Mashrabaمشربة

Root · 0 in the Quran · 108 in 18 texts of the library

صححfreedom from sickness and defect, and evenness (root shh)

الصاد والحاء أصل يدل على البراءة من المرض والعيب وعلى الاستواء

Ibn Fāris, Maqāyīs al-lugha · English rendering

صحح

The family of the root

Patterns computed · our data

The words of ص ح ح that our sources attest: the root's letters in green, the added letters in gold.

17 words5 verbs1 verbal noun1 participle1 intensive or elative8 other nouns1 plural

  • صَحِيحhealthy, sound, or free from disease
  • صَحَّحَhe rendered him healthy, sound, or free from disease
  • تَصْحِيحcorrection
  • مُصَحِّحcorrecting; corrective
  • صَحَّhe was, or became, healthy, or sound
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs5صَحَّ · صَحَّحَ · أَصَحَّ

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

  • صَحَّhe was, or became, healthy, or soundLaneForm ILane
  • صَحَّحَhe rendered him healthy, sound, or free from diseaseLaneForm IIlibrary ×1Lane
  • أَصَحَّForm IVLane
  • تَصَحَّحَhe was rendered healthy, or sound, by itLaneForm VLane
  • اِسْتَصَحَّLane: see Form IForm XLane
Verbal nouns1تَصْحِيح

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

  • تَصْحِيحcorrectionautoForm II · Lane: inf. n.library ×1Lane
Participles1مُصَحِّح

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

  • مُصَحِّحcorrecting; correctiveautoactive, Form IVlibrary ×1
Intensives, qualities and the elative1صَحِيح

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

Other nouns8صَحَاح · صَحْصَاح · صَحْصَح

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

Plurals1صَحَاح

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

  • صَحَاحbroken plural of صَحِيحLaneIbn Fāris

Reference

Why this shape?What each of the 10 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.

مَفْعَلَةص ح حمَصْحَحَة

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.

The dictionaries

English: AI translation
  • al-Khalīl · 170Al-ṣiḥḥah (الصحة) 'health': the departure of illness and freedom from every defect and doubt.

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

    Al-ṣiḥḥah (الصحة) 'health': the departure of illness and freedom from every defect and doubt. One says ṣaḥḥa yaṣiḥḥu ṣiḥḥatan (صح يصح صحة). ('Fasting is a maṣaḥḥah [مصحة]') — also maṣiḥḥah (مصحة); pronouncing the ṣād with fatḥah is more common than with kasrah, meaning it brings about health through it. Al-ṣaḥṣān (الصحصان) and al-ṣaḥṣaḥ (الصحصح) are level, bare ground, plural ṣaḥāṣiḥ (صحاصح). He said: 'and a far-reaching level plain (ṣaḥṣaḥān - صحصحان), like a shield.'

    AI translation of the Arabic below

    الصحة: ذهاب السقم والبراءة من كل عيب وريب. صح يصح صحة. (والصوم مصحة «5» ) ومصحة، ونصب الصاد أعلى من الكسر. يعني يصح عليه. والصحصان والصحصح: ما استوى وجرد من الأرض، ويجمع صحاصح، قال: وصحصحان قذف كالترس «1»

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 14) ↗
  • al-Jawharī · 393Al-ṣiḥḥah (الصحة) 'health': the opposite of sickness (saqam - سقم).

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

    Al-ṣiḥḥah (الصحة) 'health': the opposite of sickness (saqam - سقم). One says: fulān ṣaḥḥa min ʿillatihi wa-staṣaḥḥa (فلان صح من علته واستصح) 'so-and-so recovered from his illness and became healthy.' Al-Aʿshā said: "the ailments shook off from him, and he became healthy (istaṣaḥḥa - استصح)..." Ṣaḥḥaḥahu Allāh (صححه الله) 'God made him healthy,' so he is ṣaḥīḥ (صحيح) and ṣaḥāḥ (صحاح) with fatḥah. Likewise ṣaḥīḥ al-adīm (صحيح الأديم) and ṣaḥāḥ al-adīm (صحاح الأديم) mean the same, i.e., uncut [leather]. Aṣaḥḥa al-qawm (أصح القوم) 'the people became muṣiḥḥūn (مصحون)' when a blight had afflicted their livestock and then lifted. In the ḥadīth: 'Let not the owner of a diseased [animal] bring it in upon a muṣiḥḥ (مصح).' One says: al-safar maṣaḥḥah (السفر مصحة), with fatḥah [travel is conducive to health]. Al-ṣaḥṣaḥ (الصحصح), al-ṣaḥṣāḥ (الصحصاح), and al-ṣaḥṣaḥān (الصحصحان) mean level ground. Al-tarahāt al-ṣaḥāṣiḥ (الترهات الصحاصح) means falsehood/nonsense — thus related by Abū ʿUbayd. Likewise al-tarahāt al-basābis (الترهات البسابس). Both, in my view, are better [expressed] as an iḍāfah construction.

    AI translation of the Arabic below

    الصحة: خلاف السقم. وقد صح (1) فلان من علته واستصح. قال الأعشى: نفض الأسقام عنه واستصح (2) * وصححه الله فهو صحيح وصحاح بالفتح. وكذلك صحيح الأديم وصحاح الأديم بمعنى، أي غير مقطوع. وأصح القوم فهم مصحون، إذا كانت قد أصابت أموالهم عاهة ثم ارتفعت. وفي الحديث: " لا يوردن ذو عاهة على مصح ". وتقول: السفر مصحة، بالفتح. والصحصح والصحصاح والصحصحان: المكان المستوي. والترهات الصحاصح، هي الباطل. هكذا حكاه أبو عبيد. وكذلك الترهات البسابس. وهما بالإضافة أجود عندي.

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 381) ↗
  • Ibn Fāris · 395Ṣād and ḥāʾ (ص ح) is a root indicating freedom from disease and defect, and evenness/soundness deriving from that.

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

    Ṣād and ḥāʾ (ص ح) is a root indicating freedom from disease and defect, and evenness/soundness deriving from that. Ṣiḥḥah (الصحة) 'health' is the departure of illness and freedom from every defect. Ṣaḥīḥ (الصحيح) and ṣiḥāḥ (الصحاح) have the same meaning. Al-muṣiḥḥ (المصح) is one whose family and camels are ṣiḥāḥ (صحاح) 'healthy' and aṣiḥḥāʾ (أصحاء). The Messenger of God (peace be upon him) said: 'Let not the owner of a diseased [animal] bring it in upon a muṣiḥḥ (مصح)' — meaning one whose camels are ṣiḥāḥ (صحاح) 'healthy.' Al-ṣaḥṣaḥ (الصحصح), al-ṣaḥṣaḥān (الصحصحان), and al-ṣaḥṣāḥ (الصحصاح) mean level ground.

    AI translation of the Arabic below

    الصاد والحاء أصل يدل على البراءة من المرض والعيب وعلى الاستواء من ذلك الصحة ذهاب السقم والبراءة من كل عيب والصحيح والصحاح بمعنى والمصح الذي أهله وإبله صحاح وأصحاء قال رسول الله صلى الله عليه وسلم ( لا يوردن ذو عاهة على مصح ) أي الذي إبله صحاح والصحصح والصحصحان والصحصاح المكان المستوي

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 281) ↗
  • Lisān · 711Al-ṣiḥḥ (الصح) and al-ṣiḥḥah (الصحة).

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

    Al-ṣiḥḥ (الصح) and al-ṣiḥḥah (الصحة). Al-ṣaḥāḥ (الصحاح): the opposite of sickness (saqam - سقم), and the departure of illness. One says: fulān ṣaḥḥa min ʿillatihi wa-staṣaḥḥa (فلان صح من علته واستصح) 'so-and-so recovered from his illness and became healthy.' Al-Aʿshā said: "Or, as they said, was he sick? Yet if the ailments shook off from him, and he became healthy (istaṣaḥḥa - استصح), he will surely restore to Maʿadd its turning-back (ʿikrahā - عكرها), [through] night-marching and the taking of gifts (al-minaḥ - المنح)." He means: if the ailments that were upon him shook off and he recovered from them and became healthy, he will restore to Maʿadd its favor, that is, its turning-back and its receiving of gifts. Ṣaḥḥaḥahu Allāh (صححه الله) 'God made him healthy,' so he is ṣaḥīḥ (صحيح) and ṣaḥāḥ (صحاح), with fatḥah. Likewise ṣaḥīḥ al-adīm (صحيح الأديم) and ṣaḥāḥ al-adīm (صحاح الأديم) have the same meaning, i.e., 'uncut' [leather]. It [ṣiḥḥah] also means freedom from every defect and doubt. In the ḥadīth: 'The son of Adam will divide with the people of the Fire a whole/valid division (qismatan ṣaḥāḥan - قسمة صحاحا)' — meaning Cain (Qābīl - قابيل) who killed his brother Abel (Hābīl - هابيل), i.e., he divides with them a sound division, having half of it and they the other half. Al-ṣaḥāḥ (الصحاح), with fatḥah, has the meaning of ṣaḥīḥ (صحيح); one says dirham ṣaḥīḥ (درهم صحيح) and dirham ṣaḥāḥ (درهم صحاح); it may also be with ḍammah, like ṭuwāl (طوال) for ṭawīl (طويل); some transmit it with kasrah, but there is no basis for that. Ibn Durayd related from Abū ʿUbaydah: 'That was during his health and his sickness (fī ṣiḥḥihi wa-saqamihi - في صحه وسقمه).' He said: among their sayings is: 'How close is health (al-ṣaḥāḥ - الصحاح) to sickness!' One says: ṣaḥḥa yaṣiḥḥu ṣiḥḥatan (صح يصح صحة). A man is ṣaḥāḥ (صحاح) and ṣaḥīḥ (صحيح), from a people who are aṣiḥḥāʾ (أصحاء) and ṣiḥāḥ (صحاح) [for both]; a woman is ṣaḥīḥah (صحيحة), from women who are ṣiḥāḥ (صحاح) and ṣaḥāʾiḥ (صحائح). Aṣaḥḥa al-rajul (أصح الرجل) 'the man became muṣiḥḥ (مصح)': his family and livestock became healthy, whether he himself was healthy or sick. Aṣaḥḥa al-qawm (أصح القوم) also [means] 'the people became muṣiḥḥūn (مصحون)' when a blight had afflicted their property and then lifted. In the ḥadīth: 'Let not the one with diseased [animals] (al-mumriḍ - الممرض) bring them in upon the one with healthy [animals] (al-muṣiḥḥ - المصح).' Al-muṣiḥḥ (المصح) is the one whose livestock has become free of diseases and blights, meaning: let him not bring diseased animals in upon one whose animals are healthy (ṣiḥāḥ - صحاح) and water them together — as though this were disliked lest something appear in the property of the healthy owner similar to what appeared in the property of the diseased owner's animals, causing it to be thought they had infected them, and he thereby incur sin; yet he (peace be upon him) also said: 'There is no contagion (lā ʿadwā - لا عدوى).' And in another ḥadīth: 'Let not the owner of a diseased [animal] bring it in upon a muṣiḥḥ (مصح)' — meaning that one whose livestock has sickened cannot bring it in upon one whose livestock is healthy (ṣiḥāḥ - صحاح). In the ḥadīth: 'Fasting is a maṣaḥḥah (مصحة)' and maṣiḥḥah (مصحة), with fatḥah or kasrah on the ṣād, the fatḥah being more common — meaning it brings about health through it; it is a mafʿalah-form from ṣiḥḥah (الصحة) 'well-being,' like his saying in another ḥadīth: 'Fast, and you will be healthy (ṣūmū taṣiḥḥū - صوموا تصحوا).' Travel likewise is a maṣaḥḥah (مصحة). Land that is maṣaḥḥah (مصحة) or maṣiḥḥah (مصحة): free of epidemics, healthy, without plague, not abounding in ailments and sicknesses. Ṣiḥāḥ al-ṭarīq (صحاح الطريق) [also means]: the part of the road that is hard, not made easy, not trodden smooth. Ṣiḥāḥ al-ṭarīq (صحاح الطريق) [also]: its hardness. Ibn Muqbil said, describing a she-camel: "When she faced the front of the road, she made straight for the hard part of the road (ṣiḥāḥ al-ṭarīq - صحاح الطريق), too firm to take the easy way." Ṣaḥḥa al-shayʾ (صح الشيء): he made the thing ṣaḥīḥ (صحيح) 'sound.' Ṣaḥḥaḥtu al-kitāb wa-l-ḥisāb taṣḥīḥan (صححت الكتاب والحساب تصحيحا) 'I corrected the writing and the account,' when it had been faulty and I set it right.

    AI translation of the Arabic below

    الصح والصحة «4». والصحاح: خلاف السقم، وذهاب المرض؛ وقد صح فلان من علته واستصح؛ قال الأعشى: أم كما قالوا سقيم، فلئن ... نفض الأسقام عنه، واستصح ليعيدن لمعد عكرها، ... دلج الليل وتأخاذ المنح يقول: لئن نفض الأسقام التي به وبرأ منها وصح، ليعيدن لمعد عطفها أي كرها وأخذها المنح. وصححه الله، فهو صحيح وصحاح، بالفتح، وكذلك صحيح الأديم وصحاح الأديم، بمعنى، أي غير مقطوع، وهو أيضا البراءة من كل عيب وريب؛ وفي الحديث: يقاسم ابن آدم أهل النار قسمة صحاحا ؛ يعني قابيل الذي قتل أخاه هابيل أي أنه يقاسمهم قسمة صحيحة، فله نصفها ولهم نصفها؛ الصحاح، بالفتح: بمعنى الصحيح؛ يقال: درهم صحيح وصحاح، ويجوز أن يكون بالضم كطوال في طويل، ومنهم من يرويه بالكسر ولا وجه له. وحكى ابن دريد عن أبي عبيدة: كان ذلك في صحه وسقمه؛ قال: ومن كلامهم: ما أقرب الصحاح من السقم وقد صح يصح صحة، ورجل صحاح وصحيح من قوم أصحاء وصحاح فيهما، وامرأة صحيحة من نسوة صحاح وصحائح. وأصح الرجل، فهو مصح: صح أهله وماشيته، صحيحا كان هو أو مريضا. وأصح القوم أيضا، وهم مصحون إذا كانت قد أصابت أموالهم عاهة ثم ارتفعت. وفي الحديث: لا يورد الممرض على المصح ؛ المصح الذي صحت ماشيته من الأمراض والعاهات، أي لا يورد من إبله مرضى على من إبله صحاح ويسقيها معها، كأنه كره ذلك أن يظهر «5» بمال المصح ما ظهر بمال الممرض، فيظن أنها أعدتها فيأثم بذلك؛ وقد قال، صلى الله عليه وسلم: لا عدوى ؛ وفي الحديث الآخر: لا يوردن ذو عاهة على مصح أي أن الذي قد مرضت ماشيته لا يستطيع أن يورد على الذي ماشيته صحاح. وفي الحديث: الصوم مصحة ومصحة ، بفتح الصاد وكسرها، والفتح أعلى، أي يصح عليه؛ هو مفعلة من الصحة العافية، وهو كقوله في الحديث الآخر: صوموا تصحوا. والسفر أيضا مصحة [مصحة]. وأرض مصحة ومصحة: بريئة من الأوباء صحيحة لا وباء فيها، ولا تكثر فيها العلل والأسقام. وصحاح الطريق: ما اشتد منه ولم يسهل ولم يوطأ. وصحاح الطريق: شدته؛ قال ابن مقبل يصف ناقة: إذا واجهت وجه الطريق، تيممت ... صحاح الطريق، عزة أن تسهلا وصح الشيء: جعله صحيحا. وصححت الكتاب والحساب تصحيحا إذا كان سقيما فأصلحت خطأه. وأتيت فلانا فأصححته أي وجدته صحيحا. والصحيح من الشعر: ما سلم من النقص، وقيل: كل ما يمكن فيه الزحاف فسلم منه، فهو صحيح؛ وقيل: الصحيح كل آخر نصف يسلم من الأشياء التي تقع عللا في الأعاريض والضروب ولا تقع في الحشو. والصحصح والصحصاح والصحصحان: كله ما استوى من الأرض وجرد، والجمع الصحاصح. والصحصح: الأرض الجرداء المستوية ذات حصى صغار. وأرض صحاصح وصحصحان: ليس بها شيء ولا شجر ولا قرار للماء، قال: وقلما تكون إلا إلى سند واد أو جبل قريب من سند واد؛ قال: والصحراء أشد استواء منها؛ قال الراجز: تراه بالصحاصح السمالق، ... كالسيف من جفن السلاح الدالق وقال آخر: وكم قطعنا من نصاب عرفج، ... وصحصحان قذف مخرج، به الرذايا كالسفين المخرج ونصاب العرفج: ناحيته. والقذف: التي لا مرتع بها. والمخرج: الذي لم يصبه مطر؛ أرض مخرجة. فشبه شخوص الإبل الحسرى بشخوص السفن؛ ويقال: صحصاح؛ وأنشد: حيث ارثعن الودق في الصحصاح وفي حديث جهيش: وكائن قطعنا إليك من كذا وكذا وتنوفة صحصح ؛ والصحصح والصحصحة والصحصحان: الأرض المستوية الواسعة. والتنوفة: البرية؛ ومنه حديث ابن الزبير لما أتاه قتل الضحاك، قال: إن ثعلب بن ثعلب حفر بالصحصحة، فأخطأت استه الحفرة ؛ وهذا مثل للعرب تضربه فيمن لم يصب موضع حاجته، يعني أن الضحاك طلب الإمارة والتقدم فلم ينلها. ورجل صحصح وصحصوح: يتتبع دقائق الأمور فيحصيها ويعلمها؛ وقول مليح الهذلي: فحبك ليلى حين يدنو زمانه، ... ويلحاك في ليلى العريف المصحصح قيل: أراد الناصح، كأنه المصحح فكره التضعيف. والترهات الصحاصح «1»: هي الباطل، وكذلك الترهات البسابس، وهما بالإضافة أجود؛ قال ابن مقبل: وما ذكره دهماء، بعد مزارها ... بنجران، إلا الترهات الصحاصح ويقال للذي يأتي بالأباطيل: مصحصح.

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 507) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    صَحَّ

    1. صَحَّ, (S, A, MA, Msb, K,) aor. صَحِحَ (MA, Msb, K) and صَحَحَ , (MA,) inf. n. صِحَّةٌ (S, * A, * MA, Msb, * MF, TA) and صُحٌّ, (S, * K, * MF, TA,) two forms of the inf. n. of which there are some other exs., as قِلَّةٌ and قُلٌّ, and ذِلَّةٌ and ذُلٌّ, (MF, TA,) and صَحَاحٌ also, (K, * TA, * TK,) [like سَلَامٌ &c.,] He was, or became, healthy, or sound; (MA;) or restored to health, or soundness, مِنْ عِلَّتِهِ [from his disease]; (S, A;) as also استصحّ: (S:) or his disease departed. (K, TK.) And (assumed tropical:) It was, or became, [or proved,] sound, valid, (MA,) [substantial, real, sure, certain,] true, right, (MA, Msb,) correct, just or proper, whole or entire, (MA,) or [unmarred, or unimpaired,] free from every imperfection or defect or fault or blemish, (L, K, TA,) and from everything that would occasion doubt or suspicion or evil opinion: (L, TA:) and (tropical:) it was, or became, suitable to the case, or event. (Msb.) You say, صَحَّتْ شَهَادَتُهُ (tropical:) [His testimony was sound, valid, &c.]. (A, TA.) And صَحَّ قَوْلُهُ (tropical:) [His saying was, or proved, true]. (A, TA.) And صَحَّ عِنْدَ القَاضِى حَقُّهُ (tropical:) [His right, or due, or just claim, was, or became, established, substantiated, made good, or verified, in the estimation of the judge; like ثَبَتَ]. (A, TA.) And صَحَّ لَهُ عَلَيْهِ كَذَا (tropical:) [Such a thing became established, or verified, as due to him from him; like ثَبَتَ]. (A, TA.) And صَحَّ العَقْدُ (tropical:) The contract became established by its execution. (Msb,) And صَحَّتِ الصَّلَاةُ, as used by the lawyers, (tropical:) The prayer [was suitable to the ordinance thereof, so that it] annulled the obligation of performing it after the appointed time. (Msb, * and Dict. of Techn. Terms of the Mussalmans pp. 815-816. [This meaning is expressed in the former by the phrase أَسْقَطَتِ القَضَآءَ; which is fully expl. in the latter work, with other conventional meanings of صِحَّةٌ, all reducible to explanations given above.] صَحَّ الشَّىْءَ [if not a mistranscription for أَصَحَّ or صَحَّحَ] signifies (assumed tropical:) He made the thing صَحِيح [i. e. sound, valid, &c.]. (L, TA. [In the latter app. taken from the former.])

    صحّحهُ

    2. صحّحهُ, [inf. n. تَصْحِيحٌ,] He rendered him healthy, sound, or free from disease; (S, A, MA, TA;) said of God; (S, TA;) and (A, TA) so اصحّهُ. (A, K, TA.) One says, ٱللّٰهُ بَدَنَكَ أَصَحَّ, and صَحَّحَ جِسْمَكَ, May God render thy body healthy, sound, or free from disease. (A.) And (assumed tropical:) He rendered it sound, valid, (MA,) [substantial, real, sure, certain,] true, right, (MA, Msb,) just or proper, whole or entire, (MA,) [or free from every imperfection or defect or fault or blemish, and from everything that would occasion doubt or suspicion or evil opinion: see 1.] You say, صَحَّحْتُ الكِتَابَ, and الحِسَابَ, (assumed tropical:) I corrected the book, or writing, and the reckoning; rectified what was wrong thereof. (L, TA.) And صحّح بَرَآءَتَهُ [He verified his being free from a thing; clear, quit, or guiltless, of it; or irresponsible for it]. (Mgh in art. برأ.)

    اصحّهُ

    4. اصحّهُ: see 2, in two places. Also He found him to be صَحِيح [or healthy, sound, or free from disease]; namely, a man. (L, TA.) And اصحّ He had his family and his cattle in a healthy, or sound, state; (L, K;) whether he himself were in health or sick: (L:) or, said of a people, or party, they had their cattle in a healthy, or sound, state, after they had been affected by a plague, or murrain, or distemper. (S, L.)

    تصحّح بِهِ

    5. تصحّح بِهِ [He was rendered healthy, or sound, by it]. (O and TA voce شَيْعَةٌ, q. v.)

    إِسْتَصْحَحَ

    10: see 1, first sentence. One says also, أَنَا أَسْتَصِحُّ مَا تَقُولُ (tropical:) [I hold to be true, right, or just, what thou sayest]. (TA.)

    صَحْصَحَ

    R. Q. 1. صَحْصَحَ It (a thing, or an affair,) was, or became, distinct, apparent, or manifest; (K;) like حَصْحَصَ. (TA.)

    صُحٌّ

    صُحٌّ: see the next paragraph, in two places.

    صِحَّةٌ

    صِحَّةٌ (S, A, MA, O, K) and صُحٌّ (S, * O, K) and صَحَاحٌ (O, K) [all app. inf. ns., of صَحَّ, q. v.; and used as simple substs. meaning] Health, or soundness of body; (S, A, MA, O;) contr. of سُقْمٌ or سَقَمٌ: (S, A, O:) or departure of disease: (K:) صِحَّةٌ is said to be in the body and in religion; like as are [its contrs.] مَرَضٌ and سُقْمٌ: (Aboo-Is-hák, TA in art. مرض:) in the body, it is a natural state or condition, wherewith the actions [and functions] of the body have the natural course: and it is metaphorically used in relation to [other things, including] attributes, or ideal things: (Msb:) and signifies [a sound, valid, substantial, real, sure, certain, true, right, correct, just or proper, whole or entire, state or condition; as is indicated in the first paragraph of this art.; or] freedom from every imperfection or defect or fault or blemish, (L, K, TA,) and from everything that would occasion doubt or suspicion or evil opinion. (L, TA.) One says, أَوْصَى فِى صِحَّتِهِ وَشِحَّتِهِ. (K in art. شح, q. v.) And وَسُقْمِهِ كَانَ ذٰلِكَ فِى صُحِّهِ [That was in his state of health, or soundness, and his illness, or sickness]. (AO, S.) And مِنَ مَا أَقْرَبَ الصَّحَاحَ السَّقَامِ [How little removed is health, or soundness, from illness, or sickness!]. (O.)

    صَحَاحٌ

    صَحَاحٌ: see صِحَّةٌ, in two places: and see صَحِيحٌ, in four places. صَحَاحُ الطَّرِيقِ means (assumed tropical:) The hard part of the road, that has not been rendered soft, or plain, (K, TA,) nor smooth, or easy to walk or ride upon. (TA.)

    صُحَاحٌ

    صُحَاحٌ: see the next paragraph.

    صَحِيحٌ

    صَحِيحٌ (S, A, MA, Msb, K, KL) and صَحَاحٌ (S, A, Msb, K) Healthy, sound, or free from disease; (S, A, MA, K, KL;) and so صَحِيحُ الجَسَدِ, applied to a man: (Msb:) and (assumed tropical:) sound, valid, (MA, KL,) [substantial, real, sure, certain,] true, right, (MA, KL, and Msb in explanation of the former word,) correct, just or proper, whole or entire, (MA, KL,) or [unmarred, or unimpaired,] free from every imperfection or defect or fault or blemish, (L, K, TA,) and from everything that would occasion doubt or suspicion or evil opinion: (L, TA:) [and (assumed tropical:) suitable to the case, or event: (see 1:)] fem. صَحِيحَةٌ, applied to a woman [and to other things]: (TA:) pl. صَحَاحٌ, (A, Msb, K,) a pl. of صَحِيحٌ, (Msb,) and applied to men [and other things], (A, K, TA,) and of صَحِيحَةٌ, and applied to women, (TA,) and أَصِحَّآءُ, (A, Msb, K,) a pl. of صَحِيحٌ, (Msb,) and applied to men, (A, K,) and أَصِحَّةٌ, likewise applied to men, (A,) and صَحَائِحُ, (K,) a pl. of صَحِيحَةٌ, and applied to women. (TA.) صَحِيحُ الأَدِيمِ means [lit. Sound of skin; or] not [having the skin] cut; as also صَحَاحُ الأَدِيمِ: (S:) [but each has a tropical signification; for] one says, فُلَانٌ صَحِيحُ الأَدِيمِ (Ham p. 628) meaning (tropical:) [Such a one is sound] in respect of origin, and of honour, or reputation. (Har p. 135.) And دِرْهَمٌ صَحِيحٌ means A dirhem free from defect; as also صَحَاحٌ; and صُحَاحٌ, [which I find as syn. with صَحِيحٌ in my copy of the K,] with damm, is allowable, like طُوَالٌ as syn. with طَوِيلٌ. (L, TA.) And it is said in a trad., يُقَاسِمُ ٱبْنُ آدَمَ أَهْلَ النَّارِ قِسْمَةً صَحَاحًا i. e. The son of Adam, meaning Kábeel [or Cain], who slew his brother Hábeel [or Abel], will make a right division with the people of Hell, so that half of it shall be for him, and half for them. (L, TA.)

    صَحْصَحٌ

    صَحْصَحٌ (S, L, Msb, K) and صَحْصَاحٌ and صَحْصَحَانٌ (S, L, K) A place, (S, Msb,) or ground, or land, (L, K,) that is plain, or even, (S, L, Msb, K,) destitute of herbage: pl. of the first صَحَاصِحُ: (L:) and the first signifies a tract of land destitute of herbage, plain, or even, and containing small pebbles: (L:) or a smooth tract of land: (R, MF:) and أَرْضٌ صَحَاصِحُ and صَحْصَحَانٌ a land destitute of everything, containing no trees, nor any depressed resting-place for water, said by AM to be seldom found except in the rising ground of a valley, or in a mountain near to such rising ground, and not so plain as what is termed صَحْرَآء. (L.) [Hence, app., (see art. تره,)] تُرَّهَاتٌ صَحَاصِحُ, and تُرَّهَاتُ صَحَاصِحَ, [the latter preferred by J, as he says in the S,] (tropical:) What is vain, or false; (S, K, TA;) like ترّهات بَسَابِس: (S:) or [rather] vain, false, untrue things, that have no foundation. (TA.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions8 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

  • الاستطاعة الصحيحة

    هي أن ترفع الموانع من المرض وغيره.

    Al-istiṭāʿah al-ṣaḥīḥah (الاستطاعة الصحيحة) 'valid capability': it is that the impediments arising from illness and other things be removed.

    al-Jurjānī, al-Taʿrīfāt, line 321 ↗

  • التصحيح

    هو في اللغة: إزالة السقم من المريض، وفي الاصطلاح: إزالة الكسور الواقعة بين السهام والرءوس.

    Al-taṣḥīḥ (التصحيح) 'correction': in language, it is the removal of sickness from the sick person; in technical usage, it is the removal of fractions occurring between the shares (al-sihām - السهام) and the heads (al-ruʾūs - الرءوس) [in the division of inheritance].

    al-Jurjānī, al-Taʿrīfāt, line 1194 ↗

  • الخلوة الصحيحة

    هي غلق الرجل الباب على منكوحته بلا مانع وطء.

    Al-khalwah al-ṣaḥīḥah (الخلوة الصحيحة) 'valid seclusion': a man's closing the door upon his wife with no impediment to intercourse.

    al-Jurjānī, al-Taʿrīfāt, line 2072 ↗

  • الصحة

    حالة أو ملكة، بها تصدر الأفعال عن موضعها سليمة. وهي عند الفقهاء عبارة عن كون الفعل مسقطا للقضاء في العبادات، لترتب ثمراته المطلوبة منه عليه شرعا في المعاملات وبإزائه البطلان.

    Al-ṣiḥḥah (الصحة) 'validity/soundness': a state or faculty by which acts issue from their proper place in a sound manner. Among the jurists it is an expression for an act being such that it dispenses with the obligation of make-up performance (al-qaḍāʾ - القضاء) in acts of worship, on account of the resulting attainment, in transactions, of the legally sought effects; its opposite is invalidity (al-buṭlān - البطلان).

    al-Jurjānī, al-Taʿrīfāt, line 2642 ↗

  • الصحيح

    هو الذي ليس في مقابلة الفاء والعين واللام حرف علة وهمزة وتضعيف، وعند النحويين هو اسم لم يكن في آخره حرف علة.

    Al-ṣaḥīḥ (الصحيح) 'sound [word]': that which does not have, corresponding to its fāʾ, ʿayn, and lām [root letters], a weak letter (ḥarf ʿillah - حرف علة), a hamzah, or doubling. Among the grammarians it is a noun that does not have a weak letter at its end.

    al-Jurjānī, al-Taʿrīfāt, line 2646 ↗

  • الصحيح في العبادات والمعاملات

    ما اجتمعت أركانه وشرائطه حتى يكون معتبرا في حق الحكم.

    Al-ṣaḥīḥ (الصحيح) in acts of worship and transactions: that whose pillars (arkān - أركان) and conditions (sharāʾiṭ - شرائط) are all fulfilled, such that it is deemed effective/valid with regard to the [legal] ruling.

    al-Jurjānī, al-Taʿrīfāt, line 2648 ↗

  • الصحيح

    ما يعتمد عليه.

    al-Jurjānī, al-Taʿrīfāt, line 2650 ↗

  • الصحيح من الحديث

    ما مر في الحديث الصحيح.

    al-Jurjānī, al-Taʿrīfāt, line 2651 ↗

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

The same letters, turned

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

ص ح ح

الصاد والحاء أصل يدل على البراءة من المرض والعيب وعلى الاستواء

ṣ-ḥ-ḥ: a root indicating freedom from illness and defect, and soundness/evenness.

Ibn Fāris ↗Lisān ↗

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)

8 more

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ص

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 ↗

ح

ومن أوسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Sībawayh, lines 26548–26549 ↗

ومن وسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Ibn Jinnī, line 970 ↗

ح

ومن أوسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Sībawayh, lines 26548–26549 ↗

ومن وسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Ibn Jinnī, line 970 ↗

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

ص

Level of existence: التراب · earth

Divine Name: المميت · al-Mumīt, the Death-Giver

Lunar mansion: البلدة · al-Balda

Futūḥāt ch. 198, line 62111

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

ح

Level of existence: الجوهر الهبابي · the dust-like substance (spelled الهبابي in the text)

Divine Name: الآخر · al-Ākhir, the Last

Lunar mansion: الدبران · al-Dabarān

Futūḥāt ch. 198, line 62076

Spheres of its simples (ch. 2): 10 line 2573 ↗

ح

Level of existence: الجوهر الهبابي · the dust-like substance (spelled الهبابي in the text)

Divine Name: الآخر · al-Ākhir, the Last

Lunar mansion: الدبران · al-Dabarān

Futūḥāt ch. 198, line 62076

Spheres of its simples (ch. 2): 10 line 2573 ↗

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

English throughout: AI translation of the Arabic

ص

With fatḥa ـَ

فهي جميع غبار الأرض في الموقف بين يدي الله عز وجل.

It is all the dust of the earth at the Standing (on the Day of Judgement) before God, Mighty and Majestic.

With ḍamma ـُ

فهي جميع نباتاتها.

It is all its (the earth's) plants.

With kasra ـِ

فهي الأرضون السبع.

It is the seven earths.

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

ح

With fatḥa ـَ

فهي تدل على الإحاطة والشمول للجميع.

It denotes encompassing and inclusion of everything.

With ḍamma ـُ

فهي العدد الكثير الخارج عن بني آدم كالنجوم.

It is a great number external to the children of Adam, such as the stars.

With kasra ـِ

فهي العدد الداخل في الذات أو للذات عليه ولاية كملكية العبيد والدنانير والدراهم وغير ذلك.

It is a number contained within the self, or over which the self has authority, such as ownership of slaves, dinars, dirhams and the like.

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

ح

With fatḥa ـَ

فهي تدل على الإحاطة والشمول للجميع.

It denotes encompassing and inclusion of everything.

With ḍamma ـُ

فهي العدد الكثير الخارج عن بني آدم كالنجوم.

It is a great number external to the children of Adam, such as the stars.

With kasra ـِ

فهي العدد الداخل في الذات أو للذات عليه ولاية كملكية العبيد والدنانير والدراهم وغير ذلك.

It is a number contained within the self, or over which the self has authority, such as ownership of slaves, dinars, dirhams and the like.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus4 roots in Ibn Fāris’s chapterص ح

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 17020 ↗

  • صحرالصاد والحاء والراء أصلان أحدهما البراز من الأرض والآخر لون من الألوانL17021
  • صحفالصاد والحاء والفاء أصل صحيح يدل على انبساط في شيء وسعةQ 9 · L17028
  • صحنالصاد والحاء والنون أصيل يدل على اتساع في شيءL17040
  • صحوالصاد والحاء والحرف المعتل أصل صحيح يدل على انكشاف شيءL17044
In the sister scriptsHebrew צ ח חSyriac ܨ ܚ ܚ
Arabicص ح ح
Hebrewצ ח ח
Syriacܨ ܚ ܚ
Ancient South Arabian (musnad)𐩮 𐩢 𐩢
Phoenician𐤑 𐤇 𐤇

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 (al-ʿAyn) grounds ṣiḥḥa as ذهاب السقم والبراءة من كل عيب وريب, 'departure of sickness, freedom from every defect and doubt,' and in the same entry records ṣaḥṣaḥ/ṣaḥṣaḥān for level, bare ground — a physical 'clearing' sense set beside the bodily one.well attested

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

    al-Khalīl (al-ʿAyn) grounds ṣiḥḥa as ذهاب السقم والبراءة من كل عيب وريب, 'departure of sickness, freedom from every defect and doubt,' and in the same entry records ṣaḥṣaḥ/ṣaḥṣaḥān for level, bare ground — a physical 'clearing' sense set beside the bodily one. al-Jawharī (al-Ṣiḥāḥ) fixes ṣaḥīḥ as antonym of saqīm, extends the verb to livestock and communities (aṣaḥḥa l-qawm, once an affliction on their property has lifted), and cites the hadith warning against watering a diseased beast alongside a healthy one (lā yūridanna dhū ʿāha ʿalā muṣiḥḥ). Ibn Fāris (Maqāyīs) unifies both strands under a single root-meaning: freedom from sickness or defect together with 'evenness' (istiwāʾ), so bodily soundness and level, unbroken terrain are read as one idea in two guises. Ibn Manẓūr (Lisān) preserves this and adds 'undivided, intact' (ṣaḥīḥ al-adīm, an uncut hide) plus a hadith in which Cain's portion of Hellfire is a qisma ṣiḥāḥ, 'a whole, complete share.' Lane systematizes the verb (aor. yaṣiḥḥu, maṣdars ṣiḥḥa/ṣuḥḥ/ṣaḥāḥ): 'to be restored to health, sound.'

    Draws on: al-ʿAyn · al-Ṣiḥāḥ · Maqāyīs al-Lugha · Lisān al-ʿArab · Lane

    • al-Khalīl, al-ʿAyn, ص-ح
    • al-Jawharī, al-Ṣiḥāḥ, ص-ح-ح
    • Ibn Fāris, Maqāyīs al-Lugha, ص-ح
    • Ibn Manẓūr, Lisān al-ʿArab, ص-ح-ح
    • Lane, Arabic-English Lexicon, ص-ح-ح
  • Letters & soundIn the Akbarian correspondence table, ṣ (ص) is linked to earth/dust, and al-Dabbāgh glosses it as 'all the dust of the earth at the Standing before God' — an image of the created substrate laid bare.speculative

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

    In the Akbarian correspondence table, ṣ (ص) is linked to earth/dust, and al-Dabbāgh glosses it as 'all the dust of the earth at the Standing before God' — an image of the created substrate laid bare. ḥ (ح) is linked to the dust-like substance (al-jawhar al-hababī), and al-Dabbāgh reads it as denoting encompassing and inclusion of everything. On this reading one might fancifully hear in ṣiḥḥa a 'grounded (ص) wholeness that leaves nothing outside it (ح)' — a state where the substrate is intact and all is included, i.e. nothing lacking. This is offered only as a resonance within a specific mystical letter-tradition; mainstream historical linguistics treats such symbolism as suggestive at most, not as an explanation of the word's origin.

    Draws on: Akbarian letter-table · al-Dabbāgh, Fatḥ al-Rahmān letter meanings

    • Ibn ʿArabī, letters-in-the-Breath table, entry ص/ح
    • al-Dabbāgh, Fatḥ al-Raḥmān
  • Root structureThe two-letter nucleus ص-ح sits beside Ibn Fāris's chapters for صحر (bare ground / a colour), صحف (flat spreading-out), صحن (spaciousness), and صحو (the clearing of the sky).plausible

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

    The two-letter nucleus ص-ح sits beside Ibn Fāris's chapters for صحر (bare ground / a colour), صحف (flat spreading-out), صحن (spaciousness), and صحو (the clearing of the sky). Set side by side, these suggest a shared undertone of unobstructed openness or clarity, of which bodily 'soundness' would be one specialization — a suggestion, not an assertion, since Ibn Fāris files ص-ح-ح as its own separate chapter with two stated senses (freedom from illness/defect; evenness). Of the three possible permutations of the doubled root, only ص-ح-ح is attested; ح-ص-ح and ح-ح-ص are unused, so the root shows no productive metathesis and is fixed in its mudāʿaf (geminate) shape.

    Draws on: Ibn Fāris chapter siblings · permutations table

    • Ibn Fāris, Maqāyīs al-Lugha, chapters ص-ح-ر / ص-ح-ف / ص-ح-ن / ص-ح-و
  • Semitic kin & loanwordsNo confident external Semitic cognate for ṣ-ḥ-ḥ 'health/soundness' is identifiable in Hebrew, Aramaic, Akkadian, or Geʿez with this specific sense;plausible

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

    No confident external Semitic cognate for ṣ-ḥ-ḥ 'health/soundness' is identifiable in Hebrew, Aramaic, Akkadian, or Geʿez with this specific sense; the Arabic development looks internal, built on the ṣ-ḥ nucleus shared with ṣaḥw 'clear sky, become unclouded' rather than reflecting an inherited Proto-Semitic health-word (Hebrew and Aramaic instead use roots like b-r-ʾ / ḥ-l-m / ḥ-y-y for 'well, healthy'). It is not a loanword.

    Draws on: comparative Semitic lexicography

  • Philosophy & kalāmBeyond the bodily sense, ṣaḥīḥ / yaṣiḥḥu became a technical term of validity in kalām and uṣūl al-fiqh: a ṣaḥīḥ syllogism, report (ḥadīth ṣaḥīḥ), or legal act is one that is free of defect and therefore rightly, validly established — the same root-idea of 'freedom from what would vitiate it' transposed from the body to logic and law.plausible

    The word as a technical term in falsafa and theology.

    Beyond the bodily sense, ṣaḥīḥ / yaṣiḥḥu became a technical term of validity in kalām and uṣūl al-fiqh: a ṣaḥīḥ syllogism, report (ḥadīth ṣaḥīḥ), or legal act is one that is free of defect and therefore rightly, validly established — the same root-idea of 'freedom from what would vitiate it' transposed from the body to logic and law. This is the sense Ibn ʿArabī draws on in Faṣṣ Ādam when he asks what predicates 'validly' (yaṣiḥḥu) attach to a contingent being as opposed to the Necessary.

    Draws on: kalām and uṣūl al-fiqh usage

  • Akbarian readingIn Faṣṣ Ādam, Ibn ʿArabī uses yaṣiḥḥu/ṣaḥḥa as a term of ontological-logical validity: what names and attributes may be ascribed to a thing 'is not valid' (lā yaṣiḥḥu) of the contingent, only of the Necessarily-Existent-in-itself, whereas the contingent's necessity is 'by another, not by itself.' Elsewhere he argues that eternity and pre-eternity are 'validly established' (ṣaḥḥa lahu) for God precisely because our contingent existence depends on Him while He is independent of any such dependence.plausible

    The word in Ibn ʿArabī's text and terminology.

    In Faṣṣ Ādam, Ibn ʿArabī uses yaṣiḥḥu/ṣaḥḥa as a term of ontological-logical validity: what names and attributes may be ascribed to a thing 'is not valid' (lā yaṣiḥḥu) of the contingent, only of the Necessarily-Existent-in-itself, whereas the contingent's necessity is 'by another, not by itself.' Elsewhere he argues that eternity and pre-eternity are 'validly established' (ṣaḥḥa lahu) for God precisely because our contingent existence depends on Him while He is independent of any such dependence. Most strikingly, he states that vicegerency (khilāfa) 'is valid only for the Perfect Human' (mā ṣaḥḥati l-khilāfatu illā li-l-insāni l-kāmil) — ṣiḥḥa here marking the unique fitness of a subject to bear a given ontological rank or predicate.

    Draws on: Faṣṣ Ādam excerpts

    • Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam

Reference

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