Mashrabaمشربة

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

رسم
Patterns computed · our data

The 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 →

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 →

  • رَسُومthat makes marks upon the ground by the vehemence of her treadLaneintensive (faʿūl)LaneIbn Fāris
  • رَسِيمquality (faʿīl)LaneIbn Fāris
  • رَسَّامintensive (faʿʿāl)Lane
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 →

  • رُسُومbroken plural of رَسْمlibrary ×3Ibn Fāris
  • رَوَاسِيمbroken plural of رَوْسَمLaneIbn Fāris
  • رَوَاسِمplural of running waterfrom the singularbroken plural of رَاسِمLane
  • رِسَامbroken plural of رَسْمLane
  • مَرَاسِيمbroken plural of مَرْسُومLane
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.

مَفْعَلَةر س ممَرْسَمَة

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 · 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.

    Ar-rasm (الرسم) is the remainder of a trace. Tarassamtu (ترسمت): I looked at the traces (rusūm) of the abode. Ar-rawsam (الروسم): a small tablet bearing an engraved inscription used to seal grain-heaps [the plural is ar-rawāsīm]. It is also said: a mark 'bi-rawsam' (بروسم), i.e., on the face of a horse. And a nāqah rasūm (ناقة رسوم) 'tarsumu rasman' (ترسم رسما), i.e., she leaves a mark in the ground due to the intensity of her tread. And ar-rawsam is the rasm (trace) of the abode.

    AI translation of the Arabic below

    الرسم بقية الأثر. وترسمت: نظرت إلى رسوم الدار والروسم: لويح فيه كتاب منقوش يختم به الطعام [والجميع الرواسيم] «228» . وقيل: قرحة بروسم «229» أي بوجه الفرس. وناقة رسوم ترسم رسما أي تؤثر في الأرض من شدة وطئها. والروسم: رسم الدار.

  • al-Jawharī · 393Ar-rasm (الرسم): the trace.

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

    Ar-rasm (الرسم): the trace. Rasm ad-dār (رسم الدار): what remains of its traces sticking to the ground. Tarassamtu ad-dāra (ترسمت الدار): I contemplated its trace. Dhū ar-Rummah said: 'Is it because you traced (tarassamta) from Khirqā' an abode, that the water of longing from your eyes was poured?' Likewise, when you look and try to discern where to dig or build. And he said: 'The old man looked carefully (tarassama) and struck with the beak (pick).' Ar-rawsam (الروسم) is the same as ar-rasm. It is said: ar-rawsam is something with which dinars are polished. He said: 'Dinars brought gleaming from Heraclius with a rawsam.' Ar-rawsam is a piece of wood inscribed with writing used to seal grain-heaps, and it is also spelled with a shīn. Ar-rawāsīm (الرواسيم): writings that existed in the Jāhiliyyah. He said: 'as if it were, at al-Hadmalāt, the rawāsīm.' Ar-rāsim (الراسم): flowing water. A nāqah rasūm (ناقة رسوم): one that leaves a mark in the ground due to the intensity of her tread; she has rasamat, tarsumu, rasīman (رسمت ترسم رسيما). Rasamtu lahu kadhā fa-rtasamahu (رسمت له كذا فارتسمه): if he complied with/followed it. Irtasama ar-rajul (ارتسم الرجل): he glorified God and made supplication. Al-A'shā said: 'And the wind met it over its jar, and he blessed over its jar and made the sign (irtasama).' Ath-thawb al-mursam (الثوب المرسم), with doubling: the striped garment. Rusima 'alayya kadhā wa-kadhā (رسم علي كذا وكذا): i.e., it was written [prescribed]. Ar-rasīm (الرسيم): a kind of camel-pace, above the dhamīl. One says rasama yarsimu, with kasrah, rasīman; arsama is not said. As for Ḥumayd ibn Thawr's saying: 'The two hyenas roamed about there roaming, and I burdened my two boys' two camels with the rasīm-pace, so they made them pace (fa-arsamā).' Abū Ḥātim said: he only meant that the two boys made their two camels pace (arsama al-ghulāmāni ba'īrayhimā); he did not mean that the camel itself performed arsama. Ar-rasūm (الرسوم): that which persists at [a fast] pace for a day and a night.

    AI translation of the Arabic below

    الرسم: الأثر. ورسم الدار: ما كان من آثارها لاصقا بالأرض. وترسمت الدار: تأملت رسمها. وقال ذو الرمة: أأن ترسمت من خرقاء منزلة ماء الصبابة من عينيك مسجوم وكذلك إذا نظرت وتفرست أين تحفر أو تبنى. وقال: ترسم الشيخ وضرب المنقار (1) * والروسم: الرسم. ويقال: الروسم شئ تجلى به الدنانير. وقال (2) : دنانير شيفت من هرقل بروسم (3) * والروسم: خشبة فيها كتابة يختم بها الطعام، وهو بالشين معجمة أيضا. والرواسيم. كتب كانت في الجاهلية. وقال (4) : كأنها بالهدملات الرواسيم (5) * والراسم: الماء الجاري. وناقة رسوم: تؤثر في الأرض من شدة الوطئ. وقد رسمت ترسم رسيما. ورسمت له كذا فارتسمه، إذا امتثله. وارتسم الرجل. كبر ودعا. وقال الأعشى: وقابلها الريح في دنها وصلى على دنها وارتسم والثوب المرسم، بالتشديد: المخطط. ورسم علي كذا وكذا، أي كتب. والرسيم: ضرب من سير الإبل، وهو فوق الذميل. وقد رسم يرسم بالكسر رسيما. ولا يقال أرسم. وقول حميد بن ثور: وماربها الضبعان مورا وكلفت (1) بعيرى غلامي الرسيم فأرسما قال أبو حاتم: إنما أراد أرسم الغلامان بعيريهما. ولم يرد أرسم البعير. والرسوم: الذى يبقى على السير يوما وليلة.

  • Ibn 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).

    The letters rā', sīn, and mīm have two roots: one is 'trace/mark' (al-athar / الأثر) and the other is a kind of pace/gait. As for the first, ar-rasm (الرسم) is the trace of a thing. It is said tarassamtu ad-dāra (ترسمت الدار), meaning 'I looked at its traces (rusūm).' Ghaylān said: — 'Is it because you traced (tarassamta) from Khirqā' an abode ... that the water of longing from your eyes was poured?' And a nāqah rasūm (ناقة رسوم) is one that leaves a mark in the ground because of the intensity of her tread. And a thawb mursam (ثوب مرسم) is a striped garment. It is said that at-tarassum (الترسم) is to look at where you should dig, similar to at-tafarrus (discernment). He said: — 'The old man looked carefully (tarassama) and struck with the beak (pick).' It is said that ar-rawsam (الروسم) is something with which dinars are polished/stamped. He said: — 'Dinars brought gleaming from Heraclius with a rawsam.' And ar-rawsam is a piece of wood with which grain-heaps are sealed. All of this belongs to one chapter, and it is from al-athar (the trace). It is said that ar-rawāsīm (الرواسيم) are writings that existed in the Jāhiliyyah, and on this basis his saying was explained: — 'as if it were, at al-Hadmalāt, the rawāsīm.' It is also said that ar-rāsim (الراسم) is flowing water; if this is correct, it is because when it flows it leaves a trace and preserves the rasm. As for the other root, ar-rasīm (الرسيم) is a kind of camel-pace; one says rasama yarsumu (رسم يرسم), but arsama (أرسم) is not said. As for Ibn Thawr's saying: — 'My two boys, [ride] the rasīm-pace, so make [your camels] pace (fa-arsimā)' — he means: let the two boys make their two camels perform arsama by driving them to the rasīm-pace; he does not mean that the camel itself performed arsama.

    AI translation of the Arabic below

    الراء والسين والميم أصلان أحدهما الأثر والآخر ضرب من السير فالأول الرسم أثر الشيء ويقال ترسمت الدار أي نظرت إلى رسومها قال غيلان : — أأن ترسمت من خرقاء منزلة … ماء الصبابة من عينيك مسجوم … وناقة رسوم تؤثر في الأرض من شدة الوطء والثوب المرسم المخطط ويقال إن الترسم أن تنظر أين تحفر وهو كالتفرس قال : — ترسم الشيخ وضرب المنقار … ويقال إن الروسم شيء تجلى به الدنانير قال : — دنانير شيفت من هرقل بروسم … والروسم خشبة يختم بها الطعام وكل ذلك بابه واحد وهو من الأثر ويقال إن الرواسيم كتب كانت في الجاهلية وعلى ذلك فسر قوله : — كأنها بالهدملات الرواسيم … وقيل الراسم الماء الجاري فإن كان صحيحا فلأنه إذا جرى أثر وأبقى الرسم وأما الأصل الآخر فالرسيم ضرب من سير الإبل يقال رسم يرسم فأما أرسم فلا يقال وقول ابن ثور : — غلامي الرسيم فأرسما … فإنه يريد فأرسم الغلامان بعيريهما إذا حملاهما على الرسيم ولا يريد أن البعير أرسم

  • Lisān · 711Ar-rasm (الرسم): the trace;

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

    Ar-rasm (الرسم): the trace; it is also said: the remainder of a trace; it is also said: it is that which has no distinct body among traces; and it is also said: it is that which sticks to the ground of them. Rasm ad-dār (رسم الدار): what remains of its traces sticking to the ground, plural arsum and rusūm (أرسم ورسوم). Rasama al-ghaythu ad-dāra (رسم الغيث الدار): the rain effaced it and left in it a trace sticking to the ground. Al-Ḥuṭay'ah said: 'Is it because of the trace (rasm) of an abode used in spring and summer, that from your two eyes the water of tears flows? How?' He made marba'an the subject by [linking it to] the maṣdar which is rasm, meaning: is it because the abode traced (rasama) a spring-and-summer dwelling. Tarassama ar-rasma (ترسم الرسم): he looked at it. Tarassamtu (ترسمت): I looked at the traces (rusūm) of the abode. Tarassamtu al-manzila (ترسمت المنزل): I contemplated its trace and discerned it. Dhū ar-Rummah said: 'Is it because you traced (tarassamta) from Khirqā' an abode, that the water of longing, from your two eyes, was poured?' Likewise when you look and discern where to dig or build; and he said: 'May God water you, O family of al-Jabbār — the old man looked carefully (tarassama) and struck with the beak (pick).' Ar-rawsam (الروسم) is like ar-rasm. Ibn Barrī cited for al-Akhṭal: 'Do you recognize, from Asmā', by al-Judd, a trace (rawsam), effaced, and a stone-border (nu'y), worn away, collapsed?' Ar-rawsam is a piece of wood with engraved writing used to seal grain-heaps, and it is also spelled with a shīn. It is said: ar-rawsam is something with which dinars are polished; Kuthayyir said: 'Of the fair-faced people whose faces [are like] dinars brought gleaming from Heraclius with a rawsam.' Ibn Sīdah: ar-rawsam is the stamp (aṭ-ṭābi'), and the shīn-form is a dialectal variant. He said: some restrict it to the stamp with which the head of a large storage jar (khābiyah) is sealed. It has come in poetry: 'qarḥatun bi-rawsam' (قرحة بروسم), i.e., on the face of the horse. And 'inna 'alayhi la-rawsaman' (إن عليه لروسما), i.e., a mark of good or bad quality — said by Khālid ibn Jabalah; the plural is ar-rawāsim and ar-rawāsīm. Abū Turāb said: I heard 'Arrām say: it is ar-rasm and ar-rashm for the trace. Rusima 'alā kadhā and rushima (رسم على كذا ورشم): if it was written. Abū 'Amr said: what is used for stamping is called rawsam, rawsham, rāsūm, and rāshūm, like rawsam al-akdās (the stamp for grain-heaps) and rawsam al-amīr (the ruler's stamp). Dhū ar-Rummah said: 'And a ruin whose landmarks stirred my longing, as if, at al-Hadmalāt, they were the rawāsīm (writings).' Ar-rawāsīm: writings that existed in the Jāhiliyyah; and al-Hadmalāt: sands known in the region of ad-Dahnā'. And nāqah rasūm [a she-camel that leaves marks]. Thawb mursam (ثوب مرسم), with doubling: striped. In the ḥadīth about Zamzam: 'fa-rasamat bi-l-qabāṭī wa-l-maṭārif ḥattā nazaḥūhā' [it was packed with Coptic cloths and cloaks until they emptied it], meaning they stuffed it thoroughly, as if derived from al-thiyāb al-mursamah (المرسمة), the garments striped with faint lines. Rasama fī al-arḍ (رسم في الأرض): he disappeared. Ar-rāsim (الراسم): flowing water. Nāqah rasūm (ناقة رسوم): she leaves a mark in the ground due to the intensity of her tread. Rasamat an-nāqatu tarsumu rasīman (رسمت الناقة ترسم رسيما): she left a mark in the ground from the intensity of her tread, and arsamtuhā anā (أرسمتها أنا): I drove her to do so. As for the saying of the Hudhalī poet: 'And those who make [their camels] pace (al-mursimūna) toward 'Abd al-'Azīz there, together and separately, whether in pairs or singly' — he only meant the... [entry continues]

    AI translation of the Arabic below

    الرسم: الأثر، وقيل: بقية الأثر، وقيل: هو ما ليس له شخص من الآثار، وقيل: هو ما لصق بالأرض منها. ورسم الدار: ما كان من آثارها لاصقا بالأرض، والجمع أرسم ورسوم. ورسم الغيث الدار: عفاها وأبقى فيها أثرا لاصقا بالأرض؛ قال الحطيئة: أمن رسم دار مربع ومصيف، ... لعينيك من ماء الشؤون وكيف؟ رفع مربعا بالمصدر الذي هو رسم، أراد: أمن أن رسم مربع ومصيف دارا. وترسم الرسم: نظر إليه. وترسمت أي نظرت إلى رسوم الدار. وترسمت المنزل: تأملت رسمه وتفرسته؛ قال ذو الرمة: أأن ترسمت من خرقاء منزلة ... ماء الصبابة، من عينيك، مسجوم؟ وكذلك إذا نظرت وتفرست أين تحفر أو تبني؛ وقال: الله أسقاك بآل الجبار ... ترسم الشيخ وضرب المنقار والروسم: كالرسم؛ وأنشد ابن بري للأخطل: أتعرف من أسماء بالجد روسما ... محيلا، ونؤيا دارسا متهدما؟ والروسم: خشبة فيها كتاب منقوش يختم بها الطعام، وهو بالشين المعجمة أيضا. ويقال: الروسم شيء تجلى به الدنانير؛ قال كثير: من النفر البيض الذين وجوههم ... دنانير شيفت، من هرقل، بروسم ابن سيده: الروسم الطابع، والشين لغة، قال: وخص بعضهم به الطابع الذي يطبع به رأس الخابية، وقد جاء في الشعر: قرحة بروسم أي بوجه الفرس. وإن عليه لروسما أي علامة حسن أو قبح؛ قاله خالد بن جبلة، والجمع الرواسم والرواسيم؛ قال أبو تراب: سمعت عراما يقول هو الرسم والرشم للأثر. ورسم على كذا ورشم إذا كتب. وقال أبو عمرو: يقال للذي يطبع به روسم وروشم وراسوم وراشوم مثل روسم الأكداس وروسم الأمير؛ قال ذو الرمة: ودمنة هيجت شوقي معالمها، ... كأنها بالهدملات الرواسيم والرواسيم: كتب كانت في الجاهلية، والهدملات: رمال معروفة بناحية الدهناء؛ وناقة رسوم. وثوب مرسم، بالتشديد: مخطط؛ وفي حديث زمزم: فرسمت بالقباطي والمطارف حتى نزحوها أي حشوها حشوا بالغا، كأنه مأخوذ من الثياب المرسمة، وهي المخططة خطوطا خفية. ورسم في الأرض: غاب. والراسم: الماء الجاري. وناقة رسوم: تؤثر في الأرض من شدة الوطء. ورسمت الناقة ترسم رسيما: أثرت في الأرض من شدة وطئها، وأرسمتها أنا؛ فأما قول الهذلي: والمرسمون إلى عبد العزيز بها ... معا وشتى، ومن شفع وفراد إنما أراد المرسموها فزاد الباء وفصل بها بين الفعل ومفعوله. والرسم: الركية تدفنها الأرض، والجمع رسام. وارتسم الرجل: كبر ودعا. والارتسام: التكبير والتعوذ؛ قال القطامي: في ذي جلول يقضي الموت صاحبه، ... إذا الصراري من أهواله ارتسما وقال الأعشى: وقابلها الريح في دنها، ... وصلى على دنها وارتسم قال أبو حنيفة: ارتسم ختم إناءها بالروسم، قال: وليس بقوي. والروسب والروسم: الداهية. والرسيم من سير الإبل: فوق الذميل، وقد رسم يرسم، بالكسر، رسيما، ولا يقال أرسم؛ وقول حميد بن ثور: أجدت برجليها النجاء وكلفت ... بعيري غلامي الرسيم، فأرسما وفي رواية «2» ..... كلفت ... غلامي الرسيم فأرسما قال أبو حاتم: إنما أراد أرسم الغلامان بعيريهما ولم يرد أرسم البعير. والرسوم: الذي يبقى على السير يوما وليلة. وفي الحديث: لما بلغ كراع الغميم إذا الناس يرسمون نحوه أي يذهبون إليه سراعا، والرسيم: ضرب من السير سريع مؤثر في الأرض. والرسم: حسن المشي. ورسمت له كذا فارتسمه إذا امتثله. وراسم: اسم.

  • Lane · 1876English, synthesising the classical dictionaries.

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

    رَسَمَ الدَّارَ

    1. رَسَمَ الدَّارَ, (M,) or الدِّيَارَ, (K,) [aor. رَسُمَ , accord. to a rule of the K,] inf. n. رَسْمٌ, (M,) It (the rain) rased the house or dwelling, or the houses or dwellings, leaving a relic, or relics, thereof cleaving to the ground. (M, K.) In the saying of El-Hotei-ah, [Is it in consequence of autumn-rain's and springrain's rasing of a dwelling so as to leave only a relic thereof cleaving to the ground, that there is to thine eyes a distilling of the water of the tearchannels?], مربع and مصيف are in the nom. case because of the inf. n., i.e. رسم. (M, TA. [But in the latter, مَصِيفُ: and in a copy of the former, مَرْبَعٌ and مَصِيفُ, both of which are evidently wrong.]) [رَسَمَ often signifies He marked, or stamped: and he drew, traced, traced out, sketched, sketched out, or planned: and he delineated, or described.] You say, رَسَمَ الطَّعَامَ He stamped, or sealed, the corn; (TA in art. رشم;) as also رَشَمَهُ. (S, K, TA, all in that art. [See رَوْسَمٌ.]) And رَسَمْتُ البِنَآءَ, aor. and inf. n. as above, I marked out the building. (Msb.) And رَسَمَ كِتَابًا وَلَمْ يَحْشُهُ [He sketched out a book and did not fill it up]. (Mz 1st نوع.) And رَسَمْتُ الكِتَابَ I wrote the book, or letter, or writing. (Msb.) And رَسَمَ عَلَى كَذَا He wrote upon such a thing; (S, K;) and رَشَمَ is a dial. var. thereof. (TA.) [Hence,] رَسَمَ لَهُ كَذَا, (S, K, TA,) or بِكَذَا, (Msb,) (tropical:) [He prescribed to him the doing of such a thing;] he commanded, ordered, bade, or enjoined, him to do such a thing. (S, * Msb, * K, TA.) [And رَسَمَ لَهُ كَذَا also means (assumed tropical:) he assigned, or appointed, him such a thing, as a stipend, &c.: often used in this sense.] رَسَمَتْ said of a she-camel, (S, M, K,) aor. رَسُمَ (S, M, [and so accord. to a rule of the K,]) or رَسِمَ , not رَسُمَ , (TA,) inf. n. رَسِيمٌ, (S, M, K,) She made marks upon the ground (S, M, K) by the vehemence of her tread. (S, M.) And رَسَمَ said of a camel, aor. رَسِمَ , inf. n. رَسِيمٌ, (S, K,) with which مِرْسَمٌ is syn., (K,) He went a certain pace, (S, K,) exceeding that which is termed ذَمِيل [inf. n. of ذَمَلَ, q. v.]: one should not say of a camel أَرْسَمَ, for this latter verb is trans. (S.) Also رَسَمَ نَحْوَهُ, inf. n. رَسْمٌ, He went, or went away, quickly towards him, or it. (TA.) And رَسَمَ فِى الأَرْضِ, (K,) inf. n. رَسْمٌ, (TA,) He disappeared in the land, or country: (K:) and [hence], used metonymically, (tropical:) he died; like رَزَمَ. (TA.)

    تَرْسِيمٌ

    2. تَرْسِيمٌ [inf. n. of رَسَّمَ] The act of marking, or stamping, [and of drawing, tracing, tracing out, sketching, sketching out, or planning, several things, or of doing so much, or] well:: and writing [much, or] well: and making a garment, or piece of cloth, striped. (KL.)

    ارسم

    4. ارسم He caused a she-camel to make marks upon the ground (M, K) by the vehemence of her tread. (M.) And He made a camel to go the pace termed رَسِيم (S. [The meaning is there indicated, but not expressed.]) فَأَرْسَمَا ending a verse of Homeyd Ibn-Thowr [which is variously related] refers to two boys, or young men, mentioned therein, and means فَأَرْسَمَا بَعِيرَيْهِمَا [And they made their two camels to go the pace termed رَسِيم]. (AHát, TA.)

    ترسّم

    5. ترسّم, (K, but omitted in some copies,) or ترسّم الرَّسْمَ, (M,) He looked at the رَسْمِ [or mark, trace, relic, &c.]. (M, K.) And ترسّم الدَّارَ He considered, or examined, the رُسُوم [or marks, traces, relics, &c.,] of the house, or dwelling; (S, TA; *) or did so repeatedly, in order to obtain a clear knowledge thereof. (TA.) And in like manner ترسّم signifies He looked, and considered, or examined, or did so repeatedly, in order to know where he should dig, or build. (S, TA.) Hence, تَرَسَّمَتِ القَنَافِذُ فِى الأَرْضِ (tropical:) The hedge-hogs looked, or considered, or examined, repeatedly, to know where they should make their holes. (TA.) And ترسّم الشَّىْءَ (assumed tropical:) He looked, or looked long, at the thing; or considered, or examined, it, or did so repeatedly, in order to obtain a clear knowledge of it. (TA.) And ترسّم القَصِيدَةَ (tropical:) He considered, or studied, the ode, and retained it in his memory, or sought, or endeavoured, to remember it. (K, * TA.) And أَنَا أَتَرَسَّمُ كَذَا (assumed tropical:) I remember, or I seek, or endeavour, to remember, such a thing, but am not sure, or certain, of it. (TA.)

    اِرْتِسَامٌ

    8. اِرْتِسَامٌ [in its primary sense, as quasi-pass. of رَسْمٌ, inf. n. of رَسَمَ, is app. post-classical, but, as such,] is used by the logicians as meaning The being stamped and depicted [in the mind]: (“ Dict. of the Technical Terms used in the sciences of the Musalmans: ”] an image's being fixed in, or upon, a thing. (KL.) [It is used, in this sense, of an image formed by the fancy, and of any ideal image.] [Also (tropical:) The obeying a prescript or command &c.] You say, رَسَمْتُ لَهُ كَذَا, (S, K,) or بِكَذَا, (Msb,) فَٱرْتَسَمَ, (Msb, K,) or فَٱرْتَسَمَهُ, (S,) (tropical:) [I prescribed to him the doing of such a thing; or] I commanded, ordered, bade, or enjoined, him to do such a thing, (K, TA,) and he obeyed (S, Msb, TA) it [i. e. the prescript &c.]. (S, Msb.) And أَنَا أَرْتَسِمُ مَرَاسِمَكَ (tropical:) [I obey thy prescripts &c.;] I do not transgress thy مراسم. (TA.) And hence, (TA,) ارتسم signifies also (tropical:) He said اَللّٰهُ أَكْبَرْ [God is great, or most great]: (S, M, K, TA:) and he sought protection or preservation [by God]: (M, K, TA;) and he prayed or supplicated or petitioned [God]: (S, K:) as though [meaning] he took the course prescribed by God, of having recourse to Him for protection or preservation. (TA.) El-Aashà says, [speaking of wine,] (S, M, TA,) or وَأَقْبَلَهَا, (so in some copies of the S in this art. and in art. صلو, and in the Mgh, also, in the latter art.,) i. e. [And he exposed it to the wind, in its jar, and he prayed over its jar,] and petitioned for it (TA in this art. and in art. صلو) that it might not become sour, nor spoil: (TA in the latter art.:) AHn says that ارتسم means he stamped its vessel with the رَوْسَم; but this saying is not valid: (M, TA:) [and Mtr, also, says that] ارتسم, here, is from الرَّوْسَمُ, and means he stamped it. (Mgh in art. صلو.)

    رَسْمٌ

    رَسْمٌ inf. n. of 1 [q. v.]. (Msb, &c.) [Hence رَسْمُ المُصْحَفِ The writing of the book of the Kur-án; for which particular rules are prescribed. Hence also رَسْمٌ is sometimes used by logicians as meaning A definition, either perfect (تَامٌّ) or imperfect (نَاقِصٌ); like حَدٌّ.] Also A mark, an impression, a sign, a trace, a vestige, or a relic or remain; syn. أَثَرٌ; (S, Msb, K;) and رَشَمٌ is a dial. var. thereof, accord. to Aboo-Turáb; as is also رَسَمٌ, both syn. with أَثَرٌ, (TA in art. رشم,) and so is رَشْمٌ. (K in that art.:) or a relic, or remain, of what is termed أَثَرٌ [as meaning a mark, an impression, a sign, a trace, or a vestige]: or such, of what are termed آثَار [as meaning relics or remains], as has not substance and height: (M, K:) or such as is cleaving to the ground: (M:) رَسْمُ دَارٍ means remains of a house or dwelling, cleaving to the ground: (S, TA:) or رَسْمٌ signifies a remain, or remains, of a ruined dwelling or place of alighting and abiding: (Har p. 607:) and رَوْسَمٌ is syn. with رَسْمٌ: (S, M, K [accord. to the correct copies of this last:]) the pl. [of pauc.] of رَسْمٌ is أَرْسُمٌ and [the pl. of mult. is] رُسُومٌ. (M, Msb, K.) [I. q. مَرْسُومٌ: see مَرَاسِمُ. And hence, as being prescribed,] رُسُومُ الدِّينِ means (assumed tropical:) The ways that are followed in respect of the doctrines and practices of religion. (TA.) And A well which one fills up (M, K) in the ground: (K:) pl. رِسَامٌ. (M, K.) [In some copies of the K, two meanings that belong to رَوْسَمٌ are, by the omission of a و, assigned to رَسْمٌ: see رَوْسَمٌ.]

    رَسَمٌ

    رَسَمٌ: see the next preceding paragraph. Also Goodness, or elegance, of gait, pace, or manner of going. (K.)

    رَسُومٌ

    رَسُومٌ That makes marks upon the ground by the vehemence of her tread: applied to a she-camel. (S TA.) [See an ex. in a verse cited in the first paragraph of art. جهم.] Also That continues journeying a day and a night: (S, K:) applied to a he-camel. (TK.)

    رَسِيمٌ

    رَسِيمٌ A certain pace of camels, (S, K,) exceeding that which is termed ذَمِيلٌ [q. v.]; (S;) [see رَسَمَ, of which it is an inf. n.;] and مِرْسَمٌ signifies the same. (K.)

    رَسَّامٌ

    رَسَّامٌ One who engraves [or draws inscriptions or other designs] upon tablets or the like. (TA.)

    رَاسِمٌ

    رَاسِمٌ, (S, K,) or مَآءٌ رَاسِمٌ, (TK,) Running water. (S, K.) And رَاسِمَةٌ A she-camel that goes the pace termed رَسِيم: pl. رَوَاسِمُ. (Har p. 495.)

    رَوْسَمٌ

    رَوْسَمٌ: see رَسْمٌ. Also A sign, a token, a mark, or an indication, (M, K,) of beauty or of ugliness; as in the saying, إِنَّ عَليْهِ لَرَوْسَمًا [Verily upon him is a sign, &c.]: so says Khálid Ibn-Jebeleh: (M:) pl. رَوَاسِمُ and رَوَاسِيمُ. (TA.) And as pl. of رَوْسَمُ, (TA,) رَوَاِسيمُ signifies Certain books, or writings, that were in the Time of Ignorance. (S, K.) Also the sing., A stamp, or seal; i. e. an instrument with which one stamps, or seals; and رَوْشَمٌ is a dial. var. thereof: (M:) or, as some say, particularly, (M,) one with which the head [or mouth] of a [large jar such as is called] خَابِيَة is stamped, or sealed; (M, K;) as also رَاسُومٌ, (K,) and رَاشُومٌ. (TA.) And A piece of wood, (S, M, Msb, K,) or a small tablet, (A,) upon which is some inscription (S, M, A, K) engraved, or hollowed out, (A, K,) with which wheat, (S, M, K,) or corn, or grain, (Msb,) [in its repository,] is stamped, or sealed, (S, M, Msb, K,) or with which collections of wheat or corn are stamped, or sealed: (AA, TA:) as also رَوْشَمٌ: pl. رَوَاسِمُ. (Msb.) [In some copies of the K, by the omission of a و, this meaning and the next are assigned to رَسْمٌ.] And (as some say, S) A certain thing with which deenárs are polished. (S, K.) A poet says, (S,) namely, Kutheiyir, (TA,) [Deenárs, of Heraclius, that were polished with روسم]. (S, TA.) It occurs in poetry as meaning The face of a horse, in the phrase قُرْحَةٌ بِرَوْسَمٍ [A star, or blaze, in the face of a horse]. (M.) Also A calamity, or misfortune; (K;) like رَوْسَبٌ. (TA.)

    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.

    al-Jurjānī, al-Taʿrīfāt, line 2245 ↗

  • 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).

    al-Jurjānī, al-Taʿrīfāt, line 2247 ↗

  • 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.

    al-Jurjānī, al-Taʿrīfāt, line 2249 ↗

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.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗

an entry in Ibn Fārislater sources onlyin none of them

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

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

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 64675

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

س

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 62110

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

السين والشين فطبعهما الحرارة واليبوسة

Sīn and shīn: their nature is heat and dryness.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2581

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
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ر

فهي إشارة إلى جميع الخيرات الظاهرة والباطنة.

It is an indication of all goods, outward and inward.

فهي إشارة إلى الواحد في نفسه وهو ظاهر.

It is an indication of the one in itself, and it is manifest.

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.

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

س

فهي إشارة إلى الشيء المليح الذي من طبعه الرقة.

It is an indication of the comely thing whose nature is delicacy.

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.

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.

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
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
Arabicر س م
Hebrewר ס/ש מ
Syriacܪ ܣ/ܫ ܡ
Ancient South Arabian (musnad)𐩧 𐩯/𐩦 𐩣
Phoenician𐤓 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.

  • Classical 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

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