Root · 6 in the Quran · 41 in 10 texts of the library
لحقNo maqāyīs excerpt for this root is supplied here, so Ibn Fāris's own formulation cannot … (root lhq)
English rendering AI
The family of the root
Patterns computed · our dataThe words of ل ح ق that our sources attest: the root's letters in green, the added letters in gold.
6 words3 verbs1 verbal noun1 participle1 plural
- أَلْحَقَattach; append
- لَحِقَfollow; be attached
- اِلْتَحَقَenroll; enlist
- لاحِقlater; afterwards
- اِلْتِحاقentering; joining
The whole family4 groups, by pattern; tap a pattern to see what it does
Verbs3لَحِقَ · أَلْحَقَ · اِلْتَحَقَ
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: فَعِلَ يَفْعَلُ (i – a; the imperfect from the Quranic Arabic Corpus)
- لَحِقَfollow; be attachedautoForm IQurʾān ×2library ×8
- أَلْحَقَattach; appendautoForm IVQurʾān ×4library ×6
- اِلْتَحَقَenroll; enlistautoForm VIIIlibrary ×3
Verbal nouns1اِلْتِحاق
The action itself, named as a noun (maṣdar).grammar →
- اِلْتِحاقentering; joiningautoForm VIIIlibrary ×1
Participles1لاحِق
The one who does it, and the one it is done to.grammar →
- لاحِقlater; afterwardsautoactive, Form Ilibrary ×2
Plurals1لَواحِق
Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →
- لَواحِقbroken plural of لاحِقَةlibrary ×1
Reference
Why this shape?What each of the 6 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.
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 AI
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)' AI
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 AI
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.
The dictionaries
English: AI translation AIal-Khalīl · 170Al-laḥaq (اللحق): everything that catches up with something else or is made to catch up/join with it, [said] of plants and of the fruit-bearing of the palm tree — namely that it ripens and becomes dates, then something g
al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.
AI AI translation of the Arabic belowal-Jawharī · 393'Laḥiqahu' (لحقه) and 'laḥiqa bihi' (لحق به), laḥāqan (لحاقا) with fatḥah, meaning he overtook/caught up with him;
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowal-Rāghib · 502Ablaj (أبلج), while falsehood is lajlaj (لجلج).
al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.
AI AI translation of the Arabic belowLisān · 711Al-laḥaq (اللحق), al-luḥūq (اللحوق), and al-ilḥāq (الإلحاق): overtaking (al-idrāk).
Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).
AI AI translation of the Arabic below
Technical definitions6 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt
الحق
ما وجب على العبد من جانب الله وما اوجبه الحق على نفسه.
Al-ḥaqq (الحق): that which is obligatory upon the servant from God's side, and that which the Real [God] has made obligatory upon Himself. AI
الإلحاق
جعل مثال على مثال أزيد ليعامل معاملته، وشرطه اتحاد المصدرين.
Al-ilḥāq (الإلحاق): making one pattern/form conform to another additional pattern so that it is treated in the same manner as it; its condition is the unity of the two verbal-noun sources (maṣdars). AI
الحق
اسم من أسمائه تعالى، والشيء الحق، أي الثابت حقيقة، ويستعمل في الصدق والصواب أيضا، يقال: قول حق وصواب.
Al-Ḥaqq (الحق): a name among the names of God, Exalted is He; and 'the thing that is ḥaqq (حق)' means that which is truly established. It is also used for truthfulness and correctness; one says: 'qawl ḥaqq wa-ṣawāb' (قول حق وصواب) [a saying that is true and correct]. AI
الحق
في اللغة هو الثابت الذي لا يسوغ إنكاره، وفي اصطلاح أهل المعاني: هو الحكم المطابق للواقع، يطلق على الأقوال والعقائد والأديان والمذاهب، باعتبار اشتمالها على ذلك، ويقابله الباطل. وأما الصدق فقد شاع في الأقوال خاصة، ويقابله الكذب، وقد يفرق بينهما بأن المطابقة تعتبر في الحق من جانب الواقع، وفي الصدق من جانب الحكم، فمعنى صدق الحكم مطابقته للواقع، ومعنى حقيقته مطابقة الواقع إياه.
Al-Ḥaqq (الحق): in language, it is that which is firmly established and cannot rightly be denied; and in the terminology of the scholars of meanings (ahl al-ma‘ānī), it is the judgment that corresponds to reality (al-wāqi‘); it is applied to statements, beliefs, religions, and doctrines, insofar as they contain this [correspondence], and its opposite is al-bāṭil (الباطل) [falsehood]. As for ṣidq (الصدق) [truthfulness], it has become common specifically for statements, and its opposite is al-kadhib (الكذب) [lying]. A distinction is sometimes drawn between them: correspondence is considered, in the case of ḥaqq (حق), from the side of reality, whereas in the case of ṣidq (صدق) it is considered from the side of the judgment. Thus the meaning of the truthfulness (ṣidq) of a judgment is its correspondence to reality, while the meaning of its being ḥaqq (حق) is reality's correspondence to it. AI
الحق، قال الله تعالى
{الشيطان يعدكم الفقر ويأمركم بالفحشاء} .
Al-Ḥaqq (الحق): God, Exalted is He, says: 'Ash-shayṭānu ya‘idukumu l-faqra wa-ya'murukum bi-l-faḥshā'' (الشيطان يعدكم الفقر ويأمركم بالفحشاء) ['Satan promises you poverty and commands you to indecency']. AI
وجه الحق
هو ما به الشيء حقا؛ إذ لا حقيقة لشيء إلا به تعالى، وهو المشار إليه بقوله تعالى: {فأينما تولوا فثم وجه الله} ، وهو عين الحق المقيم لجميع الأشياء، فمن رأى قيومية الحق للأشياء فهو الذي يرى وجه الحق في كل شيء.
Wajh al-ḥaqq (وجه الحق) [the Face of the Real]: it is that by which a thing is [made] real; for there is no reality for anything except through Him, Exalted is He. It is that which is indicated by His saying, Exalted is He: 'fa-aynamā tuwallū fa-thamma wajhu Llāh' (فأينما تولوا فثم وجه الله) ['So wherever you turn, there is the Face of God']. It is the very Reality (‘ayn al-ḥaqq) that sustains all things; so whoever perceives the Real's sustaining of all things (qayyūmiyyat al-ḥaqq) is the one who sees the Face of the Real in everything. AI
The same letters, turned
The same three letters in all six orders. Choose one.
ل ح ق
اللام والحاء والقاف أصل يدل على إدراك شىء وبلوغه إلى غيره
l-ḥ-q is a root that denotes catching up to a thing and its reaching another. AI
Do these six share one core meaning?
Reference
About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary
al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).
A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).
Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).
Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.
Neighbours on the ring differ by one swap of two letters.
The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).
The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.
Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:
- 1 of 6319
- 2 of 6218
- 3 of 6164
- 4 of 6155
- 5 of 6107
- 6 of 658
- 1 of 6148
- 2 of 6108
- 3 of 6157
- 4 of 6179
- 5 of 6111
- 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.
Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.
Letters & sound
- لlāmedge of the tongue · voiced, in betweenI. Jinnī
- حḥāʾmiddle of the throat · voiceless, continuantSīb. · I. Jinnī
- قqāffar back of the tongue · voiced, stopSīb. · 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
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 ↗
ح
ومن أوسط الحلق مخرج العين والحاء
From the middle of the throat is the place of the ʿayn and the ḥāʾ. Sībawayh, lines 26548–26549 ↗
ومن وسط الحلق مخرج العين والحاء
From the middle of the throat is the place of the ʿayn and the ḥāʾ. Ibn Jinnī, line 970 ↗
ق
ومن أقصى اللسان وما فوقه من الحنك الأعلى مخرج القاف
From the furthest part of the tongue and the upper palate above it is the place of the qāf. Sībawayh, line 26550 ↗
ومما فوق ذلك من أقصى اللسان، مخرج القاف
From above that, at the furthest part of the tongue, is the place of the qāf. Ibn Jinnī, line 972 ↗
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
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 64654Spheres of its simples (ch. 2): 7 line 2576 ↗
Nature (ch. 2)
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 2577ح
Level of existence: الجوهر الهبابي · the dust-like substance (spelled الهبابي in the text)
Divine Name: الآخر · al-Ākhir, the Last
Lunar mansion: الدبران · al-Dabarān
Futūḥāt ch. 198, line 62076Spheres of its simples (ch. 2): 10 line 2573 ↗
ق
Spheres 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 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
ل
With fatḥa ـَ
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.
With ḍamma ـُ
فهي إشارة إلى الشيء الذي لا نهاية له.
It is an indication of the thing that has no end.
With kasra ـِ
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.
ح
With fatḥa ـَ
فهي تدل على الإحاطة والشمول للجميع.
It denotes encompassing and inclusion of everything.
With ḍamma ـُ
فهي العدد الكثير الخارج عن بني آدم كالنجوم.
It is a great number external to the children of Adam, such as the stars.
With kasra ـِ
فهي العدد الداخل في الذات أو للذات عليه ولاية كملكية العبيد والدنانير والدراهم وغير ذلك.
It is a number contained within the self, or over which the self has authority, such as ownership of slaves, dinars, dirhams and the like.
ق
With fatḥa ـَ
فهي إشارة إلى حيازة الخيرات أو إلى جميع الأنوار.
It is an indication of the acquisition of goods, or of all lights.
With ḍamma ـُ
فهي إشارة إلى النشأة الأصلية أو العلم القديم وما أشبه ذلك.
It is an indication of the original creation, or eternal knowledge, and the like.
With kasra ـِ
فهي إشارة إلى الذل.
It is an indication of abasement.
Two-letter nucleus7 roots in Ibn Fāris’s chapterل ح
Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 28769 ↗
- لحزاللام والحاء والزاء كلمة تدل على ضيق في الشيءL28775
- لحساللام والحاء والسين كلمة تدل على أخذ شيء باللسانL28780
- لحصاللام والحاء والصاد كلمة تدل على ضيق في شيءL28786
- لحظاللام والحاء والظاء كلمتان متباينتان فاللحظ لحظ العين ولحاظها مؤخرها عند الصدغ والكلمة الاخرى اللحاظ ما ينسحي مع الريش إذا سحى مع الجناح لحف اللام والL28791
- لحناللام والحاء والنون له بناءان يدل أحدهما على إمالة شيء من جهته ويدل الآخر على الفطنة والذكاء فأما اللحن بسكون الحاء فإمالة الكلام عن جهته الصحيحة في اQ 1 · L28812
- لحياللام والحاء والحرف المعتل أصلان صحيحان أحدهما عضو من الأعضاء والآخر قشر شىءQ 1 · L28823
- لحجاللام والحاء والجيم أصل صحيح يدل على تضايق ونشوبL28831
In the sister scriptsHebrew ל ח קSyriac ܠ ܚ ܩ
| Arabic | ل ح ق |
| Hebrew | ל ח ק |
| Syriac | ܠ ܚ ܩ |
| Ancient South Arabian (musnad) | 𐩡 𐩢 𐩤 |
| Phoenician | 𐤋 𐤇 𐤒 |
Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.
Lenses
AIClassical lexiconAl-Khalīl grounds al-laḥaq in agriculture and kinship: a second, later growth of dates or grapes that 'catches up' with the main crop after it has already ripened;plausible
The lexicographers in chronological order, from al-Khalīl to Lane.
Al-Khalīl grounds al-laḥaq in agriculture and kinship: a second, later growth of dates or grapes that 'catches up' with the main crop after it has already ripened; a group of people who join another group after the latter has already passed on; and al-laḥaq as al-daʿī, a child grafted onto a lineage not his own by birth. Al-Jawharī fixes the basic verb — laḥiqahu / laḥiqa bihi, 'he overtook/reached him' — alongside alḥaqahu as its transitive counterpart, notes a secondary sense laḥiqa luḥūqan 'became lean,' and preserves al-mulḥaq as the illegitimate child 'stuck on' to a family, with istalḥaqahu 'he claimed him as his own.' Ibn Manẓūr consolidates luḥūq/ilḥāq as idrāk (overtaking), cites Abū Dawād's simile of the driven beast made to 'catch up' like an arrow overtaking the bow, and records the qunūt phrase inna ʿadhābaka bil-kāfirīna mulḥaq/mulḥiq, glossed by Ibn al-Athīr as 'joined to the disbelievers,' i.e. whomever the punishment overtakes it thereby attaches to their company. Al-Rāghib's excerpt as supplied does not address this root and is not used here; Lane's entry was not provided.
Draws on: cayn · sihah · lisan
- Lisān al-ʿArab, l-ḥ-q
Letters & soundLām is tied in these tables to the third heaven and, per al-Dabbāgh, to 'the speaker's attaining of something great';speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
Lām is tied in these tables to the third heaven and, per al-Dabbāgh, to 'the speaker's attaining of something great'; ḥāʾ to a dust-like substance and, per al-Dabbāgh, to 'encompassing and inclusion of everything'; qāf carries no akbarī entry here but is, per al-Dabbāgh, an indication of 'the acquisition of goods, or of all lights.' Read speculatively together, lām-ḥāʾ-qāf could suggest 'attaining something great by being encompassed within a totality, and thereby acquiring a good' — an apt gloss, on this reading, for laḥiqa's sense of catching up so as to be included among a company already ahead. This is offered as a suggestive pattern only; mainstream linguistics assigns no fixed semantic content to individual Arabic consonants.
Draws on: akbari198 · dabbagh
Root structureIbn Fāris's ل-ح chapter groups laḥiqa among siblings largely built on narrowness or tight contact: laḥza/laḥṣa (narrowness in a thing), laḥasa (taking something up with the tongue), laḥaja (narrowness and sticking-fast, taḍāyuq wa-nushūb), alongside laḥā (bark clinging to wood) and laḥn (speech inclined off its true course, or acuity).uncertain
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Ibn Fāris's ل-ح chapter groups laḥiqa among siblings largely built on narrowness or tight contact: laḥza/laḥṣa (narrowness in a thing), laḥasa (taking something up with the tongue), laḥaja (narrowness and sticking-fast, taḍāyuq wa-nushūb), alongside laḥā (bark clinging to wood) and laḥn (speech inclined off its true course, or acuity). Set beside these, laḥiqa — reaching something so as to attach to it — reads as a further specification of 'close contact' within the same nucleus, though this is a juxtaposition of chapter-neighbors, not a proven shared etymon. Among the anagrams of the same three letters, laqaḥa 'to impregnate, to fertilize (of palms and wind-borne pollination)' and laḥiqa 'to catch up and join' both involve a logic of completion by attachment — one root fills a female with a male's seed, the other fills a gap in a sequence by joining what follows to what precedes; again offered only as a resonance Ibn Jinnī's greater derivation might notice.
Draws on: maqayis-nucleus · maqayis-permutations · ibnJinni-greater-derivation
- Ibn Jinnī, al-Khaṣāʾiṣ (link not verified)
Semitic kin & loanwordsNo confident cognate for this root in the sense 'to reach, overtake, join' is identifiable in Hebrew, Aramaic/Syriac, Akkadian, or Geʿez from the material available.uncertain
Cognates in the sister languages, and whether the word was borrowed.
No confident cognate for this root in the sense 'to reach, overtake, join' is identifiable in Hebrew, Aramaic/Syriac, Akkadian, or Geʿez from the material available. Hebrew לקח (lqḥ, 'to take') shares two of the three consonants in different order but is semantically distant and not a plausible cognate. The root appears to be an Arabic-internal development from the ل-ح nucleus rather than an inherited or borrowed item traceable elsewhere in Semitic.
Draws on: absence of cognate
Quranic exegesisAt 12:101 and 26:83 the phrase wa-alḥiqnī bil-ṣāliḥīn — Joseph's and Abraham's prayer, 'join/attach me to the righteous' — is read by the exegetes as a petition for death in a state of righteousness, to be counted or ranked among the company of the ṣāliḥūn, a spiritual and eschatological joining rather than mere physical proximity.well attested
How the classical exegetes read the word in the Quran.
At 12:101 and 26:83 the phrase wa-alḥiqnī bil-ṣāliḥīn — Joseph's and Abraham's prayer, 'join/attach me to the righteous' — is read by the exegetes as a petition for death in a state of righteousness, to be counted or ranked among the company of the ṣāliḥūn, a spiritual and eschatological joining rather than mere physical proximity. At 3:170 the martyrs rejoice over those 'left behind who have not yet joined them' (lam yalḥaqū bihim min khalfihim) — believers still alive who will in time 'catch up' to the martyrs' rank by persevering in the same path. At 62:3, wa-ākharīna minhum lammā yalḥaqū bihim — 'others among them who have not yet joined them' — occasioned a well-known dispute among al-Ṭabarī and al-Zamakhsharī over whether this names later, non-Arab believers destined to 'catch up' in faith to the first generation of Companions.
Draws on: Ṭabarī · Zamakhsharī · Rāzī
Akbarian readingIn Faṣṣ Ādam, Ibn ʿArabī uses the form iltaḥaqa (root VIII of this same laḥiqa) to describe the treasury of the world: what al-Ḥaqq had stored there did not remain — what was in it went out, and 'part of it joined/attached to another part' (iltaḥaqa baʿḍuhu bi-baʿḍin) as the matter transferred to the Hereafter, sealing the storehouse.plausible
The word in Ibn ʿArabī's text and terminology.
In Faṣṣ Ādam, Ibn ʿArabī uses the form iltaḥaqa (root VIII of this same laḥiqa) to describe the treasury of the world: what al-Ḥaqq had stored there did not remain — what was in it went out, and 'part of it joined/attached to another part' (iltaḥaqa baʿḍuhu bi-baʿḍin) as the matter transferred to the Hereafter, sealing the storehouse. Here the root's core sense of catching-up-so-as-to-join describes an ontological gathering: dispersed existents rejoin one another as the cosmic cycle closes. The Iṣṭilāḥ definition supplied for al-ḥaqq — 'what is obligatory upon the servant from God's side, and what the Ḥaqq has made obligatory upon Himself' — belongs strictly to the distinct root ḥ-q-q, not to laḥiqa; it is noted here only because the two roots share their final two consonants, and Ibn ʿArabī's vocabulary of things 'joining to' (talḥaq) the Ḥaqq plays suggestively across that consonantal neighborhood without the roots being identical.
Draws on: Fass Adam
Reference