Mashrabaمشربة

حملone root, denoting iqlāl al-shayʾ — the bearing or lifting of a thing. (root hml)

الحاء والميم واللام أصل واحد يدل على إقلال الشيء

Ibn Fāris, Maqāyīs al-lugha · English rendering

حمل
Patterns computed · our data

The words of ح م ل that our sources attest: the root's letters in green, the added letters in gold.

45 words9 verbs5 verbal nouns8 participles3 places and instruments4 intensives and elatives12 other nouns3 plurals1 relative or abstract

  • حَمَلَcarry; bear
  • حَمْلurging; compelling
  • اِحْتَمَلَhe raised a thing upon his back
  • حَمَّلَhe made him, or constrained him, to bear or carry the thing, and the message
  • حِمْل—
The whole family8 groups, by pattern; tap a pattern to see what it does
Verbs9حَمَلَ · اِحْتَمَلَ · حَمَّلَ

The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →

Form I vowels: فَعَلَ يَفْعِلُ (a – i; the imperfect from Lane's “aor.”)

Verbal nouns5حَمْل · اِحْتِمال · حَمَالَة

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

  • حَمْلurging; compellingautoForm I · Lane: inf. n.Qurʾān ×7library ×3LaneIbn Fāris
  • اِحْتِمالpossibility; probabilityautoForm VIIIlibrary ×1Ibn Fāris
  • حَمَالَةbloodwit, or a debt, an obligation, or a responsibility, that must be paid, …LaneForm I · Lane: inf. n.LaneIbn Fāris
  • حَمْلَةcharge, or an assault or attack, in war, or battleLaneForm I · Lane: inf. n.library ×1Lane
  • تَحْمِيلForm II · Lane: inf. n.Lane
Participles8حَامِل · حَمَّالَة · مَحْمُول

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

  • حَامِلbearing, carrying, taking up and carrying, conveying, or carrying off or awayLaneactive, Form Ilibrary ×4LaneIbn Fāris
  • حَمَّالَةactive, Form IQurʾān ×1Ibn Fāris
  • مَحْمُولpassive, Form ILaneIbn Fāris
  • مُحْمِلwoman, and a she-camel, who yields her milk without being pregnantLaneactive, Form IVLaneIbn Fāris
Place, time and instrument3مَحْمَل · مَحْمِل · مِحْمَل

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

Intensives, qualities and the elative4حَمُول · حَمِيل · حَمَّال

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

  • حَمُولforbearing, or clementLaneintensive (faʿūl)LaneIbn Fāris
  • حَمِيلborne, carried, taken up and carried, conveyed, or carried off or awayLanequality (faʿīl)LaneIbn Fāris
  • حَمَّالporter, or carrier of burdensLaneintensive (faʿʿāl)Lane
  • حُمْلَانintensive (faʿlān)Lane
Other nouns12حِمْل · حَمُولَة · أَحْمَال

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

Plurals3حَامِلَات · حَامِلِين · حُمْلَان

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

  • حَامِلَاتsound plural of حَامِلَةQurʾān ×1
  • حَامِلِينsound plural of حَامِلQurʾān ×1
  • حُمْلَانlambsfrom the singularbroken plural of حَمَلLane
Relative and abstract1مَحَامِلِيّ

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

  • مَحَامِلِيّrelative adjective (-iyy)Lane
Why this shape?What each of the 25 patterns does

What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.

The pattern machinePour the root into a pattern; see whether the word exists

Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.

مَفْعَلَةح م لمَحْمَلَة

Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.

Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary

But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.

The grammarians on this pattern (4)
  • ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة

    Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)'

    Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • و نحو المظنة و المقبرة فتحا و ضما ليس بقياس

    and words like maẓinna and maqbara (with a or u) are not by rule

    Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
  • “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
About thisWhat “attested” means here; the sources

Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.

English: AI translation
  • al-Khalīl · 170Al-ḥamal (الحمل, fatḥa): the lamb;

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

    Al-ḥamal (الحمل, fatḥa): the lamb; plural al-ḥumlān (الحملان). Al-ḥamal is also one of the twelve zodiacal constellations [Aries]. The verb is ḥamala, yaḥmilu, ḥamlan wa-ḥumlānan (حملا وحملانا). Al-ḥumlān can also be the wage/fee for carrying something. Al-ḥumlān is also [the term for] the mount(s) given to ride, specifically as part of a gift. You say: 'Indeed I load him (aḥmiluhu) with a matter, but he does not bear it (yataḥammal),' and 'I burden him with a matter and he does not bear it'; 'he indeed accepts [with gratitude] a kindness and good treatment'; 'I made so-and-so carry [something] for so-and-so'; 'I sought his support (taḥammaltu bihi) against him in intercession and in need.' Taḥāmaltu fī al-shay' (تحاملت في الشيء) means 'I forced myself to do the thing despite hardship.' Istaḥmaltu fulānan nafsī (استحملت فلانا نفسي) means 'I burdened him with my affairs and needs,' as the poet said: 'And whoever continually burdens (yastaḥmilu) people with himself...' Ḥamaltu 'anhu (حملت عنه) means 'I overlooked/forgave [his fault]' [= ḥalimtu 'anhu]. Al-ḥiml (الحمل, kasra) is what is in the belly; al-ḥiml is what is on the back. As for the fruit-load of a tree (ḥiml al-shajar), it is said: what is outwardly visible is ḥiml, and what is hidden within is ḥiml. Some say, regarding ḥiml al-shajar, arguing: what remains attached [to the tree] is ḥiml, and what has separated off is ḥiml. Al-ḥamīl (الحميل): a foundling who is taken up and raised. Ḥamīl al-sayl (حميل السيل): what the flood carries of debris. In the hadith: 'They will come out of the Fire and sprout as the seed sprouts in the flood's ḥamīl.' Al-ḥamīl [also]: the child in its mother's womb when she is taken captive from the land of polytheism (arḍ al-shirk). Al-ḥamālah (الحمالة) and al-miḥmal (المحمل): the sword-strap. He said: [entry continues]

    AI translation of the Arabic below

    الحمل: الخروف، والجميع الحملان «2» . والحمل: برج من البروج الاثني عشر. والفعل حمل يحمل حملا وحملانا. ويكون الحملان أجرا لما يحمل. والحملان: ما يحمل عليه من الدواب في الهبة خاصة. وتقول: إني لأحمله على أمر فما يتحمل، وأحمله أمرا فما يتحمل، وإنه ليتحمل الصنيعة والإحسان، وحملت فلانا فلانا، وتحملت به عليه في الشفاعة والحاجة «3» . وتحاملت في الشيء إذا تكلفته على مشقة. واستحملت فلانا نفسي أي حملته أموري وحوائجي، قال: «4» ومن لم يزل يستحمل الناس نفسه وحملت عنه أي حلمت عنه. والحمل: ما في البطن، والحمل ما على الظهر، وأما حمل الشجر فيقال: ما ظهر فهو حمل، وما بطن فهو حمل. وبعض يقول: حمل الشجر ويحتجون فيقولون: ما كان لازما فهو حمل، وما كان بائنا فهو حمل «1» . والحميل: المنبوذ يحمل فيربى. وحميل السيل: ما يحمل من الغثاء، وفي الحديث: فيخرجون من النار فينبتون كما تنبت الحبة في حميل السيل «2» . والحميل: الولد في بطن الأم إذا أخذت من أرض الشرك. والحمالة والمحمل: علاقة السيف، قال: «3»

  • al-Jawharī · 393Ḥamaltu al-shay' 'alā ẓahrī (حملت الشيء على ظهري), aḥmiluhu, ḥamlan (حملا) — 'I carried the thing on my back.' From this is the saying of the Exalted: {'then verily he shall carry on the Day of Resurrection a burden.

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

    Ḥamaltu al-shay' 'alā ẓahrī (حملت الشيء على ظهري), aḥmiluhu, ḥamlan (حملا) — 'I carried the thing on my back.' From this is the saying of the Exalted: {'then verily he shall carry on the Day of Resurrection a burden. They will abide therein, and evil is it for them on the Day of Resurrection as a burden'} [Ṭā-Hā 20:100-101], meaning wizr (a sin-burden). Ḥamalat al-mar'ah wa'l-shajarah, ḥamlan (حملت المرأة والشجرة حملا) — 'the woman and the tree bore/conceived.' From this is the saying of the Exalted: {'she carried a light burden'} [al-A'rāf 7:189]. Ibn al-Sikkīt said: al-ḥaml (الحمل, fatḥa) is what is in a belly or on the top of a tree. Al-ḥiml (الحمل, kasra) is what is on a back or on a head. One says: a woman is ḥāmil (حامل) or ḥāmilah (حاملة) when she is pregnant. Whoever says ḥāmil holds this description applies only to females; whoever says ḥāmilah builds it on 'she carried,' so she is ḥāmilah. Al-Shaybānī recited, from 'Amr ibn Ḥassān: 'Death-pangs seized her for a day, it came, and every carrying female (ḥāmilah) has her fullness.' So if she carries something on her back or head she is ḥāmilah only, because the tā' marbūṭah is added only to distinguish [from the male]; whereas a word that cannot apply to a male dispenses with the feminine marker, and if it is added anyway, it is on the original pattern. This is the view of the people of Kūfah. The people of Baṣrah say this is not a consistent rule, because the Arabs say 'a man is ayyim (أيم)' and 'a woman is ayyim,' and 'a man is 'ānis (عانس)' and 'a woman is 'ānis' — the word shared identically; yet they also say 'a woman is muṣbiyah (مصبية)' and 'a bitch is mujriyah (مجرية)' — without such sharing. They [the Baṣrans] say the correct view is that expressions like ḥāmil, ṭāliq (طالق), ḥā'iḍ (حائض) and similar attributes lacking a feminine marker are masculine-form attributes used to describe females — just as rab'ah (ربعة), rāwiyah (راوية), and khaj'ah (خجأة) are feminine-form words used to describe males. Ibn Durayd mentioned that ḥiml al-shajar has two dialectal forms: with fatḥa and with kasra. Al-ḥamalah (الحملة, with taḥrīk) is the plural of ḥāmil; one says 'they are ḥamalat al-'arsh (حملة العرش)' and 'ḥamalat al-Qur'ān (حملة القرآن).' Ḥamala 'alayhi fī al-ḥarb ḥamlatan (حمل عليه في الحرب حملة) — 'he charged him in battle, a charge.' Abū Zayd said: one says ḥamaltu 'alā banī fulān (حملت على بني فلان) meaning 'I stirred up strife between them.' Ḥamala 'alā nafsihi fī al-sayr (حمل على نفسه في السير) means 'he strained himself in travel.' Ḥamaltu bihi ḥamālatan (حملت به حمالة, fatḥa) means 'I stood surety.' Ḥamaltu idlālahu (حملت إدلاله) and iḥtamaltuhu (احتملته) mean the same. The poet said: 'She presumed [upon me] but I did not bear it, and she spoke but I did not answer; by the life of her father, I am indeed unjust.' Al-ḥiml (الحمل): lightning; plural al-ḥumlān (الحملان). Al-Ḥamal (الحمل): the first of the zodiacal signs [Aries]. The poet said: 'Like white cloth, its color has cleared, [from] the rapid rain-clouds of al-Ḥamal al-asūl.' Al-najā' (النجاء): the cloud that arises in the rain-season (naw') of al-Ḥamal. Aḥmaltuhu (أحملته) means 'I helped him with carrying.' Aḥmalat al-nāqah (أحملت الناقة), so she is muḥmil (محمل), when her milk comes down without... [entry continues]

    AI translation of the Arabic below

    حملت الشئ على ظهرى أحمله حملا. ومنه قوله تعالى: {فإنه يحمل يوم القيامة وزرا. خالدين فيه وساء لهم يوم القيامة حملا} ، أي وزرا. وحملت المرأة والشجرة حملا. ومنه قوله تعالى: {حملت حملا خفيفا} . قال ابن السكيت: الحمل ما كان في بطن أو على رأس شجرة. والحمل بالكسر: ما كان على ظهر أو رأس. يقال: امرأة حامل وحاملة، إذا كانت حبلى. فمن قال حامل قال هذا نعت لا يكون إلا للاناث. ومن قال حاملة بناه على حملت فهي حاملة. وأنشد الشيباني لعمرو بن حسان: تمخضت المنون له بيوم أنى ولكل حاملة تمام (2) فإذا حملت شيئا على ظهرها أو على رأسها فهى حاملة لا غير، لان الهاء إنما تلحق للفرق، فأما مالا يكون للمذكر فقد استغنى فيه عن علامة التأنيث، فإن أتى بها فإنما هو على الاصل. هذا قول أهل الكوفة، وأما أهل البصرة فإنهم يقولون هذا غير مستمر، لان العرب تقول رجل أيم وأمرأة أيم، ورجل عانس وامرأة عانس، مع الاشتراك، وقالوا امرأة مصبية وكلبة مجرية، مع غير الاشتراك. قالوا: والصواب أن يقال: قولهم حامل وطالق وحائض وأشباه ذلك من الصفات التى لا علامة فيها للتأنيث فإنما هي أوصاف مذكرة وصف بها الاناث، كما أن الربعة والراوية والخجأة أو صاف مؤنثة وصف بها الذ كران. وذكر ابن دريد أن حمل الشجر فيه لغتان: الفتح والكسر. والحملة بالتحريك: جمع الحامل، يقال هم حملة العرش وحملة القرآن. وحمل عليه في الحرب حملة. قال أبو زيد: يقال حملت على بني فلان، إذا أرشت بينهم. وحمل على نفسه في السير، أي جهدها فيه. وحملت به حمالة بالفتح، أي كفلت. وحملت إدلاله واحتمك، بمعنى. قال الشاعر: أدلت فلم أحمل وقالت فلم أجب لعمر أبيها إنني لظلوم والحمل: البرق، والجمع الحملان. والحمل: أول البروج. قال الشاعر (1) : كالسحل البيض جلا لونها. سح نجاء الحمل الاسول والنجاء: السحاب نشأ في نوء الحمل. وأحملته، أي أغنته على الحمل. وأحملت الناقة فهي محمل، إذا نزل لبنها من غير حبل، وكذلك المرأة. واستحملته، أي سألته أن يحملني. وحملته الرسالة، أي كلفته حملها. وتحمل الحمالة، أي حملها. وتحملوا واحتملوا بمعنى، أي ارتحلوا. وتحامل عليه، أي مال. وتحاملت على نفسي، إذا تكلفت الشئ على مشقة. والمتحامل قد يكون موضعا ومصدرا. تقول في المكان: هذا متحاملنا. وتقول في المصدر: ما في فلان متحامل، أي تحامل. ويقال: ما على فلان محمل، مثال مجلس، أي معتمد. والمحمل أيضا: واحد محامل الحاج. والمحمل، مثال المرجل: علاقة السيف، وهو السير الذى يقلده المتقلد. وقد سمى ذوالرمة عرق الشجر بذلك، وهو على التشبيه، فقال: يثرن الكباب الجعد عن متن محمل (1) * والحمالة بالفتح: ما تتحمله عن القوم من الدية أو الغرامة. والحمالة بالكسر: اسم فرس لطليحة الاسدي. وقال يذكرها: عويت لهم صدر الحمالة إنها معاودة قيل الكماة نزال (2) والحمالة أيضا: علاقة السيف، مثل المحمل، والجمع الحمائل، هذا قول الخليل. وقال الأصمعي: حمائل السيف لا واحد لها من لفظها، وإنما واحدها محمل. والحمولة بالفتح: الإبل التي تحمل، وكذلك كل ما احتمل عليه الحي من حمار أو غيره، سواء كانت عليه الاحمال أو لم تكن. وفعول تدخله الهاء إذا كان بمعنى مفعول به. والحمولة بالضم: الأحمال. وأما الحمول بالضم بلاهاء، فهى الابل التى عليها الهوادج كان فيها نساء أو لم يكن. عن أبي زيد. والاحمال في قول جرير: أم من يقوم لشدة الاحمال (1) * قوم من بنى يربوع، هم ثعلبة وعمرو والحارث. والحميل: الذى يحمل من بلده صغيرا ولم يولد في الإسلام. والحميل: ما حمله السيل من الغثاء. والحميل: الكفيل. والحميل: الدعي. قال الكميت يعاتب قضاعة في تحولهم إلى اليمن علام نزلتم من غير …

  • Ibn Fāris · 395Ḥā', mīm, and lām (الحاء والميم واللام) is one root indicating the carrying/lifting of a thing (iqlāl).

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

    Ḥā', mīm, and lām (الحاء والميم واللام) is one root indicating the carrying/lifting of a thing (iqlāl). One says: ḥamaltu (حملت) the thing, aḥmiluhu, ḥamlan (حملا). And al-ḥiml (الحمل) is what is in a belly or on the top of a tree; one says a woman is ḥāmil (حامل) or ḥāmilah (حاملة). Whoever says ḥāmil holds that this description applies only to females; whoever says ḥāmilah bases it on 'she carried' (ḥamalat), so she is ḥāmilah. The poet said: 'Death-pangs seized her for a day, it came, and every carrying female (ḥāmilah) has her fullness [her time].' And al-ḥiml is also what is on a back or on a head. Al-ḥamālah (الحمالة) is that a man bears [payment of] blood-money and then strives to collect it [from others]; and ḍamān (ضمان, surety) is [also called] ḥamālah — the meaning is one, and this is the analogy of this chapter. Related to this meaning is al-mar'ah al-muḥmil (المرأة المحمل), a woman whose milk comes down without pregnancy; one says aḥmalat (أحملت), tuḥmilu, iḥmālan (إحمالا), and this is also said of the she-camel. Al-ḥumūl (الحمول) are the litters/howdahs (hawādij), whether or not there are women in them. Taḥāmaltu (تحاملت) means 'I forced myself to do a thing despite hardship.' Ibn al-Sikkīt said regarding al-A'shā's line: 'I would not know you should our enmity increase, and you sought help from us instead — you would restrain your anger [tahtamil]...' — al-iḥtimāl (الاحتمال) is anger. He said: one says iḥtamala (احتمل) meaning 'he became angry,' and this is a sound analogy, because they say 'anger carried him off' (aḥtamalahu al-ghaḍab) and 'anger overcame him' (aqallahu al-ghaḍab), meaning it agitated him. Al-ḥamālah and al-miḥmal (المحمل) [both mean] the sword-strap, as in Imru' al-Qays's line: 'Until my tears soaked my sword-strap (miḥmalī)...' Al-ḥamūlah (الحمولة) are the camels upon which loads are carried, whether or not there is currently a load on them; al-ḥamūlah is also [said of] the camels together with their loads, and the loads themselves are also called ḥamūlah. One says aḥmaltu fulānan (أحملت فلانا) meaning 'I helped him with the carrying.' Ḥamīl al-sayl (حميل السيل) is what the flood carries of its debris. In the hadith: 'A people will come out of the Fire and sprout as the seed sprouts in the flood's ḥamīl' — so al-ḥamīl is what the flood has carried of debris, and for this reason a person of adopted/uncertain lineage is called ḥamīl (حميل). Al-Kumayt said, rebuking Quḍā'ah for their move to Yemen: 'Why have you settled down, without poverty or hardship, in the abode of the ḥamīl (الحميل)?' As for their saying al-Aḥmāl (الأحمال) — they are from Banū Yarbū', namely Tha'labah, 'Amr, al-Ḥārith Abū Sulayṭ, and Ṣubayr — it is said their mother carried them on her back during a day of terror, so they were named al-Aḥmāl. Jarīr meant them by his line: 'O sons of Qufayrah, who is it we turn to for aid? Or who will stand up for the hardship of al-Aḥmāl?' One says 'he presumed upon me [adalla 'alayya]' — fa-ḥamaltu idlālahu (فحملت إدلاله) and iḥtamaltu idlālahu (واحتملت إدلاله), meaning the same. And he said: 'She presumed [upon me], but I did not bear it; and she spoke, but I did not answer — by the life of her father, I am indeed unjust [to myself].' The analogy runs consistently through all we have mentioned. As for lightning, it is called ḥiml (حمل), derived from al-ḥaml, as though one said 'the ewe carried (ḥamalat) a ḥaml,' and the thing carried [maḥmūl] is [called] ḥiml or ḥaml, just as one says 'I shook (nafaḍtu) the thing, nafḍan,' and the shaken-off thing is called nafaḍ; and 'I reckoned (ḥasabtu) the thing, ḥasaban,' and the reckoned thing is called ḥasab — this is a regular pattern. Then, by analogy, one of the constellations of the sky is called al-Ḥamal (الحمل) [Aries]. Al-Hudhalī said: 'Like white cloth its color has become clear, [from] the rapid rain-clouds of al-Ḥamal al-asūl [Aries]...'

    AI translation of the Arabic below

    الحاء والميم واللام أصل واحد يدل على إقلال الشيء يقال حملت الشيء أحمله حملا والحمل ما كان في بطن أو على رأس شجر يقال امرأة حامل وحاملة فمن قال حامل قال هذا نعت لا يكون إلا للإناث ومن قال حاملة بناة على حملت فهي حاملة قال : — تمخضت المنون له بيوم … أنى ولكل حاملة تمام … والحمل ما كان على ظهر أو رأس والحمالة أن يحمل الرجل دية ثم يسعى عليها والضمان حمالة والمعنى واحد وهو قياس الباب ومما هو مضاف إلى هذا المعنى المرأة المحمل وهي التي تنزل لبنها من غير حبل يقال أحملت تحمل إحمالا ويقال ذلك للناقة أيضا والحمول الهوادج كان فيها نساء أو لم يكن وتحاملت إذا تكلفت الشيء على مشقة وقال ابن السكيت في قول الأعشى : — لا أعرفنك إن جدت عداوتنا … والتمس النصر منكم عوض تحتمل … إن الاحتمال الغضب قال ويقال احتمل إذا غضب وهذا قياس صحيح لأنهم يقولون احتمله الغضب وأقله الغضب وذلك إذا أزعجه والحمالة والمحمل علاقة السيف ومنه قول امرئ القيس : — حتى بل دمعي محملي … والحمولة الإبل تحمل عليها الأثقال كان عليها ثقل أو لم يكن والحمولة الإبل بأثقالها والأثقال أنفسها حمولة ويقال أحملت فلانا إذا أعنته على الحمل وحميل السيل ما يحمله من غثائه وفي الحديث : ( يخرج من النار قوم فينبتون كما تنبت الحبة في حميل السيل ) فالحميل ما حمله السيل من غثاء ولذلك يقال للدعي حميل قال الكميت يعاتب قضاعة في تحولهم إلى اليمن : — علام نزلتم من غير فقر … ولا ضراء منزلة الحميل … فأما قولهم الأحمال وهم من بني يربوع وهم ثعلبة وعمرو والحارث أبو سليط وصبير فيقال إن أمهم حملتهم على ظهر في بعض أيام الفزع فسموا الأحمال وإياهم أراد جرير بقوله : — أبني قفيرة من يورع وردنا … أم من يقوم لشدة الأحمال … ويقال أدل علي فحملت إدلاله واحتملت إدلاله بمعنى وقال : — أدلت فلم أحمل وقالت فلم أجب … لعمر أبيها إنني لظلوم … والقياس مطرد في جميع ما ذكرناه فأما البرق فيقال له حمل وهو مشتق من الحمل كأنه يقال حملت الشاة حملا والمحمول حمل وحمل كما يقال نفضت الشيء نفضا والمنفوض نفض وحسبت الشيء حسبا والمحسوب حسب وهو باب مستقيم ثم يشبه بهذا فيقال لبرج من بروج السماء حمل قال الهذلي : — كالسحل البيض جلا لونها … سح نجاء الحمل الأسول —

  • al-Rāghib · 502Al-ḥaml ('carrying/bearing') is one meaning considered in many things, so its verb-form is unified while its verbal-noun forms differ in many cases.

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

    Al-ḥaml ('carrying/bearing') is one meaning considered in many things, so its verb-form is unified while its verbal-noun forms differ in many cases. For loads carried externally/visibly, like something carried on the back, it is called ḥiml (الحمل, kasra); for loads carried internally it is called ḥaml (الحمل, fatḥa), such as the child in the womb, water in a cloud, and fruit in a tree, by analogy with a woman's pregnancy (ḥaml al-mar'ah). The Exalted said: {'And if a heavily-laden soul calls [another] to [carry some of] its load, nothing of it will be carried'} [Fāṭir 35:18]. One says: ḥamaltu al-thiql wa'l-risālah wa'l-wizr, ḥamlan (حملت الثقل والرسالة والوزر حملا) — 'I carried the burden/message/sin.' Allah the Exalted said: {'and they will surely carry their own burdens, and other burdens along with their own burdens'} [al-'Ankabūt 29:13]; and He said: {'and they will not be bearers of anything of others' sins'} [al-'Ankabūt 29:12]; and He said: {'Nor [is there blame] upon those who, when they came to you that you might mount them, you said: I can find nothing on which to mount you'} [al-Tawbah 9:92]; and He said, Mighty and Majestic: {'that they may bear their burdens in full on the Day of Resurrection'} [al-Naḥl 16:25]; and His saying: {'The likeness of those who were entrusted with the Torah and then did not bear it is as the likeness of a donkey'} [al-Jumu'ah 62:5], meaning: they were charged to bear it — i.e., to fulfill its due — but they did not bear it. One says: ḥamaltuhu kadhā fa-taḥammalahu (حملته كذا فتحمله) — 'I burdened him with such-and-such, and he bore it'; ḥamaltu 'alayhi kadhā fa-taḥammalahu [same]; iḥtamalahu and ḥamalahu [also similar]. The Exalted said: {'then the flood carried a rising foam'} [al-Ra'd 13:17]; {'We carried you in the sailing ship'} [al-Ḥāqqah 69:11]; and His saying: {'but if they turn away, then upon him is only that with which he has been charged, and upon you is that with which you have been charged'} [al-Nūr 24:54]; and the Exalted said: {'Our Lord, lay not upon us a burden like that which You laid upon those before us; our Lord, burden us not with that which we have no strength to bear'} [al-Baqarah 2:286]; and He said: {'and We carried him upon a construction of planks and nails'} [al-Qamar 54:13]; {'the offspring of those whom We carried with Noah; indeed, he was a grateful servant'} [al-Isrā' 17:3]; and {'and the earth and the mountains are lifted'} [al-Ḥāqqah 69:14]. Ḥamalat al-mar'ah ('the woman conceived' [= ḥabilat]), and likewise ḥamalat al-shajarah ('the tree bore fruit'); one says ḥaml, plural aḥmāl (حمل وأحمال). The Mighty and Majestic said: {'And for those who are pregnant, their term is until they deliver their burden'} [al-Ṭalāq 65:4]; {'and no female conceives or delivers except with His knowledge'} [Fuṣṣilat 41:47]; {'she carried a light burden and continued therewith'} [al-A'rāf 7:189]; {'his mother carried him with hardship and delivered him with hardship'} [al-Aḥqāf 46:15]; {'and his bearing and weaning is thirty months'} [al-Aḥqāf 46:15]. The original sense here is carrying on the back, then it was borrowed for pregnancy, as indicated by their saying wasaqat al-nāqah ('the she-camel became laden') meaning 'she became pregnant' — the original meaning of al-wasq (الوسق) being the load carried on a camel's back. It is also said: al-ḥamūlah (الحمولة) is for that which is used for carrying [the beast of burden], like al-qatūbah (القتوبة) and al-rakūbah (الركوبة); while al-ḥamūlah [in another usage] is for what is carried, and al-ḥiml is for the thing carried; and the young of sheep were specifically termed thus [ḥamal] because they are carried, for... [entry continues]

    AI translation of the Arabic below

    الحمل معنى واحد اعتبر في أشياء كثيرة، فسوي بين لفظه في فعل، وفرق بين كثير منها في مصادرها، فقيل في الأثقال المحمولة في الظاهر كالشيء المحمول على الظهر: حمل. وفي الأثقال المحمولة في الباطن: حمل، كالولد في البطن، والماء في السحاب، والثمرة في الشجرة تشبيها بحمل المرأة، قال تعالى: وإن تدع مثقلة إلى حملها لا يحمل منه شيء [فاطر/ 18] ، يقال: حملت الثقل والرسالة والوزر حملا، قال الله تعالى: وليحملن أثقالهم وأثقالا مع أثقالهم [العنكبوت/ 13] ، وقال تعالى: وما هم بحاملين من خطاياهم من شيء [العنكبوت/ 12] ، وقال تعالى: ولا على الذين إذا ما أتوك لتحملهم قلت: لا أجد ما أحملكم عليه [التوبة/ 92] ، وقال عز وجل: ليحملوا أوزارهم كاملة يوم القيامة [النحل/ 25] ، وقوله عز وجل: مثل الذين حملوا التوراة ثم لم يحملوها كمثل الحمار [الجمعة/ 5] ، أي: كلفوا أن يتحملوها، أي: يقوموا بحقها، فلم يحملوها، ويقال: حملته كذا فتحمله، وحملت عليه كذا فتحمله، واحتمله وحمله، وقال تعالى: فاحتمل السيل زبدا رابيا [الرعد/ 17] ، حملناكم في الجارية [الحاقة/ 11] ، وقوله: فإن تولوا فإنما عليه ما حمل وعليكم ما حملتم [النور/ 54] ، وقال تعالى: ربنا ولا تحمل علينا إصرا كما حملته على الذين من قبلنا، ربنا ولا تحملنا ما لا طاقة لنا به [البقرة/ 286] ، وقال عز وجل: وحملناه على ذات ألواح ودسر [القمر/ 13] ، ذرية من حملنا مع نوح إنه كان عبدا شكورا [الإسراء/ 3] ، وحملت الأرض والجبال [الحاقة/ 14] . وحملت المرأة: حبلت، وكذا حملت الشجرة، يقال: حمل وأحمال، قال عز وجل: وأولات الأحمال أجلهن أن يضعن حملهن [الطلاق/ 4] ، وما تحمل من أنثى ولا تضع إلا بعلمه [فصلت/ 47] ، حملت حملا خفيفا فمرت به [الأعراف/ 189] ، حملته أمه كرها ووضعته كرها [الأحقاف/ 15] ، وحمله وفصاله ثلاثون شهرا [الأحقاف/ 15] ، والأصل في ذلك الحمل على الظهر، فاستعير للحبل بدلالة قولهم: وسقت الناقة «1» : إذا حملت. وأصل الوسق: الحمل المحمول على ظهر البعير. وقيل: الحمولة لما يحمل عليه، كالقتوبة «2» والركوبة، والحمولة: لما يحمل، والحمل: للمحمول، وخص الضأن الصغير بذلك لكونه محمولا، لعجزه، أو لقربه من حمل أمه إياه، وجمعه: أحمال وحملان «3» ، وبها شبه السحاب، فقال عز وجل: فالحاملات وقرا [الذاريات/ 2] ، والحميل: السحاب الكثير الماء، لكونه حاملا للماء «4» ، والحميل: ما يحمله السيل، والغريب تشبيها بالسيل، والولد في البطن. والحميل: الكفيل، لكونه حاملا للحق مع من عليه الحق، وميراث الحميل لمن لا يتحقق نسبه «5» ، وحمالة الحطب [المسد/ 4] ، كناية عن النمام، وقيل: فلان يحمل الحطب الرطب «6» ، أي: ينم.

  • Lisān · 711Ḥamala al-shay' (حمل الشيء), yaḥmiluhu, ḥamlan wa-ḥumlānan (حملا وحملانا) — so it is maḥmūl (محمول) and ḥamīl (حميل);

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

    Ḥamala al-shay' (حمل الشيء), yaḥmiluhu, ḥamlan wa-ḥumlānan (حملا وحملانا) — so it is maḥmūl (محمول) and ḥamīl (حميل); and iḥtamalahu (احتمله) [likewise]. Regarding al-Nābighah's saying: 'fa-ḥamaltu birratan wa-ḥtamaltu fujārā' ['I bore a good deed, and bore a transgression'] — he expressed the good deed with ḥaml (حمل) and the transgression with iḥtimāl (احتمال), because bearing the good deed, compared to bearing the transgression, is a light and slight matter; similar to this is the saying of Allah, Mighty is His Name: {'For it is what it has earned, and against it is what it has earned'} — discussed in its [proper] place. And the saying of Abū Dhu'ayb: 'What the Bactrian camel carried in the year of its load-change... upon it were the loads: its wheat and its barley.' Ibn Sīdah said: ḥamala here is in the sense of 'weighed heavily' (thaqula), and that is why it is made transitive with the preposition bi-; do you not see he said after this: 'heavier than what you had burdened Khālid with'? In the ḥadīth: 'Whoever bears weapons against us is not of us' — meaning whoever carries weapons against the Muslims because they are Muslims is not a Muslim; but if he did not carry them against them on account of their being Muslims, there is disagreement about it — it is said the meaning is 'is not of us,' i.e. 'is not like us'; and it is said [it means] 'he is not characterized by our character nor acting by our sunnah.' And His saying, Mighty and Majestic: {'And how many a creature carries not its [own] provision'} — meaning: how many a creature does not store up its provision, but wakes and Allah provides for it. Al-ḥiml (الحمل): that which is carried; plural aḥmāl (أحمال). Ḥamalahu 'alā al-dābbah (حمله على الدابة), yaḥmiluhu, ḥamlan — 'he loaded it upon the mount.' Al-ḥumlān (الحملان): the riding-animals given specifically as part of a gift. Al-Azharī: al-ḥumlān can also be the wage for carrying. Ḥamaltu al-shay' 'alā ẓahrī, aḥmiluhu, ḥamlan — 'I carried the thing on my back.' In the Noble Revelation: {'then verily he shall carry on the Day of Resurrection a burden. They will abide therein, and evil is it for them on the Day of Resurrection as a burden'} — meaning wizr. Ḥamalahu 'alā al-amr (حمله على الأمر), yaḥmiluhu, ḥamlan, fa-nḥamala (فانحمل) — 'he incited him to it [and he was incited].' Ḥammalahu 'alā al-amr taḥmīlan wa-ḥamālan (حمله على الأمر تحميلا وحمالا), fa-taḥammalahu taḥammulan wa-taḥmālan (فتحمله تحملا وتحمالا) [causative forms]. Sībawayh said: They wanted, in the pattern fi'āl, to bring it in line with if'āl, so they put a kasrah at its beginning and added an alif before its final letter, without wanting to substitute one letter for another as was done in af'ala and istaf'ala. In the ḥadīth of 'Abd al-Malik concerning the demolition of the Ka'bah and what Ibn al-Zubayr had built of it: 'I wish I had left it, along with whatever sin is borne in demolishing and rebuilding the Ka'bah.' And His saying, Mighty and Majestic: {'Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and were apprehensive of it, but man bore it'} — al-Zajjāj said: the meaning of 'yaḥmilnahā' is 'they would betray it'; and al-amānah here refers to the religious obligations which Allah imposed on Adam, [namely] obedience and disobedience, and this is what is said in the exegesis, and 'man' here means the disbeliever and the hypocrite. Abū Isḥāq said regarding the verse: its true meaning, and Allah knows best, is that Allah the Exalted entrusted the children of Adam with what He obligated upon them of obedience to Him, and He entrusted the heavens and the earth... [entry continues]

    AI translation of the Arabic below

    حمل الشيء يحمله حملا وحملانا فهو محمول وحميل، واحتمله؛ وقول النابغة: فحملت برة واحتملت فجار عبر عن البرة بالحمل، وعن الفجرة بالاحتمال، لأن حمل البرة بالإضافة إلى احتمال الفجرة أمر يسير ومستصغر؛ ومثله قول الله عز اسمه: لها ما كسبت وعليها ما اكتسبت، وهو مذكور في موضعه؛ وقول أبي ذؤيب: ما حمل البختي عام غياره، ... عليه الوسوق: برها وشعيرها قال ابن سيده: إنما حمل في معنى ثقل، ولذلك عداه بالباء؛ ألا تراه قال بعد هذا: بأثقل مما كنت حملت خالدا وفي الحديث : من حمل علينا السلاح فليس منا أي من حمل السلاح على المسلمين لكونهم مسلمين فليس بمسلم، فإن لم يحمله عليهم لإجل كونهم مسلمين فقد اختلف فيه، فقيل: معناه ليس منا أي ليس مثلنا، وقيل: ليس متخلقا بأخلاقنا ولا عاملا بسنتنا، وقوله عز وجل: وكأين من دابة لا تحمل رزقها ؛ قال: معناه وكم من دابة لا تدخر رزقها إنما تصبح فيرزقها الله. والحمل: ما حمل، والجمع أحمال، وحمله على الدابة يحمله حملا. والحملان: ما يحمل عليه من الدواب في الهبة خاصة. الأزهري: ويكون الحملان أجرا لما يحمل. وحملت الشيء على ظهري أحمله حملا. وفي التنزيل العزيز: فإنه يحمل يوم القيامة وزرا خالدين فيه وساء لهم يوم القيامة حملا ؛ أي وزرا. وحمله على الأمر يحمله حملا فانحمل: أغراه به؛ وحمله على الأمر تحميلا وحمالا فتحمله تحملا وتحمالا؛ قال سيبويه: أرادوا في الفعال أن يجيئوا به على الإفعال فكسروا أوله وألحقوا الألف قبل آخر حرف فيه، ولم يريدوا أن يبدلوا حرفا مكان حرف كما كان ذلك في أفعل واستفعل. وفي حديث عبد الملك في هدم الكعبة وما بنى ابن الزبير منها: وددت أني تركته وما تحمل من الإثم في هدم الكعبة وبنائها. وقوله عز وجل: إنا عرضنا الأمانة على السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان ، قال الزجاج: معنى يحملنها يخنها، والأمانة هنا: الفرائض التي افترضها الله على آدم والطاعة والمعصية، وكذا جاء في التفسير والإنسان هنا الكافر والمنافق، وقال أبو إسحاق في الآية: إن حقيقتها، والله أعلم، أن الله تعالى ائتمن بني آدم على ما افترضه عليهم من طاعته وأتمن السماوات والأرض والجبال بقوله: ائتيا طوعا أو كرها قالتا أتينا طائعين؛ فعرفنا الله تعالى أن السماوات والأرض لم تحمل الأمانة أي أدتها؛ وكل من خان الأمانة فقد حملها، وكذلك كل من أثم فقد حمل الإثم؛ ومنه قوله تعالى: وليحملن أثقالهم ، الآية، فأعلم الله تعالى أن من باء بالإثم يسمى حاملا للإثم والسماوات والأرض أبين أن يحملنها، يعني الأمانة. وأدينها، وأداؤها طاعة الله فيما أمرها به والعمل به وترك المعصية، وحملها الإنسان، قال الحسن: أراد الكافر والمنافق حملا الأمانة أي خانا ولم يطيعا، قال: فهذا المعنى، والله أعلم، صحيح ومن أطاع الله من الأنبياء والصديقين والمؤمنين فلا يقال كان ظلوما جهولا، قال: وتصديق ذلك ما يتلو هذا من قوله: ليعذب الله المنافقين والمنافقات، إلى آخرها؛ قال أبو منصور: وما علمت أحدا شرح من تفسير هذه الآية ما شرحه أبو إسحاق؛ قال: ومما يؤيد قوله في حمل الأمانة إنه خيانتها وترك أدائها قول الشاعر: إذا أنت لم تبرح تؤدي أمانة، ... وتحمل أخرى، أفرحتك الودائع أراد بقوله وتحمل أخرى أي تخونها ولا تؤديها، يدل على ذلك قوله أفرحتك الودائع أي أثقلتك الأمانات التي تخونها ولا تؤديها. وقوله تعالى: فإنما عليه ما حمل وعليكم ما حملتم ؛ فسره ثعلب فقال: على النبي، صلى الله عليه وسلم، ما أوحي إليه وكلف أن ينبه عليه، وعليكم أنتم الاتباع. وفي حديث علي: لا تناظروهم بالقرآن فإن القرآن حمال ذو وجوه أي يحمل عليه كل تأويل فيحتمله، وذو وجوه أي ذو معان مختلفة. الأزهري: وسمى الله عز وجل الإثم حملا فقال: وإن تدع مثقلة إلى حملها لا يحمل منه شيء ولو كان ذا قربى ؛ يقول: وإن تدع نفس مثقلة بأوزارها ذا قرابة لها إلى أن يحمل من أوزارها شيئا لم يحمل من أوزارها شيئا. وفي حديث الطهارة: إذا كان الماء قلتين لم يحمل الخبث أي لم يظهره ولم يغلب الخبث عليه، من قولهم فلان يحمل غضبه «1» أي لا يظهره؛ قال ابن الأثير: والمعنى أن الماء لا ينجس بوقوع الخبث فيه إذا كان قلتين، وقيل: معنى لم يحمل خبثا أنه يدفعه عن نفسه، كما يقال فلان لا يحمل الضيم إذا كان يأباه ويدفعه عن نفسه، وقيل: معناه أنه إذا كان قلتين لم يحتمل أن يقع فيه نجاسة لأنه ينجس بوقوع الخبث فيه، فيكون على الأول قد قصد أول مقادير المياه التي لا تنجس بوقوع النجاسة فيها، وهو ما بلغ القلتين فصاعدا، وعلى الثاني قصد آخر المياه التي تنجس بوقوع النجاسة فيها، وهو ما انتهى في القلة إلى القلتين، قال: والأول هو القول، وبه قال من ذهب إلى تحديد الماء بالقلتين، فأما الثاني فلا. واحتمل الصنيعة: تقلدها وشكرها، وكله من الحمل. وحمل فلانا وتحمل به وعليه «2» في الشفاعة والحاجة: اعتمد. والم …

  • Lane · 1876English, synthesising the classical dictionaries.

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

    حَمَلَهُ

    1. حَمَلَهُ, aor. حَمِلَ , inf. n. حَمْلٌ (S, Mgh, Msb, K, &c., in some copies of the S حِمْلٌ) and حُمْلَانٌ, (Mgh, K,) He bore it, carried it, took it up and carried it, conveyed it, or carried it off or away, (MA,) عَلَى ظَهْرِهِ (S, MA,) upon his back, or عَلَى رَأْسِهِ upon his head; (MA;) and احتملهُ signifies the same: (Msb, K:) or the latter is used in relation to an object inconsiderable and small in comparison with that in relation to which the former is used; as in the saying of En-Nábighah, (TA,) [Verily we have divided our two qualities between us, and thou hast borne as thy share goodness, and I have borne as my share wickedness]. (TA * in the present art., and S and TA &c. in arts. بر and فجر.) Hence, in the Kur [xx. 100], فَإِنَّهُ يَحْمِلُ يَوْمَ القِيَامَةِ وِزْرًا [He shall bear, on the day of resurrection, a heavy burden]. (TA.) Hence also, in the Kur [vii. 189], حَمَلَتْ حَمْلًا خَفِيفًا [She bore a light burden]; (S, TA;) i. e., [as some say,] the seminal fluid. (TA.) Hence also, in the Kur [xxix. 60], وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا [And how many a beast is there that does not bear its sustenance!], meaning, (assumed tropical:) does not provide its sustenance, but is sustained by God. (TA.) يَحْمِلُ الحَطَبَ [lit. He carries firewood], (A in art. حطب,) or الحَطَبَ الرَّطْبَ [juicy, or fresh, firewood], (Er-Rághib, TA,) means (tropical:) he goes about with calumny, or slander. (A in art. حطب, and Er-Rághib * and TA. *) حَمَلَهُ عَلَى الدَّابَّة, (Msb, TA,) aor. حَمِلَ , (TA,) inf. n. حَمْلٌ, (Msb, TA,) [He carried him, or mounted him, (namely, a man, Msb) upon the beast; as also احتملهُ.] And حَمَلَهُ [alone] He gave him a beast upon which to ride. (T, TA. [See Kur ix. 93.]) أَحْمَلَهُ is not used in this sense. (T, TA.) See also 4. حَمَلَتِ المَرْأَةُ, aor. حَمِلَ , (K,) inf. n. حَمْلٌ, (TA,) (tropical:) The woman became pregnant, or conceived: (K, TA:) and حَمَلَتْ وَلَدَهَا She became pregnant with, or conceived, her child: (Msb:) one should not say, حَمَلَتْ بِهِ; or this is rare; (K;) or one should not say this, but it is frequently said; (IJ, TA;) [for] as حَمَلَتْ is syn. with عَلِقَتْ, (Msb, TA,) and the latter is trans. by means of بِ the former is thus made trans., (TA,) therefore one says, حَمَلَتْ بِهِ فِى لَيْلَةِ كَذَا وَفِى مَوْضِعِ كَذَا, meaning She became pregnant with him, or conceived him, in such a night, and in such a place. (Msb.) حَمَلَتْ is also said of a ewe or she-goat, and of a female beast of prey, [and app. of any female,] accord. to IAar; meaning (assumed tropical:) She was, or became, in the first stage of pregnancy. (TA.) حَمَلَتِ الشَّجَرَةُ, inf. n. حَمْلٌ, (assumed tropical:) The tree [bore, or] produced, or put forth, its fruit. (Msb.) حَمَلَ بِدَيْنٍ, and بِدِيَةٍ, inf. n. حَمَالَةٌ, (assumed tropical:) [He bore, or took upon himself, the responsibility, or he was, or became, responsible, for a debt, and a bloodwit:] (Msb:) [for] حَمَلَ بِهِ, aor. حَمِلَ , inf. n. حَمَالَةٌ, signifies كَفَلَ. (S, * K.) And حَمَلَ الحَمَالَةَ and تحمّلها (assumed tropical:) [He was, or became, responsible for the bloodwit, or debt or the like]: both signify the same: (S, TA:) and بِهِ تحمّل (assumed tropical:) He took it upon himself, or became responsible, or answerable, for it: (Msb in art. كفل:) and مُعْظَمَهُ تحمّل (assumed tropical:) He took, or imposed, upon himself, or undertook, the main part of it: (Jel in xxiv. 11:) and الأَمْرَ احتمل (assumed tropical:) He took, or imposed, upon himself, or undertook, the thing, or affair; he bore, or took upon himself, the burden thereof. (L in art. قلد.) You say, حَمَلَ قَوْمٌ عَنْ قَوْمٍ دِيَةً, (K, TA,) or غَرَامَةً, (TA,) (assumed tropical:) [A party bore, or took upon itself, for a party, the responsibility for a bloodwit, or a debt or the like;] as also تحمّل. (S.) [And حَمَلَ عَنْ فُلَانٍ لِفُلَانٍ كَذَا (assumed tropical:) He bore, or took upon himself, for such a one, the responsibility, to such a one, for such a thing.] And حَمَالَةً بَيْنَ تحمّل قَوْمٍ (assumed tropical:) He bore, or took upon himself, the responsibility for the bloodwits between people, in order to make peace between them, when war had occurred between them, and men's blood had been shed. (TA, from a trad.) حَمَلَ ظُلْمًا (assumed tropical:) [He made himself chargeable with wrongdoing]. (Kur xx. 110.) [حَمَلَ الأَمَانَةَ: see أَمَانَةٌ: accord. to some, it means (assumed tropical:) He took upon himself, or accepted, the trust: accord. to others, he was unfaithful to it: and اِحْتَمَلَهَا means the same.] حَمَلْتُ إِدْلَالَهُ: see 8. حَمَلَ عَنْهُ: see 8. حَمَلَ فُلَانٌ الحِقْدَ عَلَى فُلَانٍ (assumed tropical:) Such a one [bore or] concealed in his mind rancour, malevolence, malice, or spite, against such a one. (TA.) And فُلَانٌ لَا يَحْمِلُ, i. e. يُظْهِرُ غَضَبَهُ [which may be meant as the explanation of لا يحمل, i. e. (assumed tropical:) Such a one shows (or will not conceal) his anger; and thus SM understood it; or as the explanation of يحمل alone, i. e. such a one will not show his anger]: (Az, TA:) [for] حَمَلَ الغَضَبَ, (K,) aor. حَمِلَ , inf. n. حَمْلٌ, (TA,) means (tropical:) he showed, or manifested, anger. (K, TA.) And hence, it is said, is the saying, in a trad., إِذَا بَلَغَ المَآءُ قُلَّتَيْنِ لَمْ يَحْمِلْ خَبَثًا, i. e. (assumed tropical:) [When the water amounts to the quantity of two vessels of the kind called قُلَّة,] impurity does not appear in it: (O, K, * TA:) or the meaning is, (assumed tropical:) it does not admit the bearing of impurity: for one says, فُلَانٌ لَا يَحْمِلُ الضَّيْمَ, i. e. (assumed tropical:) such a one refuses to bear, or submit to, and repels from himself, injury. (Msb.) You say also, حَمَلَ مِنْ ذٰلِكَ أَنَفًا (assumed tropical:) He conceived, in consequence of that, disdain, or scorn, arising from indignation and anger. (TA in art. انف, from a trad.) حَمَلَ الحَدِيثَ (assumed tropical:) [He bore in his memory, knowing by heart, the tradition, or narrative, or story; and in like manner, القُرْآنَ the Kur-án]. (Msb in art. روى.) حَمَلَ فُلَانًا, and بِهِ تحمّل and عَلَيْهِ, (assumed tropical:) He relied upon such a one in intercession, and in a case of need. (TA.) حُمِلَ عَلَى النَّاقَةِ (assumed tropical:) The she-camel was covered by a stallion. (M in art. صمد.) حَمَلَ عَليْهِ [as syn. with حَمَّلَهُ]: see 2, in three places. حَمَلَ عَلَى دَابَّتِهِ فَوْقَ طَاقَتِهَا فِى السَّيْرِ (assumed tropical:) [He tasked his beast beyond its power in journeying, or marching, or in respect of pace]. (S in art. جهد.) And حَمَلَ عَلَى نَفْسِهِ فِى السَّيْرِ (assumed tropical:) He jaded, or fatigued, himself, or tasked himself beyond his power, in journeying, or marching. (S, TA.) [See also 6.] حَمَلَ عَلَيْهِ فِى الحَرْبِ, inf. n. حَمْلَةٌ [which is properly an inf. n. of un.], (T, S,) (assumed tropical:) He charged, or made an assault or attack, upon him in war, or battle. (TA.) حَمَلْتُ عَلَى بَنِى فُلَانٍ (assumed tropical:) I made mischief, or I excited disorder, disagreement, dissension, or strife, between, or among, the sons of such a one. (AZ, S.) حَمَلَهُ عَلَى الأَمْرِ, aor. حَمِلَ , (assumed tropical:) He incited, excited, urged, instigated, induced, or made, him to do the thing, or affair. (ISd, K.) [حَمَلَ لَفْظًا عَلَى لَفْظٍ آخَرَ, aor. حَمِلَ , inf. n. حَمْلٌ, a phrase often used in lexicology and grammar, (assumed tropical:) He made, or held, a word, or an expression, to accord in form, or in meaning, or syntactically, with another word, or expression. One says, يُحْمَلُ عَلَى الأَكْثَرِ (assumed tropical:) It (a word) is made to accord in form with those words with which it may be compared that constitute the greater number: thus one says of رَحْمَانُ, which is made to accord in form with words of the measure فَعْلَانُ, though it has not a fem. of the measure فَعْلَى, in preference to فَعْلَانٌ, because words of the measure فَعْلَانُ are more numerous than those of the measure فَعْلَانٌ. And يُحْمَلُ عَلَى نَقِيضِهِ (assumed tropical:) It (a word) is made to accord in form with its contrary in meaning: thus عِجَافٌ, an anomalous pl. of أَعْحَفُ, is made to accord. in form with سِمَانٌ, a regular pl. of سَمِينٌ. And يَحمَلُ عَلَى المَعْنَى (assumed tropical:) It (a word) is made to accord syntactically with its meaning: and يُحْمَلُ عَلَى اللَّفْظِ (assumed tropical:) It is made to accord syntactically with its grammatical character: the former is said when, in a sentence, we make a mase. word fem., and the contrary, because the meaning allows us to substitute a fem. syn. for the masc. word, and a masc. syn. for the fem. word: for ex., it is said in the Kur vi. 78, فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هٰذَا رَبِّى “ And when he saw the sun rising, he said, This is my Lord: ” here (by saying بازغة) الشمس is first made to accord syntactically with its grammatical character (تُحْمَلُ عَلَى اللَّفْظِ); and then (by saying هٰذَا instead of هٰذِهِ) it is made to accord syntactically with its meaning (تُحْمَلُ عَلَى المَعْنَى), which is الجِرْم or the like: this is allowable; but the reverse in respect of order is of weak authority; because the meaning is of more importance than the grammatical character of the word. (Collected from the Kull pp. 156 and 157, and other works.)] حَمَلَهُ أَحْسَنَ مَحْيَلٍ (assumed tropical:) [He put the best construction upon it; namely, a saying: محمل being here an inf. n.]. (TA in art. ابو) [حَمَلَهُ عَلَى النَّاسِخِ (assumed tropical:) He attributed it to, or charged it upon, the copyist; namely, a mistake. حُمِلَ علَى النَّاسِخِ, said of a mistake, occurs in the K in art. ربخ عَلَى آخَرَ حَمَلَ شَيْئًا, in logic, means (assumed tropical:) He predicated a thing of another thing.] See also حُمْلَانٌ.

    حمّلهُ الشَّىْءَ

    2. حمّلهُ الشَّىْءَ, (Msb,) and الرِّسَالَةَ, (S, TA,) inf. n. تَحْمِيلٌ, (TA,) He made him, or constrained him, to bear or carry [the thing, and the message; and in like manner, عَلَيْهِ الشَّىْءَ حَمَلَ]. (S, Msb, * TA.) [And حمّلهُ, alone, He loaded him; namely, a camel, &c.] You say also, حَمَّلَهُ الأَمْرَ فَتَحَمَّلَهُ, inf. n. of the former تَحْمِيلٌ and حِمَّالٌ, like كِذَّابٌ, [which is of the dial. of El-Yemen], and of the latter verb تَحَمُّلٌ and تِحِمَّالٌ [like تِكِلَّامٌ &c.], (K,) (assumed tropical:) He imposed upon him the affair, as a task, or in spite of difficulty or trouble or inconvenience, and he undertook it, as a task, &c. (Msb in art. كلف.) And حَمَّلْتُهُ أَمْرِى فَمَا تَحَمَّلَ (assumed tropical:) [I imposed upon him my affair, as a task, &c., but he did not undertake it]. (TA.) It is said in the Kur [xxiv. 53], فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ (assumed tropical:) [Upon him rests only that which he has had imposed upon him; and upon you, that which ye have had imposed upon you]: i. e., upon the Prophet rests the declaring of that which has been revealed to him; and upon you, the following him as a guide. (TA.) And رَبَّنَا عَلَى ٱلَّذِينَ مِنْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ تَحْمِلٌ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ (assumed tropical:) [O our Lord, and do not Thou impose upon us a burden, like as Thou imposedst it upon those before us: O our Lord, and do not Thou impose upon us that which we have not power to bear]: (Kur ii. last verse:) or, accord. to one reading, تُحَيِّلْ, which has an intensive signification [when followed by على]. (Bd.) [حمّلهُ ذَنْبًا (assumed tropical:) He charged him with a crime, or an offence: see a verse of En-Nábighah cited voce عَرٌّ.]

    حاملهُ

    3. حاملهُ [He bore with him a burden]. You say, of a Wezeer, حَامَلَ المَلِكَ أَعْبَآءَ المُلْكِ (assumed tropical:) [He bore with the King the burdens of the regal office]. (A in art. وزر.) [See also 4.] Also (assumed tropical:) He requited him; namely, a man: or, accord. to AA, مُحَامَلَةٌ signifies the requiting with beneficence. (TA.)

    احملهُ

    4. احملهُ He helped him to bear, or carry, (T, S,) that which he was bearing, or carrying: (T, TA:) or you say, احملهُ الحِيْلَ he helped him to bear, or carry, the load, or burden: and حَمَلَهُ, i. e. فَعَلَ ذٰلِكَ بِهِ [he did that with him]. (M, O, K.) [See also 3.] أَحْمَلَتْ She (a woman, S, K, and a camel, S) yielded her milk without being pregnant. (S, K.)

    تحمّل

    5. تحمّل He took upon himself the bearing, or carrying, of loads, or burdens: this is the primary signification. (Har p. 48.) [Hence, (assumed tropical:) He burdened himself with, or he became, or made himself, chargeable with, or he bore, or took upon himself, the burden of, a sin, or crime, or the like; as also احتمل:] you say احتمل إِثْمًا meaning تحملّهُ. (Jel in iv. 112 and xxxiii. 58.) And تحمّل غُرْمًا (assumed tropical:) He took, or imposed, upon himself a debt, or fine. (MA.) [And hence, likewise, several other significations:] see 2, in two places: and 8: and 1, in six places. Also He bound the load, or burden, [or the loads, or burdens, on the saddle, or saddles, or on the beast, or beasts;] (Har p. 48;) and احتيل signifies [the same, or] he put, or placed, the load, or burden, [or the loads, or burdens,] on the saddle, [or saddles, or on the beast, or beasts.] (Har p. 556.) [And hence,] تحمّلوا and احتملوا (assumed tropical:) They went away, departed, or journeyed. (S, TA.)

    تحامل عَلَيْهِ

    6. تحامل عَلَيْهِ [He bore, bore his weight, pressed, or pressed heavily, upon it, or him]. You say, تَحَامَلَ عَلَى رَأْسِ رُمْحِهِ مُعْتَمِدًا عَلَيْهِ لِيَمُوتَ [He bore, bore his weight, pressed, or pressed heavily, upon the head of his spear, leaning upon it, in order that he might die]. (Mgh in art. ركز.) And تَحَامَلْتُ عَلَيْهِ كَالعَاصِرِ [I pressed, or pressed heavily, upon it, like the squeezer of fruit &c.]. (Msb in art. همز.) [Hence,] (assumed tropical:) He wronged him; or treated him wrongfully, or unjustly. (S, Mgh, and Har p. 80.) And it is asserted that one says, تحامل الزَّمَانُ عَنْ فُلَانٍ meaning (assumed tropical:) Time, or fortune, turned from such a one, and took away his property: and تحامل إِلَيْهِ (assumed tropical:) It became favourable to him. (Har ibid.) [Also] (assumed tropical:) He imposed upon him, or tasked him with, that which he was not able to bear, or to do. (M, O, K.) And تحامل عَلَى نَفْسِهِ, (S, O,) or تحامل فِى الأَمْرِ and بِالأَمْرِ, (M, K,) (assumed tropical:) He imposed upon himself, or tasked himself with, or constrained himself to do, the thing, or affair, notwithstanding difficulty, or trouble, or inconvenience, (S, M, O, K,) and fatigue. (M, TA.) And تَحَامَلْتُ فِى المَشْىِ (assumed tropical:) I constrained myself to walk, notwithstanding difficulty, or trouble, or inconvenience, and fatigue: whence, رُبَّمَا يَتَحَامَلُ الصَّيْدُ وَيَطِيرُ, i. e. (assumed tropical:) Sometimes the game will constrain itself to fly, notwithstanding difficulty, &c., and will fly. (Mgh.) [See also two similar phrases in the first paragraph.] مُتَحَامَلٌ is used as its inf. n., and also as a noun of place: using it as an inf. n., you say, مَافِى فُلَانٍ مُتَحَامَلٌ i. e. تَحَامُلٌ (assumed tropical:) [There is not, in such a one, wrongdoing, &c.]: and using it of a place, هٰذَا مُتَحَامَلُنَا (assumed tropical:) [This is our place of wrong-doing, or wrongtreatment, &c.]. (S, TA.)

    انحمل عَلَى الأَمْرِ

    7. انحمل عَلَى الأَمْرِ (assumed tropical:) He was, or became, incited, excited, urged, instigated, induced, or made, to do the thing, or affair. (ISd, K.)

    احتمل

    8. احتمل He raised a thing upon his back. (Har p. 41.) See also 1, in five places: and see 5, in three places. (assumed tropical:) He bore, endured, or sustained. (KL.) You say, اِحْتَمَلْتُ مَا كَانَ مِنْهُ (assumed tropical:) [I bore, or endured, what proceeded from him, or what he did or said, or] I forgave what proceeded from him, and feigned myself neglectful of it. (Msb.) And إِدْلَالَهُ حَمَلْتُ and اِحْتَمَلْتُ (assumed tropical:) [I bore, or endured, his presumptuousness occasioned by his confiding in my love]. (S.) And احتملهُ (assumed tropical:) [He bore with, endured, suffered, or tolerated, him; or] he bore, or endured, his annoyance, or molestation, (احتمل أَذَاهُ,) and feigned himself neglectful of what proceeded from him, and did not reprove him. (Har p. 41.) And احتمل (assumed tropical:) He was forbearing, or clement; he acted with forbearance, or clemency; he treated with forbearance, or clemency, him who reviled him: (TA:) he forgave an offence; as also تحمّل: (Har p. 637:) and عَنْهُ حَمَلَ (tropical:) he treated him with forbearance, or clemency. (K, TA.) [And احتمل النِّعْمَة (assumed tropical:) He bore wealth; or he had, or exercised, the quality of doing so; generally meaning, in a becoming, or proper, manner; but also absolutely, as is shown by the phrase] سُوْءُ احْتِمَالِ النِّعْمَةِ (assumed tropical:) [The bearing of wealth ill, or in an evil manner]. (Er-Rághib voce بَطَرٌ.) And احتمل الصَّنِيعَةَ (assumed tropical:) He bore the benefit as a badge, and was thankful, or grateful, for it. (ISd, K.) [In lexicology, said of a word or phrase or sentence, (assumed tropical:) It bore, admitted, or was susceptible of, a meaning, a sense, or an interpretation: and, elliptically, (assumed tropical:) it bore, admitted, or was susceptible of, two, or more, different meanings, senses, or interpretations; it was equivocal.] In the conventional language of the lawyers, and the Muslim theologians [and men of science in general], (Msb,) it is used, (Kull,) or may be used, (Msb,) as importing supposition, and admissibleness, or allowableness; and thus used, it is intrans.: and also as importing necessary implication, and inclusion; and thus used, it is trans.: you say, يَحْتَمِلُ أَنْ يَكُونَ كَذَا (assumed tropical:) [It is supposable, or admissible, or allowable, that it may be thus; or simply it may be thus; as also يُحْتَمَلُ, which is often used in this sense]: and اِحْتَمَلَ الحَالُ وُجُوهًا كَثِيرَةً (assumed tropical:) [The case necessarily implied, or included, many (possible) modes, or manners of being; or admitted of being put, or explained, or understood, in many ways; or bore many kinds of interpretation]. (Msb, Kull.) احتملهُ الغَضَبُ (assumed tropical:) Anger disquieted, or flurried, him. (Mj, TA.) And اُحْتُمِلَ [alone] (assumed tropical:) He was disquieted, or flurried, by anger: (T, TA:) or, accord. to the Mj and M and O; but accord. to the K, followed by لَوْنُهُ; (TA;) (assumed tropical:) he was angry, and his colour changed. (K, TA.) [اِحْتَمَلَتْ She (a woman) used a drug, or the like, in the manner of a suppository in the ragina: so in the present day: and so in the K, on the words قُنَّبِيطٌ and نِفْطٌ &c.] احتمل He bought what is termed حَمِيل, i. e. a thing [in the CK للسَّبْىِ is put for لِلشَّىْءِ] carried from one country or town to another (K, TA) among a party of captives. (TA.)

    اِسْتَحْمَلْتُهُ

    10. اِسْتَحْمَلْتُهُ signifies سَأَلْتُهُ أَنْ يَحْمِلَنِى [i. e. I asked him to carry me, or to give me a beast on which to ride]. (S.) استحملهُ نَفْسَهُ (assumed tropical:) He imposed upon him his wants and affairs. (M, K.)

    حَوْمَلَ

    R. Q. 1. حَوْمَلَ He carried water. (Ibn- 'Abbád, K.)

    حَمْلٌ

    حَمْلٌ [inf. n. of 1, q. v. (tropical:) Gestation: see an ex. voce إِنْىٌ. And hence,] (assumed tropical:) The young that is borne in the womb (M, K) of any animal; (M, TA;) and (assumed tropical:) the fruit of a tree, (IDrd, S, M, Msb, K,) as also حِمْلٌ: (IDrd, S, M, K:) or the former, (assumed tropical:) the thing that is in a belly, or on the head of a tree: (ISk, S, M, Mgh, K:) and ↓the latter, a thing borne, or carried, (Msb, K,) on the back; [i. e. a load, or burden;] (Msb;) the thing that is on the back or on the head: (ISk, S, M, Mgh, K:) or the former, (assumed tropical:) a burden that is borne internally; as the young in the belly, and the water in the clouds, and the fruit in the tree as being likened to the حَمْل of the woman: and ↓the latter, a burden that is borne externally; as the thing that is borne on the back: (Er-Rághib, TA:) or [when applied to fruit] the former signifies a fruit that is internal: and ↓the latter, a fruit that is external: (M, K:) or the former, fruit of a tree when large, or much: and ↓the latter, fruit when not large, or when not much and large: (K accord. to different copies:) this is the saying of AO, mentioned in the T, in art. شمل, where, in the copies of the T, is found ما لم يكثر, not مالم يكبر: (TA:) and the former also occurs as meaning a burden that requires, for the carrying it, a beast or the hire of a porter: (Mgh:) the pl. [of pauc.] of the latter (Mgh, Msb, K) and of the former (K) is أَحْمَالٌ (S, Mgh, Msb, K) and [the pl. of mult.] (of the former, K, * TA) حِمَالٌ (K) and (of the latter, Msb) حُمُولٌ (Msb, K) and حُمُولَةٌ. (S, M, Mgh, Sgh.) Hence, (in a trad., TA) هٰذَا الحِمَالُ لَاحِمَالُ خَيْبَرَ (assumed tropical:) [This is the fruit: not the fruit of Kheyber]: meaning that it is the fruit of Paradise; and that it does not fail, or come to an end. (M, K.) See also what next follows.

    حِمْلٌ

    حِمْلٌ: see حَمْلٌ, in five places. حُمُولٌ, (S, M, K,) as pl. of حِمْلٌ, (M, K,) and of حَمْلٌ also, (K,) signifies likewise [Vehicles of the kind called] هَوَادِج [pl. of هَوْدَجٌ], (M, K,) whether having in them women or not: (M, TA:) or (assumed tropical:) camels upon which are هوادج, (AZ, S, M, O, K,) whether there be in them women or not: (AZ, S, O:) it is not applied to camels unless they have upon them هوادج. (M, TA.) See also مَحْمِلٌ, and حَمُولَةٌ.

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions5 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt
  • الاحتمال

    إتعاب النفس للحسنات.

    Al-iḥtimāl (الاحتمال): the wearying of the soul for the sake of good deeds.

    al-Jurjānī, al-Taʿrīfāt, line 177 ↗

  • الاحتمال

    ما لا يكون تصور طرفيه كافيا، بل يتردد الذهن في النسبة بينهما، ويراد به الإمكان الذهني.

    Al-iḥtimāl (الاحتمال): that whose conception of its two terms is not sufficient [for judgment], but rather the mind hesitates regarding the relation between them; by it is meant mental possibility.

    al-Jurjānī, al-Taʿrīfāt, line 178 ↗

  • حمل المواطأة

    عبارة عن أن يكون الشيء محمولا على الموضوع بالحقيقة بلا واسطة، كقولنا: الإنسان حيوان ناطق، بخلاف حمل الاشتقاق؛ إذ لا يتحقق في أن يكون المحمول كليا للموضوع، كما يقال: الإنسان ذو بياض، والبيت ذو سقف.

    Ḥaml al-muwāṭa'ah (حمل المواطأة, 'predication of coincidence'): an expression for a thing being predicated of the subject in reality without an intermediary, as in our saying 'man is a rational animal' — as opposed to ḥaml al-ishtiqāq (حمل الاشتقاق, 'predication of derivation'), since it is not established that the predicate is [identically] universal to the subject, as when one says 'man possesses whiteness' or 'the house possesses a roof.'

    al-Jurjānī, al-Taʿrīfāt, line 1910 ↗

  • الحملة

    خروج النفس الإنسانية إلى كمالها الممكن بحسب قوتها النطقية والعملية.

    Al-ḥamlah (الحملة): the emergence of the human soul toward its possible perfection according to its rational and practical faculty.

    al-Jurjānī, al-Taʿrīfāt, line 1913 ↗

  • المحمول

    هو الأمر في الذهن.

    Al-maḥmūl (المحمول): it is the matter [predicate] as it exists in the mind.

    al-Jurjānī, al-Taʿrīfāt, line 4139 ↗

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

ح م ل

الحاء والميم واللام أصل واحد يدل على إقلال الشيء

ḥ-m-l: one root indicating the lifting of a thing.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×64

Do these six share one core meaning?

About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary

al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).

A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).

Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).

Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.

Neighbours on the ring differ by one swap of two letters.

The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).

The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.

Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:

Ibn Fāris, entries found (1,021 letter-sets)
  1. 1 of 6319
  2. 2 of 6218
  3. 3 of 6164
  4. 4 of 6155
  5. 5 of 6107
  6. 6 of 658
al-Khalīl, orders his headings call used (746 letter-sets)
  1. 1 of 6148
  2. 2 of 6108
  3. 3 of 6157
  4. 4 of 6179
  5. 5 of 6111
  6. 6 of 643

Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.

Our computation from the OpenITI texts; heading detection can miss entries

Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.

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

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ح

ومن أوسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Sībawayh, lines 26548–26549 ↗

ومن وسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Ibn Jinnī, line 970 ↗

م

ومما بين الشفتين مخرج الباء، والميم، والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Sībawayh, line 26563 ↗

ومما بين الشفتين مخرج الباء والميم والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Ibn Jinnī, line 986 ↗

ل

ومن حافة اللسان من أدناها إلى منتهى طرف اللسان، من بينها وبين ما يليها من الحنك الأعلى، مما فويق الضاحك والناب والرباعية والثنية، مخرج اللام

From the edge of the tongue, from its nearest part to the end of its tip, between it and the upper palate next to it, just above the premolar, the canine, the lateral and the central incisor, is the place of the lām. Ibn Jinnī, lines 977–978 ↗

Sībawayh, al-Kitāb (ed. Hārūn) and Ibn Jinnī, Sirr ṣināʿat al-iʿrāb; OpenITI digital texts (CC BY-NC-SA 4.0). Full credits on each letter's page.

In the Breath of the All-MercifulIbn ʿArabī · metaphysics

English throughout: AI translation of the Arabic

ح

Level of existence: الجوهر الهبابي · the dust-like substance (spelled الهبابي in the text)

Divine Name: الآخر · al-Ākhir, the Last

Lunar mansion: الدبران · al-Dabarān

Futūḥāt ch. 198, line 62076

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

م

Level of existence: الإنسان · the human being

Divine Name: الجامع · al-Jāmiʿ, the Gatherer

Lunar mansion: المؤخر · al-Muʾakhkhar

Futūḥāt ch. 198, line 62119

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

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

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

ل

Level of existence: السماء الثالثة · the third heaven

Divine Name: القاهر · the Subduer (al-Qāhir)

Lunar mansion: العوا · al-ʿAwwā

Futūḥāt ch. 198, line 64654

Spheres of its simples (ch. 2): 7 line 2576 ↗

منها دون الألف فطبعها الحرارة واليبوسة

[Zāy and lām] of it, excluding alif: their nature is heat and dryness.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2577
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ح

فهي تدل على الإحاطة والشمول للجميع.

It denotes encompassing and inclusion of everything.

فهي العدد الكثير الخارج عن بني آدم كالنجوم.

It is a great number external to the children of Adam, such as the stars.

فهي العدد الداخل في الذات أو للذات عليه ولاية كملكية العبيد والدنانير والدراهم وغير ذلك.

It is a number contained within the self, or over which the self has authority, such as ownership of slaves, dinars, dirhams and the like.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

م

فهي جميع المكونات.

It is all created beings.

فهي العزيز القليل كماء العين، ومنه قيل مومو.

It is the precious, scarce thing, like the water of the eye; from it comes the expression 'mūmū'.

فهي نور الذات ظاهرا كما في العين، وباطنا كما في القلب.

It is the light of the self, outwardly as in the eye and inwardly as in the heart.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ل

فهي حصول المتكلم على شيء عظيم، وتكون إشارة إلى شيء عظيم.

It is the speaker's attaining of something great, and it serves as an indication of something great.

فهي إشارة إلى الشيء الذي لا نهاية له.

It is an indication of the thing that has no end.

فهي إشارة من المتكلم إلى وجود ذاته أو إلى ذاته.

It is an indication by the speaker of the existence of his self, or of his self.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus10 roots in Ibn Fāris’s chapterح م

Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 7562 ↗

  • حمدالحاء والميم والدال كلمة واحدة وأصل واحد يدل على خلاف الذمQ 63 · L7563
  • حمرالحاء والميم والراء أصل واحد عندي وهو من الذي يعرف بالحمرة وقد يجوز أن يجعل أصلين أحدهما هذا والآخر جنس من الدوابQ 6 · L7575
  • حمزالحاء والميم والزاء أصل واحد وهو حدة في الشيء كالحرافة وما أشبهها فالحمزة حرافة في الشيءL7611
  • حمسالحاء والميم والسين أصل واحد يدل على الشدة فالأحمس الشجاع والحمس والحماسة الشجاعة والشدة ورجل حمسL7618
  • حمشالحاء والميم والشين أصلان أحدهما التهاب الشيء وهيجه والثاني الدقةL7627
  • حمصالحاء والميم والصاد ليس أصلا يقاس عليه وما فيه قياس ويجوز أن يكون من جفاف في الشيء ويقولون انحمص الورم إذا سكن هذا أصح ما فيه والحمصيص بقلةL7632
  • حمضالحاء والميم والضاد أصل واحد صحيح وهو شيء من الطعومL7634
  • حمطالحاء والميم والطاء ليس أصلا ولا فرعا ولا فيه لغة صحيحة إلا شيء من النبت أو الشجرL7638
  • حمقالحاء والميم والقاف أصل واحد يدل على كساد الشيء والضعف والنقصان فالحمق نقصان العقل والعرب تقول انحمق الثوب إذا بلي وانحمقت السوق كسدتL7644
  • حملالحاء والميم واللام أصل واحد يدل على إقلال الشيءQ 64 · L7646
In the sister scriptsHebrew ח מ לSyriac ܚ ܡ ܠ
Arabicح م ل
Hebrewח מ ל
Syriacܚ ܡ ܠ
Ancient South Arabian (musnad)𐩢 𐩣 𐩡
Phoenician𐤇 𐤌 𐤋

Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.

  • Classical lexiconAl-Khalīl begins with concrete referents — ḥaml as the young lamb (plural ḥumlān), as the zodiacal sign Aries, and ḥumlān as either wage paid for carrying or beasts lent specifically for carrying.well attested

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

    Al-Khalīl begins with concrete referents — ḥaml as the young lamb (plural ḥumlān), as the zodiacal sign Aries, and ḥumlān as either wage paid for carrying or beasts lent specifically for carrying. Al-Jawharī, citing Ibn al-Sikkīt, fixes the classical morphological distinction: ḥaml (fatḥa) is what is borne internally — in a womb or on a treetop — while ḥiml (kasra) is what is borne externally — on a back or head; he anchors this to Quranic usage (7:189's ḥamalat ḥamlan khafīfan; wizr called ḥaml on the Day of Judgment). Ibn Fāris reduces all this to a single aṣl, iqlāl al-shayʾ, and extends it to ḥamāla — assuming a blood-debt or fine on another's behalf, i.e. suretyship (ḍamān). Al-Rāghib treats the ḥaml/ḥiml split as one meaning distributed across differing verbal forms for internal versus external loads, citing 35:18 and 29:12–13 on the non-transferability of sin-burdens. Ibn Manẓūr and Lane preserve al-Nābigha's verse distinguishing ḥaml (a light, minor burden, of virtue) from iḥtimāl (bearing something heavier, of transgression), and extend ḥamala to 'taking up arms against.'

    Draws on: al-Khalīl · al-Jawharī · Ibn Fāris · al-Rāghib · Ibn Manẓūr · Lane

    • Lisān al-ʿArab, ḥ-m-l
    • Lane, s.v. حمل
  • Letters & soundAl-Dabbāgh reads ḥāʾ as denoting encompassing and inclusion of everything, mīm as denoting all created beings, and lām as the speaker's attainment of something great — a sequence that could be read as tracking 'bearing' from totality (ḥāʾ) through creatures (mīm) to an achieved weight or elevation (lām), but this is impressionistic reading-back, not derivation.speculative

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

    Al-Dabbāgh reads ḥāʾ as denoting encompassing and inclusion of everything, mīm as denoting all created beings, and lām as the speaker's attainment of something great — a sequence that could be read as tracking 'bearing' from totality (ḥāʾ) through creatures (mīm) to an achieved weight or elevation (lām), but this is impressionistic reading-back, not derivation. The akbarī table assigns ḥāʾ to a 'dust-like substance' (al-jawhar al-hababī) and mīm to the human being. As with all such letter-symbolism, mainstream linguistics regards this as suggestive at most, without independent evidentiary status.

    Draws on: al-Dabbāgh fatḥa values · akbari198 letter correspondences

  • Root structureIn Ibn Fāris's ḥ-m chapter, ḥaml stands beside ḥamd (praise), ḥamr (redness), ḥams (severity/courage), and ḥamq (stagnation, deficiency) without an evident shared kernel binding them;plausible

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

    In Ibn Fāris's ḥ-m chapter, ḥaml stands beside ḥamd (praise), ḥamr (redness), ḥams (severity/courage), and ḥamq (stagnation, deficiency) without an evident shared kernel binding them; ḥmṭ and ḥmṣ he explicitly flags as having no real aṣl. Among the metathetic permutations, ḥlm (21 occurrences) is closest and richest, itself split by Ibn Fāris into three unrelated senses — forbearance, piercing, and dream-vision — a genuine coincidence of consonants rather than shared meaning. Ibn Jinnī's greater derivation might juxtapose ḥaml (bearing a physical load) and ḥilm (bearing an insult or provocation patiently) as parallel metaphors of 'carrying,' one bodily and one moral — a resonance worth noting, not an established etymology, since Ibn Fāris himself treats ḥilm's three senses as distinct.

    Draws on: Ibn Fāris nucleus · permutations

  • Semitic kin & loanwordsHebrew has a formally similar root ḥml (חמל), but its meaning is 'to spare, to have pity/compassion' — a different semantic field from Arabic ḥamala 'to carry, bear a load.' This looks like a formal look-alike rather than a true cognate carrying the same sense;plausible

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

    Hebrew has a formally similar root ḥml (חמל), but its meaning is 'to spare, to have pity/compassion' — a different semantic field from Arabic ḥamala 'to carry, bear a load.' This looks like a formal look-alike rather than a true cognate carrying the same sense; no confident Semitic cognate for the 'carry/bear' meaning of ḥ-m-l is attested across Hebrew, Aramaic, or Akkadian, which instead use other roots (e.g. Akkadian wabālum) for physical bearing. The root is not a loanword; it is native Arabic vocabulary without a securely matching Semitic cognate in this sense.

    Draws on: Hebrew ḥml (BDB) · comparative note

    • BDB, s.v. חמל
  • Quranic exegesisOn 2:286, 'rabbanā wa-lā taḥmil ʿalaynā iṣran kamā ḥamaltahu ʿalā alladhīna min qablinā,' the exegetes read ḥaml as the imposition of burdensome religious obligations, specifically those understood to have fallen on the Banū Isrāʾīl, which this community asks to be spared.well attested

    How the classical exegetes read the word in the Quran.

    On 2:286, 'rabbanā wa-lā taḥmil ʿalaynā iṣran kamā ḥamaltahu ʿalā alladhīna min qablinā,' the exegetes read ḥaml as the imposition of burdensome religious obligations, specifically those understood to have fallen on the Banū Isrāʾīl, which this community asks to be spared. On 22:2, 'wa-taḍaʿu kullu dhāti ḥamlin ḥamlahā,' the Day of Judgment terror is expressed through the ḥaml-as-pregnancy sense fixed by the lexicographers, every pregnant creature prematurely discharging her fetus from sheer dread. On 7:189, 'fa-lammā taghashshāhā ḥamalat ḥamlan khafīfan,' commentators including al-Rāzī connect the 'light' burden to an early, unburdensome stage of pregnancy, contrasted with the 'heavy' (thaqīl) stage in the following verse. On 20:87, 'ḥummilnā awzāran min zīnati al-qawm,' al-Ṭabarī records the Israelites' excuse that they had been made to carry (or were laden with) the ornaments of Pharaoh's people, which they then cast into the fire to produce the calf.

    Draws on: al-Ṭabarī · al-Zamakhsharī · al-Rāzī

  • Philosophy & kalāmḤaml is not a primary falsafa term, but taḥmīl (causing someone to bear) surfaces in the kalām dispute over taklīf mā lā yuṭāq — whether God may lawfully burden a creature with an obligation beyond its capacity — pitting Ashʿarī affirmations of divine prerogative against Muʿtazilī insistence on divine justice.uncertain

    The word as a technical term in falsafa and theology.

    Ḥaml is not a primary falsafa term, but taḥmīl (causing someone to bear) surfaces in the kalām dispute over taklīf mā lā yuṭāq — whether God may lawfully burden a creature with an obligation beyond its capacity — pitting Ashʿarī affirmations of divine prerogative against Muʿtazilī insistence on divine justice. This usage extends the everyday sense of carrying a load to the juridical/theological question of what burdens (taklīf, iṣr) may licitly be placed upon a moral agent.

    Draws on: kalām debate on taklīf

  • Akbarian readingThe given Faṣṣ Ādam passage speaks of 'the configuration bearing (al-nashʾa al-ḥāmila) these attributes,' referring to the human constitution that carries the totality of divine and cosmic properties gathered from the Divine Presence and the Reality of Realities down through the universal Nature.plausible

    The word in Ibn ʿArabī's text and terminology.

    The given Faṣṣ Ādam passage speaks of 'the configuration bearing (al-nashʾa al-ḥāmila) these attributes,' referring to the human constitution that carries the totality of divine and cosmic properties gathered from the Divine Presence and the Reality of Realities down through the universal Nature. This directly recalls Q33:72, where humanity alone agrees to 'carry' (ḥamalahā) the Trust that the heavens, earth, and mountains declined — the textual basis for Ibn ʿArabī's doctrine of the Perfect Human (al-insān al-kāmil) as the sole existent capable of bearing (ḥaml) the comprehensive synthesis (jamʿiyya) of all divine names. Ḥaml here names not physical carrying but ontological capacity: the human as vessel adequate to what nothing else in creation could sustain.

    Draws on: Faṣṣ Ādam excerpt (given) · Q33:72 amāna

Neighbouring rootsThe roots that share letters with this one, as a map you can open out