Mashrabaمشربة

Root · 1 in the Quran · 11 in 5 texts of the library

سندa single sense — the joining or leaning of one thing against another. (root snd)

السين والنون والدال أصل واحد يدل على انضمام الشيء إلى الشيء

Ibn Fāris, Maqāyīs al-lugha · English rendering

سند

The family of the root

Patterns computed · our data

The words of س ن د that our sources attest: the root's letters in green, the added letters in gold.

29 words6 verbs5 verbal nouns3 participles1 place or instrument4 intensives and elatives6 other nouns2 plurals2 relatives and abstracts

  • اِسْتِنادdependence
  • مُسْتَنَدcause; motive
  • اِسْتَنَدَsupport; lean
  • إِسْنَادascription; bestowal
  • سَنَّدَhe set up pieces of wood as stays, or props, against a wall
The whole family8 groups, by pattern; tap a pattern to see what it does
Verbs6سَنَدَ · اِسْتَنَدَ · سَنَّدَ

The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →

Form I vowels: فَعَلَ يَفْعُلُ (a – u; the imperfect from Lane's “aor.”)

  • سَنَدَForm ILaneIbn Fāris
  • اِسْتَنَدَsupport; leanauto · Lane: see Form IForm VIIIlibrary ×1Lane
  • سَنَّدَhe set up pieces of wood as stays, or props, against a wallLaneForm IILaneIbn Fāris
  • سَانَدَone part of it stays, or supports, and so renders firm or strong, another partLaneForm IIILane
Verbal nouns5إِسْنَاد · اِسْتِناد · تَسْنِيد

The action itself, named as a noun (maṣdar).grammar →

  • إِسْنَادascription; bestowalautoForm IV · Lane: inf. n.library ×1LaneIbn Fāris
  • اِسْتِنادdependenceautoForm VIIIlibrary ×3
  • تَسْنِيدForm II · Lane: inf. n.Lane
  • سُنُودForm I · Lane: inf. n.Lane
  • مُسَانَدَةForm III · Lane: inf. n.Lane
Participles3مُسْتَنَد · مُسَنَّد · مُسْنَد

The one who does it, and the one it is done to.grammar →

  • مُسْتَنَدcause; motiveautopassive, Form VIIIlibrary ×2Lane
  • مُسَنَّدpassive, Form IILaneIbn Fāris
  • مُسْنَدpassive, Form IVLaneIbn Fāris
Place, time and instrument1مَسْنَد

Where or when it happens, and what it is done with: the m- nouns.grammar →

  • مَسْنَدplace in, or upon, which one leans, rests, or stays himselfLanenoun of place or timeLaneIbn Fāris
Intensives, qualities and the elative4أَسْنَد · سَنِيد · سَنْدَان

The quality carried far, held as a trait, or compared.grammar →

  • أَسْنَدelative or colour adjective (afʿal)LaneIbn Fāris
  • سَنِيدquality (faʿīl)Lane
  • سَنْدَانintensive (faʿlān)Lane
  • سِنْدَانgreat and strongLaneintensive (faʿlān)Lane
Other nouns6سَنَد · سِنَاد · سِنْد

Nouns on other patterns; their meaning is learned word by word.grammar →

Plurals2أَسْنَاد · مَسَانِد

Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →

  • أَسْنَادbroken plural of سَنَدLaneIbn Fāris
  • مَسَانِدbroken plural of سَنَدLane
Relative and abstract2سِنْدِيّ · مَسْنَدِيَّة

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

  • سِنْدِيّrelative adjective (-iyy)Lane
  • مَسْنَدِيَّةabstract noun (-iyya)Lane

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.

مَفْعَلَةس ن دمَسْنَدَة

Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.

Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary

But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.

The grammarians on this pattern (4)

  • ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة

    Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)'

    Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • و نحو المظنة و المقبرة فتحا و ضما ليس بقياس

    and words like maẓinna and maqbara (with a or u) are not by rule

    Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
  • “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
About thisWhat “attested” means here; the sources

Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.

The dictionaries

English: AI translation
  • al-Khalīl · 170Al-sanad (السند) is what rises up from the ground facing a mountain or valley.

    al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.

    Al-sanad (السند) is what rises up from the ground facing a mountain or valley. Anything against which you lean something is called musnad (مُسنَد). Speech has a sanad (سند, subject/support) and a musnad (مسند, predicate), as in your saying "ʿAbd Allāh rajulun ṣāliḥ" (عبد الله رجل صالح) — ʿAbd Allāh is the sanad and "[a man] righteous" is the musnad ilayh (predicate). A she-camel that is sinād (سناد) is one long-legged, with a raised hump. Al-sind (السند) is a type of garment: a shirt, over which is worn another shirt shorter than it; likewise short shirts made of patches, some concealed beneath others, and whatever of that shows is called simṭ (سمط). Al-ʿAjjāj said, of the bull and the markings on its legs: "its linen, or layered sind-cloth (سند أسماط)." Al-musnad (المسند) is time/fate, because things are attributed to it; you say "such-and-such happened in such-and-such a time." Al-sinād (السناد) in poetry is the difference between the letter of the muqayyad and the murdaf [rhyme-supporting letters], as in "al-dīn" with "al-dayn" in rhymes. It is said: "You committed sinād (ساندت) in your poem," as in his saying: "Come, rise with your bowl and give us morning drink," then he said: "the winds buffet it when we flow." Al-sindaʾwa (السندأوة) is the bold, strong one; he said: "sindaʾwa, like the hoofed stallion camel." Al-sinād (السناد) [also means] that one strips another's poetry and attributes it to himself, claiming it as his own.

    AI translation of the Arabic below

    السند: ما ارتفع من الارض في قبل جبل أو واد. وكل شيء أسندت اليه شيئا فهو مسند. والكلام سند ومسند كقولك: عبد الله رجل صالح، فعبد الله سند و [رجل] صالح مسند إليه. وناقة سناد أي طويلة القوائم مسندة السنام. والسند: ضرب من الثياب، قميص ثم يلبس فوقه قميص أقصر منه. وكذلك قمص قصار من خرق مغيب بعضها تحت بعض، وكل ما ظهر من ذلك يسمى سمطا، قال العجاج في الثور وما على قوائمه من الوشي «152» : كتانها أو سند أسماط «153» والمسند: الدهر لأن الاشياء تسند إليه، تقول: كان كذا في زمان كذا. والسناد في الشعر: اختلاف حرف المقيد والمردف نحو الدين مع الدين في القوافي، يقال: ساندت في شعرك كقوله: ألا هبي بصحنك فاصبحينا «154» ثم قال: تصفقها الرياح اذا جرينا «155» والسندأوة: الجريء الشديد، قال: سندأوة مثل الفنيق الحافر «156» والسناد: أن يسلخ شعر غيره فيسنده الى نفسه فيدعيه أنه من شعره.

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 7, p. 228) ↗
  • al-Jawharī · 393Al-sanad (السند) is what faces you of a mountain and rises above the foothill.

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

    Al-sanad (السند) is what faces you of a mountain and rises above the foothill. "So-and-so is sanad" means relied upon. Sanadtu ilā al-shayʾ asnudu sunūdan (سندت إلى الشيء أسند سنودا) and istanadtu (استندت) have the same meaning; and asnadtu ghayrī (أسندت غيري) "I made another lean." Al-isnād (الإسناد) in hadith is raising/tracing it back to its speaker. Khushub musannada (خشب مسنّدة) "leaned pieces of wood" — doubled [the nūn] for multiplicity. Tasānadtu ilayhi (تساندت إليه) means istanadtu "I leaned against it." "The people went out mutasānidīn (متسانِدين)" means under various banners, not under the banner of a single commander. Al-musnad (المسند) is time/fate. Al-musnad is also the one falsely claimed [as kin] (the illegitimate/adopted claimant). Al-musnad is [also] a script belonging to Ḥimyar, different from our script here. Al-sinād (السناد) is the she-camel of strong build. The poet Dhū al-Rumma said: "A camel-like she-camel, gaunt, of strong build (sinād), driven by a shank of wide stride, lean-flanked, tall." Al-sinād in poetry is the difference of the two ridf-letters, as in the poet's saying: "I have entered the tent upon maidens, as if their eyes were the eyes of wild cows," then he said: "and his head became like silver." It is said: "the poet has committed sinād" (sānada سانَد). Dhū al-Rumma said: "And poetry, strange, that kept me sleepless, I shunned in it both sinād-faults and impossibilities." Sānadtu al-rajul musānadatan (ساندت الرجل مساندة) means I supported and assisted him. Sindād (سنداد) is the name of a river, as in the saying of al-Aswad ibn Yaʿfur: "The people of al-Khawarnaq and al-Sadīr and Bāriq, and the battlemented castle of Sindād." Al-Sind (السند) is a land; you say sindī (سندي) for one person, and Sind (سند) for the group, like zanjī and zanj.

    AI translation of the Arabic below

    السند: ما قابلك من الجبل وعلا عن السفح. وفلان سند، أي معتمد. وسندت إلى الشئ أسند سنودا، واستندت بمعنى. وأسندت غيري. والإسناد في الحديث: رفعه إلى قائله. وخشب مسندة، شدد للكثرة. وتساندت إليه: استندت. وخرج القوم متساندين، أي على رايات شتى ولم يكونوا تحت راية أمير واحد. والمسند: الدهر. والمسند: الدعي. والمسند: خط لحمير مخالف لخطنا هذا. والسناد: الناقة الشديدة الخلق. قال الشاعر ذو الرمة: جمالية حرف سناد يشلها * وظيف أزج الخطو ظمآن سهوق - والسناد في الشعر: اختلاف الردفين، كقول الشاعر (1) : فقد ألج الخباء على جوار (2) * كأن عيونهن عيون عين (3) - ثم قال: فأصبح رأسه مثل اللجين (4) * يقال: قد ساند الشاعر. قال ذوالرمة: وشعر قد أرقت له غريب * أجانبه المساند والمحالا وساندت الرجل مساندة، إذا عاضدته وكانفته. وسنداد: اسم نهر، ومنه قول أسود بن يعفر: أهل الخورنق والسدير وبارق * والقصر (1) ذى الشرفات من سنداد - والسند: بلاد، تقول سندي للواحد، وسند للجماعة، مثل زنجي وزنج.

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 489) ↗
  • Ibn Fāris · 395The letters sīn, nūn, dāl form one root indicating the joining or leaning of one thing to another.

    Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).

    The letters sīn, nūn, dāl form one root indicating the joining or leaning of one thing to another. It is said: sanadtu ilā al-shayʾ asnudu sunūdan (سندت إلى الشيء أسند سنودا) "I leaned against the thing," and istanadtu istinādan (استندت استنادا), and asnadtu ghayrī isnādan (أسندت غيري إسنادا) "I made another lean [against something]." Al-sinād (السناد) is the strong she-camel, as if her back leaned upon something strong. Al-musnad (المسند) is time/fate (al-dahr), because parts of it are joined together. "So-and-so is a sanad (سند)" means he is one relied upon. Al-sanad (السند) is what faces you of a mountain, when it rises above the foothill. Al-isnād (الإسناد) in hadith is that [a report] be traced back to its speaker, following the same analogy [as the root meaning]. As for al-sinād (السناد) that occurs in poetry, it is said to be the difference between the vowel-movements of the two ridf-letters [letters before the rhyme-letter]. Abū ʿUbayda said, this is like his verse: "As if their eyes were the eyes of wild cows," then he said: "and his head became like silver." This is derived from their saying "the people went out mutasānidīn (متسانِدين)" when they were under different banners — and this belongs to the same root, because each one of the group had 'leaned upon' (sānadat سانَدَت) a banner.

    AI translation of the Arabic below

    السين والنون والدال أصل واحد يدل على انضمام الشيء إلى الشيء يقال سندت إلى الشيء أسند سنودا واستندت استنادا وأسندت غيري إسنادا والسناد الناقة القوية كأنها أسندت من ظهرها إلى شيء قوي والمسند الدهر لأن بعضه متضام وفلان سند أي معتمد والسند ما أقبل عليك من الجبل وذلك إذا علا عن السفح والإسناد في الحديث أن يسند إلى قائله وهو ذلك القياس فأما السناد الذي في الشعر فيقال إنه اختلاف حركتي الردفين قال أبو عبيدة وذلك كقوله : — كأن عيونهن عيون عين … ثم قال : — وأصبح رأسه مثل اللجين … وهذا مشتق من قولهم خرج القوم متساندين إذا كانوا على رايات شتى وهذا من الباب لأن كل واحدة من الجماعة قد ساندت راية

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 105) ↗
  • Lisān · 711Al-sanad (السند) is what rises from the ground facing a mountain or valley;

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

    Al-sanad (السند) is what rises from the ground facing a mountain or valley; its plural is asnād (أسناد), and it is not broken into any other form. Anything against which you lean something is musnad (مسند). One says: sanada ilā al-shayʾ yasnudu sunūdan (سند إلى الشيء يسند سنودا), istanada (استند), tasānada (تساند), asnada (أسند), and asnada ghayrahu (أسند غيره) "he made another lean." It is said: sānadtuhu ilā al-shayʾ (ساندته إلى الشيء) — "he is leaning (yatasānadu) against it," meaning I made him lean against it. Abū Zayd said: "They supported him (sānadūhu), until when they no longer saw him, his hides were bound fast upon the propping." What one leans against is called musnad or musannad, its plural being al-masānid (المساند). Al-Jawharī: al-sanad is what faces you of a mountain and rises above the foothill. Al-sanad is [also] the people's ascending (sunūd) of a mountain. In the hadith of Uḥud: "I saw the women yasnudna (يسندن) in the mountain," meaning ascending — it is also transmitted with shīn, which we shall mention [elsewhere]. In the hadith of ʿAbd Allāh ibn Unays: "then they asnadū (أسندوا) toward him in an upper chamber," meaning they ascended. Khushub musannada (خشب مسنّدة): doubled for multiplicity. Tasānadtu ilayhi (تساندت إليه): I leaned against it. Sānadtu al-rajul musānadatan (ساندت الرجل مساندة): when you supported and assisted him. Sanada fī al-jabal yasnudu sunūdan (سند في الجبل يسند سنودا) and asnada (أسند): he climbed. In the report of Abū ʿĀmir: "until he ascends (yusnid) to the right of al-Numayra after the afternoon prayer." Al-musnad (المسند) and al-sanīd (السنيد) both mean the one falsely claimed [as kin]. The falsely-claimed one is called sanīd; Labīd said: "noble, neither stingy nor sanīd." Sanada fī al-khamsīn (سند في الخمسين) [he entered his fifties] is like the ascending of a mountain, i.e., he climbed [in years]. "So-and-so is sanad," meaning relied upon. Asnada fī al-ʿadw (أسند في العدو): he ran hard and fast. Asnada al-ḥadīth (أسند الحديث): he traced it back [to its source]. Al-Azharī: al-musnad of hadith is that whose chain (isnād) is connected all the way up to the Prophet, peace be upon him; while al-mursal (المرسل) and al-munqaṭiʿ (المنقطع) are what is not connected. Al-isnād in hadith: raising/tracing it to its speaker. Al-musnad: time/fate. Ibn al-Aʿrābī: it is said, "lā ātīhi yada al-dahr wa-yada al-musnad" (لا آتيه يد الدهر ويد المسند), meaning "I will never come to him." A she-camel that is sinād (سناد): long-legged, with a raised hump; and it is said: lean/gaunt. Abū ʿUbayda: al-habīṭ (الهبيط) is the lean one; others said al-sinād is likewise, but Shamir denied this. A she-camel musānadat al-qirā (مساندة القرى) has a back that is firm and tightly compacted. Thaʿlab recited: "Male-like in her rare quality, firm-backed, camel-like, trotting then returning [to pace]" — also transmitted as "mudhakkaratun thunyā." Abū ʿAmr: a she-camel that is sinād is of strong build. Ibn Barzaj said: al-sinād, as a trait of camels, means her withers (ḥārik) are prominent. Al-Aṣmaʿī said, regarding "al-mushrifa" [prominent in chest and forepart]: that is al-musānada. Shamir said: meaning some parts of her build lean/support against others. Al-Jawharī: al-sinād is the she-camel of strong build; Dhū al-Rumma said: "A camel-like she-camel, gaunt, of strong build, driven by a shank of wide stride, lean-flanked, tall." Jamāliyya (جمالية): a she-camel of huge build, likened to a male camel for the greatness of her build. Al-ḥarf (الحرف): the lean, firm she-camel, likened to the 'edge' (ḥarf) of a mountain. Azajj al-khaṭw (أزجّ الخطو): wide of stride. Ẓamʾān (ظمآن): not flabby. [entry continues]

    AI translation of the Arabic below

    السند: ما ارتفع من الأرض في قبل الجبل أو الوادي، والجمع أسناد، لا يكسر على غير ذلك. وكل شيء أسندت إليه شيئا، فهو مسند. وقد سند إلى الشيء يسند سنودا واستند وتساند وأسند وأسند غيره. ويقال: ساندته إلى الشيء فهو يتساند إليه أي أسندته إليه؛ قال أبو زيد: ساندوه، حتى إذا لم يروه ... شد أجلاده على التسنيد وما يسند إليه يسمى مسندا ومسندا، وجمعه المساند. الجوهري: السند ما قابلك من الجبل وعلا عن السفح. والسند: سنود القوم في الجبل. وفي حديث أحد: رأيت النساء يسندن في الجبل أي يصعدن، ويروى بالشين المعجمة وسنذكره. وفي حديث عبد الله بن أنيس: ثم أسندوا إليه في مشربة أي صعدوا. وخشب مسندة: شدد للكثرة. وتساندت إليه: استندت. وساندت الرجل مساندة إذا عاضدته وكانفته. وسند في الجبل يسند سنودا وأسند: رقي. وفي خبر أبي عامر: حتى يسند عن يمين النميرة بعد صلاة العصر. والمسند والسنيد: الدعي. ويقال للدعي: سنيد؛ قال لبيد: كريم لا أجد ولا سنيد وسند في الخمسين مثل سنود الجبل أي رقي، وفلان سند أي معتمد. وأسند في العدو: اشتد وجمد. وأسند الحديث: رفعه. الأزهري: والمسند من الحديث ما اتصل إسناده حتى يسند إلى النبي، صلى الله عليه وسلم، والمرسل والمنقطع ما لم يتصل. والإسناد في الحديث: رفعه إلى قائله. والمسند: الدهر. ابن الأعرابي: يقال لا آتيه يد الدهر ويد المسند أي لا آتيه أبدا. وناقة سناد: طويلة القوائم مسندة السنام، وقيل: ضامرة؛ أبو عبيدة: الهبيط الضامرة؛ وقال غيره: السناد مثله، وأنكره شمر. وناقة مساندة القرى: صلبته ملاحكته؛ أنشد ثعلب: مذكرة الثنيا مساندة القرى، ... جمالية تختب ثم تنيب ويروى مذكرة ثنيا. أبو عمرو: ناقة سناد شديدة الخلق؛ وقال ابن برزج: السناد من صفة الإبل أن يشرف حاركها. وقال الأصمعي في المشرفة الصدر والمقدم وهي المساندة، وقال شمر أي يساند بعض خلقها بعضا؛ الجوهري: السناد الناقة الشديدة الخلق؛ قال ذو الرمة: جمالية حرف سناد، يشلها ... وظيف أزج الخطو، ظمآن سهوق جمالية: ناقة عظيمة الخلق مشبهة بالجمل لعظم خلقها. والحرف: الناقة الضامرة الصلبة مشبهة بالحرف من الجبل. وأزج الخطو: واسعه. وظمآن: ليس برهل، ويروى ريان مكان ظمآن، وهو الكثير المخ، والوظيف: عظم الساق، والسهوق: الطويل. والإسناد: إسناد الراحلة في سيرها وهو سير بين الذميل والهملجة. ويقال: سندنا في الجبل وأسندنا جبلها فيها «1». وفي حديث عبد الله بن أنيس: ثم أسندوا إليه في مشربة أي صعدوا إليه. يقال: أسند في الجبل إذا ما صعده. والسند: أن يلبس قميصا طويلا تحت قميص أقصر منه. ابن الأعرابي: السند ضروب من البرود. وفي الحديث: أنه رأى على عائشة، رضي الله عنها، أربعة أثواب سند ، وهو واحد وجمع؛ قال الليث: السند ضرب من الثياب قميص ثم فوقه قميص أقصر منه، وكذلك قمص قصار من خرق مغيب بعضها تحت بعض، وكل ما ظهر من ذلك يسمى: سمطا؛ قال العجاج يصف ثورا وحشيا: كتانها أو سند أسماط وقال ابن بزرج: السند الأسناد «2» من الثياب وهي من البرود، وأنشد: جبة أسناد نقي لونها، ... لم يضرب الخياط فيها بالإبر قال: وهي الحمراء من جباب البرود. ابن الأعرابي: سند الرجل إذا لبس السند وهو ضرب من البرود. وخرجوا متساندين إذا خرجوا على رايات شتى. وفي حديث أبي هريرة: خرج ثمامة بن أثال وفلان متساندين أي متعاونين، كأن كل واحد منهما يسند على الآخر ويستعين به. والمسند: خط لحمير مخالف لخطنا هذا، كانوا يكتبونه أيام ملكهم فيما بينهم، قال أبو حاتم: هو في أيديهم إلى اليوم باليمن. وفي حديث عبد الملك: أن حجرا وجد عليه كتاب بالمسند ؛ قال: هي كتابة قديمة، وقيل: هو خط حمير؛ قال أبو العباس: المسند كلام أولاد شيث. والسند: جيل من الناس تتاخم بلادهم بلاد أهل الهند، والنسبة إليهم سندي. أبو عبيدة: من عيوب الشعر السناد وهو اختلاف الأرداد، كقول عبيد بن الأبرص: فقد ألج الخباء على جوار، ... كأن عيونهن عيون عين ثم قال: فإن يك فاتني أسفا شبابي ... وأضحى الرأس مني كاللجين وهذا العجز الأخير غيره الجوهري فقال: وأصبح رأسه مثل اللجين والصواب في إنشادهما تقديم البيت الثاني على الأول. وروي عن ابن سلام أنه قال: السناد في القوافي مثل شيب وشيب؛ وساند فلان في شعره. ومن هذا يقال: خرج القوم متساندين أي على رايات شتى إذا خرج كل بني أب على راية، ولم يجتمعوا على راية واحدة، ولم يكونوا تحت راية أمير واحد. قال ابن بزرج: يقال أسند في الشعر إسنادا بمعنى ساند مثل إسناد الخبر، ويقال ساند الشاعر؛ قال ذو الرمة: وشعر، قد أرقت له، غريب ... أجانبه المساند والمحالا ابن سيده: ساند شعره سنادا وساند فيه كلاهما: خالف بين الحركات التي تلي الأرداف في الروي، كقوله: شربنا من دماء بني تميم ... بأطراف القنا، حتى روينا وقوله فيها: ألم تر أن تغلب بيت عز، ... جبال معاقل ما يرتقينا؟ فكسر ما قبل الياء في روينا وفتح ما …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 220) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    سَنَد إِلَيْهِ

    1. سَنَد إِلَيْهِ, (S, M, Msb, K,) aor. سَنُدَ , (S, M, Msb,) inf. n. سُنُودٌ; (S, M, Msb, K;) and سَنِدَ, aor. سَنَدَ ; (Msb;) and استند, [which is the most common,] (S, M, Msb, K,) and تساند, (S, M, A, K,) and اسند; (M, TA;) signify the same; (S, M, * Msb, K *;) i. e. He (a man, S, Msb, [and in like manner it is said of a thing,]) leaned, rested, or stayed himself, against it, or upon it; syn. اِعْتَمَدَ; (TK;) [or اعتمد عَلَيْهِ;] namely, a thing, (S, M, Msb,) or a wall, (A, Msb,) &c. (Msb.) سَنَدَفِى الجَبَلِ, (M, K,) aor. سَنُدَ , inf. n. سُنُودٌ, (M,) He ascended the mountain; as also اسند. (M, K.) And [hence,] إِلَى فُلَانٍ أَسْنَدْتُ (tropical:) I ascended to such a one. (A.) And سَنَدَ فِى الخَمْسِينَ, (M, and so in some copies of the K,) or لِلْخَمْسِينَ, (so in other copies of the K,) (tropical:) He approached, or drew near to, [the age of] fifty: (K, TA:) [likewise] from سَنَدَ فِى الجَبَلِ. (M, TA. *) سَنَدَ ذَنَبُ النَّاقَةِ, (K,) or أَسْنَدَ, (so in the O,) The tail of the she-camel tossed about, and lashed her croup, or rump, on the right and left. (O, K.)

    سنّد

    2. سنّد, inf. n. تَسْنِيدٌ, He set up [pieces of] wood [as stays, or props,] against a wall. (KL. [See the pass. part. n., below. And see also 3 and 4.]) Also, inf. n. as above, He (a man) wore, or clad himself with, the kind of بُرْد called سَنَد. (IAar, K.)

    سَانَدْتُهُ إِلَى الشَّىْءَ

    3. سَانَدْتُهُ إِلَى الشَّىْءَ: see 4. [Hence,] سُونِدَ المَرِيضُ [The sick man was stayed, or propped up, against a pillow or the like]: and قَالَ سَانِدُونِى [He (the sick man) said, Stay ye me, or prop ye me up]. (A, TA.) And يُسَانِدُ بَعْضُهُ بَعْضًا [One part of it stays, or supports, and so renders firm or strong, another part]. (Sh, O, K. [See مُسَانَدَةٌ.]) [And hence,] سُونِدَ خَلْقُهَا, referring to a she-camel, (assumed tropical:) Her frame, or make, was symmetrical; or conformable in its several parts. (Ham p. 783.) And ساندهُ, (S, K,) inf. n. مُسَانَدَةٌ, (S,) He aided, or assisted, him; namely, another man. (S, K.) And (tropical:) He requited, compensated, or recompensed, him, (A, K, TA,) عَلَى العَمَلِ [for work, or for the work or deed]. (K.)

    أَسْنَدْتُهُ إِلَى الشَّىْءَ

    4. أَسْنَدْتُهُ إِلَى الشَّىْءَ (AZ, S, * M, * Msb, K * TA) I made him, or it, to lean, rest, or stay himself or itself, against, or upon, the thing; (TK;) and إِلَيْهِ سَانَدْتُهُ signifies the same. (AZ, TA.) You say, اسند ظَهْرَهُ إِلَى الحَائِطِ He leaned his back against the wall. (MA.) And اسندهُ He stayed, propped, or supported, it; namely, a thing leaning; syn. دَعَمَهُ. (TA in art. دعم.) [Hence,] أَسْنَدْتُ إِلَيْهِ أَمْرِى (tropical:) [I rested, or stayed, upon him my affair]. (A.) And اسند الحَدِيثَ إِلَى قَائِلِهِ (T, M, * L, Msb,) inf. n. إِسْنَادٌ [q. v. infrà], (S, &c.,) (tropical:) He traced up, or ascribed, or attributed, the tradition to the author thereof, [resting it upon his authority,] (T, S, M, L, Msb, TA,) by mentioning him, (Msb,) or by mentioning, uninterruptedly, in ascending order, the persons by whom it had been transmitted, up to the Prophet; (T, L, KT;) [or by mentioning the person who had related it to him from the Prophet if only one person intervened;] saying, “ Such a one told me, from such a one, ” [and so on, if more than one intervened between him and the Prophet,] “ from the Apostle of God; ” (KT;) [or it may be with an interruption in the mention of the person by whom it had been transmitted: see مُسْنَدٌ, below.] إِسْنَادُ أَمْرٍ إِلَى آخَرَ إِيجَابًا أَوْ سَلْبًا [is a conventional phrase, used in logic, meaning (assumed tropical:) The judging a thing to stand to another thing in the relation of an attribute to its subject, affirmatively or negatively]. (Kull p. 157, in explanation of الحُكْمُ as a logical term [meaning “ judgment ”].) [إِسْنَادٌ مَجَازِىٌّ is another conventional term, used in lexicology and rhetoric, meaning (assumed tropical:) A tropical attribution of an act or a quality or a meaning; as in عِيشَةٌ رَاضِيَةٌ for مَرْضِيَّةٌ, and in زَبُونٌ (q. v.) in one of its senses: see Har p. 432 أُسْنِدَ الفِعْلُ إِلَى زَيْدٍ, another conventional phrase, is said of the verb in the phrases قَامَ زَيْدٌ and ضُزِبَ زَيْدٌ and زَيْدٌ قَامَ meaning The verb is made an attributive to Zeyd: and, in an unusual manner, it is said (in the Msb in art. سلب) of the verb in the saying سَلَبْتُ زَيْدًا ثَوْبَهُ; so that it means in this instance The verb is made to have Zeyd for its object. And أُسْنِدَ إِلَيْهِ فَاعِلَانِ فَصَاعِدًا is said (in the TA in art. سوى) of the verb in the phrase اِسْتَوَى زَيْدٌ وَعَمْرٌو وَخَالِدٌ فِى هٰذَا; so that it means Two and more agents are assigned to it.] اسندهُ فِى الجَبَلِ He made him to ascend the mountain. (K.) اسند as an intrans. verb: see 1, in four places. You say also, اسند فِى العَدْوِ, (M, L,) inf. n. إِسْنَادٌ (L,) He was vehement in running; he strove, laboured, or exerted himself, therein. (M, L.) And He (a camel) went a pace between that called ذَمِيلٌ and that called هَمْلَجَةٌ. (L.)

    تَسَاْنَدَ

    6: see 1, first sentence. تساند القَوْمُ means The people went forth, every commander of them with a [separate] corps. (Ham p. 783.) [See also the act. part. n. below.]

    إِسْتَنَدَ

    8: see 1, first sentence.

    سِنْدٌ

    سِنْدٌ, (S, L,) or السِّنْدُ, (M, L, K,) A certain country, (S, L, K,) well known, (K,) said in the “ Marásid ” to be a country between India (الهِنْد) and Karmán and Sijistán: (TA:) or a people; (K;) [the people of that country;] a well-known nation; (M, L;) a nation bordering upon India, whose colours incline to yellowness, and who are generally slender: (Mgh:) or one of these meanings is the original of the other: (TA:) سِنْدِىٌّ signifies a single person thereof: (S, K:) and سِنْدٌ is the pl., (K,) or [rather] is applied to the people collectively; (S;) these two words being like زِنْجِىُّ and زِنْجٌ: (TA:) the pl. of سِنْدٌ is سُنُودٌ and أَسْنَادٌ. (M, L.) السِّنْدُ is also the name of A great river of الهِنْد [or India; i. e. the Indus]: and of a district in El-Andalus: and of a town in Western Africa (المَغْرِب). (K.)

    سَنَدٌ

    سَنَدٌ The part that faces one, of a mountain, and rises from (عَن) the سَفْح [i. e. base, or foot]; (S, K;) the acclivity, or rising part, in the face, or front, [or side,] of a mountain or a valley: (T, M, A:) or a rising, or an elevated, portion of ground: (Mgh:) pl. أَسْنَادٌ, (M, A,) [properly a pl. of pauc., but] the only pl. form. (M.) A thing, such as a wall &c., against, or upon, which one leans, rests, or stays himself: (Mgh, Msb:) and مِسْنَدٌ and مُسْنَدٌ [the latter in the TA said to be with fet-h, but this is evidently a mistake, occasioned by a copyist's writing ويفتح for ويضمّ,] signify [the same,] a thing against, or upon, which one leans, rests, or stays himself; [and the former of these two particularly signifies a cushion, or pillow, and more particularly a large cushion or pillow, against which one leans; as expl. by Golius on the authority of Meyd;] pl. مَسَانِدُ. (L, Msb.) Applied to a man, i. q. مُعْتَمَدٌ [meaning (tropical:) A person upon whom one leans, rests, stays himself, or relies]; (S;) a man's مُعْتَمَد [i. e. (tropical:) stay, support, or object of reliance]; (K, TA;) as also مُسْتَنَدٌ. (TA.) You say سَيِّدٌ سَنَدٌ (tropical:) [A lord, or chief, upon whom people lean, &c.]. (A, TA.) And هُوَسَنَدِى and مُسْتَنَدِى (tropical:) [He is my stay, support, or object of reliance]. (A.) And حَدِيثٌ قَوِىُّ السَّنَدِ (tropical:) [A tradition valid in respect of the authority upon which it rests, or to which it is traced up or ascribed]. (A, TA. [See also إِسْنَادٌ, below.]) See also مُسْنَدٌ. Also A sort of garment of the kind called بُرُود, (IAar, K,) of the fabric of ElYemen: (IAar:) pl. أَسْنَادٌ: (K:) or the pl. is like the sing.: (IAar, K:) one says أَثْوَابٌ سَنَدٌ [meaning garments of the kind called سَنَد]: (TA, from a trad.:) Ibn-Buzurj says that السَّنَدُ means الأَسْنَادُ مِنَ الثِّيَابِ, i. e. garments of those called بُرُود: and he cites, from a poet, the phrase جُبَّةُ أَسْنَادٍ, which, he says, means a red jubbeh of those [made] of what are called بُرُود. (TA.) Accord. to Lth, it signifies A sort of clothing, [consisting of] a shirt with a shirt over it: and in like manner, short shirts made of pieces of cloth, one whereof is concealed beneath another: whatever appears (كُلُّ مَا ظَهَرَ) thereof is termed سِمْطٌ [q. v.]: (O:) [this app. explains the meaning of what here follows:] السَّنَدُ is [a term used in the case of] thy wearing a long shirt beneath a shirt shorter than it. (M.)

    سِنْدِىٌّ

    سِنْدِىٌّ: see سِنْدٌ [of which it is the n. un.].

    سَنْدَانٌ

    سَنْدَانٌ, with fet-h, (Mgh, Msb, K,) or سِنْدَانٌ, (thus in a copy of the M, [and thus I have generally found it written, agreeably with the common modern pronunciation,]) The عَلَاة, (M,) or زُبْرَة, (Msb,) [both meaning anvil,] of the blacksmith. (Msb, K.)

    سِنْدَانٌ

    سِنْدَانٌ Great and strong; applied to a man and to a wolf. (K.) See also the next preceding paragraph.

    سِنْدَانَةٌ

    سِنْدَانَةٌ A she-ass [either domestic or wild: probably the latter, because of her strength]. (K.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions6 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

  • الإسناد

    نسبة أحد الجزأين إلى الآخر، أعم من أن يفيد المخاطب فائدة يصح السكوت عليها أولا.

    Al-isnād (الإسناد): the attribution of one of two parts to the other, more general than whether it conveys to the addressee a meaning upon which silence would first be appropriate or not.

    al-Jurjānī, al-Taʿrīfāt, line 402 ↗

  • الإسناد

    في عرف النحاة عبارة عن ضم إحدى الكلمتين إلى الأخرى على وجه الإفادة التامة، أي على وجه يحسن السكوت عليه. وفي اللغة: إضافة الشيء إلى الشيء.

    Al-isnād: in the terminology of the grammarians, an expression for joining one of two words to the other in a manner giving complete meaning, i.e., in a manner upon which it is proper to fall silent. In language [usage], it is the attaching of one thing to another.

    al-Jurjānī, al-Taʿrīfāt, line 404 ↗

  • الإسناد في الحديث

    أن يقول المحدث: حدثنا فلان، عن فلان، عن رسول الله صلى الله عليه وسلم.

    Al-isnād in hadith: that the hadith-scholar says: 'So-and-so narrated to us, from so-and-so, from the Messenger of God, God bless him and grant him peace.'

    al-Jurjānī, al-Taʿrīfāt, line 407 ↗

  • والإسناد الخبري

    ضم كلمة أو ما يجري مجراها إلى أخرى، بحيث يفيد أن مفهوم إحداهما ثابت لمفهوم الأخرى، أو منفي عنه، وصدقه: مطابقته للواقع، وكذبه: عدمها، وقيل: صدقه: مطابقته للاعتقاد، وكذبه: عدمها.

    Al-isnād al-khabarī (declarative predication): the joining of a word, or what functions like it, to another, such that it conveys that the concept of one of them is affirmed for, or negated from, the concept of the other. Its truth (ṣidq) is its correspondence to reality, and its falsehood (kadhib) is the absence thereof; and it is also said: its truth is its correspondence to belief, and its falsehood is the absence thereof.

    al-Jurjānī, al-Taʿrīfāt, line 409 ↗

  • المستند

    مثل السند.

    Al-mustanad (المستند): like al-sanad [same meaning].

    al-Jurjānī, al-Taʿrīfāt, line 4264 ↗

  • المسند من الحديث

    خلاف المرسل، وهو الذي اتصل إسناده إلى رسول الله صلى الله عليه وسلم، وهو ثلاثة أقسام: المتواتر، والمشهور، والآحاد. والمسند قد يكون متصلا ومنقطعا، والمتصل مثل ما روى مالك عن نافع، عن ابن عمر، عن رسول الله صلى الله عليه وسلم والمنقطع مثل ما روى مالك، عن الزهري، عن ابن عباس، عن رسول الله صلى الله عليه وسلم، فهذا مسند؛ لأنه قد أسند إلى رسول الله صلى الله عليه وسلم، ومنقطع؛ لأن الزهري لم يسمع من ابن عباس، رضي الله عنه.

    Al-musnad from hadith: the opposite of al-mursal, being that whose chain of transmission (isnād) is connected up to the Messenger of God, God bless him and grant him peace. It is of three kinds: al-mutawātir, al-mashhūr, and al-āḥād. Al-musnad may be either connected (muttaṣil) or disconnected (munqaṭiʿ). The connected is like what Mālik related from Nāfiʿ, from Ibn ʿUmar, from the Messenger of God, God bless him and grant him peace. The disconnected is like what Mālik related from al-Zuhrī, from Ibn ʿAbbās, from the Messenger of God, God bless him and grant him peace — this is musnad because it has been traced back (usnida) to the Messenger of God, God bless him and grant him peace, yet disconnected (munqaṭiʿ) because al-Zuhrī did not hear from Ibn ʿAbbās, may God be pleased with him.

    al-Jurjānī, al-Taʿrīfāt, line 4266 ↗

Look this root up elsewhere:Doha Historical Dictionary ↗Quranic Arabic Corpus ↗Arabic Almanac ↗Hawramani Arabic Lexicon ↗

The same letters, turned

The same three letters in all six orders. Choose one.

س ن د

السين والنون والدال أصل واحد يدل على انضمام الشيء إلى الشيء

s-n-d: one root indicating the joining of something to something.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×1

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:

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.

Letters & sound

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

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

س

ومما بين طرف اللسان وفويق الثنايا مخرج الزاي، والسين، والصاد

From between the tip of the tongue and just above the front teeth is the place of the zāy, the sīn and the ṣād. Sībawayh, line 26560 ↗

ومما بين الثنايا وطرف اللسان، مخرج الصاد والزاي والسين

From between the front teeth and the tip of the tongue is the place of the ṣād, the zāy and the sīn. Ibn Jinnī, line 983 ↗

ن

ومن حافة اللسان من أدناها إلى منتهى طرف اللسان ما بينها وبين ما يليها من الحنك الأعلى وما فويق الثنايا مخرج النون

From the edge of the tongue, from its nearest part to the end of its tip, between it and the upper palate next to it and what is just above the front teeth, is the place of the nūn. Sībawayh, lines 26555–26556 ↗

ومن طرف اللسان بينه وبين ما فويق الثنايا، مخرج النون

From the tip of the tongue, between it and what is just above the front teeth, is the place of the nūn. Ibn Jinnī, line 979 ↗

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

س

Level of existence: ما ظهر في الماء · what appears in water

Divine Name: المحيي · al-Muḥyī, the Life-Giver

Lunar mansion: النعائم · al-Naʿāʾim

Futūḥāt ch. 198, line 62110

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

Nature (ch. 2)

السين والشين فطبعهما الحرارة واليبوسة

Sīn and shīn: their nature is heat and dryness.

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

ن

Level of existence: السماء الرابعة · the fourth heaven

Divine Name: النور · the Light (al-Nūr)

Lunar mansion: السماك · al-Simāk

Futūḥāt ch. 198, line 64663

Spheres of its simples (ch. 2): 8 line 2571 ↗

Nature (ch. 2)

الثمانية فحروفها حارة يابسة

The eightfold [rank]: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2580

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 ↗

Nature (ch. 2)

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

س

With fatḥa ـَ

فهي إشارة إلى الشيء المليح الذي من طبعه الرقة.

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

With ḍamma ـُ

فهي إشارة إلى الشيء القبيح الخشن، أو إشارة إلى سواد حسا ومعنى.

It is an indication of the ugly, rough thing, or of blackness, sensible and figurative.

With kasra ـِ

وبالكسر إشارة إلى الشيء الطابع وتكون الإشارة منه.

With kasra it is an indication of the impressing/stamping thing, and the indication proceeds from it.

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

ن

With fatḥa ـَ

فهي الخير الساكن في الذات الشاعل فيها.

It is the good that dwells in the self, kindling [al-shāʿil, as written] within it.

With ḍamma ـُ

فهي إشارة إلى الخير الكامل أو النور الساطع.

It is an indication of perfect good or radiant light.

With kasra ـِ

فهي إشارة إلى شيء يدركه المتكلم أو هو له.

It is an indication of something that the speaker perceives or that belongs to him.

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

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.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus19 roots in Ibn Fāris’s chapterس ن

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 14136 ↗

  • سنةالسين والنون والهاء أصل واحد يدل على زمان فالسنة معروفة وقد سقطت منها هاء ألا ترى أنك تقول سنيهة ويقال سنهت النخلة إذا أتت عليها الأعوام وقوله جل ذكرهL14137
  • سنىالسين والنون والحرف المعتل أصل واحد يدل على سقى وفيه ما يدل على العلو والارتفاعL14141
  • سنبالسين والنون والباء كلمتان متباينتان فالسنبة الطائفة من الدهر والكلمة الأخرى السنب وهو الفرس الواسع الجريL14149
  • سنتالسين والنون والتاء ليس أصلا يتفرع منه لكنهم يقولون السنوت فقال قوم هو العسل وقال آخرون هو الكمونL14150
  • سنحالسين والنون والحاء أصل واحد يحمل على ظهور الشيء من مكان بعينه وإن كان مختلفا فيه فالسانح ما أتاك عن يمينك من طائر أو غيرهL14155
  • سنخالسين والنون والخاء أصل واحد يدل على أصل الشيء فالسنخ الأصل وأسناخ الثنايا أصولها ويقال سنخ الرجل في العلم سنوخا أي علم أصوله فأما قولهم سنخ الدهن إذاL14159
  • سندالسين والنون والدال أصل واحد يدل على انضمام الشيء إلى الشيءQ 1 · L14162
  • سنطالسين والنون والطاء ليس بشيء إلا السناط وهو الذي لا لحية لهL14172
  • سنعالسين والنون والعين إن كان صحيحا فهو يدل على جمال وخير ورفعةL14173
  • سنفالسين والنون والفاء أصل يدل على شد شيء أو تعليق شيء على شيء فالسناف خيط يشد من حقو البعير إلى تصديره ثم يشد في عنقهL14175
  • سنمالسين والنون والميم أصل واحد يدل على العلو والارتفاع فالسنام معروف وتسنمت علوت وناقة سنمة عظيمة السنام وأسنمت النار أعليت لهبها وأسنمة موضع ( 2باب السQ 1 · L14186
  • سهوالسين والهاء والواو معظم الباب يدل على الغفلة والسكون فالسهو الغفلةQ 2 · L14190
  • سهجالسين والهاء والجيم أصل يدل على دوام في شيءL14200
  • سهدالسين والهاء والدال كلمتان متباينتان تدل إحداهما على خلاف النوم والأخرى على السكونL14203
  • سهرالسين والهاء والراء معظم بابه الأرق وهو ذهاب النومQ 1 · L14209
  • سهفالسين والهاء والفاء تقل فروعه ويقولون إن السهف تشحط القتيل في دمه واضطرابه ويقال إن السهاف العطشL14222
  • سهقالسين والهاء والقاف أصل يدل على طول وامتداد وهو صحيح فالسهوق الرجل الطويل والسهوق الكذاب وسمي بذلك لأنه يغلو في الأمر ويزيد في الحديث والسهوق من الرياL14224
  • سهكالسين والهاء والكاف أصلان أحدهما يدل على قشر ودق والآخر على الرائحة الكريهةL14227
  • سهمالسين والهاء والميم أصلان أحدهما يدل على تغير في لون والآخر على حظ ونصيب وشيء من أشياء فالسهمة النصيب ويقال أسهم الرجلان إذا اقترعا وذلك من السهمة والQ 1 · L14240
In the sister scriptsHebrew ס/ש נ דSyriac ܣ/ܫ ܢ ܕ
Arabicس ن د
Hebrewס/ש נ ד
Syriacܣ/ܫ ܢ ܕ
Ancient South Arabian (musnad)𐩯/𐩦 𐩬 𐩵
Phoenician𐤎/𐤔 𐤍 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

  • Classical lexiconAl-Khalīl fixes sanad as the rising ground that faces a mountain or valley, musnad as anything leaned against, extends the term grammatically (sanad/musnad for topic and comment, as in ʿAbdullāhi rajulun ṣāliḥ), and applies it to a strong-backed camel (nāqa sinād) and to a metrical flaw (sinād, discord between rhyme-letters).well attested

    The lexicographers in chronological order, from al-Khalīl to Lane.

    Al-Khalīl fixes sanad as the rising ground that faces a mountain or valley, musnad as anything leaned against, extends the term grammatically (sanad/musnad for topic and comment, as in ʿAbdullāhi rajulun ṣāliḥ), and applies it to a strong-backed camel (nāqa sinād) and to a metrical flaw (sinād, discord between rhyme-letters). Al-Jawharī adds that a reliable man is himself called sanad, that isnād in ḥadīth is 'raising' a report back to its speaker, that musnad also names the ancient Ḥimyarite script and, oddly, an adopted son (al-daʿiyy), and that a faction going out mutasānidīn means marching under separate, uncoordinated banners. Ibn Fāris then reduces all of this to one root sense — the leaning/joining of thing to thing — deriving even the prosodic flaw sinād from the image of separate parties each leaning on its own banner rather than a shared one; Ibn Manẓūr collects the same material and adds a distinct extension, yusnidna fī l-jabal, 'they climb/ascend the mountain-face,' from the Uḥud ḥadīth, while Lane's synthesis of S, M, Msb, K confirms sanada/istanada/tasānada/asnada as near-synonyms for i'tamada ʿalayhi, 'he leaned, rested, stayed himself upon it.'

    Draws on: al-Khalīl, Kitāb al-ʿAyn · al-Jawharī, al-Ṣiḥāḥ · Ibn Fāris, Maqāyīs al-Lugha · Ibn Manẓūr, Lisān al-ʿArab · Lane, Lexicon

    • al-Khalīl, Kitāb al-ʿAyn, root s-n-d
    • al-Jawharī, al-Ṣiḥāḥ, root s-n-d
    • Ibn Fāris, Maqāyīs al-Lugha, root s-n-d
    • Ibn Manẓūr, Lisān al-ʿArab, root s-n-d
    • Lane, Lexicon, root s-n-d
  • Letters & soundSīn is correlated with 'what appears in water' and, for al-Dabbāgh, with the comely thing whose nature is delicacy;speculative

    What the theorists of sound symbolism would say of these letters. Speculative by nature.

    Sīn is correlated with 'what appears in water' and, for al-Dabbāgh, with the comely thing whose nature is delicacy; nūn again with the fourth heaven and the indwelling kindling good; dāl with the lowest heaven and, per al-Dabbāgh, with 'something external to the self.' Read speculatively, one could see in s-n-d a delicate or elevated thing (s) drawing on an inner good (n) by attaching itself to something external and lower (d) — an apt shadow of sanad as leaning one's weight on an external support. This remains a suggestive resonance only, without standing in comparative or historical linguistics.

    Draws on: Akbarian letter-correspondences (198) · al-Dabbāgh, letter meanings under fatḥa

    • Ibn ʿArabī (attributed), letters of the Breath, no. 198
    • al-Dabbāgh, letter-meanings under fatḥa
  • Root structureWithin the s-n nucleus, s-n-d (leaning/joining) sits beside s-n-kh, 'the root or base of a thing' (sinkh al-rajul fī l-ʿilm, his grounding in knowledge) and s-n-ḥ, 'a thing's appearing from a particular quarter' — together suggesting, only by juxtaposition, a loose field around orientation, base, and facing-direction.plausible

    The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).

    Within the s-n nucleus, s-n-d (leaning/joining) sits beside s-n-kh, 'the root or base of a thing' (sinkh al-rajul fī l-ʿilm, his grounding in knowledge) and s-n-ḥ, 'a thing's appearing from a particular quarter' — together suggesting, only by juxtaposition, a loose field around orientation, base, and facing-direction. Among the permutations of s, n, d, only s-n-d itself and s-d-n ('the specific office of a shrine-custodian, sādin') are affirmed by Ibn Fāris as genuine roots; n-d-s ('piercing with spears') and d-n-s ('defilement, staining') are real but semantically remote, a useful check against over-reading Ibn Jinnī's greater derivation across this particular set of transpositions.

    Draws on: Ibn Fāris nucleus siblings · permutation table

    • Ibn Fāris, Maqāyīs al-Lugha, siblings and permutations
  • Semitic kin & loanwordsNo confident Semitic cognate is known for s-n-d in the sense 'to lean, support': Hebrew and Aramaic/Syriac express this same concept with a different root, s-m-k (Heb.uncertain

    Cognates in the sister languages, and whether the word was borrowed.

    No confident Semitic cognate is known for s-n-d in the sense 'to lean, support': Hebrew and Aramaic/Syriac express this same concept with a different root, s-m-k (Heb. sāmakh, Aram./Syr. smk, 'to lean, support, ordain'), leaving Arabic sanad without an obvious West Semitic parallel. The term musnad for the pre-Islamic South Arabian monumental script is a distinct, specialized usage; it likely reflects South Arabian scribal self-designation for their own alphabet rather than an Arabic coinage, but no specific inscription is cited here to confirm the term's own epigraphic attestation. Overall this looks like an internally developed Arabic root rather than a loanword.

    Draws on: comparison with Hebrew/Aramaic s-m-k

  • Quranic exegesisAt Q 63:4, ka-annahum khushubun musannadah ('as though they were propped-up pieces of timber'), the exegetes read the simile as describing the hypocrites: impressive bodies and fluent speech (the preceding clauses praise their physique and eloquence) concealing an inward hollowness.plausible

    How the classical exegetes read the word in the Quran.

    At Q 63:4, ka-annahum khushubun musannadah ('as though they were propped-up pieces of timber'), the exegetes read the simile as describing the hypocrites: impressive bodies and fluent speech (the preceding clauses praise their physique and eloquence) concealing an inward hollowness. Al-Ṭabarī and al-Zamakhsharī take musannadah as timber leaned against a wall — present and imposing to the eye, but lifeless, without roots, understanding, or independent standing, unlike a living tree. Al-Rāzī extends the image to the hypocrites' cowardice and lack of inner conviction: they merely lean on outward appearance, as the wood leans on the wall, with nothing holding them up from within.

    Draws on: general tafsīr tradition on Q 63:4

  • Philosophy & kalāmSanad/istinād is not itself a canonical technical term in Avicennian falsafa or kalām — the standard vocabulary for the contingent's dependence on the Necessary is iftiqār or taʿalluq — but the root's core image of 'leaning upon' makes it a natural synonym that Ibn ʿArabī exploits for the same relation: the muḥdath (originated thing) 'leans' (yastanid) upon what does not admit of its own removal, i.e., the Necessary Existent.uncertain

    The word as a technical term in falsafa and theology.

    Sanad/istinād is not itself a canonical technical term in Avicennian falsafa or kalām — the standard vocabulary for the contingent's dependence on the Necessary is iftiqār or taʿalluq — but the root's core image of 'leaning upon' makes it a natural synonym that Ibn ʿArabī exploits for the same relation: the muḥdath (originated thing) 'leans' (yastanid) upon what does not admit of its own removal, i.e., the Necessary Existent. In this loose sense it echoes Avicenna's argument that every possible existent (mumkin al-wujūd) requires an external cause upon which its existence depends absolutely.

    Draws on: general kalām/falsafa vocabulary of contingency

  • Akbarian readingIstinād (leaning/dependence) is used in the Faṣṣ Ādam excerpts as the operative term for the ontological dependence of every particular existent (mawjūd ʿaynī) on the universal, unremovable realities: its istinād to these is treated as the very structure of contingent being.well attested

    The word in Ibn ʿArabī's text and terminology.

    Istinād (leaning/dependence) is used in the Faṣṣ Ādam excerpts as the operative term for the ontological dependence of every particular existent (mawjūd ʿaynī) on the universal, unremovable realities: its istinād to these is treated as the very structure of contingent being. From this Ibn ʿArabī reasons that since a thing's existence comes from other than itself (min ghayrihi), it is bound by 'a bond of need' (irtibāṭ iftiqār) to that other, and the one leaned-upon (al-mustanad ilayh) must therefore be wājib al-wujūd li-dhātihi — necessary in itself, self-sufficient, unneedy — since what depends on Him by His essence thereby becomes necessary through Him (wājib bihi), and is shaped in what is ascribed to it after the form of that on which it leans. The same term is redeployed politically: the subjects (raʿāyā) of a khalīfa 'lean upon him' (istināduhā ilayhi), so that he must supply everything they need of him — otherwise, Ibn ʿArabī says, he is not truly a khalīfa. Sanad/istinād thus functions in the Faṣṣ as the technical hinge linking the metaphysics of contingency to the political theology of vicegerency.

    Draws on: Faṣṣ Ādam excerpts on istinād

    • Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam

Reference

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