Mashrabaمشربة

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

زيد
Patterns computed · our data

The 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 →

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 →

  • مَزِيدpassive, Form IQurʾān ×2
  • زَائِدincreasing, augmenting, or growingLaneactive, Form ILaneIbn Fāris
  • مُسْتَزَادpassive, Form XLane
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 →

  • زَوَائِدbroken plural of زَائِدَةLaneIbn Fāris
  • زَيائِدbroken plural of زِيَادَةLane
Relative and abstract3تَزِيدِيَّة · زَوَائِدِيّ · يَزِيدِيَّة

-iyy relates a thing to its source; -iyya makes an abstract noun.grammar →

  • تَزِيدِيَّةabstract noun (-iyya)Lane
  • زَوَائِدِيّrelative adjective (-iyy)Lane
  • يَزِيدِيَّةabstract noun (-iyya)Lane
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.

مَفْعَلَةز ي دمَزْيَدَة

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

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.

English: AI translation
  • al-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.

    Al-zawd (الزود) is the base-form of al-zād (الزاد), which is the food prepared for travel and for staying at home alike. Al-mizwad (المزود) is the vessel for the zād. And everyone who moves on carrying some good or deed [for the journey ahead] is called mutazawwid (متزود). And Zuwayda (زويدة) is the name of a woman from the Muhallabids (al-Mahālibah).

    AI translation of the Arabic below

    زدته زيدا وزيادة. وزاد الشيء نفسه زيادة. وإبل كثيرة الزيايد، أي: الزيادات، قال: ذات سروح جمة الزيايد «64» ومن قال: الزوائد فإنها جماعة الزائدة، وإنما قالوا: الزوائد في قوائم الدابة، ويقال للأسد: إنه لذو زوائد، وهو الذي يتزيد في زئيره وصولته. والناقة تتزيد في سيرها، أي: تتكلف فوق قدرها. والإنسان يتزيد في كلامه وحديثه، إذا تكلف فوق ما ينبغي، قال عدي: إذا أنت فاكهت الرجال فلا تلع ... وقل مثل ما قالوا ولا تتزيد «65» وزيادة الكبد: قطيعة معلقة منها، والجميع: الزيايد. والمزادة: مفعلة من الزيادة، والجميع: المزايد.

  • al-Jawharī · 393Al-zād (الزاد) is food prepared for travel.

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

    Al-zād (الزاد) is food prepared for travel. You say: zawwadtu al-rajul (زودت الرجل), 'I provisioned the man,' fa-tazawwada (فتزود), 'so he took provisions.' Al-mizwad (المزود) is that in which the zād is placed. And the Arabs nicknamed the non-Arabs (al-ʿAjam) 'the necks of the provision-bags' (riqāb al-mazāwid).

    AI translation of the Arabic below

    الزيادة: النمو. وكذلك الزوادة، حكاها يعقوب بن الكسائي عن البكري. تقول: زاد الشئ يزيد زيدا وزيادة، أي ازداد. وزاده الله خيرا (1) ، وزاد فيما عنده. والمزيد: الزايادة. ويقال: أفعل ذلك زيادة. والعامة تقول زائدة. واستزاده، أي استقصره. وتزيد السعر: غلا. والتزيد في السير: فوق العنق. والتزيد في الحديث: الكذب. وزائدة الكبد: هنية منها صغيرة إلى جنبها متنحية عنها، وجمعها زوائد. وكان سعيد بن عثمان يلقب بالزوائدى، لانه كان له ثلاث ببضات زعموا. والاسد ذو زوائد، يعنى به أظفاره وأنيابه وزئيره وصولته. والزيد والزيد: الزيادة. ويروى قول الشاعر (1) : وأنتم معشر زيد على مائة * فأجمعوا أمركم طرا فكيدوني - بالفتح والكسر (2) . وتزيد: أبو قبيلة، وهو تزيد بن حلوان ابن عمران بن الحاف بن قضاعة، وإليه تنسب البرود التزيدية. قال علقمة: رد القيان جمال الحى فاحتملوا * فكلها بالتزيديات معكوم - وهى برود فيها خطوط حمر تشبه بها طرائق الدم. قال أبو ذؤيب: يعثرن في حد الظبات كأنما * كسيت برود بنى تزيد الاذرع - والمزادة: الرواية. قال أبو عبيد: لا تكون إلا من جلدين تفأم بجلد ثالث بينهما لتتسع. وكذلك السطحية والشعيب. والجمع المزاد والمزائد.

  • Ibn 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).

    Zāʾ, yāʾ, and dāl (ز ي د) is a root indicating surplus/excess (al-faḍl). They say: zāda al-shayʾ yazīdu (زاد الشيء يزيد), 'the thing increased, increases,' so it is zāʾid (زائد), 'increasing/surplus.' And [they say] 'these are a people zayd (زيد) over such-and-such,' meaning they exceed [it]. He said: "And you are a group exceeding a hundred... so gather your affair in scheming, and scheme against me..." And it is said, 'a thing abundant in zayāyid (الزيايد),' meaning increases (al-ziyādāt); and sometimes they say zawāʾid (زوائد). And they call the lion dhū zawāʾid (ذو زوائد) — meaning, they said, one who exceeds/goes to excess in his roaring and his onslaught. And the she-camel 'exceeds' (tatazayyadu) in her gait when she strains beyond her capacity. And they transmit: "So say the like of what they said, and do not exceed (tatazayyad)..." with the yāʾ, as though he meant exceeding in speech.

    AI translation of the Arabic below

    الزاء والياء والدال أصل يدل على الفضل يقولون زاد الشيء يزيد فهو زائد وهؤلاء قوم زيد على كذا أي يزيدون قال : — وأنتم معشر زيد على مائة … فأجمعوا أمركم كيدا فكيدوني … ويقال شيء كثير الزيايد أي الزيادات وربما قالوا زوائد ويقولون للأسد ذو زوائد قالوا وهو الذي يتزيد في زئيره وصولته والناقة تتزيد في مشيتها إذا تكلفت فوق طاقتها ويروون — فقل مثل ما قالوا ولا تتزيد … بالياء كأنه أراد التزيد في الكلام

  • Lisān · 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).

    Al-zawd (الزود) is the base-form of al-zād (الزاد), which is the food for both travel and staying home; its plural is azwād (أزواد). In the ḥadīth, [the Prophet] said to the delegation of ʿAbd al-Qays: 'Do you have any of your azwida (أزودتكم) [provisions] with you?' They said, 'Yes.' Al-azwida (الأزودة) is a plural of zād formed against analogy (on an irregular pattern). And from it is the ḥadīth of Abū Hurayra: 'We filled our azwida (أزودتنا),' meaning our mazāwid (مزاود) [provision-bags], plural of mizwad (مزود), formed by analogy with its counterpart, as awʿiya (أوعية) is [plural] of wiʿāʾ (وعاء) — just as they said al-ghadāyā (الغدايا), al-ʿashāyā (العشايا), khazāyā (خزايا), and nadāmā (ندامى). Tazawwada (تزود): he took provisions. Zawwadahu bi'l-zād (زوده بالزاد) and azādahu (أزاده) [have the same meaning]. Abū Khirāsh said: "And he may bring you news, one who is not equipped with shoes, nor provisioned (tazīd)." Al-mizwad (المزود) is a vessel in which the zād is placed. And every deed by which one profits/returns, whether of good or evil, action or earning, is [figuratively] called 'zād,' by way of simile (ʿalā al-mathal). In the Mighty Revelation: 'And take provision, for indeed the best provision is piety [taqwā]' [Qurʾān]. Jarīr said: "Take as provision the like of your father's provision among us, for excellent is the provision — your father's provision, as provision." Ibn Jinnī said: 'zād' at the end of the verse is [mere] emphasis, nothing more. Ibn Sīda said: 'In my view, zādan at the end of the verse is a substitute (badal) for mithl (the like).' Zawwadtu fulānan al-zād tazwīdan (زودت فلانا الزاد تزويدا), 'I provisioned so-and-so with provisions,' fa-tazawwadahu tazawwudan (فتزوده تزودا), 'so he took it as provision.' In the ḥadīth of Ibn al-Akwaʿ: 'So the Prophet of God commanded us, and we gathered our tazāwud (تزاودنا),' meaning what we had taken as provisions of food on our journey. The 'azwād al-rakb' (أزواد الركب) [provisions of the riders] from Quraysh were: Abū Umayya ibn al-Mughīra, al-Aswad ibn al-Muṭṭalib ibn Asad ibn ʿAbd al-ʿUzzā, and Musāfir ibn Abī ʿAmr ibn Umayya, uncle of ʿUqba — when they traveled and people went out with them, [the people] would not take provisions with them nor kindle fires, for [these three] sufficed and provided for them. 'Zād al-rakb' (زاد الركب) was a well-known horse among the horses of Sulaymān ibn Dāwūd (peace be upon them both), which God, Mighty and Exalted, described as 'al-ṣāfināt al-jiyād' [the standing, noble racehorses]. And it was this [horse] the poet meant by his saying: "When they saw what its witnesses had seen, they cried out: Is this not the hoped-for noble steed? His father was the son of Zād al-Rakb, and he was the son of his sister — by my life, uncled and aunted among the noble horses." Zuwayda (زويدة) is the name of a woman from the Muhallabids (al-Mahālibah). And the Arabs nicknamed the non-Arabs (al-ʿAjam) 'the necks of the provision-bags' (riqāb al-mazāwid). And al-mizāda (المزادة) is a mifʿala-form from al-zād, in which water is carried as provision; we will mention it under [the root] Z-Y-D (زيد).

    AI translation of the Arabic below

    الزيادة: النمو، وكذلك الزوادة. والزيادة: خلاف النقصان. زاد الشيء يزيد زيدا وزيدا وزيادة وزيادا ومزيدا ومزادا أي ازداد. والزيد والزيد: الزيادة. وهم زيد على مائة وزيد، قال ذو الأصبع العدواني: وأنتم معشر زيد على مائة، ... فأجمعوا أمركم طرا، فكيدوني يروى بالكسر والفتح. وزدته أنا أزيده زيادة: جعلت فيه الزيادة. واستزدته: طلبت منه الزيادة. واستزاده أي استقصره. واستزاد فلان فلانا إذا عتب عليه في أمر لم يرضه، وإذا أعطى رجلا شيئا فطلب زيادة على ما أعطاه قيل: قد استزاده. يقال للرجل يعطى شيئا: هل تزداد؟ المعنى هل تطلب زيادة على ما أعطيتك؟ وتزايد أهل السوق على السلعة إذا بيعت فيمن يزيد، وزاده الله خيرا وزاد فيما عنده. والمزيد: الزيادة، وتقول: افعل ذلك زيادة، والعامة تقول: زائدة. وتزيد السعر: غلا. وفي حديث القيامة: عشر أمثالها وأزيد ، هكذا يروى بكسر الزاي على أنه فعل مستقبل، ولو روي بسكون الزاي وفتح الياء على أنه اسم بمعنى أكثر لجاز. وتزيد في كلامه وفعله وتزايد: تكلف الزيادة فيه. وإنسان يتزيد في حديثه وكلامه إذا تكلف مجاوزة ما ينبغي، وأنشد: إذا أنت فاكهت الرجال فلا تلع، ... وقل مثل ما قالوا، ولا تتزيد ويروى ولا تتزند، بالنون، وقد تقدم. والتزيد في الحديث: الكذب. وتزيدت الإبل في سيرها: تكلفت فوق طوقها. والناقة تتزيد في سيرها إذا تكلفت فوق قدرها. والتزيد في السير: فوق العنق. والتزيد: أن يرتفع الفرس أو البعير عن العنق قليلا، وهو من ذلك. وإنها لكثيرة الزيايد أي كثيرة الزيادات، قال: بهجمة تملأ عين الحاسد، ... ذات سروح جمة الزيايد ومن قال الزوائد فإنما هي جماعة الزائدة، وإنما قالوا الزوائد في قوائم الدابة. والأسد ذو زوائد: يعني به أظفاره وأنيابه وزئيره وصولته. والمزادة: الراوية، قال أبو عبيد: لا تكون إلا من جلدين تفأم بجلد ثالث بينهما لتتسع، وكذلك السطيحة والشعيب، والجمع المزاد والمزايد. ابن سيده: والمزادة التي يحمل فيها الماء وهي ما فئم بجلد ثالث بين الجلدين ليتسع، سميت بذلك لمكان الزيادة، وقيل: هي المشعوبة من جانب واحد فإن خرجت من وجهين فهي شعيب، وقالوا: البعير يحمل الزاد والمزاد أي الطعام والشراب. والمزادة: بمنزلة راوية لا عزلاء لها. قال أبو منصور: المزاد، بغير هاء، هي الفردة التي يحتقبها الراكب برحله ولا عزلاء لها، وأما الراوية فإنها تجمع المزادتين يعكمان على جنبي البعير ويروى عليهما بالرواء، وكل واحدة منهما مزادة، والجمع المزايد وربما حذفوا الهاء فقالوا مزاد، قال: وأنشدني أعرابي: تميمي رفيق بالمزاد قال ابن شميل: السطيحة جلدان مقابلان. قال: والمزادة تكون من جلدين ونصف وثلاثة جلود، سميت مزادة لأنها تزيد على السطيحتين وهما المزادتان، وقد تكرر ذكر المزادة غير مرة في الحديث، وهي الظرف الذي يحمل فيه الماء كالراوية والقربة والسطيحة، قال: والجمع المزاود، والميم زائدة، والمزادة مفعلة من الزيادة، والجمع المزايد، قال أبو منصور: المزادة مفعلة من الزاد يتزود فيها الماء. ابن سيده: ويقال للأسد إنه ذو زوائد لتزيده في هديره وزئيره وصوته، قال: أو ذي زوائد لا يطاف بأرضه، ... يغشى المهجهج كالذنوب المرسل والزوائد: الزمعات اللواتي في مؤخر الرحل لزيادتها. وزيادة الكبد: هنة متعلقة منها لأنها تزيد على سطحها، وجمعها زيائد، وهي الزائدة وجمعها زوائد. في التهذيب: زائدة الكبد جمعها زيائد. غيره: وزائدة الكبد هنية منها صغيرة إلى جنبها متنحية عنها. وزائدة الساق: شظيتها. قال الأزهري: وسمعت العرب تقول للرجل يخبر عن أمر أو يستفهم فيحقق المخبر خبره واستفهامه قال له: وزاد وزاد، كأنه يقول وزاد الأمر على ما وصفت وأخبرت. وكان سعيد بن عثمان يلقب بالزوائدي لأنه كان له ثلاث بيضات، زعموا. وحروف الزوائد عشرة وهي: الهمزة والألف والياء والواو والميم والنون والسين والياء والتاء واللام والهاء، ويجمعها قولك في اللفظ" اليوم تنساه" وإن شئت" هويت السمان" وأخرج أبو العباس الهاء من حروف الزيادة وقال: إنما تأتي منفصلة لبيان الحركة والتأنيث، وإن أخرجت من هذه الحروف السين واللام وضممت إليها الطاء والثاء والجيم صارت أحد عشر حرفا تسمى حروف البدل. وزيد ويزيد: اسمان سموه بالفعل المستقبل مخلى من الضمير كيشكر ويعصر، وأما قول ابن ميادة: وجدنا الوليد بن اليزيد مباركا، ... شديدا بأحناء الخلافة كاهله فإنه زاد اللام في يزيد بعد خلع التعريف عنه كقوله: ولقد نهيتك عن بنات الأوبر أراد عن بنات أوبر، قال ابن سيده: ومما يؤكد علمك بجواز خلع التعريف عن الاسم قول الشاعر: علا زيدنا يوم النقا رأس زيدكم، ... بأبيض من ماء الحديد يماني فأضافه للاسم على أنه قد كان خلع عنه ما كان فيه من تعرفه وكساه التعريف بإضافته إياه إلى الضمير، فجرى تعريفه مجرى أخيك وصاحبك وليس بمنزلة زيد إذا أردت العلم، فأما قوله: نبئت أخوالي بني يزيد، ... …

  • Lane · 1876English, synthesising the classical dictionaries.

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

    زَادَ

    1. زَادَ, (S, A, Mgh, Msb, K,) aor. يَزِيدُ, (S, Mgh, Msb,) inf. n. زِيَادَةٌ (S, A, * Msb, K *) and زَيْدٌ, (S, Mgh, Msb, K, *) with which are syn. زِيدٌ (S, K) and زَيَدٌ (K) and مَزِيدٌ (S, K) and زَيْدَانٌ, which last is anomalous, like شَنْآنٌ (K) and لَيَّانٌ, said to be the only instances of the kind, (TA,) all as inf. ns., (TK,) and so is مَزَادٌ, (TA,) and J adds that زُوَادَةٌ is mentioned by Yaakoob, from Ks, from El-Bekree, as syn. with زِيَادَةٌ, but this is a mistake, which is unfairly imputed to J by the author of the K, (MF,) [who says,] as to الزُّوَادَةُ, it is a mistranscription by J, for the words are الزُّوَارَةُ and الزِّيَارَةُ, [in the CK الرُّوادةُ and الرِّيادةُ,] with ر, and without the mention of [the signification of] النُّمُوُّ, (K, TA,) It (a thing, S, Mgh, Msb, [as, for ex.,] water, and property, A) increased, or augmented, or grew; (S, A, TA;) [and in like manner said of a man, and of any animal;] as also اِزْدَادَ: (S, A, Mgh, Msb, K:) or this latter has a more intensive signification than the former, like اِكْتَسَبَ in relation to كَسَبَ. (MF. [See also 5.]) In this sense it has a single objective complement; as in زَادَ كَذَا It, or he, increased, or augmented, or grew, in such a thing; as also اِزْدَادَ. (TA.) [The latter is more commonly used in this manner.] You say, اِزْدَدْتُ مَالًا (A, Mgh, Msb) [I increased in property: also] meaning I increased to myself, or for myself, property. (Mgh, * Msb.) And الأَمْرُ ازداد صُعُوبَةً [The affair increased in difficulty]. (A.) [Also It exceeded; it was, or became, redundant, or superfluous; it remained over and above. And زَادَ عَلَيْهِ It exceeded it; as also تزايد.] You say, زَادَ عَلَى الشَّىْءِ ضِعْفَهُ [It exceeded the thing by the like thereof, or more]. (A.) And زَادَ عَلَى مَا أَرَادَ [It exceeded what he desired]. (A.) Also He gave an addition: so in the saying, فَقَدْ أَرْبَى مَنْ زَادَ وَٱزْدَادَ He who gives an addition, and who takes it, [each of these] practises usury. (Msb.) [And He added, or exaggerated.] يَزِيدُ فِى حَدِيثِهِ [He adds, or exaggerates, in his narration, or talk, or discourse,] is said of a liar. (A and TA voce سَرَّاجٌ. [See also 5.]) It is also trans.: (Msb:) you say, زَادَهُ, aor. يَزِيدُهُ, inf. n. زِيَادَةٌ, He increased it, or augmented it. (L.) And in this sense it is doubly trans.: (MF:) you say, زَادَهُ ٱللّٰهُ خَيْرًا, (S, K,) or مَالًا, (A,) [God increased to him, or added to him, good fortune or prosperity or the like, or property; increased, or added to, his good fortune, &c.; or may God increase &c.;] as also زَيَّدَهُ: (K:) and زَادَ فِيمَا عِنْدَهُ, (S,) or فِى مَالِهِ, (A,) [He increased, or added to, what he possessed or his possessions, or his property; or may He (i. e. God) increase &c.] زَادَهُ also signifies He gave him an increase, or an addition, or more. (Msb.) See 10. You say also, مَا يَزِيدُكَ أَحَدٌ عَلَيْهِ [No one is more sufficient for thee than he]. (K in art. زند. [See 4 in that art.]) And لَا يَزِيدُكَ عَلَيْهِ جَمَلٌ No camel will be more sufficient for thee than he; i. q. لَا يَضُرُّكَ. (ISk, S in art. ضر [in which see other exs.].)

    زيّد

    2. زيّد, [inf. n. تَزْيِيدٌ,] said of property, It increased, or augmented, much. (A.) See also 1, latter part.

    زايد أَحَدُ المُتَبَايِعَيْنِ الآخَرَ

    3. زايد أَحَدُ المُتَبَايِعَيْنِ الآخَرَ, inf. n. مُزَايَدَةٌ, [One of the two persons buying together outbade the other: see also 6.] (A.)

    تزيّد

    5. تزيّد It (a price, S, A) was, or became, excessive, or dear; (S, A, K;) as also تزايد. (A, TA.) He added, or exaggerated, (MA,) or lied, (S, MA, K,) in narration, or discourse. (S, MA. [See also 1, latter half.]) And He affected to exceed the due bounds in his narration, or discourse, and his speech; (TA;) he affected excess in speech, &c.; (K, TA;) i. e. in speech and in action; (TA;) as also تزايد: (K:) or التَّزَيُّدُ فِى الحَدِيثِ means the embellishing narration, or discourse, with lies, and adding in it what does not belong to it. (Har p. 195.) In the verse of 'Adee cited in art. زند, the last word is تَزَيَّدِ as some relate it, or تَزَنَّدِ as others relate it. (TA.) He went a pace exceeding that termed العَنَق. (S, K. [See also ذَمَلَ, and نَصَبَ السَّيْرَ, and وَسَجَ.]) And تزيّدت She (A camel) stretched forth her neck, and went a pace exceeding that termed العَنَق, as though she were swimming with her rider: (A, TA:) and in like manner one says of a mare, or horse. (TA.) And تزيّدت الإِبِلُ فِى سَيْرِهَا The camels tasked themselves in their pace beyond their ability. (TA.)

    تزايد

    6. تزايد [It increased, augmented, or grew, gradually; contr. of تَنَاقَصَ]. See also 1. And see 5, in two places. تزايدوا عَلَى السِّلْعَةِ [They bade, one against another, for the commodity, or article of merchandise, successively raising the price]: said of the people of a market when a commodity is sold to him who bids more than others. (L.) And تزايدوا فِى الثَّمَنِ حَتَّى بَلَغَ مُنْتَهَاهُ [They augmented the price, one outbidding another, until it attained its utmost]. (A, TA.)

    اِزْدَادَ

    8. اِزْدَادَ [originally اِزْتَادَ]: see 1, in four places. Also He took an addition. (Msb.) See, again, 1. Also He took in addition: so in the saying, إِذَا ٱزْدَادَ الرَّاهِنُ دَرَاهِمَ مِنَ المُرْتَهِنِ [When the pledger takes money in addition from the receiver of the pledge]. (Mgh.) One says also, اِزْدَدْ مِنَ الخَيْرِ [Obtain thou, or gain thou, somewhat in addition of what is good: or it may mean seek thou, or desire thou, an increase, or addition, of what is good]. (A.) See what next follows, in two places. 10. استزاد He sought, or desired, or demanded, an increase, an addition, or more; (A, Mgh, Msb;) as also اِزْدَادَ; whence the saying, to a man to whom a thing has been given, هَلْ تَزْدَادُ Dost thou seek, or desire, or demand, more than what I have given thee? (L.) [Hence,] هُوَ يَسْتَزِيدُ فِى حَدِيثِهِ [He seeks, or desires, to add, or exaggerate, or to exceed the due bounds, or to embellish with lies and additions, in his narration, or discourse]. (A, TA. [See also 5.]) استزادهُ He sought, or desired, or demanded, of him an increase, an addition, or more. (Msb, K.) You say, لَوِ ٱسْتَزَدْتُهُ لَزَادَنِى If I had sought, or desired, or demanded, an increase, &c., he had given me an increase, &c. (Msb.) [And hence,] (tropical:) He reckoned him, or held him, to have fallen short of doing what he ought to have done, (S, A, K, TA,) and complained of him, (A, TA,) or reproved him, for a thing that he did not approve. (TA.) And كَتَبَ إِلَيْهِ كِتَابَ ٱسْتِزَادَةٍ (tropical:) [He wrote to him a letter of complaint, or reproof, for his having fallen short, &c.; requiring him to do more]. (A.)

    زَيْدٌ

    زَيْدٌ an inf. n. of زَادَ. (S, Mgh, Msb.) [Hence,] هُمْ زَيْدٌ عَلَى مِائَةٍ (S, A, L) and زِيدٌ (S, L) and زِياَدَةٌ (A) (tropical:) [They are more than a hundred].

    زِيدٌ

    زِيدٌ an inf. n. of زَادَ. (S, * K, * TK.) See the next preceding paragraph.

    زِيَادَةٌ

    زِيَادَةٌ an inf. n. of زَادَ. (S, Msb.) Using it as an inf. n., (Msb,) you say, اِفْعَلْ ذٰلِكَ زِيَادَةً [meaning Do thou that in addition]: (S, Msb:) the vulgar say زَائِدَةً, (S,) which one should not say. (Msb.) [Hence also,] حُرُوفُ الزِّيَادَةِ [The letters of augmentation; or the augmentative letters; i. e. the letters that are added to the radical letters in Arabic words]: they are ten, and are comprised in the saying, سَأَلْتُمُونِيهَا [“ Ye asked me for them ”], (TA,) and in أَلْيَوْمَ تَنْسَاهُ [“ Today thou wilt forget it ”]; (K, TA;) and more than a hundred and thirty other combinations comprising them have been mentioned: (MF:) [these letters are also called زَوَائِدُ, of which the sing. is زَائِدَةٌ.] See also زَيْدٌ. [As a simple subst., or a subst. properly so termed, it signifies An increase, or increment; and augmentation, or augment; an addition, additament, adjunct, or accessory: an accession: excess, redundance, or superfluity: and a redundant part or portion or appertenance; a surplus; a residue: an excrescence: pl. زِيَادَاتٌ and زَيائِدُ. Hence,] إِبِلٌ كَثِيرَةُ الزَّيَائِدِ i.e. الزِّيَادَات [Camels having much increase; lit., much, or many, increases]. (K.) A poet says, [With a herd of forty or more camels, that fill, or glut, the eye of the envier, enjoying pasturing by themselves, having much increase]: some say, [in citing this verse,] الزَّوَائِدِ, which is pl. of زَائِدَةٌ; but الزوائد is said only in relation to the legs of a beast. (L.) [Hence also,] زِيَادَةُ الكَبِدِ, (so in a copy of the S, and in the A and L, and in several places in the K,) or الكَبِدِ زَائِدَةُ, (so termed by Zj, and so in the T, and in two copies of the S, and in the L,) both of which are correct, (TA,) [The redundant appertenance of the liver;] a certain small piece to which the liver is attached, or suspended: (Zj, in his “ Khalk el-Insán: ”) or a certain small appertenance of the liver (هُنَيَّةٌ مِنْهَا صَغِيرَةٌ), at its side, going away from it (مُتَنَحِّيَةٌ عَنْهَا): (S, L:) or a certain piece appended, or attached, to the liver (مُعَلَّقَةٌ بِهَا): (A:) or a certain appendage of the liver; [so I render هَنَةٌ مُتَعَلِّقَةٌ مِنْهَا, agreeably with the next preceding explanation; though it may be rendered a thing suspended from it, i.e. from the liver; or the right reading may be هنة متعلّقة بِهَا, which is virtually the same as the explanation in the A, and agreeable with what here follows: so called] because it is a redundance (تَزِيدُ) upon its upper surface: (L:) [all of these explanations seem to denote the round ligament of the liver: the Hebrew יֹחֶרֶח הַכּבֵד, in Ex. xxix. 22, literally signifies the same; like the slightly-varying appellations in Ex. xxix. 13 and Lev. iii. 4, and Lev. ix. 10: but the real meaning thereof is much disputed: the rendering of the LXX. is λοβὸσ τοῦ ἥπατοσ; which is said to mean extrema pars hepatis: that of the Vulg., reticulum hepatis: that of our authorized Engl. Vers., the caul above the liver; (with this marginal note: “ it seemeth by anatomy, and the Hebrew Doctors, to be the midriff: ”) and it is remarkable that this is one of the meanings assigned to الخِلْبُ, which some hold to be syn. with زَيَادَةُ الكَبِدِ: (see خِلْبٌ:) Bochart (in his Hieroz. t. i., p. 498, seq.,) and Gesenius (in his Lex.) explain the Hebrew term as meaning the greater lobe of the liver: but this is hard to reconcile with the Hebrew or the Arabic; and utterly irreconcileable with the explanations given by the Arabs; among whom, it should be observed, were many of the Jewish religion, who cannot reasonably be supposed to have not known the correct meaning of a term relating to their sacrifices:] the pl. of زيادة is زَيَائِدُ, (L,) and that of زائدة is زَوَائِدُ. (S, L.) Hence the saying, الوَلَدُ كَبِدُ ذِى الوَلَدِ وَوَلَدُ الوَلَدِ زِيَادَةُ الكَبِدِ [The child is as the liver of the parent, and the grandchild is as the redundant appertenance of the liver]. (A, TA.)

    زَائِدٌ

    زَائِدٌ act. part. n. of زَادَ, (Msb,) [Increasing, augmenting, or growing. Exceeding; in excess; redundant; superfluous; remaining over and above: excrescent: additional; in addition; adscititious.] You say, أَخَذْتُهُ بِدِرْهَمٍ فَزَائِدًا [I took it, i. e. bought it, for a dirhem and more]. (A.) [See also the next paragraph.]

    زَائِدَةٌ

    زَائِدَةٌ [fem. of زَائِدٌ: and also a subst.; being transferred from the category of epithets to that of substs. by the affix ة: pl. زَوَائِدُ]: see زِيَادَةٌ, in five places. [Hence,] الزَّوَائِدُ [Certain excrescences, or pendent hairs, termed] زَمَعَات, in the hinder part of the kind leg or foot. (K. [In the explanations there given, I read الرِّجْل, as in one copy, instead of الرَّحْل. It has been stated above, voce زِيَادَةٌ, on the authority of the L, that الزَّوَائِد is said only in relation to the legs of a beast.]) [But] ذُو الزَّوَائِدِ means The lion: (S, K:) by the زوائد being mean this claws and his canine teeth and his roaring and his impetuosity. (S.) زَائِدَةُ السَّاقِ The shin-bone. (L.)

    زَوَائِدِىٌّ

    [زَوَائِدِىٌّ a rel. n. from زَوَائِدُ pl. of زَائِدَةٌ; and used, app., as meaning Having something redundant; for] Sa'eed Ibn-'Othmán was surnamed الزَّوَائِدِىُّ because he had three بَيْضَات: so they assert. (S.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗

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.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×61

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.

Sharing two of its three letters (computed; kinship of form, not of meaning)

16 more
How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

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

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 64951

Spheres of its simples (ch. 2): 7 line 2570 ↗

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 2577

ي

Level of existence: السماء الأولى · The First Heaven

Divine Name: الرب · The Lord (al-Rabb)

Lunar mansion: الخرتان · al-Kharatān

Futūḥāt ch. 198, line 64500

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

د

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 64682

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

ز

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.

فهي إشارة إلى القبيح الذي فيه ضرر كالكبائر.

It is an indication of the ugly thing that contains harm, such as the major sins.

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.

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

ي

فهي للنداء، وقد يؤكد بها.

It is for the vocative (calling), and it may be used for emphasis.

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.

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.

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

د

فهي إشارة إلى خارج عن الذات.

It is an indication of something external to the self.

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.

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.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
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
Arabicز ي د
Hebrewז י ד
Syriacܙ ܝ ܕ
Ancient South Arabian (musnad)𐩸 𐩺 𐩵
Phoenician𐤆 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.

  • Classical 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

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