Root · 1 in the Quran · 1 in 1 text of the library
ظعن (root zn)
الظاء والعين والنون أصل واحد صحيح يدل على الشخوص من مكان إلى مكان تقول ظعن يظعن ظعنا وظعنا إذا شخص قال الله سبحانه : ﴿ …
Ibn Fāris, Maqāyīs al-lugha
The dictionaries
Ibn Fāris · 395الظاء والعين والنون أصل واحد صحيح يدل على الشخوص من مكان إلى مكان تقول ظعن يظعن ظعنا وظعنا إذا شخص قال الله سبحانه : ﴿ وجعل لكم من جلود الأنعام بيوتا تستخفونها يوم ظعنكم ويوم إقامتكم ﴾ والظعينة مما يقال فيه فقال قوم هي ا
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
Letters & sound
- ظẓāʾtongue-tip, edges of the teeth · voiced, continuant, velarisedSīb. · I. Jinnī
- عʿaynmiddle of the throat · voiced, in betweenSīb. · I. Jinnī
- نnūntip of the tongue · voiced, in betweenSīb. · I. Jinnī
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)
Reference
How it is madeSībawayh and Ibn Jinnī · phonetics
English throughout: AI translation of the Arabic AI
ظ
ومما بين طرف اللسان وأطراف الثنايا مخرج الظاء والذال، والثاء
From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Sībawayh, line 26561 ↗
ومما بين طرف اللسان وأطراف الثنايا، مخرج الظاء والذال والثاء
From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Ibn Jinnī, line 984 ↗
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 ↗
ن
ومن حافة اللسان من أدناها إلى منتهى طرف اللسان ما بينها وبين ما يليها من الحنك الأعلى وما فويق الثنايا مخرج النون
From the edge of the tongue, from its nearest part to the end of its tip, between it and the upper palate next to it and what is just above the front teeth, is the place of the nūn. Sībawayh, lines 26555–26556 ↗
ومن طرف اللسان بينه وبين ما فويق الثنايا، مخرج النون
From the tip of the tongue, between it and what is just above the front teeth, is the place of the nūn. Ibn Jinnī, line 979 ↗
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 AI
ظ
Level of existence: المعادن · the minerals
Divine Name: العزيز · the Mighty (al-ʿAzīz)
Lunar mansion: سعد الذابح · Saʿd al-Dhābiḥ
Futūḥāt ch. 198, line 65491Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582ع
Level of existence: الطبيعة · Nature
Divine Name: الباطن · The Inward (al-Bāṭin)
Lunar mansion: الثريا · al-Thurayyā (the Pleiades)
Futūḥāt ch. 198, line 63825Spheres of its simples (ch. 2): 9 line 2572 ↗
ن
Level of existence: السماء الرابعة · the fourth heaven
Divine Name: النور · the Light (al-Nūr)
Lunar mansion: السماك · al-Simāk
Futūḥāt ch. 198, line 64663Spheres 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 2580Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
ظ
With fatḥa ـَ
فهي إشارة إلى الشيء الذي هو عظيم في نفسه ولا يكون معه ضده، كالجود في الشرفاء والغش في اليهود.
It is an indication of the thing that is great in itself and is not accompanied by its opposite, such as generosity in the sharīfs and deceit in the Jews.
With ḍamma ـُ
فهي إشارة إلى الشيء الذي يتبع تحرك نفسه وهي تسعى في هلاكه.
It is an indication of the thing that follows the movement of its own soul while that soul strives for its destruction.
With kasra ـِ
فهي إشارة إلى الشيء الذي يتضرر منه العبد ومن طبعه أنه يضر.
It is an indication of the thing by which the servant is harmed and whose nature is to harm.
ع
With fatḥa ـَ
فهي اسم لقدوم أو رحيل.
It is a name for arrival or departure.
With ḍamma ـُ
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.
With kasra ـِ
فهي اسم لخبث الذات.
It is a name for the foulness of the self.
ن
With fatḥa ـَ
فهي الخير الساكن في الذات الشاعل فيها.
It is the good that dwells in the self, kindling [al-shāʿil, as written] within it.
With ḍamma ـُ
فهي إشارة إلى الخير الكامل أو النور الساطع.
It is an indication of perfect good or radiant light.
With kasra ـِ
فهي إشارة إلى شيء يدركه المتكلم أو هو له.
It is an indication of something that the speaker perceives or that belongs to him.
Two-letter nucleus1 root in Ibn Fāris’s chapterظ ع
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 18662 ↗
- ظعنالظاء والعين والنون أصل واحد صحيح يدل على الشخوص من مكان إلى مكان تقول ظعن يظعن ظعنا وظعنا إذا شخصQ 1 · L18663
In the sister scriptsHebrew צ ע נSyriac ܛ ܥ ܢ
| Arabic | ظ ع ن |
| Hebrew | צ ע נ |
| Syriac | ܛ ܥ ܢ |
| Ancient South Arabian (musnad) | 𐩼 𐩲 𐩬 |
| Phoenician | 𐤑 𐤏 𐤍 |
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.
Reference