Mashrabaمشربة

لثم (root lthm)

اللام والثاء والميم أصيل يدل على مصاكة شيء لشيء أو مضامته له

Ibn Fāris, Maqāyīs al-lugha

لثم
  • Ibn Fāris · 395اللام والثاء والميم أصيل يدل على مصاكة شيء لشيء أو مضامته له من ذلك لثم البعير الحجارة بخفه إذا صكها وخف ملثم يصك الحجارة ومن المضامة اللثام ما تغطى به الشفة من ثوب وفلان حسن اللثمة أي الالتثام وخف ملثوم مثل مرثوم إذا دم

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

    اللام والثاء والميم أصيل يدل على مصاكة شيء لشيء أو مضامته له من ذلك لثم البعير الحجارة بخفه إذا صكها وخف ملثم يصك الحجارة ومن المضامة اللثام ما تغطى به الشفة من ثوب وفلان حسن اللثمة أي الالتثام وخف ملثوم مثل مرثوم إذا دمى ومن الباب لثم الرجل المرأة إذا قبلها

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

ل ث م

اللام والثاء والميم أصيل يدل على مصاكة شيء لشيء أو مضامته له

l-th-m is a genuine root that denotes the striking of one thing against another or its being pressed close to it.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗

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

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 ↗

ث

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 ↗

م

ومما بين الشفتين مخرج الباء، والميم، والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Sībawayh, line 26563 ↗

ومما بين الشفتين مخرج الباء والميم والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Ibn Jinnī, line 986 ↗

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

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

ث

Level of existence: النبات · plants

Divine Name: الرزاق · al-Razzāq, the Provider

Lunar mansion: بلع · Balaʿ

Futūḥāt ch. 198, line 62114

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

م

Level of existence: الإنسان · the human being

Divine Name: الجامع · al-Jāmiʿ, the Gatherer

Lunar mansion: المؤخر · al-Muʾakhkhar

Futūḥāt ch. 198, line 62119

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

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

ث

فهي إشارة إلى النور أو الظلام.

It is an indication of light or darkness.

فهي إشارة إلى زوال الشيء من الشيء.

It is an indication of a thing's departing from a thing.

فهي إشارة إلى جعل الشيء على الشيء.

It is an indication of placing a thing upon a thing.

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

م

فهي جميع المكونات.

It is all created beings.

فهي العزيز القليل كماء العين، ومنه قيل مومو.

It is the precious, scarce thing, like the water of the eye; from it comes the expression 'mūmū'.

فهي نور الذات ظاهرا كما في العين، وباطنا كما في القلب.

It is the light of the self, outwardly as in the eye and inwardly as in the heart.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus9 roots in Ibn Fāris’s chapterل ث

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 28726 ↗

  • لثقاللام والثاء والقاف كلمة تدل على ترطيب الماء والمطر الشيءL28731
  • لثماللام والثاء والميم أصيل يدل على مصاكة شيء لشيء أو مضامته لهL28734
  • لثىاللام والثاء والحرف المعتل كلمات تدل على تولد شيءL28739
  • لجذاللام والجيم والذال يقولون لجذ الكلب الإناء لحسهL28748
  • لجفاللام والجيم والفاء كلمة تدل على هزم في الشيءL28750
  • لجماللام والجيم والميم كلمة وهي اللجامL28754
  • لجناللام والجيم والنون كلمتان اللجين الفضة واللجين حشيش يضرب بالحجارة حتى يتلجن كأنه تغضنL28756
  • لجأاللام والجيم والهمزة كلمة واحدة وهي اللجأ والملجأ المكان يلتجأ إليهQ 3 · L28760
  • لجباللام والجيم والباء كلمتان متباينتان جداL28764
In the sister scriptsHebrew ל ש מSyriac ܠ ܬ ܡ
Arabicل ث م
Hebrewל ש מ
Syriacܠ ܬ ܡ
Ancient South Arabian (musnad)𐩡 𐩻 𐩣
Phoenician𐤋 𐤔 𐤌

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