Mashrabaمشربة

طلعa single sound sense denoting ẓuhūr and burūz — appearing/emerging into view. (root tl)

الطاء واللام والعين أصل واحد صحيح يدل على ظهور وبروز

Ibn Fāris, Maqāyīs al-lugha · English rendering

طلع
Patterns computed · our data

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

40 words8 verbs8 verbal nouns6 participles2 places and instruments2 intensives and elatives9 other nouns5 plurals

  • أَطْلَعَinstruct; disclose
  • اِطْتَلَعَ—
  • طَلَعَتَappear; rise
  • مَطْلَعbeginning; rise
  • طَلْع—
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs8طَلَعَتَ · أَطْلَعَ · اِطْتَلَعَ

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.”)

Verbal nouns8طُلُوع · اِطِّلاع · تَطَلُّع

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

Participles6طَالِع · مُطَّلِع · مُطَّلَع

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

  • طَالِعrising, or appearing, as a starLaneactive, Form Ilibrary ×7Lane
  • مُطَّلِعstrong, or powerfulLanepassive, Form IVlibrary ×2LaneIbn Fāris
  • مُطَّلَعplace to which one ascendsLanepassive, Form IILaneIbn Fāris
  • مُطْلِعactive, Form IVLaneIbn Fāris
Place, time and instrument2مَطْلَع · مَطْلِع

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

Intensives, qualities and the elative2طَلَّاع · طَلُوع

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

  • طَلَّاعman wont to ascend mountain-roadsLaneintensive (faʿʿāl)LaneIbn Fāris
  • طَلُوعaspiring to, or seeking the means of attaining, lofty things, or eminenceLaneintensive (faʿūl)Lane
Other nouns9طَلْع · طَلِيعَة · طَلْعَة

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

Plurals5طَوَالِع · طَلَائِع · طُلْع

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

  • طَوَالِعbroken plural of طالِعlibrary ×6Lane
  • طَلَائِعplural of vanguardfrom the singularbroken plural of طَلِيعَةlibrary ×1Lane
  • طُلْعbroken plural of طِلَاعLaneIbn Fāris
  • مَطالِعbroken plural of مَطْلَعlibrary ×2
  • مُطَّلِعُونplural of strong, or powerfulfrom the singularsound plural of مُطَّلِعQurʾān ×1
Why this shape?What each of the 19 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.

مَفْعَلَةط ل عمَطْلَعَة

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.

English: AI translation
  • al-Jawharī · 393Ṭalaʿat al-shams wa'l-kawkab (طلعت الشمس والكوكب) — "the sun and the star rose" — ṭulūʿan, maṭlaʿan, and maṭliʿan (طلوعا ومطلعا ومطلعا).

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

    Ṭalaʿat al-shams wa'l-kawkab (طلعت الشمس والكوكب) — "the sun and the star rose" — ṭulūʿan, maṭlaʿan, and maṭliʿan (طلوعا ومطلعا ومطلعا). Al-maṭlaʿ and al-maṭliʿ (المطلع والمطلع) also mean: the place of its rising. Ibn al-Sikkīt said: ṭalaʿtu ʿalā al-qawm (طلعت على القوم) — "I came upon the people" — when you came to them; and qad ṭalaʿtu ʿanhum (طلعت عنهم) when you were absent from them. And ṭaliʿtu al-jabal (طلعت الجبل), with kasra, means "I climbed the mountain." In the hadith: "Let not al-ṭāliʿ (الطالع) alarm you" — meaning the false dawn. And iṭṭalaʿtu ʿalā bāṭini amrihi (اطلعت على باطن أمره) — this is [the form] ifta'altu. And ṭālaʿahu bi-kutubihi (طالعه بكتبه) — "he corresponded with him by letters." And ṭālaʿtu al-shayʾ (طالعت الشيء) means "I examined/apprised myself of the thing." And tataṭallaʿtu ilā wurūdi kitābika (تطلعت إلى ورود كتابك) — "I looked eagerly for the arrival of your letter." Al-ṭalʿa (الطلعة) is [one's] appearance. Al-ṭalʿ (الطلع) is the spathe of the palm tree. Aṭlaʿa al-nakhl (أطلع النخل) — "the palm trees put forth their spathe" — when their ṭalʿ emerged. Aṭlaʿtuka ʿalā sirrī (أطلعتك على سري) — "I informed you of my secret." A palm tree is also muṭliʿa (مطلعة) when it is taller than the rest of the palms. Aṭlaʿa al-rāmī (أطلع الرامي) — "the archer overshot" — meaning his arrow passed above the target. Aṭlaʿa (أطلع) means "he vomited." Al-ṭalʿāʾ (الطلعاء), on the pattern of al-ghulwāʾ, is vomit. Istaṭlaʿtu raʾya fulān (استطلعت رأي فلان) — "I sought to find out so-and-so's opinion." Al-ṭilʿ (الطلع), with kasra, is the noun from al-iṭlāʿ; you say from it: iṭṭalaʿ ṭilʿ al-ʿaduww (اطلع طلع العدو) — "he scouted the enemy." It is also said: "Be at ṭalʿ al-wādī or ṭilʿ al-wādī," with fatḥa or kasra — both correct. Al-maṭlaʿ (المطلع): the place of approach. One says: "Where is the maṭlaʿ of this matter?" meaning its place of approach; it is the place of overlook from an elevation down to a descent. In the hadith: "from the terror of al-maṭlaʿ" — he likened what one looks down upon of the affair of the hereafter to that. Ṭalīʿat al-jaysh (طليعة الجيش): one sent to scout out (li-yaṭṭaliʿa) the enemy's appearance. Ṭalāʿ al-shayʾ (طلاع الشيء): its fill. The poet said, describing a bow: "Silent, filling the hand (ṭalāʿ al-kaff) to its full measure, nor its grip exceeding the place of the palm." Al-Ḥasan said: "That I know myself free of hypocrisy is dearer to me than [having] the ṭalāʿ of the earth in gold." Al-Aṣmaʿī said: ṭalāʿ al-arḍ (طلاع الأرض) is its fill. A soul [described as] ṭalʿa (طلعة), on the pattern of hamza, frequently looks eagerly (tataṭallaʿ) for something; likewise a woman is [called] ṭalʿa. Al-Zibriqān ibn Badr said: "The most hateful of my daughters-in-law to me is al-ṭalʿa al-khabaʾa (الطلعة الخبأة)" [she who peeps then hides]. Ṭuwaylaʿ (طويلع): a water source belonging to Banū Tamīm at al-Shājina, in the region of al-Ṣammān. And he said: "What a young man I bade farewell to on the day of Ṭuwaylaʿ, the evening we greeted him and he greeted [us]."

    AI translation of the Arabic below

    طلعت (2) الشمس والكوكب طلوعا ومطلعا ومطلعا. والمطلع والمطلع أيضا: موضع طلوعها. قال ابن السكيت: طلعت على القوم، إذا أتيتهم. وقد طلعت عنهم، إذا غبت عنهم. وطلعت الجبل بالكسر، أي علوته. وفى الحديث: " لا يهيدنكم الطالع "، يعني الفجر الكاذب (3) . واطلعت على باطن أمره، وهو افتعلت. وطالعه بكتبه. وطالعت الشئ، أي اطلعت عليه. وتطلعت إلى ورود كتابك. والطلعة: الرؤية (1) . والطلع: طلع النخلة. واطلع النخل، إذا خرج طلعه. وأطلعتك على سري. ونخلة مطلعة أيضا، إذا طالت النخيل، أي كانت أطول من سائرها. وأطلع الرامي، أي جاز سهمه من فوق الغرض. وأطلع، أي قاء. والطلعاء، مثال الغلواء: القئ. واستطلعت رأى فلان. والطلع بالكسر: الاسم من الإطلاع. تقول منه: اطلع طلع العدو. ويقال أيضا: كن بطلع الوادي وطلع الوادي، بالفتح والكسر، كلاهما صواب. والمطلع: المأتى. يقال: أين مطلع هذا الأمر، أي مأتاه، وهو موضع الإطلاع من إشراف إلى انحدار. وفي الحديث: " من هول المطلع " شبه ما أشرف عليه من أمر الآخرة بذلك. وطليعة الجيش: من يبعث ليطلع طلع العدو. وطلاع الشئ: ملؤه. قال الشاعر (2) يصف قوسا كتوم طلاع الكف لا دون ملئها * ولا عجسها (1) عن موضع الكف أفضلا * وقال الحسن: لان أعلم أنى برئ من النفاق أحب إلي من طلاع الأرض ذهبا. قال الاصمعي: طلاع الارض: ملؤها. ونفس طلعة، مثال همزة، أي تكثر التطلع للشئ. وكذلك امرأة طلعة. قال الزبرقان بن بدر: " إن أبغض كنائني إلى الطلعة الخبأة ". وطويلع: ماء لبنى تميم بالشاجنة ناحية الصمان. وقال (2) : وأى فتى ودعت يوم طويلع * عشية سلمنا عليه وسلما (3)

  • Ibn Fāris · 395Ṭāʾ, lām, and ʿayn is one sound root indicating appearance and emergence (ẓuhūr and burūz).

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

    Ṭāʾ, lām, and ʿayn is one sound root indicating appearance and emergence (ẓuhūr and burūz). One says: ṭalaʿat al-shams (طلعت الشمس) — "the sun rose" — ṭulūʿan and maṭlaʿan (طلوعا ومطلعا). Al-maṭlaʿ (المطلع) is the place of its rising. God Almighty said: "until the rising of dawn (ḥattā maṭlaʿi al-fajr)" [Quran 97:5]. Whoever opens the lām (fatḥa) intends the maṣdar (verbal noun); whoever puts kasra intends the place from which it rises. One says ṭalaʿa ʿalaynā fulān (طلع علينا فلان) when he suddenly came upon us. And aṭlaʿtuka ʿalā al-amr iṭlāʿan (أطلعتك على الأمر إطلاعا) — "I informed you of the matter" — and qad aṭlaʿtuka ṭalʿahu (أطلعتك طلعه). Al-ṭalāʿ (الطلاع) is what the sun rises upon of the earth. In the hadith: "If I had the ṭalāʿ of the earth (طلاع الأرض) in gold..." A soul described as ṭalʿa (طلعة) is one that eagerly looks out (tataṭallaʿu) for something. A woman is ṭalʿa (طلعة) if she frequently looks out/peers (kathīrat al-iṭṭilāʿ). Al-ṭalʿ (الطلع) is the spathe of the palm tree, inside of which is the kāfūr (bract/sheath). The palm tree has aṭlaʿat (أطلعت) [put forth its spathe]. A bow is ṭalāʿ al-kaff (طلاع الكف) when its ʿajs (grip) fills the palm. Aws said: "A quiet [bow], filling the hand to its full measure, its grip neither falling short of, nor exceeding, the hand's place." From this root: istaṭlaʿtu raʾya fulān (استطلعت رأي فلان) — "I sought to ascertain so-and-so's opinion" — when you look to see what emerges to you from him. Ṭalʿat al-insān (طلعة الإنسان) is a person's appearance, because it "rises" [into view]. So-and-so shot and aṭlaʿa (أطلع) and ashkhaṣa (أشخص) when his arrow passed over the top of the target. Ṭalīʿat al-jaysh (طليعة الجيش) is one who watches for (yaṭṭaliʿu) the enemy's appearance. Al-maṭlaʿ (المطلع) is the place of approach (al-maʾtā). One says: "Where is the maṭlaʿ of this matter?" meaning its place of approach. As for his saying, peace be upon him: "I would have ransomed myself with it from the terror of al-maṭlaʿ (هول المطلع)" — From this root: al-ṭalʿāʾ (الطلعاء) is vomit. One says aṭlaʿa (أطلع) when he vomited.

    AI translation of the Arabic below

    الطاء واللام والعين أصل واحد صحيح يدل على ظهور وبروز يقال طلعت الشمس طلوعا ومطلعا والمطلع موضع طلوعها قال الله تعالى ﴿ حتى مطلع الفجر ﴾ فمن فتح اللام أراد المصدر ومن كسر أراد الموضع الذي تطلع منه ويقال طلع علينا فلان إذا هجم وأطلعتك على الأمر إطلاعا وقد أطلعتك طلعه والطلاع ما طلعت عليه الشمس من الأرض وفي الحديث ( لو أن لي طلاع الأرض ذهبا ) ونفس طلعة تتطلع للشيء وامرأة طلعة إذا كانت تكثر الإطلاع والطلع طلع النخلة وهو الذي يكون في جوفه الكافور وقد أطلعت النخلة وقوس طلاع الكف إذا كان عجسها يملأ الكف قال أوس — كتوم طلاع الكف لا دون ملئها … ولا عجسها عن موضع الكف أفضلا … ومن الباب استطلعت رأى فلان إذا نظرت ما الذي يبرز إليك منه وطلعة الإنسان رؤيته لأنها تطلع ورمى فلان فأطلع وأشخص إذا مر سهمه برأس الغرض وطليعة الجيش من يطلع طلع العدو والمطلع المأتى يقال أين مطلع هذا الأمر أي مأتاه فأما قوله عليه السلام ( لافتديت به من هول المطلع ) ومن الباب الطلعاء القىء يقال أطلع إذا قاء

  • al-Rāghib · 502Ṭalaʿa al-shams (طلع الشمس) — "the sun rose" — ṭulūʿan and maṭlaʿan (طلوعا ومطلعا).

    al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.

    Ṭalaʿa al-shams (طلع الشمس) — "the sun rose" — ṭulūʿan and maṭlaʿan (طلوعا ومطلعا). He, exalted, said: "And glorify your Lord with praise before the rising of the sun (qabla ṭulūʿi al-shams)" [Quran 20:130]; "until the rising of dawn (maṭlaʿ al-fajr)" [Quran 97:5]. Al-maṭlaʿ (المطلع): the place of rising. "Until, when he reached the rising-place of the sun (maṭliʿ al-shams), he found it rising upon a people..." [Quran 18:90]. From this is metaphorically borrowed: "so-and-so ṭalaʿa (طلع) upon us," and iṭṭalaʿa (اطلع). He said: "Would you look? (hal antum muṭṭaliʿūn)" [Quran 37:54]; "So he looked (fa-iṭṭalaʿa)" [Quran 37:55]; He said: "...that I may look upon (fa-aṭṭaliʿa ilā) the God of Moses" [Quran 40:37]; and He said: "Has he looked upon (aṭṭalaʿa) the unseen?" [Quran 19:78]; "that perhaps I may look upon (laʿallī aṭṭaliʿu ilā) the God of Moses" [Quran 28:38]. And istaṭlaʿtu raʾyahu (استطلعت رأيه) — "I sought to ascertain his opinion." And aṭlaʿtuka ʿalā kadhā (أطلعتك على كذا) — "I informed you of such-and-such." And ṭalaʿtu ʿanhu (طلعت عنه): "I was absent from him." Al-ṭalāʿ (الطلاع): what the sun and man rise upon [i.e., the earth's surface]. Ṭalīʿat al-jaysh (طليعة الجيش): the first to appear/scout. A woman [described as] ṭalʿa qabʿa (طلعة قبعة): she shows her head at one time and hides it at another. And by likening it to rising, it is said: "the palm tree ṭalaʿa (طلع)" [put forth its spathe]. "...having ṭalʿ (طلع), layered" [Quran 50:10]; "its ṭalʿ (طلع) as if it were the heads of devils" [Quran 37:65] — that is, what came forth from it. "...and palm trees whose ṭalʿ (طلع) is delicate" [Quran 26:148]. The palm tree has aṭlaʿat (أطلعت) [put forth its spathe]. A bow [described as] ṭalāʿ al-kaff (طلاع الكف): filling the palm.

    AI translation of the Arabic below

    طلع الشمس طلوعا ومطلعا. قال تعالى: وسبح بحمد ربك قبل طلوع الشمس [طه/ 130] ، حتى مطلع الفجر [القدر/ 5] ، والمطلع: موضع الطلوع، حتى إذا بلغ مطلع الشمس وجدها تطلع على قوم [الكهف/ 90] ، وعنه استعير: طلع علينا فلان، واطلع. قال تعالى: هل أنتم مطلعون [الصافات/ 54] ، فاطلع [الصافات/ 55] ، قال: فأطلع إلى إله موسى [غافر/ 37] ، وقال: أطلع الغيب [مريم/ 78] ، لعلي أطلع إلى إله موسى [القصص/ 38] ، واستطلعت رأيه، وأطلعتك على كذا، وطلعت عنه: غبت، والطلاع: ما طلعت عليه الشمس والإنسان، وطليعة الجيش: أول من يطلع، وامرأة طلعة قبعة «1» : تظهر رأسها مرة وتستر أخرى، وتشبيها بالطلوع قيل: طلع النخل. لها طلع نضيد [ق/ 10] ، طلعها كأنه رؤس الشياطين [الصافات/ 65] ، أي: ما طلع منها، ونخل طلعها هضيم [الشعراء/ 148] ، وقد أطلعت النخل، وقوس طلاع الكف: ملء الكف.

  • Lisān · 711Ṭalaʿat al-shams wa'l-qamar wa'l-fajr wa'l-nujūm (طلعت الشمس والقمر والفجر والنجوم) — "the sun, moon, dawn, and stars rose" — taṭluʿu (تطلع), ṭulūʿan, maṭlaʿan, and maṭliʿan (طلوعا ومطلعا ومطلعا), so it is ṭāliʿa (طالعة)

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

    Ṭalaʿat al-shams wa'l-qamar wa'l-fajr wa'l-nujūm (طلعت الشمس والقمر والفجر والنجوم) — "the sun, moon, dawn, and stars rose" — taṭluʿu (تطلع), ṭulūʿan, maṭlaʿan, and maṭliʿan (طلوعا ومطلعا ومطلعا), so it is ṭāliʿa (طالعة). This is one of the verbal nouns that came from the pattern faʿala-yafʿulu on the pattern mafʿal; maṭlaʿan, with fatḥa, is a [dialectal] usage, and it is analogically regular, while the kasra form is more well-known. Al-maṭlaʿ (المطلع): the place upon which the sun rises — as in His saying: "Until, when he reached the rising-place of the sun, he found it rising upon a people" [Quran 18:90]. As for His saying: "It is [peace] until the rising of dawn (ḥattā maṭlaʿi al-fajr)" [Quran 97:5] — al-Kisāʾī read it with kasra on the lām; likewise ʿUbayd narrated from Abū ʿAmr with kasra on the lām (ʿUbayd being one of the transmitters from Abū ʿAmr). Ibn Kathīr, Nāfiʿ, Ibn ʿĀmir, al-Yazīdī [transmitting] from Abū ʿAmr, ʿĀṣim, and Ḥamza read it with fatḥa on the lām. Al-Farrāʾ said: "Most reciters read it as maṭlaʿ [with fatḥa]. And it is stronger by analogy, because al-maṭlaʿ, with fatḥa, is the [verbal noun] 'rising,' while al-maṭliʿ, with kasra, is the place from which it rises — except that the Arabs say ṭalaʿat al-shams maṭliʿan, using kasra while intending the maṣdar." He said: "When a word is from the pattern faʿala-yafʿulu, like dakhala-yadkhulu and kharaja-yakhruju and the like, the Arabs preferred fatḥa on the ʿayn in both the noun and the verbal noun derived from it, except for certain nouns which they made obligatorily kasra on the ʿayn in the pattern mafʿil — among these: al-masjid, al-maṭliʿ, al-maghrib, al-mashriq, al-masqiṭ, al-marfiq, al-mafriq, al-majzir, al-maskin, al-mansik, and al-manbit — thus making kasra a marker for the noun and fatḥa a marker for the verbal noun." Al-Azharī said: "The Arabs place nouns in the position of verbal nouns; that is why whoever reads ḥattā maṭliʿi al-fajr [with kasra] does so because he took al-maṭliʿ, though it is a noun, to mean the 'rising,' like al-maṭlaʿ." This is the view of al-Kisāʾī and al-Farrāʾ. Some of the Baṣrans said: "Whoever reads maṭliʿ al-fajr, with kasra on the lām, [uses] it as a noun for the time of rising" — so said al-Zajjāj; al-Azharī said: "I think it is the view of Sībawayh." Al-maṭlaʿ and al-maṭliʿ (المطلع والمطلع) also mean: the place of its rising. One says: iṭṭalaʿtu al-fajr iṭṭilāʿan (اطلعت الفجر اطلاعا) — "I watched for the dawn," meaning I looked at it when it rose. And he said: "the breeze of dawn-wind from where the dawn rises (yaṭluʿ al-fajr)" — "And I will come to you every day ṭalaʿathu al-shams (طلعته الشمس)" meaning every day in which it rose. In the supplication: "The sun has risen (ṭalaʿat al-shams), and let it not rise (lā taṭluʿ) taking the soul of any one of us" — from al-Liḥyānī — that is, "may none of us die with its rising"; he meant "and let it not have risen," putting the present form in place of the past. Aṭlaʿa (أطلع) is a [dialectal] variant for this; Ruʾba said: "As if it were a star that a cloud caused to rise (aṭlaʿa)." Ṭalāʿ al-arḍ (طلاع الأرض): what the sun rises/shines upon. Ṭalāʿ al-shayʾ (طلاع الشيء): its fill; from this is the hadith of ʿUmar, may God have mercy on him, who said at his death: "If I had the ṭalāʿ of the earth in gold..." It is said: ṭalāʿ al-arḍ is its fill, until its top level reaches (yuṭāliʿu) [the height of] the earth's highest point and is level with it. And in the ḥa[dīth...] [entry continues]

    AI translation of the Arabic below

    طلعت الشمس والقمر والفجر والنجوم تطلع طلوعا ومطلعا ومطلعا، فهي طالعة، وهو أحد ما جاء من مصادر فعل يفعل على مفعل، ومطلعا، بالفتح، لغة، وهو القياس، والكسر الأشهر. والمطلع: الموضع الذي تطلع عليه الشمس، وهو قوله: حتى إذا بلغ مطلع الشمس وجدها تطلع على قوم ، وأما قوله عز وجل: هي حتى مطلع الفجر ، فإن الكسائي قرأها بكسر اللام، وكذلك روى عبيد عن أبي عمرو بكسر اللام، وعبيد أحد الرواة عن أبي عمرو، وقال ابن كثير ونافع وابن عامر واليزيدي عن أبي عمرو وعاصم وحمزة: هي حتى مطلع الفجر ، بفتح اللام، قال الفراء: وأكثر القراء على مطلع، قال: وهو أقوى في قياس العربية لأن المطلع، بالفتح، هو الطلوع والمطلع، بالكسر، هو الموضع الذي تطلع منه، إلا أن العرب تقول طلعت الشمس مطلعا، فيكسرون وهم يريدون المصدر، وقال: إذا كان الحرف من باب فعل يفعل مثل دخل يدخل وخرج يخرج وما أشبهها آثرت العرب في الاسم منه والمصدر فتح العين، إلا أحرفا من الأسماء ألزموها كسر العين في مفعل، من ذلك: المسجد والمطلع والمغرب والمشرق والمسقط والمرفق والمفرق والمجزر والمسكن والمنسك والمنبت، فجعلوا الكسر علامة للاسم والفتح علامة للمصدر، قال الأزهري: والعرب تضع الأسماء مواضع المصادر، ولذلك قرأ من قرأ: هي حتى مطلع الفجر ، لأنه ذهب بالمطلع، وإن كان اسما، إلى الطلوع مثل المطلع، وهذا قول الكسائي والفراء، وقال بعض البصريين: من قرأ مطلع الفجر، بكسر اللام، فهو اسم لوقت الطلوع، قال ذلك الزجاج؛ قال الأزهري: وأحسبه قول سيبويه. والمطلع والمطلع أيضا: موضع طلوعها. ويقال: اطلعت الفجر اطلاعا أي نظرت إليه حين طلع؛ وقال: نسيم الصبا من حيث يطلع الفجر «1» وآتيك كل يوم طلعته الشمس أي طلعت فيه. وفي الدعاء: طلعت الشمس ولا تطلع بنفس أحد منا ؛ عن اللحياني، أي لا مات واحد منا مع طلوعها، أراد: ولا طلعت فوضع الآتي منها موضع الماضي، وأطلع لغة في ذلك؛ قال رؤبة: كأنه كوكب غيم أطلعا وطلاع الأرض: ما طلعت عليه الشمس. وطلاع الشيء: ملؤه؛ ومنه حديث عمر، رحمه الله: أنه قال عند موته: لو أن لي طلاع الأرض ذهبا ؛ قيل: طلاع الأرض ملؤها حتى يطالع أعلاه أعلاها فيساويه. وفي الحديث: جاءه رجل به بذاذة تعلو عنه العين، فقال: هذا خير من طلاع الأرض ذهبا أي ما يملؤها حتى يطلع عنها ويسيل؛ ومنه قول أوس بن حجر يصف قوسا وغلظ معجسها وأنه يملأ الكف: كتوم طلاع الكف لا دون ملئها، ... ولا عجسها عن موضع الكف أفضلا الكتوم: القوس التي لا صدع فيها ولا عيب. وقال الليث: طلاع الأرض في قول عمر ما طلعت عليه الشمس من الأرض، والقول الأول، وهو قول أبي عبيد: وطلع فلان علينا من بعيد، وطلعته: رؤيته. يقال: حيا الله طلعتك. وطلع الرجل على القوم يطلع وتطلع طلوعا وأطلع: هجم؛ الأخيرة عن سيبويه. وطلع عليهم: أتاهم. وطلع عليهم: غاب، وهو من الأضداد. وطلع عنهم: غاب أيضا عنهم. وطلعة الرجل: شخصه وما طلع منه. وتطلعه: نظر إلى طلعته نظر حب أو بغضة أو غيرهما. وفي الخبر عن بعضهم: أنه كانت تطلعه العين صورة. وطلع الجبل، بالكسر، وطلعه يطلعه طلوعا: رقيه وعلاه. وفي حديث السحور: لا يهيدنكم الطالع ، يعني الفجر الكاذب. وطلعت سن الصبي: بدت شباتها. وكل باد من علو طالع. وفي الحديث: هذا بسر قد طلع اليمن أي قصدها من نجد. وأطلع رأسه إذا أشرف على شيء، وكذلك اطلع وأطلع غيره واطلعه، والاسم الطلاع. واطلعت على باطن أمره، وهو افتعلت، وأطلعه على الأمر: أعلمه به، والاسم الطلع. وفي حديث ابن ذي يزن: قال لعبد المطلب: أطلعتك طلعه أي أعلمتكه؛ الطلع، بالكسر: اسم من اطلع على الشيء إذا علمه. وطلع على الأمر يطلع طلوعا واطلع عليهم اطلاعا واطلعه وتطلعه: علمه، وطالعه إياه فنظر ما عنده؛ قال قيس بن ذريح: كأنك بدع لم تر الناس قبلهم، ... ولم يطلعك الدهر فيمن يطالع وقوله تعالى: هل أنتم مطلعون فاطلع ؛ القراء كلهم على هذه القراءة إلا ما رواه حسين الجعفي عن أبي عمرو أنه قرأ: هل أنتم مطلعون ، ساكنة الطاء مكسورة النون، فأطلع، بضم الألف وكسر اللام، على فأفعل؛ قال الأزهري: وكسر النون في مطلعون شاذ عند النحويين أجمعين ووجهه ضعيف، ووجه الكلام على هذا المعنى هل أنتم مطلعي وهل أنتم مطلعوه، بلا نون، كقولك هل أنتم آمروه وآمري؛ وأما قول الشاعر: هم القائلون الخير والآمرونه، ... إذا ما خشوا من محدث الأمر معظما فوجه الكلام والآمرون به، وهذا من شواذ اللغات، والقراءة الجيدة الفصيحة: هل أنتم مطلعون فاطلع ، ومعناها هل تحبون أن تطلعوا فتعلموا أين منزلتكم من منزلة أهل النار، فاطلع المسلم فرأى قرينه في سواء الجحيم أي في وسط الجحيم، وقرأ قارئ: هل أنتم مطلعون ، بفتح النون، فأطلع فهي جائزة في العربية، وهي بمعنى هل أنتم طالعون ومطلعون؛ يقال: طلعت عليهم واطلعت وأطلعت بمعنى واحد. واستطلع رأيه: نظر ما هو. وطالعت الشيء أي اطلعت عليه، وطالعه بكتبه، وتطل …

  • Lane · 1876English, synthesising the classical dictionaries.

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

    طَلَعَتِ الشَّمْسُ

    1. طَلَعَتِ الشَّمْسُ, (S, O, Msb, K,) aor. طَلُعَ [notwithstanding the faucial letter], (Msb, JM, TA,) inf. n. طُلُوعٌ and مَطْلَعٌ and مَطْلِعٌ, (S, O, Msb, K,) the second and third both used as inf. ns., and also as ns. of place [and of time], (S, O, K,) but the former of them is preferable on the ground of analogy as an inf. n., and the latter as a n. of place (Fr, O) or of time, (Zj, O,) The sun rose, (MA,) or appeared; (K;) and in like manner طَلَعَ is said of the moon, (TA,) and of a star, or an asterism; (S, O, K;) and so اِطَّلَعَ; (K;) [and أَطْلَعَ, for] أَطْلَعَتِ الثُّرَيَّا means طَلَعَت [i. e. The Pleiades rose], as in a verse of El-Kumeyt [in which, however, the verb may, consistently with the metre, be a mistranscription for اطَّلَعَت]; (IB, TA); and أَطْلَعَ is syn. with طَلَعَ in the saying of Ru-beh, [As though it, or he, were a star in the midst of clouds, that had risen]. (TA.) One says also, آتِيكَ كُلَّ يَوْمٍ طَلَعَتْهُ الشَّمْسُ, meaning طَلَعَتْ فِيهِ [i. e. I will come to thee every day in which the sun rises]: and it is said in a prayer, طَلَعَتِ الشَّمْسُ وَلَا تَطْلُعُ بِنَفْسِ أَحَدٍ مِنَّا [meaning The sun has risen, and may it not have risen with the soul of any one of us]; i. e., may not any one of us have died with its rising: the future being put in the place of the preterite. (TA.) And طَلَعَ is said of anything that appears to one from the upper part [of a thing, or that comes up out of a thing and appears]. (Mgh, Msb.) It is said in the Ksh that الطُّلُوعُ signifies The appearing by rising, or by becoming elevated. (TA.) One says, طَلَعَتْ سِنُّ الصَّبِىِّ (tropical:) The tooth of the child showed its point. (K, TA.) And طَلَعَ الزَّرْعُ, [aor. طَلُعَ ,] inf. n. طُلُوعٌ, (tropical:) The seed-produce began to come up, and showed its sprouting forth: (T, TA:) and الزَّرْعُ أَطْلَعَ (tropical:) The seed-produce appeared: (TA:) and نَبْتُ الأَرْضِ أَطْلَعَ (assumed tropical:) The plants, or herbage, of the earth, or land, came forth: (Mgh:) and الشَّجَرُ أَطْلَعَ (tropical:) The trees put forth their leaves. (TA.) And طَلَعَ النَّخْلُ, (O, K,) aor. طَلُعَ , inf. n. طُلُوعٌ; (TA;) and (O, K) أَطْلَعَ; (Zj, S, Mgh, O, K;) or أَطْلَعَتِ النَّخْلَةُ; (Msb;) (assumed tropical:) The palm-trees, or -tree, put forth the طَلْع [q. v.]; (Zj, S, Mgh, O, Msb, K;) as also طلّع, (L, K, TA,) inf. n. تَطْلِيعٌ. (L, TA. [These verbs, in this sense, are app. derived from the subst. طَلْعٌ; but this is obviously from طَلَعَ.]) One says also, مَلَأْتُ لَهُ القَدَحَ حَتَّى يَكَادَ يَطْلُعُ مِنْ نَوَاحِيهِ [I filled for him the drinking-vessel until it nearly overflowed from its sides]. (TA.) And المَآءُ فِى الإِنَآءِ تَطَلَّعَ (assumed tropical:) The water in the vessel poured forth [or overflowed] from its sides. (TA.) And طَلَعَ الجَبَلَ, (Mgh, Msb, K,) aor. طَلُعَ , (TA,) inf. n. طُلُوعٌ, (Msb, TA,) (tropical:) He ascended upon the mountain; (Mgh, Msb, K, TA;) the prep. [عَلَى] being suppressed; (Mgh;) as also طَلِعَ, with kesr; (K;) and الجَبَلَ اِطَّلَعَ signifies the same as طَلَعَهُ: (TA: [see also مُضْطَلِعٌ, in art. ضلع:]) accord. to ISk, one says, طَلِعْتُ الجَبَلَ, with kesr, meaning (assumed tropical:) I ascended upon the mountain; (S, O;) but others say, طَلَعْتُ, with fet-h. (O.) And (tropical:) He ascended the mountain: (TA:) [or] طَلَعْتُ فِى الجَبَلِ means (assumed tropical:) I ascended the mountain. (Msb. [See also another explanation of this latter phrase in what follows.]) And طَلَعَ عَلَيْنَا, aor. طَلَعَ and طَلُعَ ; and اِطَّلَعَ; (assumed tropical:) He (a man) came to us; (K;) and came upon us suddenly, or at unawares: (TA:) and طَلَعَ عَنْهُمْ he became absent, or absented himself, or departed, from them: (K:) or طَلَعَ عَلَى القَوْمِ he came forth upon the people, or party: and he looked upon them: (MA:) accord. to ISk, طَلَعْتُ عَلَى القَوْمِ means I came to the people, or party: and طَلَعْتُ عَنْهُمْ I became absent, or absented myself, or departed, from them: (S, O:) and عَلَيْهِمْ أَطْلَعْتُ signifies the same as طَلَعْتُ: (O:) and طَلَعْتُ عَنْهُمْ has the same meaning [also] as طَلَعْتُ عَنْهُمْ expl. above, accord. to ISk; عَلَى being put in the place of عن: accord. to AZ [likewise], طَلَعْتُ عَلَى القَوْمِ, inf. n. طُلُوعٌ, means I became absent from the people, or party, so that they did not see me: and also I advanced, or approached, towards them, so that they saw me: thus having two contr. meanings: and accord. to Az, the Arabs said, طَلَعْتُ فِى الجَبَلِ, inf. n. طُلُوعٌ, as meaning I retired, or went back, into the mountain, so that my companion did not see me: [see another explanation of this phrase in what precedes:] and طَلَعْتُ عَنْ صَاحِبِى, inf. n. طُلُوعٌ, I retired, or went back, from my companion: and طَلَعْتُ عَنْ صَاحِبِى [in which عَنْ seems to be evidently a mistranscription for عَلَى] I advanced, or approached, towards my companion. (TA.) [In all of these phrases, طَلَعَ and طَلَعْتُ may be correctly rendered He, and I, came forth, or went forth. And hence,] it is said in a prov., هٰذِهِ يَمِينٌ قَدْ طَلَعَتْ فِى المَخَارِمِ [expl. in art. خرم, voce مَخْرِمٌ]. (AZ, TA.) For another meaning of طَلَعَ followed by عَلَى, see اِطَّلَعَ [which is more common as having that meaning]. طَلَعَ is also syn. with قَصَدَ: so in the phrase طَلَعَ بِلَادَهُ (tropical:) [He tended, repaired, betook himself, or went, to, or towards, his country]: (K, TA:) and so in the saying, in a trad., هٰذَا بُسْرٌ قَدْ طَلَعَ اليَمَنَ, (so in the O,) or هذا بُرٌّ, (so in the TA,) (tropical:) [These are ripening dates, or this is wheat, that have, or has, gone to, or towards, El-Yemen,] meaning from Nejd. (TA.) And syn. with بَلَغَ; as also اِطَّلَعَ: (O, K:) so the former in the saying, طَلَعَ أَرْضَهُمْ (tropical:) [He reached, or arrived at, their land]; (K, TA;) and مَتَى طَلَعْتَ أَرْضَنَا (tropical:) [When didst thou reach, or arrive at, our land?]: (O, TA:) and so the latter verb in the saying, هٰذِهِ الأَرْضَ اطّلع [He reached, or arrived at, this land]: (O, K:) and hence, (TA,) عَلَى الأَفْئِدَةِ ٱلَّتِى تَطَّلِعُ, in the Kur [civ. 7], means (assumed tropical:) Whereof the pain shall reach the hearts: (Fr, O, TA:) or which shall rise above the hearts, (O, TA,) [or overwhelm them,] and burn them. (TA.)

    طلّع

    2. طلّع said of the palm-tree: see 1, former half. طلّعهُ, inf. n. تَطْلِيعٌ, meaning He put it forth, or produced it, is a vulgar word. (TA.) طلّع كَيْلَهُ, inf. n. as above, (assumed tropical:) He filled his measure. (O, K.)

    طالعهُ

    3. طالعهُ, (S, O, K,) inf. n. مُطَالَعَةٌ and طِلَاعٌ, (K,) i. q. اِطَّلَعَ عَلَيْهِ; (S, O, K;) i. e., a thing: (S, O:) Lth says that طِلَاعٌ is syn. with اِطِّلَاعٌ; but Az disapproves this: (O:) [the verb is correctly explained in what here follows:] one says, طَالَعْتُ ضَيْعَتِى, meaning نَظَرْتُهَا وَٱطَّلَعْتُ عَلَيْهَا (tropical:) [I inspected, or considered with my eye, my estate, and obtained a knowledge of it, or acquainted myself with its condition]: (TA:) or مُطَالَعَةٌ signifies the inspecting a thing well, in order to obtain a knowledge of it. (KL.) [Hence, مُطَالَعَةُ الكُتُبِ (assumed tropical:) The studying, and perusing, of books.] See also the next paragraph, latter half, in three places.

    أَطْلَعَ

    4: see 1, former half, in five places. اطلعت النَّخْلَةُ signifies also (assumed tropical:) The palm-tree became tall. (Msb.) And اطلع, also, (tropical:) He made his arrow to pass above the butt. (S, O, K, TA.) And (tropical:) He vomited. (S, O, K, TA.) And اطلعت السَّمَآءُ i. q. أَقْلَعَت [i. e. (assumed tropical:) The rain cleared away]. (TA.) اطلع followed by عَلَى: see 1, latter half: and see also 8. And اطلع as syn. with أَشْرَفَ: see 8, in two places. اطلع رَأْسَهُ (assumed tropical:) [He raised his head, looking at a thing; or] he looked at a thing from above; syn. أَشْرَفَ عَلَى شَىْءٍ. (TA.) اطلعهُ عَلَى كَذَا (assumed tropical:) He made him acquainted with such a thing; acquainted him with it, or made him to know it. (Msb.) إِطْلَاعٌ signifies (assumed tropical:) The making to know, and to see. (KL.) For an ex. [of the latter meaning], in the pass. form of the verb, see 8. You say, اطلعهُ عَلَى سِرِّهِ, (S, O, K, TA,) (tropical:) He made him to know, (TA,) or revealed, or showed, to him, (O, K, TA,) his secret. (O, K, TA.) [See also 8, last sentence.] And بِحَقِيقَةِ الأَمْرِ أَنَا أُطَالِعُكَ means أُطْلِعُكَ عَلَيْهِ (tropical:) [I will acquaint thee with the truth of the case]. (TA.) And similar to this is the saying, بِكُتُبِكَ طَالِعْنِى (TA [and a similar phrase is mentioned without explanation in the S]) [meaning (assumed tropical:) Acquaint thou me with thy letters: and also, by means of thy letters; for] one of the meanings of مُطَالَعَةٌ is The making one to know a thing by writing. (KL.) [And in like manner,] one says also, بِالحَالِ طالع, (O, K,) inf. n. مُطَالَعَةٌ and طِلَاعٌ, (TA,) (assumed tropical:) He showed, exhibited, or manifested, the case. (O, K.) You say also, اطلع إِلَيْهِ مَعْرُوفًا (assumed tropical:) He did to him, or conferred upon him, a benefit, benefaction, or favour. (O, K.) And اطلع فُلَانًا (assumed tropical:) He made such a one to hasten, or be quick. (O, K, TA.)

    تطلّع

    5. تطلّع (tropical:) It became full [to the top, or so as to overflow]; said of a measure for corn or the like. (O, K, TA.) See also 1, former half. And (assumed tropical:) He was proud, or self-conceited, [or lofty,] or was quick, with an affected inclining of his body from side to side, (زَافَ,) in his gait: (O:) or so تطلّع فِى مِشْيَتِهِ: (K:) app. syn. with تَتَلَّعَ, meaning he advanced his neck, and raised his head. (TA.) And (tropical:) He raised his eyes, looking [for a thing, or towards a thing]. (K, TA.) You say, تطلّع إِلَى وُرُودِهِ (tropical:) He raised his eyes, looking for its, or his arrival. (K, TA.) And تَطَلَّعْتُ إِلَى وُرُودِ كِتَابِكَ (S, O, TA) (tropical:) I raised my eyes, looking, (TA,) or I looked continually, (PS,) for the arrival of thy letter: (TA, PS:) or i. q. اِنْتَظَرْتُ [agreeably with what here follows, and with an explanation of the inf. n. in the KL]. (PS.) And تطلّع إِلَى لِقَائِهِ (assumed tropical:) He looked for the meeting him. (MA.) And [hence] one says, عَافَى ٱللّٰهُ رَجُلًا لَمْ يَتَطَلَّعْ فِى فَمِكَ, meaning (tropical:) [May God preserve from disease, or harm, a man] who has not sought to find some slip, or fault, in thy speech: (O, K, TA:) mentioned by AZ, (O, TA,) and by Z. (TA.) [Hence likewise,] التَّطَلُّعُ signifies also الإِشْرَافُ [as meaning (tropical:) The being eager, or vehemently eager, agreeably with what here follows]. (TA.) And التَّطَلُّعُ إِلَى الشَّىْءِ (tropical:) The inclining of the soul to the love of the thing, and the desiring it so that the man perishes. (TA.) And تَطَلُّعُ النَّفْسِ (assumed tropical:) The desiring, or yearning, or longing, of the soul. (TA.) [See an ex. in a verse cited in the first paragraph of art. صبر.] تطلّعهُ (tropical:) He looked at him with a look of love or of hatred. (TA.) And (tropical:) He overcame him, and overtook him; namely, a man. (TA.) See also 6. And see 8.

    تَطَالَعَتْهُ

    6. تَطَالَعَتْهُ i. q. طَرَقَتْهُ [i. e. (assumed tropical:) She, or it, or they (referring to irrational things), came to him in the night]: Aboo-'Alee cites [as an ex.], [Apparitions of Selmà come to me in the night, like as the creditor comes in the night to exact the debt]: but accord. to another, or others, it is only يَتَطَلَّعُ, because تَفَاعَلَ is generally intrans.: so that accord. to Aboo-'Alee, it is like تَفَاوَضْنَا الحَدِيثَ and تَعَاطَيْنَا الكَأْسَ and تَنَاشَدْنَا الأَشْعَارَ. (IB, TA.)

    اِطَّلَعَ

    8. اِطَّلَعَ: see 1, first sentence: and near the middle of the paragraph, in two places: and last sentence, in three places. Also (assumed tropical:) i. q. أَشْرَفَ [meaning as expl. in the next sentence]; as also أَطَلَعَ, of the class of أَكْرَمَ. (Mgh.) One says, اِطَّلَعْتُ مِنْ فَوْقِ الجَبَلِ and أَطْلَعْتُ (assumed tropical:) [I looked, or looked down, from above the mountain]. (TA.) And اِطَّلَعْتُ الفَجْرَ (tropical:) I looked at the dawn when it rose. (O, TA. *) And اِطَّلَعْتُ عَلَيْهِ (tropical:) I looked down, or from above, upon him, or it; syn. أَشْرَفْتُ. (TA.) [Hence,] هَلْ أَنْتُمْ مُطَّلِعُونَ فَٱطَّلَعَ, in the Kur [xxxvii. 52 and 53], means (assumed tropical:) Would ye [be of those who] look to see (تُحِبُّونَ أَنْ تَطَّلِعُوا) where is your place of abode among the people of Hell? and he (i. e. the Muslim) shall look (فَٱطَّلَعَ المُسْلِمُ) and see his [former] associate in the midst of Hell-fire: but some read هل انتم مُطْلِعُونَ فَأَطْلِعَ [in the CK فاطَّلَعَ, but it is expressly said in the O that the hemzeh is with damm and the ط quiescent and the ل with kesr; the meaning being (assumed tropical:) Are ye of those who will make me to see? and he shall be made to see; as is indicated in the O and TA]. (K, O.) And (assumed tropical:) He saw. (KL.) You say, اطّلع عَلَيْهِ meaning (assumed tropical:) He saw it. (MA.) [Hence,] it is said in a prov., بَعْدَ ٱطِّلَاعٍ إِينَاسٌ (O, TA) i. e. (assumed tropical:) After appearance [or rather sight, is knowledge, or certain knowledge]. (Fr, TA in art. انس. [See Freytag's Arab. Prov. i. 181.]) And اطّلع عَلَيْهِ, (Msb, TA,) and اطّلعهُ, and تطلّعهُ, and عليه طَلَعَ, inf. n. طُلُوعٌ, (K, TA,) and أَطْلَعَ عليه, (TA,) (tropical:) He got, or obtained, sight and knowledge of it: (Msb, TA: *) or [simply] he knew it; namely, an affair, or a case, or an event. (K, TA.) One says, اطّلع عَلَى بَاطِنِهِ, (K,) or اضّلع عَلَى بَاطِنِ أَمْرِهِ, (S, O,) (tropical:) He became acquainted with, or obtained knowledge of, or knew, his inward, or intrinsic, state or circumstances, or the inward, or intrinsic, state or circumstances of his affair or case. (K, * TA.) And-accord. to some, اِطِّلَاعُ الحِجَابِ means (assumed tropical:) The stretching out the head [and looking over the veil of Paradise or of Hell]; for he who examines into a thing stretches out his head to see what is behind the veil, or covering. (TA voce حِجَابٌ, q. v.) [And one says also, اطّلع فِيهِ, meaning (assumed tropical:) He looked into it: see an ex. voce هَدَرَ.] اِطَّلَعَتْهُ عَيْنِى means (tropical:) My eye regarded him with contempt. (TA.) [اِطَّلَعَ is used sometimes for اِضْطَلَعَ, as is shown in art. ضلع: see مُضْطَلِعٌ: and see an instance in the first paragraph of art. علو.] And accord. to Kr, اِلِا طّلَاعُ signifies also النَّجَاةُ. (TA. [But I think that both words are mistranscribed, and that Kr explained الإِطْلَاعُ as meaning النِّجَآءُ, i. e. The acquainting with a secret.])

    استطلعهُ

    10. استطلعهُ signifies طَلَبَ طُلُوعَهُ (assumed tropical:) [He sought, or desired, its, or his, coming forth, or appearance]. (Har p. 47.) [And hence, (assumed tropical:) He sought, or desired, to elicit, or to discover, it: he sought, or desired, information respecting it, مِنْهُ of him: and he asked him to tell him a thing. (See Har pp. 134 and 82.)] You say, استطلع رَأْىَ فُلَانٍ (S, O, K, TA) (tropical:) He looked to see what was the opinion, or advice, of such a one, (O, K, TA,) and what would be shown to him [thereof] respecting his affair, or case. (O, K.) It is doubly trans. [as shown above]: you say, اِسْتَطْلَعْتُ زَيْدًا رَأْيَهُ; as well as استطلعت رَأْىَ زَيْدٍ. (Har p. 322.) And (assumed tropical:) He took it away, or went away with it. (Ibn-'Abbád, O, K.) You say, استطلع مَالَهُ (assumed tropical:) He took away, or went away with, his property. (TA.)

    طَلْعٌ

    طَلْعٌ (assumed tropical:) The طَلْع [i. e. spadix, or spadix in its spathe, and sometimes, the spathe alone,] of the palm-tree: (S, O:) the إِغْرِيض [or spadix] of the palm-tree, from over which the كَافُور [or spathe] bursts open longitudinally; or the flowers of the palm-tree, while in the كافور; (TA;) a thing that comes forth from the palm-tree, as though it were two soles, or sandals, closed together, with the حِمْل [meaning flowers] compactly disposed between them, and having the extremity pointed; or the ثَمَرَة [or produce] of the palm-tree, in the first stage of its appearance, the covering [or spathe] of which is called the كُفُرَّى (K, TA) and the كَافُور, (TA,) and what is within this the إِغْرِيض, because of its whiteness; (K, TA;) or the طَلْع is what comes forth from the palm-tree and becomes dates if the tree is female; and if the tree is male it does not become dates, but is eaten in its fresh state, or is left upon the palm-tree a certain number of days until there becomes produced in it a white substance like flour, [i. e. the pollen,] having a strong odour, and with this the female is fecundated; (Msb;) or a certain white thing that appears from the كِمّ [or spathe] of the palm-tree, to the colour of which [that of] the teeth are likened, and to the odour thereof [that of] the sperma: and also, [sometimes,] the كِمّ [or spathe] that comes forth from the palm-tree, before it bursts open longitudinally: [and this is also called the كُفُرَّى, for] the phrase طَلْعُ الكُفُزَّى is an instance of the prefixing of a noun to an explicative thereof: (Mgh:) [or this phrase may mean the spadix of the spathe of a palm-tree: طَلْعٌ, it should be added, is sometimes used as a coll. gen. n.: and its n. un. is with ة: thus in explanations of إِغْرِيضٌ &c.] In the Kur xxxvii. 63, it is applied to (tropical:) The fruit, or produce, of the tree called الزَّقُّوم, in the bottom of Hell, metaphorically, because partaking of the form of the طلع of dates, or because coming forth from the tree. (Bd.) Also (assumed tropical:) i. q. مِقْدَارٌ [as meaning Number, or quantity]: (K, TA:) so in the phrase الجَيْشُ طَلْعُ أَلْفٍ [The army consists of the number of a thousand]. (K, * TA). See also the next paragraph, in three places.

    طِلْعٌ

    طِلْعٌ (tropical:) a subst. from الاِطِّلَاعُ: [meaning Knowledge:] whence the saying, اِطَّلَعَ طِلْعَ العَدُوِّ (tropical:) [He learned the knowledge of the enemy; meaning he obtained knowledge of the state, or case, or tidings, or of the secret, or of the inward, or intrinsic, or secret, state or circumstances, of the enemy]; (S, O, K, TA;) [for] طِلْعَ العَدُوِّ means خَبَرَهُ, (Msb,) or سِرَّهُ, (PS,) or بَاطِنَ أَمْرِهِمْ: (Har p. 82:) and [hence also] one says, أَطْلَعْتُهُ طِلْعَ أَمْرِى, meaning (tropical:) I revealed, or showed, to him my secret. (O, K, TA.) Also (assumed tropical:) An elevated place, above what is around it, from which one looks down (يُطَّلَعُ [in the CK erroneously يُطْلَعُ]); as also طَلْعٌ. (K, TA.) You say, عَلَوْتُ طِلْعَ الأَكَمَةِ, meaning (assumed tropical:) I ascended upon a part of the hill from which I overlooked what was around it. (IDrd, O, TA.) And (assumed tropical:) i. q. نَاحِيَةٌ [A side, or an adjacent tract, or a region, &c.]; as also طَلْعٌ. (K.) One says, كُنْ بِطِلْعِ الوَادِى and طَلْعِ الوادى [i. e. بِطَلْعِ الوادى also, meaning, as is indicated in the TA, (assumed tropical:) Be thou in the side, &c., of the valley]: (S, O:) and one says also, فُلَانٌ طِلْع الوَادِى, without ب [(assumed tropical:) Such a one is in the side, &c., of the valley]. (O.) And (assumed tropical:) Any depressed piece of ground: or such as has in it a hill: (K:) [i. e.,] as expl. by As, any depressed piece of ground having in it a hill from which, when you ascend upon it, you see what is in it. (O.) Also the serpent: (AA, O, K:) like طِلٌّ. (TA.)

    طَلِعٌ

    طَلِعٌ (tropical:) [Desirous, eager, or vehemently eager]. نَفْسٌ طَلِعَةٌ and نُفُوسٌ طَلِعَةٌ, like فَرِحَةٌ [in form], mean (tropical:) A soul, and souls, desirous, eager, or vehemently eager. (TA.) [See also طُلَعَةٌ.]

    طَلْعَةٌ

    طَلْعَةٌ (tropical:) The aspect; or countenance; syn. رُؤْيَةٌ: (S, O, K, TA:) or person and aspect: (L, TA:) or face: (K:) so in the saying, حَيَّا ٱللّٰهُ طَلْعَتَهُ (tropical:) [May God preserve his aspect, &c.]. (O, K.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions4 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

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

ط ل ع

الطاء واللام والعين أصل واحد صحيح يدل على ظهور وبروز

ṭ-l-ʿ: one sound root indicating appearance and emergence.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×19

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.

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ط

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 ↗

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 ↗

ع

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

ط

Level of existence: السماء السادسة · the sixth heaven

Divine Name: المحصي · the Enumerator (al-Muḥṣī)

Lunar mansion: الزبانا · al-Zubānā

Futūḥāt ch. 198, line 64680

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

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

ع

Level of existence: الطبيعة · Nature

Divine Name: الباطن · The Inward (al-Bāṭin)

Lunar mansion: الثريا · al-Thurayyā (the Pleiades)

Futūḥāt ch. 198, line 63825

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

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

English throughout: AI translation of the Arabic

ط

فهي إشارة إلى الشيء الذي جنسه طاهر وصاف إلى النهاية، وهو في ذاته أيضا طاهر صاف إلى النهاية.

It is an indication of the thing whose genus is pure and clear to the utmost, and which is also, in itself, pure and clear to the utmost.

فهي إشارة إلى الخبيث إلى النهاية عكس الأول.

It is an indication of what is foul to the utmost, the reverse of the first.

فهي إشارة إلى الشيء الذي من طبعه السكون أو أمر بالسكون.

It is an indication of the thing whose nature is stillness, or which has been commanded to be still.

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

ع

فهي اسم لقدوم أو رحيل.

It is a name for arrival or departure.

فهي اسم للساكن في الذات التي تقوم به.

It is a name for that which dwells in the self and by which the self subsists.

فهي اسم لخبث الذات.

It is a name for the foulness of the self.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus7 roots in Ibn Fāris’s chapterط 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 18054 ↗

  • طلمالطاء واللام والميم أصل صحيح وهو ضرب الشيء ببسط الشيء المبسوط مثال ذلك الطلم وهو ضربك خبزة الملة بيدك تنفض ما عليها من الرماد وما أقرب ما بين الطلم واL18055
  • طلهالطاء واللام والهاء ليس عندي بأصل يفرع منه ولا قياسه بذلك الصحيح لكنهم يقولون طله في البلاد إذا ذهب يطله طلها ويقولون الطلهة القليل من الكلام ويقال الL18061
  • طلىالطاء واللام والحرف المعتل أصلان صحيحان أحدهما يدل على لطخ شيء بشيء والآخر على شيء صغير كالولد للشيءL18064
  • طلخالطاء واللام والخاء ليس بشيء وذكروا فيه كلمة كأنها مقلوبةL18094
  • طلسالطاء واللام والسين أصل صحيح كأنه يدل على ملاسةL18096
  • طلفالطاء واللام والفاء أصل صحيح يدل على إهانة الشيء وطرحه ثم يحمل عليه فالطلف الهدر من الدماء وكل شيء لم يطلب فهو هدرL18117
  • طلقالطاء واللام والقاف أصل صحيح مطرد واحد وهو يدل على التخلية والإرسالQ 23 · L18124
In the sister scriptsHebrew ט ל עSyriac ܛ ܠ ܥ
Arabicط ل ع
Hebrewט ל ע
Syriacܛ ܠ ܥ
Ancient South Arabian (musnad)𐩷 𐩡 𐩲
Phoenician𐤈 𐤋 𐤏

Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.

  • Classical lexiconAl-Jawharī (al-Ṣiḥāḥ) fixes the core sense as ṭalaʿati l-shamsu, the sun's rising, with maṭlaʿ as both the rising itself and the place of rising, then extends it to ṭalaʿtu ʿalā l-qawm (I came upon them) versus ṭalaʿtu ʿanhum (I went out of their sight), and to iṭṭalaʿtu ʿalā bāṭini amrihi, an ifta'ala form for becoming privy to a hidden matter.well attested

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

    Al-Jawharī (al-Ṣiḥāḥ) fixes the core sense as ṭalaʿati l-shamsu, the sun's rising, with maṭlaʿ as both the rising itself and the place of rising, then extends it to ṭalaʿtu ʿalā l-qawm (I came upon them) versus ṭalaʿtu ʿanhum (I went out of their sight), and to iṭṭalaʿtu ʿalā bāṭini amrihi, an ifta'ala form for becoming privy to a hidden matter. Ibn Fāris (Maqāyīs) confirms the single root-sense of ẓuhūr wa burūz, citing maṭlaʿ al-fajr, ṭalaʿa ʿalaynā fulān (he burst in upon us), aṭlaʿtuka l-amr (I disclosed the matter to you), and ṭalʿ al-nakhla, the palm's spadix, plus the idiom ṭilāʿ al-arḍ dhahaban (the earth's fill of gold, i.e. all that the earth's surface could hold). Al-Rāghib (Mufradāt) systematizes the metaphor: literal ṭulūʿ of sun, moon, and dawn is extended by istiʿāra to a person's sudden or awaited appearance (ṭalaʿa ʿalaynā, taṭallaʿtu ilā wurūdi kitābika, istaṭlaʿtu raʾyahu), keeping ẓuhūr as the constant. Ibn Manẓūr (Lisān) preserves this range and adds the grammarians' note that maṭlaʿ is anomalous among maṣdars of the fa'ala–yaf'ilu pattern taking the mafʿal form, and records the qirāʾāt dispute over the vocalization of maṭlaʿ al-fajr (fatḥ vs kasr of the lām). Lane compiles these strands, confirming ṭulūʿ, maṭlaʿ, and maṭliʿ as the standard triad of maṣdar/noun-of-place-and-time for the sun's, moon's, and a star's rising.

    Draws on: sihah · Ibn Fāris · mufradat · lisan · Lane

    • al-Jawharī, al-Ṣiḥāḥ, s.v. ṭ-l-ʿ
    • Ibn Fāris, Maqāyīs al-Lugha, s.v. ṭ-l-ʿ
    • al-Rāghib, al-Mufradāt, s.v. ṭ-l-ʿ
    • Ibn Manẓūr, Lisān al-ʿArab, s.v. ṭ-l-ʿ
    • Lane, Arabic-English Lexicon, s.v. ṭ-l-ʿ
  • Letters & soundAl-Dabbāgh reads ṭāʾ as indicating a thing pure and clear to the utmost in both genus and self, lām as the speaker's attaining of something great, and ʿayn as a name for arrival or departure — a sequence that, read together, could be heard as 'a pure and great thing arrives/departs', apt for the sudden clarity of something rising into view.speculative

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

    Al-Dabbāgh reads ṭāʾ as indicating a thing pure and clear to the utmost in both genus and self, lām as the speaker's attaining of something great, and ʿayn as a name for arrival or departure — a sequence that, read together, could be heard as 'a pure and great thing arrives/departs', apt for the sudden clarity of something rising into view. Ibn ʿArabī's correspondence of letters to the heavens assigns ṭāʾ to the sixth heaven, lām to the third, and ʿayn to Nature (al-Ṭabīʿa) itself, so that the very letters of ṭalaʿa trace a descent from higher heavens into the natural order where appearance occurs. This is offered as suggestive letter-symbolism only; mainstream historical linguistics finds no causal link between individual Arabic letters and the meanings of the roots that contain them, and treats such readings as a hermeneutic overlay rather than an etymological account.

    Draws on: dabbagh_fatha · akbari198

    • Ibn ʿArabī, letters and the seven heavens (Futūḥāt, correspondences)
    • al-Dabbāgh, letter-meanings (fatḥa series)
  • Root structureIbn Fāris groups ṭ-l with siblings such as ṭ-l-m (striking a flat thing against a flat thing), ṭ-l-y (smearing, or something small like an offspring), ṭ-l-s (smoothness), ṭ-l-f (discarding/dishonoring, as of blood), and ṭ-l-q (release, letting go) — a family loosely oriented around surfaces, release, and emergence, into which ṭalaʿa's ẓuhūr wa burūz fits without strain.uncertain

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

    Ibn Fāris groups ṭ-l with siblings such as ṭ-l-m (striking a flat thing against a flat thing), ṭ-l-y (smearing, or something small like an offspring), ṭ-l-s (smoothness), ṭ-l-f (discarding/dishonoring, as of blood), and ṭ-l-q (release, letting go) — a family loosely oriented around surfaces, release, and emergence, into which ṭalaʿa's ẓuhūr wa burūz fits without strain. Among the six permutations of ṭ-l-ʿ, only ṭalaʿa (19 Quranic occurrences) and laʿaṭ (a term for a colour-marking) are glossed with content; ʿaṭala (2 occurrences, sense of khulūw wa farāgh, emptiness/vacancy) is attested with the opposite valence — presence-through-emergence versus absence-through-vacancy. Ibn Jinnī's greater derivation (al-ishtiqāq al-akbar) would invite one to juxtapose ṭalaʿa (something coming into view) against ʿaṭala (something left standing empty, as an uncalled-for camel or an unvisited well) as a possible semantic mirror-pair sharing the letters ṭ/ʿ and ʿ/ṭ — this is a juxtaposition only, not an asserted derivation.

    Draws on: maqayis nucleus siblings · permutations table

  • Semitic kin & loanwordsNo confident cognate for ṭ-l-ʿ in this sense (rising, emergence) is established in Hebrew, Aramaic/Syriac, Akkadian, Geʿez, or the Old South Arabian corpus with the data available;uncertain

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

    No confident cognate for ṭ-l-ʿ in this sense (rising, emergence) is established in Hebrew, Aramaic/Syriac, Akkadian, Geʿez, or the Old South Arabian corpus with the data available; the common Semitic terms for the sun's rising use different roots (e.g. Hebrew and Aramaic z-r-ḥ/dnḥ, Akkadian (w)aṣû). This should be stated plainly as an absence rather than a probable independent Arabic innovation with no known family; it may simply reflect the limits of the present survey rather than genuine isolation.

    Draws on: comparative Semitic survey

  • Quranic exegesisOn maṭliʿ al-shams in the Dhū l-Qarnayn narrative (18:90), al-Ṭabarī reports the reports that he reached a people over whom the sun rose with no shelter (sitr) between them and it, while al-Rāzī raises and answers the objection that a literal 'place where the sun rises' seems geographically naive, favoring a reading tied to the horizon as experienced by that people rather than a cosmological terminus.well attested

    How the classical exegetes read the word in the Quran.

    On maṭliʿ al-shams in the Dhū l-Qarnayn narrative (18:90), al-Ṭabarī reports the reports that he reached a people over whom the sun rose with no shelter (sitr) between them and it, while al-Rāzī raises and answers the objection that a literal 'place where the sun rises' seems geographically naive, favoring a reading tied to the horizon as experienced by that people rather than a cosmological terminus. On the Companions of the Cave (18:17-18), the exegetes take tazāwur al-shams ʿinda l-ṭulūʿ (the sun's swerving at its rising) as one of the Qurʾān's signs of divine solicitude for the sleepers, sheltering them from direct sun without a compass adjustment on their part. On ḥattā maṭlaʿi l-fajr (97:5), al-Rāghib notes the grammarians' dispute over fatḥ/kasr of the lām (maṣdar vs noun of place/time) and the exegetes read the verse as marking the temporal extent of the peace (salām) of Laylat al-Qadr, ending precisely at the appearance of dawn. On hal antum muṭṭaliʿūn (37:54-55), al-Zamakhsharī reads iṭṭilāʿ as the People of Paradise looking down and over into Hell, extending the root's sense of 'coming into view from above' to an eschatological vista.

    Draws on: 18:17 · 18:18 · 18:90 · 97:5 · 37:54-55

  • Akbarian readingIbn ʿArabī defines al-ṭawāliʿ as the lights of tawḥīd that rise (taṭluʿu) upon the hearts of the gnostics and efface all other lights, and al-muṭālaʿa as the Real's disclosures (tawqīʿāt) to the gnostics, given either spontaneously or in answer to their question, concerning the events of the cosmos — in both cases ṭulūʿ names an unveiling that comes upon the heart from beyond it, echoing the root's basic sense of something appearing over/upon a recipient.well attested

    The word in Ibn ʿArabī's text and terminology.

    Ibn ʿArabī defines al-ṭawāliʿ as the lights of tawḥīd that rise (taṭluʿu) upon the hearts of the gnostics and efface all other lights, and al-muṭālaʿa as the Real's disclosures (tawqīʿāt) to the gnostics, given either spontaneously or in answer to their question, concerning the events of the cosmos — in both cases ṭulūʿ names an unveiling that comes upon the heart from beyond it, echoing the root's basic sense of something appearing over/upon a recipient. In Faṣṣ Ādam, God 'aṭlaʿahu' — disclosed to Adam what He had deposited within him — placing that disclosed content into two grasps (qabḍatayn), one holding the cosmos and the other holding Adam and his progeny, and Ibn ʿArabī reports that God likewise 'aṭlaʿanī' in his own inmost secret (sirrī) upon what was deposited in this 'greatest father-imām'. The causative aṭlaʿa thus names, in Akbarian usage, the specifically unearned bestowal of unveiled knowledge from the Real to the receptive heart.

    Draws on: ibnArabiDefinitions · inFassAdam

    • Ibn ʿArabī, Iṣṭilāḥāt, s.v. al-ṭawāliʿ / al-muṭālaʿa
    • Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam
Neighbouring rootsThe roots that share letters with this one, as a map you can open out