Mashrabaمشربة

صلي (root sly)

الصاد واللام والحرف المعتل أصلان أحدهما النار وما أشبهها من الحمى والآخر جنس من العبادة فأما الأول فقولهم صليت العود …

Ibn Fāris, Maqāyīs al-lugha

صلي
Patterns computed · our data

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

18 words5 verbs3 verbal nouns3 participles1 intensive or elative6 other nouns

  • صَلَاhe roasted, broiled, or fried, it, namely, flesh-meat
  • أَصْلَى—
  • اصطلى—
  • صَالُو—
  • مُصَلِّيpraying; worshipping
The whole family5 groups, by pattern; tap a pattern to see what it does
Verbs5صَلَا · أَصْلَى · اصطلى

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 يَفْعِلُ (a – i; the imperfect from Lane's “aor.”)

Verbal nouns3تَصْلِيَة · صَلَى · صَلْي

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

Participles3صَالُو · مُصَلِّي · مَصْلِيّ

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

  • صَالُوactive, Form IQurʾān ×2
  • مُصَلِّيpraying; worshippingautoactive, Form IVlibrary ×2
  • مَصْلِيّroasted, broiled, or friedLanepassive, Form ILane
Intensives, qualities and the elative1صِلِّيَان

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

  • صِلِّيَانintensive (faʿlān)Lane
Other nouns6صَلَاء · صِلَاء · صَالِيَة

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

  • صَلَاءnounLaneIbn Fāris
  • صِلَاءroasted, broiled, or fried, flesh-meatLanenounLaneIbn Fāris
  • صَالِيَةnounLane
  • صَلَاءَةnounLane
Why this shape?What each of the 12 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 ل يمَصْلَيَة

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.

  • Ibn Fāris · 395الصاد واللام والحرف المعتل أصلان أحدهما النار وما أشبهها من الحمى والآخر جنس من العبادة فأما الأول فقولهم صليت العود بالنار والصلي صلى النار واصطليت بالنار والصلاء ما يصطلى به وما يذكى به النار ويوقد وقال : — تجعل العود

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

    الصاد واللام والحرف المعتل أصلان أحدهما النار وما أشبهها من الحمى والآخر جنس من العبادة فأما الأول فقولهم صليت العود بالنار والصلي صلى النار واصطليت بالنار والصلاء ما يصطلى به وما يذكى به النار ويوقد وقال : — تجعل العود واليلنجوج والرند … صلاء لها على الكانون … وأما الثاني فالصلاة وهي الدعاء وقال رسول الله صلى الله عليه وسلم : ( إذا دعي أحدكم إلى طعام فليجب فإن كان مفطرا فليأكل وإن كان صائما فليصل ) أي فليدع لهم بالخير والبركة قال الأعشى : — تقول بنتي وقد قربت مرتحلا … يا رب جنب أبي الأوصاب والوجعا … عليك مثل الذي صليت فاغتمضي … نوما فإن لجنب المرء مضطجعا … وقال في صفة الخمر : — وقابلها الريح في دنها … وصلى على دنها وارتسم … والصلاة هي التي جاء بها الشرع من الركوع والسجود وسائر حدود الصلاة فأما الصلاة من الله تعالى فالرحمة ومن ذلك الحديث : ( اللهم صل على آل أبي أوفى ) يريد بذلك الرحمة ومما شذ عن الباب كلمة جاءت في الحديث : ( إن للشيطان فخوخا ومصالي ) قال هي الأشراك واحدتها مصلاة

  • Lane · 1876English, synthesising the classical dictionaries.

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

    صَلَاهُ

    1. صَلَاهُ, (S, M, Msb, K,) aor. يَصْلِيهِ, (S, Msb, K,) inf. n. صَلْىٌ, (S, M, K,) He roasted, broiled, or fried, it, namely, flesh-meat, (S, M, Msb, K,) &c.; (S;) and صَلَاهُ فِى النَّارِ and عَلَى النَّارِ signify the same; and also he burned it. (TA.) And (so in the M, but in the K “ or ”) صَلَاهُ (M, K) فِى النَّارِ (M) He threw it into the fire to be burned; as also اصلاهُ; and صلّاهُ, (M, K,) inf. n. تَصْلِيَةٌ; (TA;) namely, flesh-meat. (M, K. [But see the next sentence.]) And صَلَاهُ النَّارَ and فِى النَّارِ and عَلَى النَّارِ, (M, K,) inf. n. صَلْىٌ and صُلِىٌّ and صِلِىٌّ; (M;) and النَّارَ اصلاهُ, and النَّارَ صلّاهُ; He made him to enter into the fire, and to remain, stay, dwell, or abide, therein: (M, K:) and فُلَانٌ النَّارَ صُلِّىَ [Such as one was made to enter into the fire, &c.]: (M:) [or] you say, صَلَيْتُ الرَّجُلَ نَارًا, meaning I made the man to enter fire and to be burned: and أَصْلَيْتُهُ, with ا, when you mean I threw him, or cast him, into the fire, as though intending burning [him]; as also صَلَّيْتُهُ, inf. n. تَصْلِيَةٌ. (S.) And صَلَيْتُ فُلَانًا, (T, TA,) or لِفُلَانٍ, (S, TA,) (tropical:) I laboured in a case, or an affair, desiring to calumniate, or slander, such a one therein, and to cause him to fall into destruction: (T, S, TA:) or صَلَيْتُهُ and صَلَيْتُ لَهُ both signify I calumniated, or slandered, him, and caused him to fall into destruction, (M, TA,) in consequence thereof: (M:) or, accord. to the K, صَلَى فُلَانًا, of which the inf. n. is صَلْىٌ, signifies he soothed, coaxed, wheedled, or cajoled, such a one: or deceived, deluded, beguiled, circumvented, or outwitted, him: which meanings are not in any of the three lexicons above mentioned: accord. to the A, صَلَيْتُ بِفُلَانٍ [probably a mistranscription for لِفُلَانٍ] means (tropical:) I framed a stratagem, or plot, to cause such a one to fall; there said to be tropical. (TA.) صَلَى يَدَهُ بِالنَّارِ [said in the TA to be a mistake]: see 2. صَلِىَ النَّارَ, (S, M, Msb, K,) and بِالنَّارِ, (M, Msb, K,) aor. يَصْلَى, (S, Msb, * K, *) inf. n. صَلًى, (Msb,) or صُلِىٌّ, (S, K, [صَلْيًا in the CK being a mistranscription for صُلِيًّا,]) or both, (M,) and صِلِىٌّ and صِلَآءٌ, (M, K,) and accord. to the K صَلَآءٌ, but this is a mistake for صَلًى, (TA,) He was, or became, burned [by the fire]: (S:) or he endured, or suffered, the heat of the fire; as also النَّارَ تصلّى: (M, K:) or he felt the heat of the fire: (Msb:) and one says تصلّى حَرَّ النَّارِ and اصطلاهُ [in this last sense or in the sense next preceding]: (Ham p. 792:) and صَلِىَ النَّارَ he entered into the fire: (TA in art. بله: see an ex. voce بَلْهَ:) or, accord. to Er-Rághib, صَلِىَ بِالنَّارِ means he was tried (بُلِىَ) by fire, or by the fire; and so بِكَذَا (assumed tropical:) [by such a thing, as though by fire]. (TA.) [In the Kur, in which are many exs. of it, (iv. 11, xiv. 34, xvii. 19, &c.,) it is always trans. by itself, without بِ.] And صَلِىَ بِالأَمْرِ, (S, M, *) and بِالحَرْبِ; (S;) and الأَمْرَ تصلّى, and الحَرْبَ; (M;) He endured, or suffered, the heat, and severity, or vehemence, of the affair, or case, and of the war, or fight: (S, M:) Aboo-Zubeyd says, [And I have suffered the heat and vehemence of their war, like as he who is affected with cold suffers in consequence of coldest and most abundant hoar-frost]. (M.) [It is said that] صَلِىَ الرَّجُلُ signifies also لَزِمَ [i. e. The man kept to, or clave to, a thing]; and so اصطلى: whence Zj holds صَلَاةٌ [expl. in art. صلو] to be derived; because it is a keeping, or cleaving, to that which God has appointed: and hence also, [it is said,] فِى النَّارِ مَنْ يُصَلَّى, i. e. يلزم [app. يُلْزَمُ, meaning مَنْ يُلْزَمُ النَّارَ He who is made to keep, or cleave, to the fire; nearly agreeing with صَلَّاهُ النَّارَ as expl. above from the M and K]. (TA.) And صَلَيْتُ الظَّهْرَ means I struck, or beat, that part of the back which is called صَلًا: or I hit that part: but this is extr.; for by rule it should be صَلَوْتُهُ, like as Hudheyl say. (M. [See 1 in art. صلو.])

    صَلَّىَ

    2: see 1, second sentence; and third sentence in three places; and last sentence but one. One says also, صلّى يَدَهُ بِالنَّارِ, (M, TA,) accord. to the K صَلَى, [without teshdeed,] but this is wrong, as is shown by a verse cited in the M, (TA,) He warmed his hand with the fire. (M, K, TA.) [And it is said in the TA that صلا ظَهْرَهُ بالنهر means أَدْفَأَهُ: but I think that the right reading is صلّى ظَهْرَهُ بِالنَّمِرَةِ, i. e. He warmed his back with the woollen garment called نَمِرَة.] And صَلَّيْتُ العَصَا بِالنَّارِ I made the staff supple, and straightened it, by means of fire: (S:) or صلّى العَصَا عَلَى النَّارِ, (M, K,) inf. n. تَصْلِيَةٌ; (K;) and تصلّاها; he parched and darkened the staff upon the fire; syn. لَوَّحَهَا: (M, K:) or صلّى العَصَا he straightened the staff by turning it round over the fire: (T in art. دوم: see an ex. in a verse cited in that art., conj. 10:) and صَلَّيْتُ القَنَاةَ I straightened the spear-shaft by means of fire: (A, TA:) and صَلَّيْتُ العُودَ بِالنَّارِ I rendered supple the stick, or branch, by means of fire. (Msb.)

    أَصْلَىَ

    4: see 1, second sentence; and third sentence in two places.

    تَصَلَّىَ

    5: see the next paragraph, in two places: see also 1, latter half, in five places: and see 2, last sentence.

    اصطلى

    8. اصطلى He warmed himself (M, K) بِالنَّارِ [by means of the fire]: (M:) one says, اِصْطَلَيْتُ بِالنَّارِ and بِهَا تَصَلَّيْتُ [app. meaning I warmed myself by means of the fire]: (S:) or اصطلى النَّارَ and بِالنَّارِ mean he became warm by means of the fire: and بِالنَّارِ تصلّى, he became burnt by the fire. (MA.) Hence, in the Kur [xxvii. 7 and xxviii. 29], لَعَلَّكُمْ تَصْطَلُونَ [May-be ye will warm yourselves]: (TA:) in relation to which it is said that the time was winter, and therefore الاِصْطِلَآء was needed. (M, TA.) It is also said of the chameleon, as meaning He repaired to the sun. (M and L in art. شقذ: see an ex. in a verse cited voce شَقَذَانٌ.) And one says of a courageous man, with whom one cannot cope, لَا يُصْطَلَى بِنَارِهِ [lit. One cannot warm himself by means of his fire; meaning (assumed tropical:) one cannot approach him when he is inflamed with rage, especially in fight, or battle]. (S.) The phrase may be also used satirically, as meaning (assumed tropical:) One will not seek his hospitality. (Meyd. [See Freytag's Arab. Prov. ii. 588.]) See also 1, latter half, in two places.

    صَلًى

    صَلًى: see صَلَآءٌ.

    صَلَآءٌ

    صَلَآءٌ: see صَلَايَةٌ.

    صِلَآءٌ

    صِلَآءٌ Roasted, broiled, or fried, flesh-meat. (S, M, K.) And, as also صَلًى, (S, M, K,) the former with kesr and the latter with fet-h, (S,) Fuel; (S, * M, K;) syn. وَقُودٌ; (M, K, TA; [in the CK, erroneously, وُقُود;]) i. e. مَا تُوقَدُ بِهِ النَّارُ; (TA;) you say صِلَآءُ النَّارِ and صَلَى النَّارِ: (S:) or both signify fire: (M, Mgh, K:) or صِلَآءٌ signifies the heat of fire. (Msb.) One says, هُوَ أَحْسَنُ مِنَ الصِّلَآءِ فِى الشِّتَآءِ [It, or he, is better than fire in winter]. (TA.)

    صَلِىٌّ

    صَلِىٌّ: see مَصْلِىٌّ.

    صَلَآءَةٌ

    صَلَآءَةٌ: see what next follows.

    صَلَايَةٌ

    صَلَايَةٌ and صَلَآءَةٌ, (S, M, Mgh, K,) the latter with ء because صَلَآءٌ is used as the pl., [or rather coll. gen. n.,] but not by those who say صَلَايَةٌ, (Sb, M,) [for] the pl. [of this] is صُلِىٌّ and صِلِىٌّ (K) and صَلَايَاتٌ, (MA,) i. q. فِهْرٌ [i. e. A stone such as fills the hand; or of the size of that with which one bruises and breaks walnuts and the like]: (S:) or a thing with which perfume is bruised, brayed, or pounded: (M, K:) or a stone upon which one bruises, or powders, (MA, Mgh,) perfume or some other thing; (Mgh;) that with which [not upon which] one does so being called مِدْوَكٌ. (MA.) Imra-el-Keys [in a verse of his Mo'allakah, (see EM p. 45,) as some relate it,] uses the phrase صَلَايَةُ حَنْظَلِ, because colocynths, when they have become dry, are split therewith. (S. [But there are two other readings, صَرَايَة and صَرَابَة.]) Also, (K,) as being likened thereto, (TA,) (assumed tropical:) The forehead. (K.) And the former word, A rough, rugged, سَرِيحَة [or long strip] of [high ground such as is termed] قُفّ. (ISh, Az, TA.)

    صِلِّيَانٌ

    صِلِّيَانٌ: see art. صل.

    Lane, Arabic-English Lexicon

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

ص ل ي

الصاد واللام والحرف المعتل أصلان أحدهما النار وما أشبهها من الحمى والآخر جنس من العبادة

ṣ-l-w has two roots: one is fire and what resembles it, such as fever, and the other a kind of worship.

Ibn Fāris ↗Lane ↗al-Khalīl: used ↗Quran ×25

an entry in Ibn Fārislater sources onlyin none of them

Do these six share one core meaning?

About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary

al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).

A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).

Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).

Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.

Neighbours on the ring differ by one swap of two letters.

The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).

The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.

Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:

Ibn Fāris, entries found (1,021 letter-sets)
  1. 1 of 6319
  2. 2 of 6218
  3. 3 of 6164
  4. 4 of 6155
  5. 5 of 6107
  6. 6 of 658
al-Khalīl, orders his headings call used (746 letter-sets)
  1. 1 of 6148
  2. 2 of 6108
  3. 3 of 6157
  4. 4 of 6179
  5. 5 of 6111
  6. 6 of 643

Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.

Our computation from the OpenITI texts; heading detection can miss entries

Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.

How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under Reference.

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

16 more
How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

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 ↗

ل

ومن حافة اللسان من أدناها إلى منتهى طرف اللسان، من بينها وبين ما يليها من الحنك الأعلى، مما فويق الضاحك والناب والرباعية والثنية، مخرج اللام

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, just above the premolar, the canine, the lateral and the central incisor, is the place of the lām. Ibn Jinnī, lines 977–978 ↗

ي

ومن وسط اللسان بينه وبين وسط الحنك الأعلى مخرج الجيم والشين والياء

From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Sībawayh, line 26553 ↗

ومن وسط اللسان بينه وبين وسط الحنك الأعلى، مخرج الجيم والشين والياء

From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Ibn Jinnī, line 974 ↗

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 ↗

الثمانية فحروفها حارة يابسة

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

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

ل

Level of existence: السماء الثالثة · the third heaven

Divine Name: القاهر · the Subduer (al-Qāhir)

Lunar mansion: العوا · al-ʿAwwā

Futūḥāt ch. 198, line 64654

Spheres of its simples (ch. 2): 7 line 2576 ↗

منها دون الألف فطبعها الحرارة واليبوسة

[Zāy and lām] of it, excluding alif: their nature is heat and dryness.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2577

ي

Level of existence: السماء الأولى · The First Heaven

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

Lunar mansion: الخرتان · al-Kharatān

Futūḥāt ch. 198, line 64500

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

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ص

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.

فهي جميع نباتاتها.

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

فهي الأرضون السبع.

It is the seven earths.

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

ل

فهي حصول المتكلم على شيء عظيم، وتكون إشارة إلى شيء عظيم.

It is the speaker's attaining of something great, and it serves as an indication of something great.

فهي إشارة إلى الشيء الذي لا نهاية له.

It is an indication of the thing that has no end.

فهي إشارة من المتكلم إلى وجود ذاته أو إلى ذاته.

It is an indication by the speaker of the existence of his self, or of his self.

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

ي

فهي للنداء، وقد يؤكد بها.

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

فهي إشارة إلى الشيء الذي لا يثبت كالبرق ونحوه.

It is an indication of the thing that does not remain fixed, like lightning and the like.

فهي إشارة إلى الشيء الذي يستحيا به أو يستحيا منه كالعورة.

It is an indication of the thing that causes shame, or of which one is ashamed, like the private parts.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus8 roots in Ibn Fāris’s chapterص ل

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 16589 ↗

  • صلمالصاد واللام والميم أصل واحد يدل على قطع واستئصالL16590
  • صلبالصاد واللام والباء أصلان أحدهما يدل على الشدة والقوة والآخر جنس من الودكQ 8 · L16613
  • صلتالصاد واللام والتاء أصل واحد يدل على بروز الشيء ووضوحهL16632
  • صلجالصاد واللام والجيم ليس بشيء لقلة ائتلاف الصاد مع الجيم وحكيت فيه كلمات لا أصل لها في قديم كلام العرب ومن ذلك الصولج وهي فيما زعموا الفضة الجيدةL16640
  • صلحالصاد واللام والحاء أصل واحد يدل على خلاف الفسادQ 180 · L16644
  • صلخالصاد واللام والخاء فيه كلمة واحدةL16648
  • صلعالصاد واللام والعين أصل صحيح يدل على ملاسةL16657
  • صلفالصاد واللام والفاء أصل صحيح يدل على شدة وكزازةL16670
In the sister scriptsHebrew צ ל יSyriac ܨ ܠ ܝ
Arabicص ل ي
Hebrewצ ל י
Syriacܨ ܠ ܝ
Ancient South Arabian (musnad)𐩮 𐩡 𐩺
Phoenician𐤑 𐤋 𐤉

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.

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