Root · 1 in the Quran
ذيع (root dhy)
The dictionaries
Ibn Fāris · 395الذال والياء والعين أصل يدل على إظهار الشيء وظهوره وانتشاره يقال ذاع الخبر وغيره يذيع ذيوعا ورجل مذياع لا يكتم سرا والجمع المذاييع وفي حديث علي عليه السلام ( ليسوا بالمساييح ولا المذاييع البذر ) وهاهنا كلمة من هذا في الم
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
Letters & sound
- ذdhāltongue-tip, edges of the teeth · voiced, continuantSīb. · I. Jinnī
- يyāʾmiddle of the tongue · voiced, in betweenSīb. · I. Jinnī
- عʿaynmiddle of the throat · voiced, in betweenSīb. · I. Jinnī
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)
Reference
How it is madeSībawayh and Ibn Jinnī · phonetics
English throughout: AI translation of the Arabic AI
ذ
ومما بين طرف اللسان وأطراف الثنايا مخرج الظاء والذال، والثاء
From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Sībawayh, line 26561 ↗
ومما بين طرف اللسان وأطراف الثنايا، مخرج الظاء والذال والثاء
From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Ibn Jinnī, line 984 ↗
ي
ومن وسط اللسان بينه وبين وسط الحنك الأعلى مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Sībawayh, line 26553 ↗
ومن وسط اللسان بينه وبين وسط الحنك الأعلى، مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Ibn Jinnī, line 974 ↗
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 ↗
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 AI
ذ
Level of existence: الحيوان · animals
Divine Name: المذل · the Abaser (al-Mudhill)
Lunar mansion: سعد السعود · Saʿd al-Suʿūd
Futūḥāt ch. 198, line 65776Spheres 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 2582ي
Level of existence: السماء الأولى · The First Heaven
Divine Name: الرب · The Lord (al-Rabb)
Lunar mansion: الخرتان · al-Kharatān
Futūḥāt ch. 198, line 64500Spheres 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 2582ع
Level of existence: الطبيعة · Nature
Divine Name: الباطن · The Inward (al-Bāṭin)
Lunar mansion: الثريا · al-Thurayyā (the Pleiades)
Futūḥāt ch. 198, line 63825Spheres of its simples (ch. 2): 9 line 2572 ↗
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
ذ
With fatḥa ـَ
فهي إشارة إلى ما في تعظيم ذلك الشيء الذي ملكته الذات.
It is an indication of what lies in the magnifying of that thing which the self has come to possess.
With ḍamma ـُ
فهي اسم للشيء الخشن في ذاته أو العظيم أو القبيح.
It is a name for the thing that is rough in itself, or great, or ugly.
With kasra ـِ
فهي اسم للشيء القبيح الذي لا يعقبه في نفسه غضب.
It is a name for the ugly thing that is not followed, in itself, by anger.
ي
With fatḥa ـَ
فهي للنداء، وقد يؤكد بها.
It is for the vocative (calling), and it may be used for emphasis.
With ḍamma ـُ
فهي إشارة إلى الشيء الذي لا يثبت كالبرق ونحوه.
It is an indication of the thing that does not remain fixed, like lightning and the like.
With kasra ـِ
فهي إشارة إلى الشيء الذي يستحيا به أو يستحيا منه كالعورة.
It is an indication of the thing that causes shame, or of which one is ashamed, like the private parts.
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.
Two-letter nucleus5 roots in Ibn Fāris’s chapterذ ي
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 10981 ↗
- ذيخالذال والياء والخاء كلمة واحدة لا قياس لها قولهم للذكر من الضباع ذيخ والجمع ذيخة وربماL10982
- ذيعالذال والياء والعين أصل يدل على إظهار الشيء وظهوره وانتشارهQ 1 · L10985
- ذيفالذال والياء والفاء كلمة واحدة لا قياس لها وهي الذيفان وهو السم القاتلL10990
- ذيلالذال والياء واللام أصيل واحد مطرد منقاس وهو شيء يسفل في إطافةL10991
- ذيمالذال والياء والميم كلمة واحدة لا يقاس ولا يتفرعL11003
In the sister scriptsHebrew ז י עSyriac ܕ ܝ ܥ
| Arabic | ذ ي ع |
| Hebrew | ז י ע |
| Syriac | ܕ ܝ ܥ |
| Ancient South Arabian (musnad) | 𐩹 𐩺 𐩲 |
| Phoenician | 𐤆 𐤉 𐤏 |
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.
Reference