Mashrabaمشربة

Root · 212 in the Quran · 92 in 20 texts of the library

دعوto incline something toward oneself by voice and speech (root dw)

الدال والعين والحرف المعتل أصل واحد وهو أن تميل الشيء إليك بصوت وكلام يكون منك تقول دعوت أدعو دعاء والدعوة إلى الطعام …

Ibn Fāris, Maqāyīs al-lugha · English rendering

دعو

The family of the root

Patterns computed · our data

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

27 words8 verbs2 verbal nouns4 participles2 intensives and elatives7 other nouns2 plurals2 relatives and abstracts

  • دَعَاcall; invite
  • دُعَاء—
  • دَعْوَةcall; invitation
  • دَعْوَىassertion that a thing belongs to one, or is due to one
  • اِسْتَدْعَىsummon; invoke
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs8دَعَا · اِسْتَدْعَى · اِدَّعَى

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 يَفْعُلُ (a – u; the imperfect from Lane's “aor.”)

Verbal nouns2دُعَاء · دَعْوَة

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

Participles4مَدْعُوّ · مَدْعِيّ · مُدَّعَى

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

  • مَدْعُوّnamed; calledautopassive, Form Ilibrary ×1Lane
  • مَدْعِيّpassive, Form ILane
  • مُدَّعَىclaimed propertyLanepassive, Form IILane
  • مُسْتَدْعَىconscript; drafteeautopassive, Form Xlibrary ×1
Intensives, qualities and the elative2دَعْوَى · دَعَّاء

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

  • دَعْوَىassertion that a thing belongs to one, or is due to oneLaneintensive (faʿūl)Qurʾān ×4library ×5Lane
  • دَعَّاءintensive (faʿʿāl)LaneIbn Fāris
Other nouns7دَاعِيَة · دُعْوَة · دِعْوَة

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

  • دَاعِيَةnounLaneIbn Fāris
  • دُعْوَةnounLaneIbn Fāris
  • دِعْوَةclaim in respect of relationshipLanenounLaneIbn Fāris
  • أُدْعُوَّةnounLane
Plurals2أَدْعِيَاء · مُسْتَدْعِين

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

  • أَدْعِيَاءbroken plural of دُعَاءQurʾān ×2
  • مُسْتَدْعِينsound plural of مُسْتَدْعَىlibrary ×1
Relative and abstract2دَعْوِيّ · دُعْوِيّ

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

  • دَعْوِيّ(Islamic) mission; Da'wah-relatedautorelative adjective (-iyy)library ×2Ibn Fāris
  • دُعْوِيّthere is not in the house any oneLanerelative adjective (-iyy)LaneIbn Fāris

Reference

Why this shape?What each of the 17 patterns does

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

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

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

مَفْعَلَةد ع ومَدْعَوَة

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

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

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

The grammarians on this pattern (4)

  • ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة

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

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

  • و نحو المظنة و المقبرة فتحا و ضما ليس بقياس

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

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

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

This root has a weak or doubled letter, so real words change shape (qāla → qāʾil, not qāwil); the machine pours the letters in as they are, and matches attested words by their regular pattern.

About thisWhat “attested” means here; the sources

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

The dictionaries

English: AI translation
  • al-Khalīl · 170Al-daʿwah (الدعوة): the claiming of a child, al-daʿiyy (الدعي) [an adopted/claimed son who is not one's true child], as other than his [real] father — that is, someone other than his father claims him.

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

    Al-daʿwah (الدعوة): the claiming of a child, al-daʿiyy (الدعي) [an adopted/claimed son who is not one's true child], as other than his [real] father — that is, someone other than his father claims him. He [a poet, no. 27] said: "And the claim of one fleeing from a base origin to a sire [stallion] who is not his true father is a sin."

    AI translation of the Arabic below

    الدعوة: ادعاء الولد الدعي غير أبيه، ويدعيه غير أبيه. قال «27» : ودعوة هارب من لؤم أصل ... إلى فحل لغير أبيه حوب

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 221) ↗
  • Ibn Fāris · 395Dāl, ʿayn, and the weak letter form a single root, which is to incline a thing toward you by a voice and speech coming from you.

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

    Dāl, ʿayn, and the weak letter form a single root, which is to incline a thing toward you by a voice and speech coming from you. You say daʿawtu (دعوت), adʿū (أدعو), duʿāʾ (دعاء). Al-daʿwah (الدعوة) 'invitation' to food is with fatḥah, and al-diʿwah (الدعوة) in lineage is with kasrah. Abū ʿUbaydah said: in lineage one says diʿwah (with kasrah) and in food daʿwah (with fatḥah) — this is the majority usage of the Arabs, except for ʿAdī al-Ribāb, who put fatḥah on the dāl in lineage and kasrah on it in food [reversing the usual pattern]. Al-Khalīl said: al-iddiʿāʾ (الادعاء) is that you claim a right for yourself or for someone else; you say iddaʿā (ادعى) something true or false. Imruʾ al-Qays said: "No, by your father, O daughter of al-ʿĀmirī, the people will not claim that I fled." And al-iddiʿāʾ (الادعاء) in war is al-iʿtizāʾ (الاعتزاء) [invoking one's lineage], that is, you say 'I am the son of so-and-so.' It is said: "We ply the spears in the fray, and we proclaim [our lineage]." And dāʿiyat al-laban (داعية اللبن) is what is left in the udder so that it may call forth what comes after it [more milk]. This is a figure and simile, and in the hadith he said to the milker: 'Leave dāʿiyat al-laban (داعية اللبن).' Then what resembles this by the analogy mentioned is included under this heading: they say daʿā Allāhu fulānan bi-mā yakrahu (دعا الله فلانا بما يكره), meaning He brought that [affliction] down upon him. It is said: "May God call down upon you, from a hyena, a viper!" — because if He does that to him, He has inclined it toward him. Tadāʿati l-ḥīṭān (تداعت الحيطان) is said when one wall falls and then another after it, as if the first called the second. They sometimes say dāʿaynāhā ʿalayhim (داعيناها عليهم) when we demolished it [the wall] one after another. Dawāʿī al-dahr (دواعي الدهر) are its vicissitudes, as if they incline events [one way or another]. The tribe of so-and-so has adʿiyah (أدعية) [riddles] which they call to one another, like al-ughlūṭah (الأغلوطة) [a puzzling challenge], as if one calls the one questioned to bring out what is obscure to him. Abū ʿUbayd related from al-Aṣmaʿī: "I put to you as a riddle: what are they, accompanying one on the night journey, beautiful, yet their traces are not beautiful?" From this same root: mā bi-d-dāri diʿwiyy (ما بالدار دعوي), meaning there is no one in the house, as if there were no one crying out in it, calling with his cry. It is also included here, metaphorically, that one says daʿā fulānan makānu kadhā (دعا فلانا مكان كذا) when he headed for that place, as if the place called him. This is among their eloquent speech; Dhū al-Rummah said: "Mayyah's watering-places called her, and she replaced them with scattered droves of wild gazelles, solitary in small groups."

    AI translation of the Arabic below

    الدال والعين والحرف المعتل أصل واحد وهو أن تميل الشيء إليك بصوت وكلام يكون منك تقول دعوت أدعو دعاء والدعوة إلى الطعام بالفتح والدعوة في النسب بالكسر قال أبو عبيدة يقال في النسب دعوة وفي الطعام دعوة هذا أكثر كلام العرب إلا عدي الرباب فإنهم ينصبون الدال في النسب ويكسرونها في الطعام قال الخليل الادعاء أن تدعي حقا لك أو لغيرك تقول ادعى حقا أو باطلا قال امرؤ القيس : — لا وأبيك ابنة العامري … لا يدعي القوم أني أفر … والادعاء في الحرب الاعتزاء وهو أن تقول أنا ابن فلان قال : — ونجر في الهيجا الرماح وندعي … وداعية اللبن ما يترك في الضرع ليدعو ما بعده وهذا تمثيل وتشبيه وفي الحديث أنه قال للحالب دع داعية اللبن ثم يحمل على الباب ما يضاهيه في القياس الذي ذكرناه فيقولون دعا الله فلانا بما يكره أي أنزل به ذلك قال : — دعاك الله من ضبع بأفعى … لأنه إذا فعل ذلك بها فقد أماله إليها وتداعت الحيطان وذلك إذا سقط واحد وآخر بعده فكأن الأول دعا الثاني وربما قالوا داعيناها عليهم إذا هدمناها واحدا بعد آخر ودواعي الدهر صروفه كأنها تميل الحوادث ولبنى فلان أدعية يتداعون بها وهي مثل الأغلوطة كأنه يدعو المسؤول إلى إخراج ما يعميه عليه وأنشد أبو عبيد عن الأصمعي : — أداعيك ما مستصحبات مع السرى … حسان وما آثارها بحسان … ومن الباب ما بالدار دعوي أي ما بها أحد كأنه ليس بها صائح يدعو بصياحه ويحمل على الباب مجازا أن يقال دعا فلانا مكان كذا إذا قصد ذلك المكان كأن المكان دعاه وهذا من فصيح كلامهم قال ذو الرمة : — دعت مية الأعداد واستبدلت بها … خناطيل آجال من العين خذل —

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 279) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    دَعَوْتُ

    1. دَعَوْتُ دَعَيْتُ signify the same: (Fr, K and TA in art. دعى:) the aor. of the former is أَدْعُو, (TA in that art.,) sec. pers. fem. sing. تَدْعِينَ and تَدْعُوِينَ and تَدٌعُيْنَ, the last with an inclination to the sound of a dammeh in the vowel of the ع [so that it is between a kesreh and a dammeh], and sec. pers. masc. and fem. pl. تَدْعُونَ: (S, TA:) aor. of the latter verb أَدْعِى: inf. n. دُعَآءٌ. (TA in art. دعى.) دُعَآءٌ [generally] signifies [or implies] The act of seeking, desiring, asking, or demanding. (KT.) You say, دَعَا ٱللّٰهَ, (K,) first pers. دَعَوْتُ, aor. أَدْعُو, (Msb,) inf. n. دُعَآءٌ (Msb, K) and دَعْوَى, (K,) in which latter the alif [written ى] is to denote the fem. gender, [and therefore the word is without tenween,] (TA,) He prayed to God, supplicated Him, or petitioned Him humbly, (Msb, K, TA,) desiring to obtain some good that He had to bestow. (Msb, TA.) And دَعَوْتُ ٱللّٰهَ لَهُ [I prayed to God for him]; and عَلَيْهِ [against him]; inf. n. دُعَآءٌ: (S:) [and دَعَوْتُ لَهُ I prayed for him, or blessed him; and دَعَوْتُ عَلَيْهِ I prayed against him, or cursed him:] and دَعَوْتُ لَهُ بِخَيْرٍ [I supplicated for him good]; and دَعَوْتُ عَلَيْهِ بِشَرٍّ [I imprecated upon him evil]. (TA.) دَعَا بِالكِتَابِ He desired, or required, or requested, that the writing, or book, should be brought. (TA.) And دَعَا أَنْفُهُ الطِّيبَ His nose, perceiving its odour, desired the perfume. (TA.) [Hence,] دَعَا بِهِ, said of anything in the earth, means It needed it; or required it: [and so دَعَا إِلَيْهِ: one says of a wall, دَعَا إِلَى إِصْلَاحِهِ It needed, or required, its being repaired: (see 10 in art. رم:) and] one says to him whose clothes have become old and worn out, قَدْ دَعَتْ ثِيَابُكَ [Thy clothes have become such as to need thy putting on others; or] thou hast become in need of putting on other clothes. (Aboo-'Adnán, TA.) [See also 10.] دَعَوْتُهُ, (S, MA, Mgh, Msb,) and دَعَوْتُ بِهِ, (MA, [and of frequent occurrence,]) inf. n. [دُعَآءٌ and] دَعْوٌ, (TA, [but the former is more common,]) also signify I called him, called out to him, or summoned him, (S, MA, Mgh, Msb,) syn. نَادَيْتُهُ, (Mgh, Msb,) or الدُّعَآءُ is to the near and النِّدَآءُ is to the distant, (Kull p. 184,) and desired him to come, to come forward, or to advance; (Msb;) and اِسْتَدْعَيْتُهُ signifies the same, (S, MA,) [i. e.] I called him to myself. (MA.) One says, دَعَا المُؤَذِّنُ النَّاسَ إِلَى الصَّلَاةِ [The مؤذّن called the people to prayer]. (Msb.) And the saying of En-Nahdee كُنَّا نَدْعُو وَنَدَعُ means We used to call, or invite, them to ElIslám at one time, and to leave doing so at another time. (Mgh.) And دَعَوْتُ النَّاسَ, (Msb,) inf. n. دُعَآءٌ and دَعْوَةٌ, (S,) or the latter is a simple subst., (Msb,) and مَدْعَاةٌ, (S, [app. there mentioned as an inf. n., agreeably with many other instances,]) means also I invited people to eat with me, or at my abode. (Msb.) [Hence,] مَا دَعَاكَ إِلَى هٰذَا الأَمْرِ What drew, led, induced, or caused, and constrained, or drove, thee to do this thing? (TA.) And دَعَانَا غَيْثٌ وَقَعَ بِبَلَدٍ قَدْ أَمْرَعَ, i. e. [Rain that fell in a region which had become abundant in herbage invited us thither, or] was the cause of our seeking its herbage. (TA.) And يَدْعُومَا بَعْدَهُ, (S, Mgh, K, *) or يَدْعُومَا وَرَآءَهُ مِنَ اللَّبَنِ, (Nh, TA,) [It draws, or attracts, what is to come after it, of the milk,] said of some milk left in the udder. (S, Nh, Mgh, K, TA.) And دَعَاهُ إِلَى الأَمِيرِ He drove him, or urged him to go, [but more commonly meaning he summoned him,] to the prince, or commander. (K, * TA. [In the TK, الى الأَمْرِ to the thing, or affair.]) [Hence likewise,] الدُّعَآءُ signifies also The calling to one's aid: thus, [in the Kur ii. 21,] وَٱدْعُوا شُهَدَآءَكُمْ means And call ye to your aid [your helpers]. (TA.) And دَعَا المَيِّتَ He called upon the dead, praising him, and saying, Alas for such a one! or he wailed for, wept for, or deplored the loss of, the dead, and enumerated his good qualities and actions; as though he called him. (TA. [See also 5.]) And دَعَوْتُهُ زَيْدًا and بِزَيْدٍ (tropical:) I called him, i. e. named him, Zeyd. (Msb, K, TA.) And دَعَوْتُهُ بِٱبْنِ زَيْدٍ (assumed tropical:) I called him, i. e. asserted him to be, the son of Zeyd. (Msb.) دَعَاهُ ٱللّٰهُ (assumed tropical:) God destroyed him: [as though He called him away:] whence تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّى, in the Kur lxx. 17, [describing the fire of Hell,] (assumed tropical:) It shall destroy him who shall have gone back from the truth and turned away from obedience: or this means (tropical:) it shall draw, and bring, &c.: or it refers to the زَبَانِيَة of Hell [i. e. the tormentors of the damned]: (Bd:) or it means (assumed tropical:) it will do to them hateful deeds. (TA.) [Also] God punished him, or tormented him. (TA.) And دَعَاهُ ٱللّٰهُ بِمَكْرُوهٍ (tropical:) God caused an evil, or abominable, event to befall him. (ISd, Z, K.) دَعَا فِى الضَّرْعِ (tropical:) He left some milk, such as is termed دَاعِيَة, in the udder. (M, K, TA.) Accord. to IAth, دَاعِيَةٌ is an inf. n., like عَاقِبَةٌ and عَافِيَةٌ. (TA.)

    مُدَاعَاةٌ

    3. مُدَاعَاةٌ signifies (tropical:) The proposing an enigma or enigmas to a person; or the contending with another in doing so; syn. مُحَاجَاةٌ. (S, K, TA.) You say, دَاعَيْتُهُ (tropical:) I proposed to him an enigma or enigmas; &c. (TA.) A poet says, [(assumed tropical:) I propose to thee an enigma: What are things that are taken as companions in night-journeying, good, and the effects whereof are not good?]: meaning swords. (S.) And The asking a thing of one much, so as to weary; as also مُحَاجَاةٌ. (K.) دَاعَيْنَا الحَائِطَ عَلَيْهِمْ (tropical:) We pulled down, or demolished, the wall upon them, from the sides [or foundations] thereof. (K, * TA.) [Golius assigns other significations to دَاعَى, for which I find no authority: namely, “ Convocavit ad Deum propheta, præco sacer, ” followed by an accus.: and “ Contendit contra alium: Provocavit: pecul. rem vindicans sibi vel arrogans. ”]

    أَدْعَاهُ

    4. أَدْعَاهُ [so in some copies of the K; in other copies اِدَّعَاهُ; the former of which I regard as the right reading;] He made him to assert his relationship as a son [for يُدْعَى, in my copies of the K, I read يَدَّعِى, syn. with يَعْتَزِى,] to one who was not his father. (K.) [SM, who appears to have read اِدَّعَاهُ, says that it is like اِسْتَلْحَقَهُ and اِسْتَلَاطَهُ.]

    التَّدَعِّى

    5. التَّدَعِّى [inf. n. of تَدَعَّتْ] signifies The تَطْرِيب [or singing, or quavering or trilling and prolonging of the voice, or prolonging and modulating of the voice,] of a woman wailing for the dead. (TA. [See دَعَا المَيِّتَ, above.])

    التَّدَاعِى

    6. التَّدَاعِى signifies The calling, summoning, or convoking, one another. (Mgh.) You say, تَدَاعَوْ لِلْحَرْبِ [They called, summoned, or convoked, one another for war: and hence,] (assumed tropical:) they prepared themselves for war. (TA.) And تَدَاعَوْا عَلَيْهِ, (Msb, K,) or عَلَى بَنِى فُلَانٍ, (T, M,) They collected themselves together, (K,) or called one another so that they assembled together, (M,) or leagued together, and called one another to mutual aid, (T, Msb, *) against him, (Msb, K,) or against the sons of such a one. (T, M.) And تَدَاعَى عَلَيْهِ العَدُوُّ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The enemy advanced against him from every side. (K, * TA.) [Hence,] تَدَاعَتِ السَّحَابَةُ بِالبَرْقِ وَالرَّعْدِ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The cloud lightened and thundered from every quarter. (TA.) And تَدَاعَى البُنْيَانُ, (Mgh, Msb,) or البِنَآءُ, (TA,) (tropical:) The building cracked in its sides, (Msb,) or became much broken, (TA,) and gave notice of falling to ruin: (Msb, TA:) or cracked in several places, without falling; and in like manner, تَدَاعَتِ الحِيطَانُ, (Mgh,) the walls cracked in several places, without falling: (Mgh, K: *) and تَدَاعَتِ الحِيطَانُ لِلْخَرَابِ the walls fell to ruin by degrees; syn. تَهَادَمَت: (S:) [but Mtr says,] تَدَاعَتْ إِلَى الخَرَابِ is a vulgar phrase; not [genuine] Arabic. (Mgh.) And تداعى said of a sand-hill, (assumed tropical:) It, being put in notion, or shaken in its lower part, poured down. (Msb.) And [hence,] تَدَاعَتْ إِبِلُ بَنِى فُلَانٍ (tropical:) (tropical:) The camels of such a one became broken by emaciation. (TA.) تَدَاعَوْ بِالأَلْقَابِ They called one another by surnames, or nicknames. (Msb.) التَّدَاعِى also signifies (assumed tropical:) The trying one another with an enigma or enigmas; or contending, one with another, in proposing an enigma or enigmas; syn. التَّحَاجِى. (TA in art. حجو.) You say, بَيْنَهُمْ أُدْعِيَّةٌ يَتَدَاعُوْنَ بِهَا (assumed tropical:) [Between them is an enigma with which they try one another; or by proposing which they contend, one with another]. (S, K. *) يَتَدَاعَوْنَ فَصْلَ الخِطَابِ (assumed tropical:) They compete, one with another, [as though each one challenged the others,] in discoursing of the science of chasteness of speech, and eloquence. (Har p. 446.) See also 8, in two places. [It is also used transitively:] you say, تَدَاعَوُا القَوْمَ They [together] called the people. (Mgh in art. نقض. [See 6 in that art.])

    اندعى

    7. اندعى i. q. أَجَابَ. (K.) Akh heard one or more of the Arabs say, لَوْدَعَوْنَا لَٱنْدَعَيْنَا, meaning لَأَجُبْنَا [i. e. Had they called us, &c., we had certainly answered, or replied, or assented, or consented]. (S.)

    اِدَّعَى

    8. اِدَّعَى He asserted a thing to be his, or to belong to him, or to be due to him, either truly or falsely: (K, * TA:) he claimed a thing; laid claim to it; or demanded it for himself: and he desired a thing; or wished for it. (Msb.) And اِدَّعَوُا الشَّىْءَ and الشىء تَدَاعَوُا signify the same [i. e. They claimed the thing, every one of them for himself]. (Mgh.) You say, اِدَّعَيْتُ عَلَى فُلَانٍ كَذَا [I asserted myself to have a claim upon such a one for such a thing; preferred a claim against such a one for such a thing; or claimed of such a one such a thing]. (S.) And اِدَّعَى زَيْدٌ عَلَى عَمْرو مَالًا [Zeyd asserted himself to have a claim upon 'Amr for property; or preferred a claim against 'Amr &c.]. (Mgh.) And اِدَّعَيْتَ عَلَىَّ مَا لَمْ أَفْعَلْ [Thou hast asserted against me, or charged against me, or accused me of, that which I have not done]. (S and K in art. شرب, and S in art. اكل.) هٰذَا ٱلَّذِى كُنْتُمْ بِهِ تَدَّعُونَ, in the Kur [lxvii. 27], means This is that on account of which ye used to assert vain and false things: or which ye used to deny, or disbelieve: or, accord. to Fr, the latter verb may here be used in the sense of تَدْعُونَ; and the meaning may be, this is that which ye desired to hasten, and for which ye prayed to God in the words of the Kur [viii. 32], “ O God, if this be the truth from Thee, then rain Thou upon us stones from Heaven, or bring upon us some [other] painful punishment: ” it may be from الدُّعَآءُ: and it may be from الدَّعْوَى: (TA:) [i. e.] it means this is that which ye used to demand, and desire to hasten; from الدُّعَآءُ: or that which ye used to assert, [namely,] that there will be no raising to life; from الدَّعْوَى. (Bd.) And وَلَهُمْ مَا يَدَّعُونَ, in the Kur [xxxvi. 57], is explained as meaning And they shall have what they desire, or wish for; which is referrible to the meaning of الدُّعَآءُ. (TA.) You say also, اِدَّعَى غَيْرَ أَبِيهِ [He asserted the relationship of father to him of one who was not his father; or claimed as his father one who was not his father]. (T, Mgh, Msb.) And يَدَّعِى إِلَى غَيْرِ أَبِيهِ [He asserts his relationship as a son, or claims the relationship of a son, to one who is not his father]. (T, Msb. See 4, in three places.) And يَدَّعِيهِ غَيْرُ أَبِيهِ [One who is not his father asserts him to be his son; or claims him as his son]. (T, Msb.) الاِدِّعَآءُ in war signifies The asserting one's relationship; syn. الاِعْتِزَآءُ; (S, TA;) as also التَّدَاعِى; (TA;) i. e. the saying “ I am such a one the son of such a one. ” (S.) And [hence] sometimes it includes the meaning of Informing, or telling; and therefore بِ may be prefixed to its objective complement; so that one says, فُلَانٌ يَدَّعِى بِكَرَمِ فِعَالِهِ, i. e. Such a one informs of the generosity of his deeds. (Msb.)

    إِسْتَدْعَوَ

    10: see 1, near the middle of the paragraph. [Hence, استدعى signifies also It called for, demanded, required, or invited, a thing. See also دَعَابِهِ.]

    دَعْوَةٌ

    دَعْوَةٌ [as an inf. n. of un.] signifies A single time or act (S, Msb) [of prayer and of imprecation, as is indicated in the S, and also, though less plainly, in the TA]. See دُعَآءٌ. [Also, as such, A call.] You say, هُوَمِنِّى دَعْوَةُ الرَّجُلَ (K, TA) and الكَلْبِ, and دَعْوَةَ الرَّجُلِ and الكَلْبِ, in the former case دعوة being used as a simple subst., and in the latter case as an adv. n., (TA,) meaning قَدْرُ مَا بَيْنِى وَبَيْنَهُ ذَاكَ [i. e. He, or it, is distant from me the space of the call of the man and of the dog]. (K, TA.) And لَهُمُ الدَّعْوَةُ عَلَى غَيْرِهِمْ The call is to them before the others of them: (K, TA: [يَبْدَأُ in the CK is a mistake for يُبْدَأُ:]) accord. to the T and the Nh, in the case of gifts, or pay, or salary. (TA.) The call to prayer: whence, in a trad., الدَّعُوَةُ فِى الحَبَشَةِ [meaning The office of calling to prayer rests among the Abyssinians]; (JM, TA;) said by the Prophet in preference of his مُؤَذِّن Bilál. (JM.) A call, or an invitation, to El-Islám. (Mgh.) You say, أَدْعُوكَ بِدَعْوَةِ الإِسْلَامِ and السلام دِعَايَةِ and الاسلام دَاعِيَةِ, meaning I call thee, or invite thee, by the declaration of the faith whereby the people of false religions are called: دَاعِيَةٌ being an inf. n. syn. with دَعْوَةٌ, like عَافِيَةٌ and عَاقِبَةٌ: (JM:) دَعْوَةُ الإِسْلَامِ and دَعايَتُهُ and دَاعِيَتُهُ signify the same: and دَعْوَةُ الحَقِّ [in like manner] means the declaration that there is no deity but God. (TA.) An invitation to food, (S, M, Msb, K, TA,) and to beverage; or, accord. to Lh, specially a repast, feast, or banquet, on the occasion of a wedding or the like: (TA:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, دِعْوَةٌ: (A 'Obeyd, S, M, Msb:) it is an inf. n. in this sense, (S,) or a simple subst.: (Msb:) and دُعْوَةٌ signifies the same; (K;) or, as some say, this, which is given as on the authority of Ktr, is a mistake: (TA:) and so does مَدْعَاةٌ [app. an inf. n.]. (S, Msb, K.) You say, كُنَّافِى دَعْوَةِ فُلَانٍ and مَدْعَاتِهِ, meaning [We were included in] the invitation (دُعَآء [see 1]) of such a one to food: (S, Msb: [but in the latter, نَحْنُ, in the place of كُنَّا:]) [or we were at the repast, or feast, or banquet, of such a one; for] you say [also] دَعَاهُ إِلَى الدَّعْوَةِ and الى المَدْعَاةِ [He invited him to the repast, or feast, or banquet: and in this sense دَعْوَة is commonly used in the present day]. (MA.) See also دِعْوَةٌ: and دَعْوَى. Also i. q. حَلِفٌ or حَلْفٌ (accord. to different copies of the K) [both in the sense of Confederation to aid or assist]: (K, TA:) [whence] one says, دَعْوَةٌ فُلَانٍ فِى بَنِى فُلَانٍ [meaning The confederation of such a one is with the sons of such a one]. (TA.)

    دُعْوَةٌ

    دُعْوَةٌ: see the next preceding paragraph.

    دِعْوَةٌ

    دِعْوَةٌ respects relationship, (S, Msb,) like دَعْوَى or دَعْوَى فِى النَّسَبِ; (S;) meaning A claim in respect of relationship; (K;) [i. e.] one's claiming as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one's claiming the relationship of a son to a person who is not his father: or one's being claimed as a son by a person who is not his father: (Az, Msb:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, دَعْوَةٌ. (S, Msb.) See also دَعْوَى. Also Kindred, or relationship, and brotherhood: so in the saying, لِى فِىالقَوْمِ دِعْوَةٌ [I have in, or among, the people, or company of men, kindred, or relationship, and brotherhood]. (Ks, Msb.) See also دَعْوَةٌ.

    دَعْوَى

    دَعْوَى: see دُعَآءٌ, in five places. Also a subst. from 8; (S, M, Mgh, Msb, TA;) omitted in the K, though better known than the sun; (TA;) and so دَعَاوَةٌ (M, Msb, K) and دِعَاوَةٌ and دِعْوَةٌ, (M, K,) accord. to the general pronunciation, (M, TA,) and دَعْوَةٌ, (M, K,) accord. to the pronunciation of 'Adee of Er-Rabáb, (M, TA,) and دَاعِيَةٌ; (TA, there said to be syn. with دَعْوَى;) [meaning An assertion that a thing belongs to one, or is due to one; a claim; as is indicated in the S and Mgh and K &c.;] a demand; a suit; (Yz, Az, Msb;) whether true or false: (Mgh, K, TA:) the pl. of دَعْوَى is دَعَاوٍ and دَعَاوَى; the former of which is preferable accord. to some, being, as IJ says, the original form; but some say that the latter is preferable: (Msb:) [the latter only is mentioned in the Mgh:] the alif in the sing. [written ى] is a sign of the fem. gender; and therefore the word is without tenween. (Mgh.) Yz mentions the sayings, لِى فِى هٰذَا الأَمْرِ دَعْوَى I have, in respect of this thing, [a claim or] a demand, and دَعَاوَى or دَعَاوٍ [claims or] demands, as written in different copies. (Az, Msb.) And لَوْ أُعْطِىَ النَّاسُ بِدَعَاوِيهِمْ [If men were given according to their claims, or demands,] occurs in a trad. (Msb.) See also دِعْوَةٌ.

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Look this root up elsewhere:Doha Historical Dictionary ↗Quranic Arabic Corpus ↗Arabic Almanac ↗Hawramani Arabic Lexicon ↗

The same letters, turned

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

د ع و

الدال والعين والحرف المعتل أصل واحد وهو أن تميل الشيء إليك بصوت وكلام يكون منك تقول دعوت أدعو دعاء والدعوة إلى الطعام بالفتح والدعوة في النسب بالكسر

d-ʿ-[weak letter] is one root, and it is that you draw a thing toward you by a sound and speech coming from you. You say daʿawtu, adʿū, duʿāʾ. Al-daʿwa to food is with fatḥa, and al-diʿwa in lineage is with kasra.

Ibn Fāris ↗Lane ↗Quran ×212

an entry in Ibn Fārislater sources onlyin none of them

Do these six share one core meaning?

Reference

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.

Letters & sound

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

Sharing two of its three letters (computed; kinship of form, not of meaning)

16 more

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

د

ومما بين طرف اللسان وأصول الثنايا مخرج الطاء، والدال، والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Sībawayh, line 26559 ↗

ومما بين طرف اللسان وأصول الثنايا، مخرج الطاء والدال والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Ibn Jinnī, line 982 ↗

ع

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 ↗

و

ومما بين الشفتين مخرج الباء، والميم، والواو

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

ومما بين الشفتين مخرج الباء والميم والواو

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

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

د

Level of existence: السماء الدنيا · the lowest heaven (al-samāʾ al-dunyā)

Divine Name: المبين · the Clarifier (al-Mubīn)

Lunar mansion: الأكليل · al-Iklīl

Futūḥāt ch. 198, line 64682

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

Nature (ch. 2)

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

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

ع

Level of existence: الطبيعة · Nature

Divine Name: الباطن · The Inward (al-Bāṭin)

Lunar mansion: الثريا · al-Thurayyā (the Pleiades)

Futūḥāt ch. 198, line 63825

Spheres of its simples (ch. 2): 9 line 2572 ↗

و

Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations

Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees

Lunar mansion: الرشا · al-Rashāʾ

Futūḥāt ch. 198, line 62121

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

Nature (ch. 2)

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

د

With fatḥa ـَ

فهي إشارة إلى خارج عن الذات.

It is an indication of something external to the self.

With ḍamma ـُ

فهي إشارة إلى ما هو قليل أو قبيح ومعه غضب فيهما.

It is an indication of what is small or ugly, accompanied by anger in both cases.

With kasra ـِ

فهي إشارة إلى ما في الذات أو إلى ما هو داخل عليها أو إلى ما هو قريب منها.

It is an indication of what is in the self, or what is entering upon it, or what is near to it.

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

ع

With fatḥa ـَ

فهي اسم لقدوم أو رحيل.

It is a name for arrival or departure.

With ḍamma ـُ

فهي اسم للساكن في الذات التي تقوم به.

It is a name for that which dwells in the self and by which the self subsists.

With kasra ـِ

فهي اسم لخبث الذات.

It is a name for the foulness of the self.

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

و

With fatḥa ـَ

فهي الأشياء المشتبكة في الإنسان مثل العروق والأصابع وما أشبه ذلك.

It is the intertwined things in the human being, such as veins, fingers and the like.

With ḍamma ـُ

فهي الأشياء المباينة لبني آدم مثل الأفلاك والجبال وما أشبه ذلك

It is things distinct from the children of Adam, such as the celestial spheres, mountains and the like.

With kasra ـِ

فهي الأشياء المشتبكة المستقذرة أو المبغوضة كالأمعاء ونحوها.

It is intertwined things that are filthy or detested, such as the intestines and the like.

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

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 9901 ↗

  • دعوالدال والعين والحرف المعتل أصل واحد وهو أن تميل الشيء إليك بصوت وكلام يكون منك تقول دعوت أدعو دعاء والدعوة إلى الطعام بالفتح والدعوة في النسب بالكسرQ 212 · L9902
  • دعبالدال والعين والباء أصل يدل على امتداد في الشيء وتبسط فالدعبوب الطريق السهل وربماL9938
  • دعثالدال والعين والثاء كلمة واحدة وهي الدعث وهو الحقدL9940
  • دعجالدال والعين والجيم أصل واحد يدل على لون أسود فمنه الأدعج وهو الأسود والدعج في العين شدة سوادها في شدة البياضL9941
  • دعدالدال والعين والدال ليس بشيء وربما سموا المرأة دعدL9943
  • دعرالدال والعين والراء أصل واحد يدل على كراهة وأذى وأصله الدخانL9944
  • دعزالدال والعين والزاء ليس بشيء ولا معول على قول من يقول إنه الدفع والنكاحL9949
  • دعسالدال والعين والسين أصيل وهو يدل على دفع وتأثير فالمداعسة المطاعنة لأن الطاعن يدفع المطعون ورمح مدعس ورماح مداعس والدعس النكاح وهذا تشبيه والدعس الأثرL9951
  • دعصالدال والعين والصاد أصل يدل على دقة ولين فالدعص ما قل ودق من الرمل والدعصاء الأرض السهلة ومن الباب تدعص اللحم إذا بالغ في النضج ويقولون أدعصه الحر إذاL9954
  • دعظالدال والعين والظاء ليس بشيء ويقولون الدعظ النكاحL9957
In the sister scriptsHebrew ד ע וSyriac ܕ ܥ ܘ
Arabicد ع و
Hebrewד ע ו
Syriacܕ ܥ ܘ
Ancient South Arabian (musnad)𐩵 𐩲 𐩥
Phoenician𐤃 𐤏 𐤅

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.

Lenses

  • Classical lexiconAl-Khalīl's entry is narrowly forensic: al-daʿwa is the claim that a child not one's own is one's own (idʿāʾ al-walad al-daʿī ghayr abīhi), illustrated by a verse about a fugitive of base stock claiming descent from a noble stallion-father.well attested

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

    Al-Khalīl's entry is narrowly forensic: al-daʿwa is the claim that a child not one's own is one's own (idʿāʾ al-walad al-daʿī ghayr abīhi), illustrated by a verse about a fugitive of base stock claiming descent from a noble stallion-father. Ibn Fāris generalizes this to a single root-sense, 'to incline a thing toward you by a voice and speech,' under which he places daʿwa ilā l-ṭaʿām (invitation to a meal, with fatḥa) and daʿwa fī l-nasab (a claim in lineage, with kasra), noting that most Arabs distinguish the two vowellings while the tribe of ʿAdī al-Ribāb inverts them. Lane, synthesizing later lexicography, treats daʿawtu and daʿaytu as equivalent verbs (aor. adʿū), with duʿāʾ glossed as 'the act of seeking, desiring' — so the entry moves from a narrow genealogical claim (al-Khalīl) to an abstract verbal reaching-toward (Ibn Fāris, Lane).

    Draws on: al-ʿAyn · Maqāyīs al-Lugha · Lane

    • al-Khalīl, Kitāb al-ʿAyn, s.v. دعو
    • Ibn Fāris, Maqāyīs al-Lugha, s.v. دعو
    • Lane, Arabic-English Lexicon, s.v. دعا
  • Letters & soundIn the given scheme, dāl marks 'something external to the self,' ʿayn marks 'arrival or departure,' and wāw marks 'the intertwined things in the human being' and 'the determination of ranks and stations.' Read against دعو, one could say the call (dāl) reaches toward what is outside the self, moves it (ʿayn, arrival/departure) toward the caller, and settles it into rank or station (wāw) — the very ordering al-Khalīl already glimpsed in daʿwa fī l-nasab, the claim to a rank of lineage.speculative

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

    In the given scheme, dāl marks 'something external to the self,' ʿayn marks 'arrival or departure,' and wāw marks 'the intertwined things in the human being' and 'the determination of ranks and stations.' Read against دعو, one could say the call (dāl) reaches toward what is outside the self, moves it (ʿayn, arrival/departure) toward the caller, and settles it into rank or station (wāw) — the very ordering al-Khalīl already glimpsed in daʿwa fī l-nasab, the claim to a rank of lineage. This is a resonance noticed after the fact, not a derivation; mainstream historical linguistics treats such letter-symbolism as at most suggestive, never as evidence for etymology.

    Draws on: Ibn ʿArabī, letters of the Breath (akbari198) · al-Dabbāgh, letter-meanings

  • Root structureIbn Fāris's neighboring د-ع chapters are semantically scattered — extension/spreading (دعب), rancor (دعث), intense blackness (دعج), aversion tied to smoke (دعر), thrusting/piercing (دعس), fineness and softness of sand (دعص) — so the biliteral nucleus د-ع does not itself carry a stable sense that دعو clearly continues.plausible

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

    Ibn Fāris's neighboring د-ع chapters are semantically scattered — extension/spreading (دعب), rancor (دعث), intense blackness (دعج), aversion tied to smoke (دعر), thrusting/piercing (دعس), fineness and softness of sand (دعص) — so the biliteral nucleus د-ع does not itself carry a stable sense that دعو clearly continues. Among the root's permutations, دعو (212 Quranic occurrences) is robustly attested while its reversal دوع is unattested; the other permutations عدو (transgression, overstepping), عود (repetition; also 'wood'), ودع (leaving, taking leave) and وعد (promising) are all independently well-attested triliteral roots. Juxtaposing them in the manner of Ibn Jinnī's greater derivation, one may notice that دعو (calling toward), وعد (promising toward), and عدو (overstepping toward/against) all share a gesture of directed address across a distance — but this is a suggestive juxtaposition, not an asserted derivation.

    Draws on: Maqāyīs nucleus chapter د-ع · permutation attestation counts

  • Semitic kin & loanwordsNo confident cognate for د-ع-و in the sense 'to call, invoke' is attested with the expected regular correspondences in Hebrew, Aramaic/Syriac, Akkadian, or Geʿez;uncertain

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

    No confident cognate for د-ع-و in the sense 'to call, invoke' is attested with the expected regular correspondences in Hebrew, Aramaic/Syriac, Akkadian, or Geʿez; the ordinary Hebrew and Akkadian verbs for 'to call' (qārāʾ, šasû) belong to entirely different roots. The Arabic root therefore appears to be an independent (or at least not securely traceable) development within Arabic itself, and there is no basis for treating it as a loanword from any of these languages.

    Draws on: comparative Semitic lexicon

  • Quranic exegesisThe exegetes distinguish several registers of the root across the Quran: duʿāʾ as supplication to God, most famously in 2:186 ('I answer the call of the caller when he calls Me'), where al-Rāzī stresses the immediacy (fa-innī qarīb) as a rhetorical guarantee of response;well attested

    How the classical exegetes read the word in the Quran.

    The exegetes distinguish several registers of the root across the Quran: duʿāʾ as supplication to God, most famously in 2:186 ('I answer the call of the caller when he calls Me'), where al-Rāzī stresses the immediacy (fa-innī qarīb) as a rhetorical guarantee of response; daʿwa as the prophetic summons to a religion or way (the call of the messengers); and daʿwā as a cry or claim, as in the description of the people of Paradise whose daʿwā there is 'Glory be to You, O God' (10:10), read by al-Zamakhsharī as an exclamation rather than a petition, since nothing remains to be requested. Al-Rāghib is regularly cited by later exegetes for distinguishing dāʿī l-nafs (the call of appetite) from dāʿī l-ʿaql (the call of reason) as the two competing summons within the human being.

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

  • Philosophy & kalāmIn the Arabic logical and dialectical tradition, daʿwā is a technical term for the thesis or proposition put forward to be proven — the claim that stands in need of a dalīl (evidence, proof).plausible

    The word as a technical term in falsafa and theology.

    In the Arabic logical and dialectical tradition, daʿwā is a technical term for the thesis or proposition put forward to be proven — the claim that stands in need of a dalīl (evidence, proof). Writers on argumentation, including al-Ghazālī in his logical works, use daʿwā/dalīl as the basic pair structuring a demonstrative or dialectical syllogism: one first states the daʿwā, then supplies the dalīl that establishes it. This sense descends transparently from the root's basic 'claim' meaning already visible in al-Khalīl's entry, now formalized as a term of art.

    Draws on: Arabic logical tradition

  • Akbarian readingIn Faṣṣ Ādam, Ibn ʿArabī repeatedly uses daʿwā in its critical, ethical sense: the angels, he says, did not stop at their justified objection (tajrīḥ) but compounded it by adding to their daʿwā — their claim — the assertion of their own tasbīḥ and taqdīs, as though these established a superior rank.plausible

    The word in Ibn ʿArabī's text and terminology.

    In Faṣṣ Ādam, Ibn ʿArabī repeatedly uses daʿwā in its critical, ethical sense: the angels, he says, did not stop at their justified objection (tajrīḥ) but compounded it by adding to their daʿwā — their claim — the assertion of their own tasbīḥ and taqdīs, as though these established a superior rank. He draws the moral explicitly: God narrated what happened so that we would learn adab with Him and not claim (lā naddaʿī) a realization we do not actually possess and are not firmly established in — we must not 'speak absolutely' about a station not yet attained. Here daʿwā names precisely the overreach of unearned spiritual or epistemic claim, the opposite of taḥaqquq (realization).

    Draws on: Faṣṣ Ādam excerpts

Reference

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