Ks, T, TA:) or ارجعت الإِبِلُ (assumed tropical:) the camels became lean and then became fat; (S, O, K;) so says Ks. (S.) You say also, الشَّيْخُ يَمْرَضُ يُوْمَيْنِ فَلَا يُرْجِعُ شَهْرًا (assumed tropical:) i. e. [The old man is sick two days, and] does not return to a healthy state of body, and to strength, in a month. (K, TA: [in the CK, erroneously, فلا يُرْجَعُ.]) And [in like manner] اِنْتَقَصَ الفَرَسُ ثُمَّ

↓ تَرَاجَعَ (assumed tropical:) [The horse wasted, and then gradually returned to his former condition]. (TA.) A2: ارجعهُ: see رَجَعَهُ, first signification. b2: ارجعهُ نَاقَتَهُ He gave him [back] his she-camel in order that he might return upon her, he [the latter] having sold her to him. (Lh.) b3: ارجع إِبِلًا: see 1, near the end of the paragraph. b4: ارجع اللّٰهُ بَيْعَتَهُ (tropical:) God made his sale to be productive of gain, or profit. (S, K.) b5: ارجع اللّٰهُ هَمَّهُ سُرُورًا (assumed tropical:) God converted his grief, or disquietude of mind, into happiness or joy; and Sb mentions ↓ رَجَّعَهُ [in this sense]. (TA.) b6: ارجع also signifies He extended, or stretched out, his arm, or hand, backwards, to reach, or take hold of, a thing. (S, K.) [In this case, يَدَهُ seems to be understood: for] you say [also], ارجع الرَّجُلُ يَدَيْهِ The man put his arms, or hands, backwards in order to reach, or take hold of, a thing. (Lh.) And ارجع يَدَهُ إِلَى سَيْفِهِ لِيَسْتَلَّهُ He extended, or stretched out, his arm, or hand, to his sword, to draw it: or إِلَى كِنَانَتِهِ لِيَأْخُذَ سَهْمًا to his quiver, to take an arrow. (TA.) b7: Also (tropical:) He ejected excrement, or ordure; said of a man. (S, K.) [See رَجِيعٌ.]

A3: See also 10.5 ترجّع فِى صَدْرِى كَذَا (tropical:) Such a thing became agitated to and fro in my mind, or bosom; syn. تَرَدَّدَ. (TA.) A2: ترجّع نَاقَةً: see 1; in the last quarter of the paragraph.6 تَرَاجَعَا (tropical:) They two (a man and his divorced wife) returned to each other by marriage; (Bd in ii. 230;) or returned together to the marriagestate. (Jel ibid.) b2: تراجع الشَّىْءُ إِلَى خَلْفٍ [The thing went backward or back, receded, retrograded, retired, retreated, or reverted, by degrees, gradually, by little and little, or part after part: and تراجع alone, He, or it, returned by degrees: the form of the verb denoting a gradual continuation, as in تَسَاقَطَ, and تَزَايَدَ, and تَنَاقَصَ, &c.]. (S.) تراجع and تَرَادَّ and تَرَدَّدَ are syn. (M and L in art. رد.) You say, تراجعوا فِى مَسِيرٍ They returned, retired, or retreated, by degrees, or by little and little, in a journey, or march; syn. تَرَادُّوا. (TA in art. ثبجر.) And تَفَرَّقُوا فِى أَوَّلِ النَّهَارِ ثُمَّ تَرَاجَعُوا مَعَ اللَّيْلِ i. e. [They separated, or dispersed themselves, in the first part of day; then] they returned, [one after an every one to his place of abode. (TA.) b3: تَرَاجَعَتْ أَحْوَالُ فُلَانٍ (tropical:) [The circumstances of such a one gradually reverted to their former condition; meaning either a better condition, agreeably with an ex. mentioned above, see 4; or, as is most commonly the case, a worse condition; i. e. retrograded; or gradually went back to a worse state; contr. of advanced, or improved]: (TA:) [whence the saying,] زَالَتْ دَوْلَتُهُمْ وَأَخَذَ

أَمْرُهُمْ يَتَرَاجَعُ (assumed tropical:) [Their good fortune ceased, and their affairs began to retrograde, or gradually go back to a worse state]. (A in art. ركد.) and تَرَاجَعَ الجُرْحُ إِلّى البُرْءِ (assumed tropical:) [The wound gradually recovered]. (Msb in art. دمل.) A2: تَرَاجَعَا بَيْنَهُمَا They two (copartners) made claims for restitution, each upon the other. (IAth, TA in art. خلط.) [See this more fully explained, and illustrated, voce خَلِيطٌ.] b2: تراجعوا الكَلَامَ, (Msb and K in art. حور,) and فِى الكَلَامِ, (Bd in lviii. 1,) and simply تراجعوا, (Jel in lviii. 1,) (assumed tropical:) They returned one another answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, one with another; bandied words, one with another; syn. تَحَاوَرُوا. (Bd, Jel, Msb, K, in the places mentioned above.) 8 ارتجع عَلَى الغَرِيمِ, and المُتَّهَمِ: see رَجَعَ, with which it is syn. (TA.) A2: ارتجعهُ i. q. رَدَّهُ, like رَجَعَهُ, q. v. (TA.) So in the phrase, ارتجعت المَرْأَةُ جِلْبَابَهَا The woman put back her جلباب [q. v.] upon her face, and covered herself with it. (TA.) b2: ارتجع الهِبَةَ: see رَجَعَ فِى هِبَتِهِ. b3: ارتجع امْرَأَتَهُ: see 3. b4: ↓ بَاغَ إِبِلَهُ فَارْتَجَعَ مِنْهَا رِجْعَةً

صَالِحَةً He sold his camels, and obtained by the expenditure of their price a good return, or profit. (S, K.) b5: ارتجع نَاقَةً, and the like: see 1, near the end of the paragraph, in five places. b6: ارتجع إِبِلًا also signifies He (and Arab of the desert) purchased camels [app. in exchange for others] not of his own people's breeding nor bearing their marks. (TA.) 10 استرجع الهِبَةَ, and استرجع مِنْهُ الشَّىْءَ: see رَجَعَ فِى هِبَتِهِ, and the sentence next following it. b2: طَعَامٌ يُسْتَرْجَعُ عَنْهُ (assumed tropical:) Food, both of beasts and of men, from which profit, or advantage, [or a good return (رِجْعَة),] is obtained; which is found to be wholesome, or approved in its result; and from eating which one becomes fat. (TA.) A2: استرجع الحَمَامُ: see 2, near the end of the paragraph. b2: استرجع also signifies (tropical:) He said, on the occasion of an affliction, or a misfortune, [using the words of the Kur ii. 151,] إِنَّا لِلّٰهِ وَإِنَّا

إِلَيْهِ رَاجِعُونَ, (S, K,) meaning Verily to God we belong as his property and his servants, so that He may do with us what He pleaseth, and verily unto Him we return in the ultimate state of existence, and He will recompense us; (Jel;) as also ↓ رجّع, (S, * K,) inf. n. تَرْجِيعٌ; (S; [accord. to the TA, only the former verb is mentioned in this sense by J; but I find the latter also in two copies of the S;]) and ↓ ارجع. (K.) رَجْعٌ; originally an inf. n.: [see رَجَعَ and رَجَعَهُ:] b2: and see رَجْعَةٌ, in two places. b3: (tropical:) Rain: so in the Kur [lxxxvi. 11], وَالسَّمَآءِ ذَاتِ الرَّجْعِ [by the heaven that hath rain]: (S, Bd:) because God returns it time after time: or because the clouds raise the water from the seas and then return it to the earth; and if so, by اسماء may be meant the clouds: (Bd:) or rain after rain; (K;) because it returns time after time; or because it is repeated, and returns, every year: (TA:) or the said words of the Kur mean by the heaven that returns in every revolution to the place whence it moved. (Bd.) b4: (assumed tropical:) Hail; because it gives back the water that it takes. (TA.) b5: Accord. to El-Asadee, as recorded by AHeyth, (assumed tropical:) Thunder. (Az.) b6: Accord. to some, in the passage of the Kur cited above, (S, TA,) (assumed tropical:) Profit, benefit, advantage, or good return. (S, K, TA.) You say, لَيْسَ لِى مِنْ فُلَانٍ رَجْعٌ (assumed tropical:) There is no profit to me from such a one. (TA.) and مَا هُوَ إِلَّا سَجْعٌ لَيْسَ تَحْتَهُ رَجْعٌ (assumed tropical:) [It is nothing but rhyming prose, beneath which is to be found no profit]. (TA.) [See also رِجْعَةٌ.] b7: Accord. to Ks, in the ex. cited above from the Kur, (TA,) (assumed tropical:) The place that retains water: (K, TA:) pl. رُجْعَانٌ. (TA.) b8: (assumed tropical:) A pool of water left by a torrent; (S, K;) because of the rain that is in it; or because of its fluctuating to and fro in its place; (Er-Rághib;) as also ↓ رَجِيعٌ, and ↓ رَاجِعَةٌ: (K:) pl. as above: (S:) or (assumed tropical:) a place in which the torrent has extended itself, (اِمْتَدَّ, accord. to Lth and the O and K,) or in which it has returned, or reverted, (اِرْتَدَّ, accord. to AHn,) and then passed through: (Lth, AHn, O, K:) pl. رُجْعَانٌ and رِجْعَانٌ and رِجَاعٌ; (K;) or this last, accord. to some, is a sing., having the signification next preceding the last here mentioned, and is found prefixed to its syn., namely غَدِير, to show that it is used in this sense, and is qualified by a sing. epithet, namely رَائِع; but some say that it is thus qualified becanse it has a form which is that of a sing. noun: (TA:) or رَجْعٌ signifies (assumed tropical:) water, (AO, K,) in general; (K;) and a sword is likened to it, to denote its whiteness: (AO, S: [but accord. to the latter, in this case it signifies “ a pool of water left by a torrent ”:]) and also (assumed tropical:) a tract of ground, or land, in which the torrent has extended itself: (K:) but this, it should be observed, is a repetition of the saying of Lth mentioned above: (TA:) and (assumed tropical:) the part that is above a تَلْعَة [q. v.]; (K, TA;) the upper, or highest, part thereof, before its water collects together: (TA:) pl. رُجْعَانٌ. (K.) b9: (assumed tropical:) The herbage of the [season, or rain, called] رَبِيع; (K;) [because it returns year after year;] as also ↓ رَجِيعٌ. (TA.) b10: (assumed tropical:) The [membrane called] غِرةس which is in the belly of the woman, and which comes forth upon, or over, the head of the child. (TA.) b11: See also رَجِيعٌ, in three places, in the latter part of the paragraph. b12: سَيْفٌ نَجِيحُ الرَّجْعِ, and ↓ الرَّجِيعِ, A sword which penetrates into the thing that is struck with it [so that it is quickly drawn back]. (TA.) b13: رَجْعُ الكَتِفِ: see مَرْجِعٌ.

رِجْعُ سَفَرٍ: see رَجِيعُ سَفَرٍ.

رُجَعٌ: see رِجْعَةٌ.

رِجَعٌ: see رَجَعَ نَاقَةً: and see رِجْعَةٌ.

رَجْعَةٌ inf. n. of un. of 1; A return; a single act of returning, of going back, coming back, or reverting: (TA:) [and] i. q. رُجُوعٌ, i. e. the act of returning, &c. (Msb.) b2: The returning to the present state of existence (S, Msb, K) after death. (S, K.) So in the phrase, فُلَانٌ يُؤْمِنُ بِالرَّجْعَةِ [Such a one believes in the returning to the present state of existence after death]. (S, Msb, K. *) This was a tenet of some of the Arabs in the Time of Ignorance, and of a sect of Muslim innovators, and of a sect of the رَافِضَة, who say that 'Alee the son of Aboo-Tálib is concealing himself in the clouds, to come forth when he shall be summoned to do so. (L.) b3: The returning, or homeward course, of a military expedition; opposed to بَدْأَةٌ, q. v. (T and Mgh in art. بدأ.) b4: The return of a party of warriors to war after their having come back from an expedition. (TA.) b5: Also, and ↓ رِجْعَةٌ, (S, A, Nh, Mgh, Msb, K,) but the former is the more chaste, (S, Msb, TA,) though the latter is mentioned before the former in the K, (TA,) (tropical:) A man's returning to his wife, or restoring her to himself, or taking her back by marriage or to the marriage-state, after having divorced her; (IF, Msb;) the returning of the divorcer to the divorced woman: (K:) or the taking back to marriage a woman who has been divorced, but not by an absolutely-separating sentence, without a new contract. (Nh.) You say, لَهُ عَلَى امْرَأَتِهِ رَجْعَةٌ and ↓ رِجْعَةٌ (tropical:) [He has a right of returning to, or taking back, his wife after having divorced her]: (S, Mgh:) and يَمْلِكُ الرَّجْعَةَ عَلَى زَوْجَتِهِ (tropical:) [He possesses the right of returning &c.]: (Msb:) and طَلَّقَ فُلَانٌ فُلَانَةَ طَلَاقًا يَمْلِكُ فِيهِ الرَّجْعَةَ (tropical:) [Such a man divorced such a woman by a divorce in which he possessed the right of returning &c.]. (TA.) b6: Also the former, (S, Msb, TA,) and ↓ رِجْعَةٌ likewise, (Msb,) and ↓ رُجْعَةٌ (K) and ↓ رُجْعَى [which is originally an inf. n.] and ↓ رُجْعَانٌ [which is also originally an inf. n.] and ↓ مَرْجُوعٌ (S, K) and ↓ مَرْجُوعَةٌ and ↓ رَجُوعَةٌ and ↓ رَجْعٌ, (K,) the last of these is allowable, (TA,) [being an inf. n. used in the sense of a pass. part. n.,] (tropical:) The reply, or answer, of an epistle. (S, Msb, * K, TA.) You say, هَلْ جَآءَ رَجْعَةُ كِتَابِكَ (S, TA) and ↓ رُجْعَانُهُ (TA) (tropical:) Hath the reply, or answer, of thine epistle come:? (S, TA:) and ↓ أَرْسَلتُ إِلَيْكَ فَمَا جَآءَنِى رُجْعَى

رِسَالَتِى (tropical:) I sent to thee, and the reply, or answer, of my epistle came not to me; i. e. ↓ مَرْجُوعُهَا: (S, K, * TA:) and فُلَانٍ عَلَيْكَ ↓ مَا كَانَ مِنْ مَرْجُوعِ (tropical:) What was [the purport] of the reply, or answer, of such a one to thee? (S, TA.) And [in like manner] الرِّشْق ↓ رَجْعُ signifies (assumed tropical:) What is returned against, or in opposition to, [or in reply to,] the simultaneous discharge of a number of arrows in a particular direction. (TA.) b7: See also رِجْعَةٌ.

رُجْعَةٌ: see رَجْعَةٌ, in the latter half of the paragraph.

رِجْعَةٌ: see رَجْعَةٌ, in three places. b2: A return, or profit, obtained by the expenditure of the price of camels sold: see an ex. above, voce اِرْتَجَعَ: (S, K:) or camels taken in exchange for other camels: or one that is taken in the place, and with the price, of two: (Mgh:) also the young, or younglings, of camels, which are purchased from the market with the price of others, or taken from the market in exchange for others: (K:) or, as Khálid says, the [return obtained by] bringing bad camels into the market and taking back good ones: or, as some say, the [return obtained by] bringing in males and taking back females: (TA:) [the words which I have here twice inserted in brackets are perhaps not necessary to complete the sense intended, as will be seen at the close of this sentence; but they seem to be required in the opinion of SM, for he has immediately added the further explanation which here next follows, and which is also, but less fully, given by J, immediately after the first explanation in this paragraph:] and رِجْعَةٌ has a similar meaning in relation to the poor-rates; being applied to camels taken by the collector of the poor-rates older or younger than those which their owner is bound to give: (S, * TA:) and camels which are purchased by the Arabs of the desert, [app. in exchange-for others,] not of their own breeding nor bearing their marks; as also ↓ رَجْعَةٌ: (TA, [see 8:]) IB says that the pl. of رِجْعَةٌ is ↓ رُجَعٌ; and that it was said to a tribe of the Arabs, “By what means have your beasts become many? ” and they answered, أَوْصَانَا أَبُونَا بِالنُّجَعِ وَالرُّجَعِ: but Th says, ↓ بالنِّجَعِ والرِّجَعِ: [both are probably correct; for it seems that the original forms are النُّجَع and الرِّجَع; and that, in one case, the latter is assimilated to the former; in the other, accord. to a usage less common, the former to the latter:] accord. to Th, the meaning is, [Our father charged us with the seekings after herbage in the places thereof, and] the selling the old and weak beasts and purchasing others in a state of youthful vigour: or, accord. to another explanation, the meaning is, the selling males and purchasing females: thus explained, رِجَعٌ seems to be an inf. n. (TA. [See رَجَعَ نَاقَةً.]) [See also رَجِيعَ.] b3: [(assumed tropical:) Any return, profit, or gain, accruing from a thing, or obtained by the sale or exchange thereof; as also ↓ مَرْجُوعٌ; and رَجْعٌ, q. v.] You say, جَآءَتْ رِجْعَةُ الضِّيَاعِ (assumed tropical:) The return, or increase, accruing to the owner of the lands came, or arrived. (Lh.) And جَآءَ فُلَانٌ بِرِجْعَةٍ حَسَنَةٍ (assumed tropical:) Such a one brought a good thing which he had purchased in the place of a bad thing; or in the place of a thing that was inferior to it. (TA.) And ↓ هٰذَا مَتَاعٌ لَهُ مَرْجُوعٌ (assumed tropical:) This is a commodity for which there will be a return, or profit, or gain. (S, * TA) And ↓ دَابَّةٌ لَهَا مَرْجُوعٌ (assumed tropical:) A beast that may be sold after having been used. (El-Isbahánee.) And ↓ لَيْسَ لِهٰذَا البَيْعِ مَرْجُوعٌ (tropical:) There is not, or will not be, any return, or profit, or gain, for this sale. (TA.) b4: (assumed tropical:) An argument, or allegation, by which one rebuts in a litigation, or dispute; a proof; an evidence. (Ibn-'Abbád.) رُجْعَى: see رَجْعَةٌ, in the latter half of the paragraph, in two places.

طَلَاقٌ رَجْعِىٌّ, and رِجْعِىٌّ, (assumed tropical:) A divorce in which one reserves to himself the right of returning to his wife, or restoring her to himself, or taking her back to the marriage-state. (Mgh, * Msb.) b2: رَجْعِىٌّ applied to a beast: see رَجِيعُ سَفَرٍ.

رَجْعِيَّةٌ: see رَجِيعَةٌ.

رُجْعَانٌ: see رَجْعَةٌ, in the latter half of the paragraph, in two places.

رِجَاعٌ The nose-rein of a camel: (IDrd, K:) or the part thereof which falls upon the nose of the camel: pl. [of pauc.] أَرْجِعَةٌ and [of mult.]

رُجُعٌ: (K:) from رَجَعَ in the phrase رَجَعَ فُلَانٌ عَلَى أَنْفِ بَعِيرِهِ [q. v.]. (IDrd.) b2: It is also an inf. n.: see 1, in the middle of the paragraph.

رَجِيعٌ. [Made, or caused, to return, go back, come back, or revert; sent back, turned back, or returned: repeated: rebutted, rejected, or repudiated, in reply, or replication: like ↓ مَرْجُوعٌ: and used in all these senses; as will be seen from what follows: and also, like ↓ مُرَجَّعٌ,] made, or caused, to return, go back, come back, or revert, again and again, or time after time; sent back, turned back, or returned, again and again, or time after time; made, or caused, to go, or move, repeatedly to and fro; so to go and come; to reciprocate: reiterated: reproduced: renewed: syn. مُرَدَّدٌ: [in the CK مَرْدُودٌ:] applied to anything: (S, K:) or to anything that is said or done: (Msb, TA:) because meaning ↓ مَرْجُوعٌ, i. e. مَرْدُودٌ: (S, Msb, TA:) or, applied to speech, (assumed tropical:) returned to its author; or repeated to him; or rebutted, rejected, or repudiated, in reply to him; syn. مَرْدُودٌ إِلَى صَاحِبِهِ: (Lth, K:) or, so applied, (tropical:) repeated: (A, TA:) or, so applied, (assumed tropical:) reiterated: (Er-Rághib, TA:) or, so applied, (assumed tropical:) disapproved, or disliked. (TA.) You say, إِيَّاكَ وَالرَّجِيعَ مِنَ القَوْلِ (tropical:) Avoid thou the saying that is repeated; (A, TA;) [or rebutted, &c.;] or disapproved. (TA.) b2: Applied to a beast, (S, TA,) and [particularly] to a camel, (K,) it signifies Made to return from journey to journey: (S, TA:) and also means (assumed tropical:) fatigued, or jaded, (S, K,) by journeying: (K:) fem. with رُجُعٌ (S, K:) or (tropical:) lean, or emaciated: (Er-Rághib, K:) in the K is here added, or which thou hast made to return from a journey, meaning from journey to journey; but this is identical with the first explanation of the word applied to a beast: (TA:) pl. رُجُعٌ; (K;) or [app. of the fem., agreeably with analogy, and as seems to be indicated by J,] رَجَائِعُ. (S.) رَجِيعُ سَفَرٍ and سَفَرٍ ↓ رِجْعُ [in like manner] signify Made to return repeatedly, or several times, in journeying; applied to a she-camel: (K:) and the former signifies, applied to a beast, and [particularly] to a camel, a he-camel, (بَعِير,) which one makes to return again and again, or time after time, or to come and go repeatedly, in journeying, and drags along: (TA:) both also mean (tropical:) lean, or emaciated: and are in like manner applied to a man: (Er-Rághib, TA:) and ↓ رَجْعِىٌّ and ↓ مَرْجَعَانِىٌّ, also, but the latter is vulgar, (assumed tropical:) lean, or emaciated, by journeying; applied to a beast. (TA.) You say also سَفْرٌ رَجِيعٌ Travellers returning from a journey. (TA.) And سَفَرٌ رَجِيعٌ A journey in which are repeated returnings. (IAar.) b3: Any food returned to the fire [to be heated again], having became cold: (K:) [and particularly] roasted meat heated a second time. (As.) b4: A rope, or cord, undone, and then twisted a second time: (L, K:) and, as some say, anything done a second time. (L.) b5: (assumed tropical:) Writing retraced with the pen, in order that it may became more plain: (KL:) and ↓ مَرْجُوعٌ [signifies the same: and also] (assumed tropical:) tattooing repeated and renewed; (EM p. 108;) tattooing of which the blackness has been restored: (TA:) pl. of the latter مَرَاجِيعُ. (TA, and EM ubi suprà.) b6: (tropical:) Dung, ordure, or excrement, of a solid-hoofed animal; (S, Mgh, Msb, K;) as also ↓ رَجْعٌ; (K;) and of a man; (S, Mgh, Msb, K;) as also ↓ the latter word; (TA;) and of a beast of prey; as also ↓ the latter: (S, TA:) because it returns from its first state, (Mgh, Msb, TA,) after having been food or fodder &c.; (TA;) having the meaning of an act. part. n., (Er-Rághib, Msb,) or, it may be, of a pass. part. n. (Er-Rághib.) b7: (tropical:) The cud which is ruminated by camels and the like: (S, * K:) because it returns to be eaten. (TA.) So in the saying of El-Aashà, وَفَلَاةٍ كَأَنَّهَا ظَهْرُ تُرْسٍ

لَيْسَ إِلَّا الرَّجِيعَ فِيهَا عَلَاقُ i. e. [Many a desert, or waterless desert, as though it were the back of a shield,] in which there is not found by the camels anything to serve for the support of life except the cud. (S.) b8: (assumed tropical:) Sweat: (K:) because, having been water, it returns as sweat. (TA.) b9: See also رَجْعٌ, in three places. b10: Also (assumed tropical:) The [part called] فَأْس of a bit: (Ibn-' Abbád, K:) [because of its returning motion.] b11: And (assumed tropical:) Niggardly, tenacious, or avaricious; syn. بَخِيلٌ [in the CK and a MS. copy of the K, نَخِيل]. (Ibn-' Abbád, K, TA.) رَجُوعَةٌ: see رَجْعَةٌ, in the latter half of the paragraph.

رَجِيعَةٌ A she-camel that is purchased with the price of another she-camel; as also ↓ رَاجِعَةٌ: (S:) or a female that is purchased with the price of a male. (' Alee Ibn-Hamzeh.) [See also رِجْعَةٌ: and see رَجِيعٌ, of which it is originally the fem.] Accord. to ISk, ↓ رَجْعِيَّةٌ signifies A camel which one has purchased from men who have brought him from another place for sale; which is not of the district in which he is: [but this appears to be a mistranscription, for رَجِيعَةٌ; for he adds,] the pl. is رَجَائِعُ. (TA.) رَجَّاعٌ (assumed tropical:) One who returns much, or often, unto God. (TA.) رَاجِعٌ [act. part. n. of 1. Hence the saying, إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, explained above: see 10. b2: Also, without ة,] (assumed tropical:) A woman who returns to her family in consequence of the death of her husband (Az, S, Msb, K) or in consequence of divorcement; (Az, Msb;) as also ↓ مُرَاجِعٌ: (Az, K:) or, accord. to some, (Msb,) she who is divorced [and sent back to her family] is termed مَرْدُودَةٌ. (S, Msb.) b3: [In like manner without ة,] applied to a she-camel, and to a she-ass, it signifies (assumed tropical:) That raises her tail, and compresses her two sides (قُطْرَيْهَا), and casts forth her urine in repeated discharges, so that she is imagined to be pregnant, (S, K,) and then fails of fulfilling her [apparent] promise: (S:) or (assumed tropical:) that conceives, and then fails of fulfilling her promise; because she goes back from what is hoped of her: (TA:) or, applied to a she-camel, (assumed tropical:) that has appeared to have conceived, and is then found to be not pregnant: (As:) pl. رَوَاجِعُ. (S, TA.) [See also رَجَعَتْ.] b4: (assumed tropical:) A sick man whose soul [or health] has returned to him after his being debilitated by disease: and (assumed tropical:) a man whose soul [or health] has returned to him after severe and constant illness. (TA.) رَاجِعَةٌ [originally fem. of رَاجِعٌ, q. v.]: see رَجِيعَةٌ: b2: and see رَجْعٌ. b3: Also, [app. from the returning of its water time after time,] (assumed tropical:) A water-course of a valley. (ISh, TA.) b4: رَوَاجِعُ [is its pl., and] signifies Varying winds; because of their coming and going. (TA.) b5: Hence also, رَوَاجِعُ الأَبْوَابِ [The leaves of doors]. (TA.) أَرْجَعُ (tropical:) More [and most] productive of return, or profitable. (TA.) You say, هٰذَا أَرْجَعُ فِى

يَدى مِنْ هٰذَا (tropical:) This is more productive of return, or profitable, in my hand than this. (TA.) مَرْجِعٌ an inf. n. of the intrans. verb رَجَعَ [q. v.]. (S, Msb, K, &c.) b2: [Hence it signifies sometimes (assumed tropical:) Recourse. See مَنَابٌ, in art. نوب.]

A2: [A place to which a person, or thing, returns after going or moving therefrom; agreeably with analogy. See an ex. voce مَحْضَرٌ.] b2: [Hence,] مَرْجِعُ الكَتِفِ (tropical:) The lower part of the shoulderblade, (S, K, TA,) next the arm-pit, [that on the left side being] in the region where the heart beats; (TA;) as also الكَتِفِ ↓ رَجْعُ: (S, K:) and مَرْجِعُ المِرْفَقِ (tropical:) [the place to which the elbow returns when, after it has been removed from its usual place, it is brought back thereto; which place in a beast is next the arm-pit: see فَرِيصٌ, in three places]: (TA:) pl. مَرَاجِعُ. (TA.) b3: [مَرْجِعٌ also signifies (assumed tropical:) The place, or thing, to which a person, or thing, is referred, as his, or its, source: see مَنْصِبٌ. b4: Also, (assumed tropical:) A state, or condition, to which a person, or thing, returns. b5: And (assumed tropical:) The place, and the state, or condition, or result, to which a person, or thing, ultimately, or eventually, comes. A goal.]

A3: It is also an inf. n. of رَجَعَهُ. (K.) مُرْجِعٌ, [without ة,] applied to a she-camel, (assumed tropical:) Becoming in good condition after leanness. (Ks, TA.) [See 4, of which it is the act. part. n.]

b2: هٰذَا مَتَاعٌ مُرْجِعٌ (assumed tropical:) This is a commodity for which there will be a return, or profit, or gain. (S, * TA.) b3: سَفْرَةٌ مُرْجِعَةٌ (tropical:) A journey having a recompense, or reward, and a good issue or result. (K, TA.) مُرَجَّعٌ: see رَجِيعٌ; first sentence.

مَرْجَعَانِىٌّ: see رَجِيعٌ, in the latter half of the paragraph.

مَرْجُوعٌ [pass. part. n. of رَجَعَهُ]: see رَجِيعٌ, in three places: b2: and رَجْعَةٌ, in the latter half of the paragraph, in three places: b3: and رِجْعَةٌ, near the end of the paragraph, in four places.

مَرْجُوعَةٌ: see رَجْعَةٌ, in the latter half of the paragraph.

مُرَاجِعٌ: see رَاجِعٌ.