Root · 0 in the Quran · 22 in 9 texts of the library
رسمIbn Fāris gives two senses: a trace or mark, and a certain manner of gait. (root rsm)
الراء والسين والميم أصلان أحدهما الأثر والآخر ضرب من السير
Ibn Fāris, Maqāyīs al-lugha · English rendering AI
The family of the root
Patterns computed · our dataThe words of ر س م that our sources attest: the root's letters in green, the added letters in gold.
24 words5 verbs2 verbal nouns5 participles1 place or instrument3 intensives and elatives3 other nouns5 plurals
- رَسْمdrawing; sketch
- رَسَمَit rased the house or dwelling, or the houses or dwellings, leaving a relic, …
- رُسُوم—
- مَرْسُومbook, or writing, stamped, or sealed
- اِرْتَسَمَ—
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs5رَسَمَ · اِرْتَسَمَ · رَسَّمَ
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.”)
- رَسَمَit rased the house or dwelling, or the houses or dwellings, leaving a relic, …LaneForm Ilibrary ×4LaneIbn Fāris
- اِرْتَسَمَForm VIIIlibrary ×1Lane
- رَسَّمَthe act of marking, or stamping, and of drawing, tracing, tracing out, …LaneForm IILaneIbn Fāris
- أَرْسَمَhe caused a she-camel to make marks upon the ground by the vehemence of her …LaneForm IVLaneIbn Fāris
- تَرَسَّمَForm VLaneIbn Fāris
Verbal nouns2رَسْم · رَسِيم
The action itself, named as a noun (maṣdar).grammar →
- رَسْمdrawing; sketchautoForm I · Lane: inf. n.library ×8LaneIbn Fāris
- رَسِيمForm I · Lane: inf. n.LaneIbn Fāris
Participles5رَاسِم · مَرْسُوم · مُرَسَّم
The one who does it, and the one it is done to.grammar →
- رَاسِمrunning waterLaneactive, Form ILaneIbn Fāris
- مَرْسُومbook, or writing, stamped, or sealedLanepassive, Form Ilibrary ×1Lane
- مُرَسَّمgarment, or piece of cloth, striped, or marked with faint linesLanepassive, Form IILaneIbn Fāris
- مُرْسِمactive, Form IVLaneIbn Fāris
- مَرَاسِمmarks, stamps, impressions, signs, or charactersLaneactive, Form IIILane
Place, time and instrument1مِرْسَم
Where or when it happens, and what it is done with: the m- nouns.grammar →
Intensives, qualities and the elative3رَسُوم · رَسِيم · رَسَّام
The quality carried far, held as a trait, or compared.grammar →
Other nouns3رَسَم · رَوْسَم · رَاسُوم
Nouns on other patterns; their meaning is learned word by word.grammar →
Plurals5رُسُوم · رَوَاسِيم · رَوَاسِم
Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →
Reference
Why this shape?What each of the 16 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.
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 AI
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)' AI
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 AI
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.
The dictionaries
English: AI translation AIal-Khalīl · 170Ar-rasm (الرسم) is the remainder of a trace.
al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.
AI AI translation of the Arabic belowal-Jawharī · 393Ar-rasm (الرسم): the trace.
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowIbn Fāris · 395The letters rā', sīn, and mīm have two roots: one is 'trace/mark' (al-athar / الأثر) and the other is a kind of pace/gait.
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
AI AI translation of the Arabic belowLisān · 711Ar-rasm (الرسم): the trace;
Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).
AI AI translation of the Arabic belowLane · 1876English, synthesising the classical dictionaries.
E. W. Lane (d. 1876), An Arabic-English Lexicon. English, synthesising the classical dictionaries.
Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions3 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt
الرسم
نعت يجري في الأبد بما جرى في الأزل، أي في سابق علمه تعالى.
Ar-rasm (الرسم): a descriptive attribute that proceeds in eternity-to-come (al-abad) in accordance with what proceeded in eternity-past (al-azal), i.e., in accordance with His (Exalted) foreknowledge. AI
الرسم التام
ما يتركب من الجنس القريب والخاصة، كتعريف الإنسان بالحيوان الضاحك.
Ar-rasm at-tāmm (الرسم التام — the complete description): that which is composed of the proximate genus (al-jins al-qarīb) and the differentia/property (al-khāṣṣah), such as defining man (al-insān) as 'the laughing animal' (al-ḥayawān aḍ-ḍāḥik). AI
الرسم الناقص
ما يكون بالخاصة وحدها، أو بها وبالجنس البعيد، كتعريف الإنسان بالضاحك، أو بالجنس الضاحك. أو بعرضيات تختص جملتها بحقيقة واحدة، كقولنا في تعريف الإنسان: إنه ماش على قدميه، عريض الأظفار، بادي البشرة، مستقيم القامة، ضحاك بالطبع.
Ar-rasm an-nāqiṣ (الرسم الناقص — the deficient description): that which consists of the property (al-khāṣṣah) alone, or of it together with the remote genus (al-jins al-ba'īd), such as defining man as 'the laughing one' or as 'the laughing genus'; or that which consists of accidental attributes (a'rāḍiyyāt) whose totality is specific to a single reality, as in our saying in defining man: he is one who walks on his two feet, broad-nailed, with exposed skin, upright in stature, laughing by nature. AI
The same letters, turned
The same three letters in all six orders. Choose one.
ر س م
الراء والسين والميم أصلان أحدهما الأثر والآخر ضرب من السير
r-s-m has two roots: one is a trace/mark, and the other is a kind of gait. AI
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:
- 1 of 6319
- 2 of 6218
- 3 of 6164
- 4 of 6155
- 5 of 6107
- 6 of 658
- 1 of 6148
- 2 of 6108
- 3 of 6157
- 4 of 6179
- 5 of 6111
- 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.
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
- رrāʾtip of the tongue, near the nūn · voiced, in betweenSīb. · I. Jinnī
- سsīntongue-tip, by the front teeth · voiceless, continuantSīb. · I. Jinnī
- مmīmbetween the lips · 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
ر
ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا لانحرافه إلى اللام مخرج الراء
From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Sībawayh, lines 26557–26558 ↗
ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا، لانحرافه إلى اللام، مخرج الراء
From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Ibn Jinnī, lines 980–981 ↗
س
ومما بين طرف اللسان وفويق الثنايا مخرج الزاي، والسين، والصاد
From between the tip of the tongue and just above the front teeth is the place of the zāy, the sīn and the ṣād. Sībawayh, line 26560 ↗
ومما بين الثنايا وطرف اللسان، مخرج الصاد والزاي والسين
From between the front teeth and the tip of the tongue is the place of the ṣād, the zāy and the sīn. Ibn Jinnī, line 983 ↗
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 ↗
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
ر
Level of existence: السماء الخامسة · the fifth heaven
Divine Name: المصور · the Form-Giver (al-Muṣawwir)
Lunar mansion: الغفر · al-Ghafr
Futūḥāt ch. 198, line 64675Spheres 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 2582س
Level of existence: ما ظهر في الماء · what appears in water
Divine Name: المحيي · al-Muḥyī, the Life-Giver
Lunar mansion: النعائم · al-Naʿāʾim
Futūḥāt ch. 198, line 62110Spheres of its simples (ch. 2): 9 line 2572 ↗
Nature (ch. 2)
السين والشين فطبعهما الحرارة واليبوسة
Sīn and shīn: their nature is heat and dryness.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2581م
Level of existence: الإنسان · the human being
Divine Name: الجامع · al-Jāmiʿ, the Gatherer
Lunar mansion: المؤخر · al-Muʾakhkhar
Futūḥāt ch. 198, line 62119Spheres 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 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
ر
With fatḥa ـَ
فهي إشارة إلى جميع الخيرات الظاهرة والباطنة.
It is an indication of all goods, outward and inward.
With ḍamma ـُ
فهي إشارة إلى الواحد في نفسه وهو ظاهر.
It is an indication of the one in itself, and it is manifest.
With kasra ـِ
فهي إشارة إلى الشيء الذي فيه الروح وليس من بني آدم، أو إشارة إلى الروح نفسها.
It is an indication of a thing that has spirit in it but is not of the children of Adam, or an indication of the spirit itself.
س
With fatḥa ـَ
فهي إشارة إلى الشيء المليح الذي من طبعه الرقة.
It is an indication of the comely thing whose nature is delicacy.
With ḍamma ـُ
فهي إشارة إلى الشيء القبيح الخشن، أو إشارة إلى سواد حسا ومعنى.
It is an indication of the ugly, rough thing, or of blackness, sensible and figurative.
With kasra ـِ
وبالكسر إشارة إلى الشيء الطابع وتكون الإشارة منه.
With kasra it is an indication of the impressing/stamping thing, and the indication proceeds from it.
م
With fatḥa ـَ
فهي جميع المكونات.
It is all created beings.
With ḍamma ـُ
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'.
With kasra ـِ
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.
Two-letter nucleus10 roots in Ibn Fāris’s chapterر س
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 11316 ↗
- رسعالراء والسين والعين أصل يدل على فساد يقولون الرسع فساد العينL11317
- رسغالراء والسين والغين كلمة واحدة الرسغ وهو موصل الكف في الذراع والقدم في الساق والرساغ حبل يشد في رسغ الحمار ثم يشد إلى وتد ويقال أصاب المطر الأرض فرسغ L11318
- رسفالراء والسين والفاء أصيل يدل على مقاربة المشي فالرسف مشي المقيد ولا يكون ذلك إلا بمقاربة رسف يرسف ويرسف رسفا ورسيفا ورسفاناL11321
- رسلالراء والسين واللام أصل واحد مطرد منقاس يدل على الانبعاث والامتداد فالرسل السير السهل وناقة رسلة لا تكلفك سياقا وناقة رسلة أيضا لينة المفاصل وشعر رسل Q 513 · L11324
- رسمالراء والسين والميم أصلان أحدهما الأثر والآخر ضرب من السيرL11339
- رسنالراء والسين والنون أصل واحد اشترك فيه العرب والعجم وهو الرسن والجمع أرسان والمرسن الذي يقع عليه الرسن من أنف الناقة ثم كثر حتى قيل مرسن الإنسان ورسنتL11354
- رسىالراء والسين والحرف المعتل أصل يدل على ثبات تقول رسا الشيء يرسو إذا ثبت والله جل ثناؤه أرسى الجبال أي أثبتها وجبل راس ثابت ورست أقدامهم في الحرب ويقالL11357
- رسبالراء والسين والباء أصل واحد هو ذهاب الشيء سفلا من ثقل تقول رسب الحجر في الماء يرسب وحكى بعضهم رسبت عيناه غارتا فإن كان صحيحا فهو محمول على ما ذكرناه L11363
- رسحالراء والسين والحاء أصيل فيه كلمة واحدة الرسحاء المرأة اللاصقة العجز الصغيرة الأليتين ورجل أرسح والذئب أرسحL11367
- رسخالراء والسين والخاء أصل واحد يدل على الثبات ويقال رسخ ثبت وكل راسخ ثابتQ 2 · L11368
In the sister scriptsHebrew ר ס/ש מSyriac ܪ ܣ/ܫ ܡ
| Arabic | ر س م |
| Hebrew | ר ס/ש מ |
| Syriac | ܪ ܣ/ܫ ܡ |
| Ancient South Arabian (musnad) | 𐩧 𐩯/𐩦 𐩣 |
| Phoenician | 𐤓 𐤎/𐤔 𐤌 |
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
AIClassical lexiconAl-Khalīl gives rasm as baqiyyat al-athar, the remnant of a trace, and also the raysam/rawsam, a stamping-block with carved writing used to seal sacks of grain.well attested
The lexicographers in chronological order, from al-Khalīl to Lane.
Al-Khalīl gives rasm as baqiyyat al-athar, the remnant of a trace, and also the raysam/rawsam, a stamping-block with carved writing used to seal sacks of grain. Al-Jawharī broadens this to athar generally, rasm al-dār as what clings to the ground of a dwelling's ruins, and tarassama as the act of gazing at these traces to discern where one might dig or build, adding the rawāsīm as pre-Islamic written records. Ibn Fāris consolidates the entry into two asl: the trace itself, and a distinct sense of gait, exemplified by a nāqa rasūm, a she-camel whose heavy tread presses a mark into the earth; he treats the stamping-tool and the pre-Islamic rawāsīm as extensions of the trace-sense. Ibn Manẓūr elaborates the trace-sense further, noting rasm may mean an athar with no remaining bodily form, or specifically what is left stuck to the ground after rain has effaced a dwelling, citing al-Ḥuṭayʾa's line on rasm mudaring the dār. Lane's gloss, rasama al-dār as 'rased the house... leaving a relic thereof cleaving to the ground,' confirms this continuous sense from al-Khalīl through Ibn Manẓūr.
Draws on: khalil_cayn · jawhari_sihah · ibnfaris_maqayis · ibnmanzur_lisan · Lane
- al-ʿAyn
- al-Ṣiḥāḥ
- Ibn Fāris, Maqāyīs al-Lugha
- Lisān al-ʿArab
- Lane, Arabic-English Lexicon
Letters & soundIn the letter-correspondences supplied, rāʾ marks the fifth heaven and, for al-Dabbāgh, all goods outward and inward;speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
In the letter-correspondences supplied, rāʾ marks the fifth heaven and, for al-Dabbāgh, all goods outward and inward; sīn marks what appears in water and the comely thing whose nature is delicacy; mīm marks the human being and, for al-Dabbāgh, all created beings. Read through this scheme, rasm as a residual mark could be taken to signify an outward-inward good (rāʾ) surfacing delicately (sīn) upon the created, human plane (mīm), a trace of the Real left in creation. This is a resonance suggested by the letter-tables, not a claim about historical semantics; mainstream linguistics treats such correspondences as at most suggestive, without demonstrated causal force in word-formation.
Draws on: ibnArabi_akbari198 · dabbagh_fatha
- Ibn ʿArabī, letter correspondences (akbari198)
- al-Dabbāgh, letter meanings (fatḥa series)
Root structureIbn Fāris places r-s-m among a cluster of r-s- roots concerned with bodily joints and restraint: rasgh (wrist/ankle joint), rasan (halter), rasaḥ (a defect of the haunch), alongside roots of firm fixing, rasā and rasakha.plausible
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Ibn Fāris places r-s-m among a cluster of r-s- roots concerned with bodily joints and restraint: rasgh (wrist/ankle joint), rasan (halter), rasaḥ (a defect of the haunch), alongside roots of firm fixing, rasā and rasakha. Set beside rasaf, the shackled gait of a fettered man, Ibn Fāris's second sense of rasm, the heavy pressing tread of the nāqa rasūm, reads as kin: a mark left by constrained or effortful motion, as a trace is left by a constrained or effortful step. Among the permutations, rims (r-m-s) is attested with the converse sense of covering or concealing dust over a trace, so that rasm (the mark exposed) and rims (the mark buried) sit as an inverse pair on the same root letters. This inversion is a juxtaposition Ibn Jinnī's greater-derivation method would notice, not an established etymological claim.
Draws on: ibnfaris_nucleus · permutations
- Wiktionary Arabic root ر-س-م ↗
- Ibn Jinnī, al-Khaṣāʾiṣ (link not verified)
Semitic kin & loanwordsAramaic and Syriac attest a root r-š-m with the sense 'to inscribe, mark, sign, register,' matching Arabic rasm in both shape and meaning apart from the sibilant (š vs.plausible
Cognates in the sister languages, and whether the word was borrowed.
Aramaic and Syriac attest a root r-š-m with the sense 'to inscribe, mark, sign, register,' matching Arabic rasm in both shape and meaning apart from the sibilant (š vs. s), a correspondence found elsewhere between these branches. Biblical Hebrew has a rare cognate רשם with a similar sense of noting or inscribing. Given the shared triliteral shape and close semantic match across trace/inscription senses, a common Semitic root is plausible, though the correspondence is not so regular as to be certain without further comparative work. There is no reason to treat Arabic rasm itself as a loanword; the root behaves as inherited Semitic vocabulary.
Draws on: aramaic_cognate
- CAL: ršm (Aramaic, 'to inscribe, note, register')
Philosophy & kalāmIn the logical tradition following Avicenna, rasm designates a descriptive definition, one built from properties and accidents that distinguish a thing, set against ḥadd, the essential definition built from genus and differentia.plausible
The word as a technical term in falsafa and theology.
In the logical tradition following Avicenna, rasm designates a descriptive definition, one built from properties and accidents that distinguish a thing, set against ḥadd, the essential definition built from genus and differentia. Al-Ghazālī's Miʿyār al-ʿIlm preserves this same distinction between al-ḥadd al-tāmm and al-rasm as the two admissible modes of defining a term when its essence cannot be fully articulated. The term thus migrates from its lexical sense of a surface trace to a technical sense of definition by external marks rather than by inner essence, a semantic shift consistent with the root's basic meaning of an outward, non-essential sign.
Draws on: falsafa_logic
- Avicenna, al-Ishārāt wa-l-Tanbīhāt (logic)
- al-Ghazālī, Miʿyār al-ʿIlm
Akbarian readingIn Faṣṣ Ādam, Ibn ʿArabī writes that he complied with mā rusima lī, what was traced out for him, and stopped at what was bounded for him (mā ḥudda lī), adding that he could not have exceeded this even had he wished, because the Presence (al-ḥaḍra) prevents it.plausible
The word in Ibn ʿArabī's text and terminology.
In Faṣṣ Ādam, Ibn ʿArabī writes that he complied with mā rusima lī, what was traced out for him, and stopped at what was bounded for him (mā ḥudda lī), adding that he could not have exceeded this even had he wished, because the Presence (al-ḥaḍra) prevents it. Here rasm functions alongside ḥadd as the fixed outline of what a given receptivity (istiʿdād) is permitted to receive from the divine self-disclosure, a trace laid down prior to the author's own will. No separate Iṣṭilāḥ entry for rasm is given in the corpus supplied, so this reading rests on usage in this single, programmatic passage rather than on a formal definition.
Draws on: fassAdam
- Ibn ʿArabī, Faṣṣ Ḥikma Ādamiyya
Reference