Root · 0 in the Quran · 15 in 9 texts of the library
رومPer Ibn Fāris: to seek, desire, or aim at a thing — a distinct root from the homographic … (root rwm)
الراء والواو والميم أصل يدل على طلب الشيء ويقال رمت الشيء أرومه روما والمرام المطلب قال ابن الأعرابي
Ibn Fāris, Maqāyīs al-lugha · English rendering AI
The family of the root
Patterns computed · our dataThe words of ر و م that our sources attest: the root's letters in green, the added letters in gold.
14 words3 verbs1 verbal noun1 participle2 places and instruments5 other nouns1 plural1 relative or abstract
- رامَhe sought, sought for or after, or desired
- رَوْمwish; desire
- مَرَامdesire; longing
- روّمَhe made such a one to seek, seek for or after, or desire, the thing
- مَرُومsought, sought for or after, or desired
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs3رامَ · روّمَ · تروّمَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
- رامَhe sought, sought for or after, or desiredLaneForm Ilibrary ×4Lane
- روّمَhe made such a one to seek, seek for or after, or desire, the thingLaneForm IILane
- تروّمَForm VLane
Verbal nouns1رَوْم
The action itself, named as a noun (maṣdar).grammar →
- رَوْمwish; desireautoForm I · Lane: inf. n.library ×1Lane
Place, time and instrument2مَرَام · مَرُوم
Where or when it happens, and what it is done with: the m- nouns.grammar →
- مَرَامdesire; longingautonoun of place or timelibrary ×1LaneIbn Fāris
- مَرُومsought, sought for or after, or desiredLanenoun of place or timeLane
Other nouns5أَرْوَام · رُوم · رُومَة
Nouns on other patterns; their meaning is learned word by word.grammar →
Reference
Why this shape?What each of the 9 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
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 AIal-Khalīl · 170Al-Rīm (الريم) means al-barāḥ (البراح) [departure/leaving].
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 · 393Rāmahu yarīmuhu rīman (رامه يريمه ريما) means he left him (baraḥahu برحه).
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowIbn Fāris · 395Rā', wāw, mīm is a root indicating the seeking of something.
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
AI AI translation of the Arabic belowal-Rāghib · 502"Alif-Lām-Mīm. The Byzantines (al-Rūm الروم) have been defeated" (Qur'an 30:1-2).
al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.
AI AI translation of the Arabic belowLisān · 711Al-Rīm (الريم) means al-barāḥ (البراح) [departure].
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 ↗
The same letters, turned
The same three letters in all six orders. Choose one.
ر و م
الراء والواو والميم أصل يدل على طلب الشيء ويقال رمت الشيء أرومه روما والمرام المطلب
r-w-m is a root indicating the seeking of a thing; it is said 'rumtu the thing, arūmuhu, rawman'; and al-marām is the object sought. 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
- وwāwbetween the lips · voiced, in betweenSīb. · 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 ↗
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 ↗
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 2582و
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 62121Spheres 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 2582م
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.
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.
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 nucleus13 roots in Ibn Fāris’s chapterر و
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 12134 ↗
- رويالراء والواو والياء أصل واحد ثم يشتق منه فالأصل ما كان خلاف العطش ثم يصرف في الكلام لحامل ما يروى منه فالأصل رويت من الماء ريا وقال الأصمعي رويت على أL12135
- روثالراء والواو والثاء كلمتان متباينتان جدا فالروثة طرف الأرنبة والواحدة من روث الدوابL12143
- روجالراء والواو والجيم ليس أصلا على أن الخليل ذكر روجت الدراهم وفلان مروج وراج الشيء يروج إذا عجل به وكل قد قيل والله أعلم بصحته إلا أني أراه كله دخيلاL12145
- روحالراء والواو والحاء أصل كبير مطرد يدل على سعة وفسحة واطراد وأصل ذلك كله الريح وأصل الياء في الريح الواو وإنما قلبت ياء لكسرة ما قبلها فالروح روح الإنسQ 57 · L12147
- رودالراء والواو والدال معظم بابه يدل على مجيء وذهاب من انطلاق في جهة واحدة تقول راودته على أن يفعل كذا إذا أردته على فعله والرود فعل الرائدQ 148 · L12190
- روزالراء والواو والزاء كلمة واحدة وهي تدل على اختبار وتجريبL12204
- روضالراء والواو والضاد أصلان متقاربان في القياس أحدهما يدل على اتساع والآخر على تليين وتسهيلQ 2 · L12206
- روغالراء والواو والغين أصل واحد يدل على ميل وقلة استقرارQ 3 · L12221
- روقالراء والواو والقاف أصلان يدل أحدهما على تقدم شيء والآخر على حسن وجمالL12228
- رولالراء والواو واللام أصل يدل على لطخ شيء بشيءL12250
- رومالراء والواو والميم أصل يدل على طلب الشيء ويقال رمت الشيء أرومه روما والمرام المطلبL12252
- روهالراء والواو والهاء ليس بشيء على أن بعضهم يقول الروه مصدر راه يروه روهاL12255
- رونالراء والواو والنون يدل على شدة حر أو صوت يقولون يوم أرونان وليلة أرونانة أي شديدة الحر والغمL12257
In the sister scriptsHebrew ר ו מSyriac ܪ ܘ ܡ
| Arabic | ر و م |
| Hebrew | ר ו מ |
| Syriac | ܪ ܘ ܡ |
| Ancient South Arabian (musnad) | 𐩧 𐩥 𐩣 |
| Phoenician | 𐤓 𐤅 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 lexiconThe excerpts given under 'al-ʿAyn,' 'al-Ṣiḥāḥ,' and 'Lisān' for this spelling are in fact discussing the hollow root ر-ي-م, rāma yarīmu, 'to cease, depart' (almost always in negation: mā yarīm, 'he does not cease'), with nominal senses 'the residual portion of meat left after a slaughtered animal is divided,' 'gazelle,' and 'grave'—a different root from ر-و-م, rāma yarūmu.plausible
The lexicographers in chronological order, from al-Khalīl to Lane.
The excerpts given under 'al-ʿAyn,' 'al-Ṣiḥāḥ,' and 'Lisān' for this spelling are in fact discussing the hollow root ر-ي-م, rāma yarīmu, 'to cease, depart' (almost always in negation: mā yarīm, 'he does not cease'), with nominal senses 'the residual portion of meat left after a slaughtered animal is divided,' 'gazelle,' and 'grave'—a different root from ر-و-م, rāma yarūmu. Ibn Fāris states the latter directly: 'al-rāʾ wa-l-wāw wa-l-mīm aṣl yadullu ʿalā ṭalab al-shayʾ' ('r-w-m is a root denoting the seeking of a thing'), and Lane confirms rāma/yarūmu = ṭalaba, extending to rawm al-ḥarakah, the partial or 'sought' but incomplete sounding of a vowel in tajwīd. Al-Rāghib's excerpt under this heading concerns not the verb but الروم, the ethnonym for the Byzantines/Romans (Q30:1–2)—a third, unrelated application of the same three letters. The tradition thus preserves three homographs under the spelling رام/روم: 'to cease' (ريم), 'to seek' (روم), and the proper name 'Rome/Byzantium' (الروم).
Draws on: al-ʿAyn · al-Ṣiḥāḥ · Ibn Fāris · Lisān al-ʿArab · al-Mufradāt · Lane
- Ibn Fāris, Muʿjam Maqāyīs al-Lugha, s.v. روم
- Lane, Arabic-English Lexicon, s.v. روم
- al-Khalīl, Kitāb al-ʿAyn, s.v. ريم
- al-Jawharī, al-Ṣiḥāḥ, s.v. ريم
- Ibn Manẓūr, Lisān al-ʿArab, s.v. ريم
- al-Rāghib al-Iṣfahānī, al-Mufradāt, s.v. الروم
Letters & soundGiven the correspondences supplied: ر (the fifth heaven;speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
Given the correspondences supplied: ر (the fifth heaven; for al-Dabbāgh, 'an indication of all goods, outward and inward') stands as the object of pursuit; و (the determination of ranks, stations and waystations; for al-Dabbāgh, 'the intertwined things in the human being—veins, fingers') marks the connective reaching-toward; م ('the human being'; for al-Dabbāgh, 'all created beings') is the seeker himself. On this reading rawm becomes, almost too neatly, the human being's outward reach, through his own intertwined faculties, toward every good—a resonance worth registering as speculative letter-symbolism, not established linguistics.
Draws on: akbari letter-heaven table · al-Dabbāgh
Root structureIbn Fāris situates ر-و in a chapter whose neighbors span satiation (روي), circulation (روج, which he himself flags as possibly foreign, dakhīl), breath/spirit (روح, tied to riyāḥ, wind), and—closest to روم—رود, 'coming and going in one direction,' whose noun al-rāʾid is 'the one sent ahead to seek out pasture.' رود and روم share an obvious semantic neighborhood: both denote directed movement toward a sought object, رود stressing the scouting/going, روم the aiming itself.plausible
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Ibn Fāris situates ر-و in a chapter whose neighbors span satiation (روي), circulation (روج, which he himself flags as possibly foreign, dakhīl), breath/spirit (روح, tied to riyāḥ, wind), and—closest to روم—رود, 'coming and going in one direction,' whose noun al-rāʾid is 'the one sent ahead to seek out pasture.' رود and روم share an obvious semantic neighborhood: both denote directed movement toward a sought object, رود stressing the scouting/going, روم the aiming itself. Among the permutations, مور is independently attested with the sense 'restless to-and-fro motion, surging' (mara l-damu ʿalā wajh al-arḍ); Ibn Jinnī's greater derivation would invite setting undirected turbulence (mawr) beside directed pursuit (rawm) as two faces of the same three letters in motion. ورم ('swelling of the flesh') is also attested for this letter-set but belongs to a clearly separate physiological sense.
Draws on: nucleus siblings · permutation table · greater derivation
- Wiktionary, Appendix:Arabic roots/ر و م (link not verified)
- Ibn Jinnī, al-Khaṣāʾiṣ, al-ishtiqāq al-akbar (link not verified)
Semitic kin & loanwordsHebrew רוּם (rûm) and Aramaic רוּם/רָם share the same three consonants and carry the sense 'to be high, to rise, to be exalted'—a plausible cognate at the level of the root skeleton, though the meaning has diverged: Arabic developed 'to seek/attempt/strive after,' Hebrew–Aramaic 'elevation.' A common Proto-Semitic notion of 'reaching, exertion toward' could underlie both branches, but this is a reconstruction rather than a demonstrated shared sense.plausible
Cognates in the sister languages, and whether the word was borrowed.
Hebrew רוּם (rûm) and Aramaic רוּם/רָם share the same three consonants and carry the sense 'to be high, to rise, to be exalted'—a plausible cognate at the level of the root skeleton, though the meaning has diverged: Arabic developed 'to seek/attempt/strive after,' Hebrew–Aramaic 'elevation.' A common Proto-Semitic notion of 'reaching, exertion toward' could underlie both branches, but this is a reconstruction rather than a demonstrated shared sense. Separately, the homograph الروم ('the Byzantines/Romans,' Q30:1) is a genuine loanword, from Greek Rhōmē or Latin Roma, most plausibly entering Arabic via Aramaic/Syriac intermediaries who already used a cognate ethnonym for the Eastern Roman Empire, and has no etymological relation to the native triliteral رام/يروم.
Draws on: Hebrew rûm · Aramaic rûm · Jeffery on al-Rūm
- Wiktionary, רום ↗
- CAL, s.v. רום (V) ↗
- Jeffery, Foreign Vocabulary of the Qurʾān, s.v. الروم
Akbarian readingIn the closing lines of Faṣṣ Ādam, Ibn ʿArabī writes that he acted 'upon what was established in the Mother of the Book,' complying with what was inscribed for him and stopping at what was delimited for him, adding: 'wa-law rumtu ziyādatan ʿalā dhālika mā istaṭaʿtu'—'had I sought [rumtu] any increase beyond that, I would not have been able, for the [divine] Presence prevents it.' Here rawm names the individual's act of aspiration or attempt set against a fixed ontological allotment (qisma);plausible
The word in Ibn ʿArabī's text and terminology.
In the closing lines of Faṣṣ Ādam, Ibn ʿArabī writes that he acted 'upon what was established in the Mother of the Book,' complying with what was inscribed for him and stopping at what was delimited for him, adding: 'wa-law rumtu ziyādatan ʿalā dhālika mā istaṭaʿtu'—'had I sought [rumtu] any increase beyond that, I would not have been able, for the [divine] Presence prevents it.' Here rawm names the individual's act of aspiration or attempt set against a fixed ontological allotment (qisma); the line makes rawm the very verb of creaturely striving that the divine ḥaḍra can simply refuse to honor, regardless of the seeker's will. This ties rawm to Akbarian themes of istiʿdād (receptivity) and the limits fixed for each self in the Umm al-Kitāb: one may 'seek' beyond one's portion, but seeking does not procure capacity. No formal Iṣṭilāḥ entry for رام/روم is given in the supplied materials.
Draws on: Faṣṣ Ādam, closing passage
- Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam
Reference