Root · 61 in the Quran · 132 in 21 texts of the library
زيدexcess, surplus, that which exceeds, per Ibn Fāris (root zyd)
الزاء والياء والدال أصل يدل على الفضل يقولون زاد الشيء يزيد فهو زائد وهؤلاء قوم زيد على كذا أي يزيدون قال : — وأنتم …
Ibn Fāris, Maqāyīs al-lugha · English rendering AI
The family of the root
Patterns computed · our dataThe words of ز ي د that our sources attest: the root's letters in green, the added letters in gold.
24 words7 verbs5 verbal nouns3 participles2 places and instruments2 other nouns2 plurals3 relatives and abstracts
- زَادَit (a thing, S, Mgh, Msb, as, for ex., water, and property, A) increased, or …
- زِيَادَةusing it as an inf
- ازْدَادُ—
- مَزِيدincreased
- زَيَّدَaugment
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs7زَادَ · ازْدَادُ · زَيَّدَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
- زَادَit (a thing, S, Mgh, Msb, as, for ex., water, and property, A) increased, or …LaneForm IQurʾān ×49library ×41LaneIbn Fāris
- ازْدَادُForm VIIIQurʾān ×8Lane
- زَيَّدَaugmentautoForm IIlibrary ×2LaneIbn Fāris
- تَزَيَّدَit was, or became, excessive, or dearLaneForm Vlibrary ×1LaneIbn Fāris
Verbal nouns5زِيَادَة · تَزايُد · تَزَيُّد
The action itself, named as a noun (maṣdar).grammar →
- زِيَادَةusing it as an infLaneForm I · Lane: inf. n.Qurʾān ×2library ×15Lane
- تَزايُدincrement; gradual increaseautoForm VIlibrary ×2
- تَزَيُّدexaggerationautoForm Vlibrary ×1Ibn Fāris
- تَزْيِيدForm II · Lane: inf. n.Lane
- مُزَايَدَةForm III · Lane: inf. n.Lane
Participles3مَزِيد · زَائِد · مُسْتَزَاد
The one who does it, and the one it is done to.grammar →
Place, time and instrument2مَزِيد · مَزَاد
Where or when it happens, and what it is done with: the m- nouns.grammar →
- مَزِيدincreasedautonoun of place or timelibrary ×4Lane
- مَزَادnoun of place or timeLane
Other nouns2زَيْد · زِيد
Nouns on other patterns; their meaning is learned word by word.grammar →
Plurals2زَوَائِد · زَيائِد
Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →
Reference
Why this shape?What each of the 17 patterns does
What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.
The pattern machinePour the root into a pattern; see whether the word exists
Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.
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-zawd (الزود) is the base-form of al-zād (الزاد), which is the food prepared for travel and for staying at home alike.
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 · 393Al-zād (الزاد) is food prepared for travel.
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowIbn Fāris · 395Zāʾ, yāʾ, and dāl (ز ي د) is a root indicating surplus/excess (al-faḍl).
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
AI AI translation of the Arabic belowLisān · 711Al-zawd (الزود) is the base-form of al-zād (الزاد), which is the food for both travel and staying home;
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.
ز ي د
الزاء والياء والدال أصل يدل على الفضل يقولون زاد الشيء يزيد فهو زائد وهؤلاء قوم زيد على كذا أي يزيدون
z-y-d is a root indicating excess; one says zāda al-shayʾ yazīdu, so it is zāʾid, and these people are a folk who zayd ʿalā kadhā, meaning they increase. 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
- زzāytongue-tip, by the front teeth · voiced, continuantSīb. · I. Jinnī
- يyāʾmiddle of the tongue · voiced, in betweenSīb. · I. Jinnī
- دdāltongue-tip, roots of the teeth · voiced, stopSīb. · 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
ز
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 ↗
ي
ومن وسط اللسان بينه وبين وسط الحنك الأعلى مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Sībawayh, line 26553 ↗
ومن وسط اللسان بينه وبين وسط الحنك الأعلى، مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Ibn Jinnī, line 974 ↗
د
ومما بين طرف اللسان وأصول الثنايا مخرج الطاء، والدال، والتاء
From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Sībawayh, line 26559 ↗
ومما بين طرف اللسان وأصول الثنايا، مخرج الطاء والدال والتاء
From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Ibn Jinnī, line 982 ↗
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
ز
Level of existence: ما يظهر في ركن الهواء · what appears in the pillar (element) of air
Divine Name: الحي · the Living (al-Ḥayy)
Lunar mansion: الشولة · al-Shawla
Futūḥāt ch. 198, line 64951Spheres of its simples (ch. 2): 7 line 2570 ↗
Nature (ch. 2)
منها دون الألف فطبعها الحرارة واليبوسة
[Zāy and lām] of it, excluding alif: their nature is heat and dryness.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2577ي
Level of existence: السماء الأولى · The First Heaven
Divine Name: الرب · The Lord (al-Rabb)
Lunar mansion: الخرتان · al-Kharatān
Futūḥāt ch. 198, line 64500Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582د
Level of existence: السماء الدنيا · the lowest heaven (al-samāʾ al-dunyā)
Divine Name: المبين · the Clarifier (al-Mubīn)
Lunar mansion: الأكليل · al-Iklīl
Futūḥāt ch. 198, line 64682Spheres 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
ز
With fatḥa ـَ
فهي اسم للشيء الذي إذا دخل على الشيء ضره، وقال مرة: اسم للشيء وما يتحرز منه.
It is a name for the thing that harms another thing when it enters upon it. On one occasion he said: a name for the thing and what one guards against.
With ḍamma ـُ
فهي إشارة إلى القبيح الذي فيه ضرر كالكبائر.
It is an indication of the ugly thing that contains harm, such as the major sins.
With kasra ـِ
فهي إشارة إلى القبيح الذي لا ضرر فيه كالصغائر والشبهات والنجاسة.
It is an indication of the ugly thing that contains no harm, such as minor sins, doubtful matters and ritual impurity.
ي
With fatḥa ـَ
فهي للنداء، وقد يؤكد بها.
It is for the vocative (calling), and it may be used for emphasis.
With ḍamma ـُ
فهي إشارة إلى الشيء الذي لا يثبت كالبرق ونحوه.
It is an indication of the thing that does not remain fixed, like lightning and the like.
With kasra ـِ
فهي إشارة إلى الشيء الذي يستحيا به أو يستحيا منه كالعورة.
It is an indication of the thing that causes shame, or of which one is ashamed, like the private parts.
د
With fatḥa ـَ
فهي إشارة إلى خارج عن الذات.
It is an indication of something external to the self.
With ḍamma ـُ
فهي إشارة إلى ما هو قليل أو قبيح ومعه غضب فيهما.
It is an indication of what is small or ugly, accompanied by anger in both cases.
With kasra ـِ
فهي إشارة إلى ما في الذات أو إلى ما هو داخل عليها أو إلى ما هو قريب منها.
It is an indication of what is in the self, or what is entering upon it, or what is near to it.
Two-letter nucleus6 roots in Ibn Fāris’s chapterز ي
Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 13312 ↗
- زيبالزاء والياء والباء أصل يدل على خفة ونشاط وما يشبه ذلك والأصل الخفة يقولون الأزيب النشاط ويقولون مر فلان وله أزيب إذا مر مرا سريعا ومن ذلك قولهم للأمرL13313
- زيتالزاء والياء والتاء كلمة واحدة وهي الزيت معروف ويقال زته إذا دهنته بالزيت وهو مزيوتQ 7 · L13320
- زيحالزاء والياء والحاء أصل واحد وهو زوال الشيء وتنحيهL13321
- زيجالزاء والياء والجيم ليس بشيء على أنهم يسمون خيط البناء زيجا فما أدري أعربي هو أم لاL13323
- زيدالزاء والياء والدال أصل يدل على الفضل يقولون زاد الشيء يزيد فهو زائد وهؤلاء قوم زيد على كذا أي يزيدونQ 61 · L13325
- زينالزاء والياء والنون أصل صحيح يدل على حسن الشيء وتحسينه فالزين نقيض الشينQ 46 · L13346
In the sister scriptsHebrew ז י דSyriac ܙ ܝ ܕ
| Arabic | ز ي د |
| Hebrew | ז י ד |
| Syriac | ܙ ܝ ܕ |
| Ancient South Arabian (musnad) | 𐩸 𐩺 𐩵 |
| Phoenician | 𐤆 𐤉 𐤃 |
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 already gives the basic verb (zidtuhu zaydan wa-ziyādatan;well attested
The lexicographers in chronological order, from al-Khalīl to Lane.
al-Khalīl already gives the basic verb (zidtuhu zaydan wa-ziyādatan; zāda al-shayʾu nafsuhu) and extends it figuratively: camels 'rich in zayāyid' (abundances), a lion called dhū zawāʾid for claws, fangs, roar, and might that exceed the ordinary, and a she-camel that 'exceeds herself' (tatazayyad) in her gait beyond her real capacity, just as a speaker who 'exceeds himself' (yatazayyad) in speech is exaggerating or lying. al-Jawharī confirms ziyāda as al-namāʾ (growth), lists the verbal-noun variants, and adds tazayyud al-siʿr for a price becoming inflated — again excess beyond the normal measure. Ibn Fāris reduces all of this to a single aṣl, al-faḍl ('surplus, excess'), citing the same poetic material on peoples who 'exceed' a round number and on the lion's and the she-camel's excess. Ibn Manẓūr adds the terminological nuance that istazādahu can mean either 'he asked him for more' or, in another usage, istaqṣarahu — 'he judged it insufficient,' i.e. wanted more precisely because what was given fell short — showing the root oscillating between 'add' and 'find deficient, therefore require addition.' Lane's entry (zāda, aor. yazīdu, inf. n. ziyādah and the anomalous zaydān, on the pattern of shanʾān) confirms this whole picture and its unusual morphology.
Draws on: al-ʿAyn · al-Ṣiḥāḥ · Maqāyīs · Lisān al-ʿArab · Lane
Letters & soundIn this scheme z corresponds to 'what appears in the pillar of air' and, per al-Dabbāgh, names 'the thing that harms another thing when it enters upon it' and 'what one guards against';speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
In this scheme z corresponds to 'what appears in the pillar of air' and, per al-Dabbāgh, names 'the thing that harms another thing when it enters upon it' and 'what one guards against'; y corresponds to 'the First Heaven' and, per al-Dabbāgh, marks the vocative or emphasis; d corresponds to 'the lowest heaven' and marks 'something external to the self.' Read together, these would suggest ziyāda as an emphatic (y) addition (d, something external) that enters a thing from outside and against which one must be wary (z) — a suggestive fit with the classical sense of excess as something added beyond a thing's own measure. This remains a specific esoteric tradition's sound-symbolism, not a claim recognized by comparative or historical linguistics.
Draws on: Akbari letter-cosmology (198) · al-Dabbāgh letter-meanings
Root structureIn Ibn Fāris's arrangement, z-y-d sits between z-y-j ('not a real word,' he says, except for zīj, a builder's cord, of doubtful Arabic origin) and z-y-n ('a sound aṣl denoting the goodness and adornment of a thing,' opposite of shayn/disgrace) — so that 'excess' (zyd) and 'adornment' (zyn) occupy adjacent chapters under the same z-y- nucleus, both naming an enhancement of a thing beyond its bare state.uncertain
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
In Ibn Fāris's arrangement, z-y-d sits between z-y-j ('not a real word,' he says, except for zīj, a builder's cord, of doubtful Arabic origin) and z-y-n ('a sound aṣl denoting the goodness and adornment of a thing,' opposite of shayn/disgrace) — so that 'excess' (zyd) and 'adornment' (zyn) occupy adjacent chapters under the same z-y- nucleus, both naming an enhancement of a thing beyond its bare state. Unlike ḥasan, however, none of zyd's other five permutations (zdy, yzd, ydz, dzy, dyz) carries any independent sense at all — Ibn Fāris and the corpus record them as lexically void. Ibn Jinnī's greater derivation therefore finds no real purchase here: there is no antonymic or complementary permutation to set against zyd, only the ordered root itself.
Draws on: Ibn Fāris nucleus siblings · permutation table
Semitic kin & loanwordsHebrew has a well-attested cognate root z-y-d/z-w-d, primarily 'to boil, seethe' (as in Jacob's boiling pottage, Genesis 25:29), which develops the derived and far more common sense 'to act presumptuously, insolently, with overweening pride' (hēzîd;plausible
Cognates in the sister languages, and whether the word was borrowed.
Hebrew has a well-attested cognate root z-y-d/z-w-d, primarily 'to boil, seethe' (as in Jacob's boiling pottage, Genesis 25:29), which develops the derived and far more common sense 'to act presumptuously, insolently, with overweening pride' (hēzîd; the noun zādôn, 'insolence, presumption,' e.g. Deuteronomy 18:20, Nehemiah 9:10, 16). The semantic bridge — boiling over, exceeding one's proper bounds, moral overreach — parallels the Arabic development from 'excess, surplus' to (in the reflexive tazayyada) 'to exceed oneself, exaggerate.' This is a genuine inherited Semitic root shared by both languages with divergent but plausibly related semantic paths; there is no reason to treat the Arabic form as a loanword.
Draws on: Hebrew z-y-d/z-w-d
Quranic exegesisAt 2:10, 'fa-zādahumu Allāhu maraḍan' (God increased their sickness), the exegetes read the increase as God's compounding of the hypocrites' spiritual disease as a consequence of their own persistence in doubt and lying, not as an arbitrary imposition — the increase answers to, and intensifies, what they themselves chose.well attested
How the classical exegetes read the word in the Quran.
At 2:10, 'fa-zādahumu Allāhu maraḍan' (God increased their sickness), the exegetes read the increase as God's compounding of the hypocrites' spiritual disease as a consequence of their own persistence in doubt and lying, not as an arbitrary imposition — the increase answers to, and intensifies, what they themselves chose. At 3:173 the same verb works in the opposite moral direction: the threats of the enemy 'increased them in faith' (fa-zādahum īmānan), read as trial strengthening conviction rather than weakening it. At 3:178, 'We only grant them respite that they may increase in sin' (li-yazdādū ithman) is discussed under the doctrine of istidrāj, respite that functions as a trap rather than a mercy. At 10:26, the promise of 'al-ḥusnā wa-ziyādah' for those who do good is the famous crux where al-Rāzī records the report identifying the ziyāda with the vision of God's face, a reward in excess of Paradise itself.
Draws on: al-Ṭabarī · al-Zamakhsharī · al-Rāzī
Akbarian readingIn the angels' protest against Adam's creation, Ibn ʿArabī notes that they did not stop at mere objection but 'increased in their claim' (zādū fī al-daʿwā) by appeal to their own glorification and sanctification — ziyāda here marking an overreaching beyond what their actual knowledge warranted.plausible
The word in Ibn ʿArabī's text and terminology.
In the angels' protest against Adam's creation, Ibn ʿArabī notes that they did not stop at mere objection but 'increased in their claim' (zādū fī al-daʿwā) by appeal to their own glorification and sanctification — ziyāda here marking an overreaching beyond what their actual knowledge warranted. Later in the Fuṣūṣ a speaker affirms having kept strictly to what was inscribed for him in the Mother of the Book, adding: had he sought any increase (ziyāda) beyond that, he could not have achieved it, for the Presence (al-ḥaḍra) itself prevents it. This second usage is a precise statement of Ibn ʿArabī's doctrine of the fixed entities (al-aʿyān al-thābita): each existent receives exactly its predetermined due, and ziyāda names precisely what is ontologically excluded — the impossibility, for any given entity, of receiving more than what its own reality already fixes.
Draws on: Faṣṣ Ādam
Reference