Root · 0 in the Quran · 2 in 2 texts of the library
لوطadherence, sticking (root lwt)
اللام والواو والطاء كلمة تدل على اللصوق
Ibn Fāris, Maqāyīs al-lugha · English rendering AI
The family of the root
Patterns computed · our dataThe words of ل و ط that our sources attest: the root's letters in green, the added letters in gold.
16 words7 verbs3 verbal nouns2 intensives and elatives2 other nouns2 relatives and abstracts
- لُوطِيّone who is addicted to the crime of the people of Lot
- لَاطَit clave, stuck, or adhered, to it
- لوّطَhe smeared him, or it, much with perfume
- استلاطوَthey made him to cleave, stick, or adhere, to themselves
- لَوْطthing cleaving, sticking, or adhering
The whole family5 groups, by pattern; tap a pattern to see what it does
Verbs7لَاطَ · لوّطَ · لَاْوَطَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
Verbal nouns3لَوَاط · لَوْط · لَيْط
The action itself, named as a noun (maṣdar).grammar →
Intensives, qualities and the elative2أَلْوَط · لَوَّاط
The quality carried far, held as a trait, or compared.grammar →
Other nouns2لَوطَة · لِيَاط
Nouns on other patterns; their meaning is learned word by word.grammar →
Relative and abstract2لُوطِيّ · لُوطِيَّة
-iyy relates a thing to its source; -iyya makes an abstract noun.grammar →
- لُوطِيّone who is addicted to the crime of the people of LotLanerelative adjective (-iyy)library ×1Lane
- لُوطِيَّةthe crime of the people of LotLaneabstract noun (-iyya)Lane
Reference
Why this shape?What each of the 13 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
This root has a weak or doubled letter, so real words change shape (qāla → qāʾil, not qāwil); the machine pours the letters in as they are, and matches attested words by their regular pattern.
About thisWhat “attested” means here; the sources
Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.
The dictionaries
English: AI translation AIal-Khalīl · 170Lāṭa (لاط) so-and-so in this matter lawṭan (لوطا) shadīdan, meaning: he persisted/insisted.
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 · 393Al-Kisāʾī [said]: lāṭa al-shayʾ bi-qalbī yalūṭu wa yalīṭu (لاط الشيء بقلبي يلوط ويليط).
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowIbn Fāris · 395The lām, wāw, and ṭāʾ is a root that indicates sticking/adhering.
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
AI AI translation of the Arabic belowal-Rāghib · 502Lūṭ (لوط) is a proper name, and its derivation is from lāṭa al-shayʾ bi-qalbī yalūṭu lawṭan wa līṭan (لاط الشيء بقلبي يلوط لوطا وليطا).
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 · 711Lāṭa al-ḥawḍ bi-l-ṭīn lawṭan (لاط الحوض بالطين لوطا): he plastered it [with clay].
Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).
AI AI translation of the Arabic belowLane · 1876English, synthesising the classical dictionaries.
E. W. Lane (d. 1876), An Arabic-English Lexicon. English, synthesising the classical dictionaries.
Lane, Arabic-English Lexiconread Lane's entry online ↗
The same letters, turned
The same three letters in all six orders. Choose one.
ل و ط
اللام والواو والطاء كلمة تدل على اللصوق
L-w-ṭ is a word indicating adherence. AI
an entry in Ibn Fārislater sources onlyin none of them
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
- وwāwbetween the lips · voiced, in betweenSīb. · I. Jinnī
- طṭāʾtongue-tip, roots of the teeth · voiced, stop, velarisedSīb. · 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 ↗
و
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 ↗
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 ↗
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 2577و
Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations
Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees
Lunar mansion: الرشا · al-Rashāʾ
Futūḥāt ch. 198, line 62121Spheres 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 2582ط
Level of existence: السماء السادسة · the sixth heaven
Divine Name: المحصي · the Enumerator (al-Muḥṣī)
Lunar mansion: الزبانا · al-Zubānā
Futūḥāt ch. 198, line 64680Spheres 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.
و
With fatḥa ـَ
فهي الأشياء المشتبكة في الإنسان مثل العروق والأصابع وما أشبه ذلك.
It is the intertwined things in the human being, such as veins, fingers and the like.
With ḍamma ـُ
فهي الأشياء المباينة لبني آدم مثل الأفلاك والجبال وما أشبه ذلك
It is things distinct from the children of Adam, such as the celestial spheres, mountains and the like.
With kasra ـِ
فهي الأشياء المشتبكة المستقذرة أو المبغوضة كالأمعاء ونحوها.
It is intertwined things that are filthy or detested, such as the intestines and the like.
ط
With fatḥa ـَ
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.
With ḍamma ـُ
فهي إشارة إلى الخبيث إلى النهاية عكس الأول.
It is an indication of what is foul to the utmost, the reverse of the first.
With kasra ـِ
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.
Two-letter nucleus14 roots in Ibn Fāris’s chapterل و
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 28460 ↗
- لوباللام والواو والباء كلمتان متباينتان ويمكن أن يحمل إحداهما على الأخرى فالكلمة الأولى اللوب واللواب العطش والفعل لاب يلوب وهو لائب والكلمة الأخرى اللابL28475
- لوثاللام والواو والثاء أصل صحيح يدل على التواء واسترخاء ولي الشيء على الشيءL28484
- لوحاللام والواو والحاء أصل صحيح معظمه مقاربة باب اللمعانQ 6 · L28496
- لوذاللام والواو والذال أصل صحيح يدل على إطافة الإنسان بالشيء مستعيذا به ومتستراQ 1 · L28508
- لوزاللام والواو والزاء كلمة وهي اللوزL28516
- لوساللام والواو والسين كلمة تدل على شيء من التطعمL28518
- لوصاللام والواو والصاد يقولون اللوص أن تطالع الشيء من خلل ستر أو بابL28522
- لوطاللام والواو والطاء كلمة تدل على اللصوقL28525
- لوعاللام والواو والعين اللوعة الحب ويقال رجل لاع هاع إذا كان جباناL28529
- لوغاللام والواو والغين ذكر ابن دريد أن اللوغ أن تدير الشيء في فمكL28532
- لوقاللام والواو والقاف كلمة تدل على تطييب شىءL28535
- لوكاللام والواو والكاف كلمة واحدةL28539
- لوماللام والواو والميم كلمتان تدل إحداهما على العتب والعذل والأخرى على الإبطاءQ 14 · L28542
- لوناللام والواو والنون كلمة واحدة وهي سحنة الشيءQ 9 · L28548
In the sister scriptsHebrew ל ו טSyriac ܠ ܘ ܛ
| Arabic | ل و ط |
| Hebrew | ל ו ט |
| Syriac | ܠ ܘ ܛ |
| Ancient South Arabian (musnad) | 𐩡 𐩥 𐩷 |
| Phoenician | 𐤋 𐤅 𐤈 |
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 gives the primary field as adherence: lāṭa fulānun fī hādhā al-amr lawṭan shadīdan (he pressed insistently), lāṭ al-ḥawḍ (he plastered a cistern's clay lining so it would not leak), and al-iltiyāṭ, the adoption of a child not one's own so that it 'sticks' to one as kin — the ḥadīth phrase al-walad alwaṭ ('the child clings closest,' i.e.well attested
The lexicographers in chronological order, from al-Khalīl to Lane.
Al-Khalīl gives the primary field as adherence: lāṭa fulānun fī hādhā al-amr lawṭan shadīdan (he pressed insistently), lāṭ al-ḥawḍ (he plastered a cistern's clay lining so it would not leak), and al-iltiyāṭ, the adoption of a child not one's own so that it 'sticks' to one as kin — the ḥadīth phrase al-walad alwaṭ ('the child clings closest,' i.e. to the heart) exemplifies the comparative of this root. Al-Jawharī and Ibn Manẓūr preserve the same core (lāṭa bi-qalbī, love that clings to the heart; lāṭ al-ḥawḍ bi'l-ṭīn, to plaster a trough) and add that lūṭ, as the prophet's proper name, is triptote despite being both foreign and definite, on the same phonological ground as Nūḥ — its extreme lightness (three letters, quiescent middle) outweighs the two causes that would otherwise block declension. Ibn Fāris's Maqāyīs confines the Arabic root strictly to al-luṣūq (adherence), with lāṭ al-ḥawḍ and alwaṭ bi'l-qalb as his two illustrations. Al-Rāghib is explicit on the crucial point: when people say lāṭa fulān meaning 'he did what the people of Lot did,' this usage is derived from the prophet's name Lūṭ — who forbade the act — not the reverse; the verb for the act follows the name, the name does not follow the root's original sense of 'sticking.'
Draws on: al-Khalil cAyn · al-Jawhari Sihah · Ibn Faris Maqayis · al-Raghib Mufradat · Ibn Manzur Lisan · Lane
- Lane, Lexicon, لوط
- Ibn Fāris, Maqāyīs al-Lugha, لوط
Letters & soundIn the letters-and-heavens correspondence, lām is assigned to the third heaven and, per al-Dabbāgh, indicates the speaker's attainment of something great;speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
In the letters-and-heavens correspondence, lām is assigned to the third heaven and, per al-Dabbāgh, indicates the speaker's attainment of something great; wāw is the intertwining of things within the human being (veins, fingers); ṭāʾ is the sixth heaven and, for al-Dabbāgh, indicates a thing utterly pure and clear both in itself and in its genus. Read together as pure sound-image rather than etymology, l-w-ṭ could suggestively evoke 'a great attainment intertwined with something utterly clear' — a resonance one might project onto the sense of close, purifying adherence (lāṭ al-ḥawḍ, sealing a cistern clean). This is speculative juxtaposition only; it carries no evidentiary weight in historical linguistics and is not how Ibn Fāris or the lexicographers derive the word.
Draws on: Ibn Arabi Futuhat letters-heavens correspondence · al-Dabbagh letter meanings
- al-Dabbāgh, letter meanings (fatḥa series)
Root structureAmong Ibn Fāris's ل-و- neighbors, لوذ denotes circling round something for refuge, لوع a burning attachment or passion (lawʿa), لوح gleaming/shining, and لوط adherence — placing لوط within a loose neighborhood of roots concerned with clinging closely to something, whether for refuge, love, or physical sealing.plausible
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Among Ibn Fāris's ل-و- neighbors, لوذ denotes circling round something for refuge, لوع a burning attachment or passion (lawʿa), لوح gleaming/shining, and لوط adherence — placing لوط within a loose neighborhood of roots concerned with clinging closely to something, whether for refuge, love, or physical sealing. Among the permutation set, لطو/ولط/وطل are entirely unattested, while طول (10 occurrences) carries the unrelated sense of excess and extension in a thing, and طلو covers smearing one thing with another or a young offspring. No genuine semantic bridge between لوط and طول is claimed by Ibn Fāris; the juxtaposition of 'sticking closely' and 'extending' is offered only as a formal observation on the shared letters, not as derivation.
Draws on: Ibn Faris nucleus · permutations table
- Wiktionary Arabic root appendix ل-و-ط (link not verified)
Semitic kin & loanwordsThe proper name Lūṭ corresponds directly to Hebrew לוֹט (Lōṭ), Abraham's nephew in Genesis 13–19;plausible
Cognates in the sister languages, and whether the word was borrowed.
The proper name Lūṭ corresponds directly to Hebrew לוֹט (Lōṭ), Abraham's nephew in Genesis 13–19; this is very likely a shared Northwest Semitic proper name entering Quranic Arabic through the Biblical narrative tradition (Jewish or Christian, probably via Syriac/Aramaic intermediaries), rather than an Arabic coinage from the root l-w-ṭ. Separately, and at a lower confidence, the Arabic root's sense of 'adherence, sticking, plastering closely' may be cognate with Hebrew לוּט (lûṭ) 'to wrap, envelop, cover closely' (as in Isaiah 25:7), both potentially reflecting a Proto-Semitic *l-w-ṭ associated with close covering or clinging. The two facts should be kept distinct: the name is a probable loan via Biblical tradition, while the common Arabic verb may be an inherited cognate root with a related but not identical sense.
Draws on: Hebrew Lot (Genesis) · Hebrew luṭ 'to wrap/cover'
- BDB, לוּט
- Wiktionary, לוֹט ↗
Akbarian readingThe name appears in Ibn ʿArabī's table of the Fuṣūṣ chapters as Faṣṣ Ḥikma Malakiyya fī Kalima Lūṭiyya, 'the bezel of angelic wisdom in a Lotian word' — one of the twenty-seven prophetic wisdoms, placed among the sequence that includes the Shuʿaybī (heart-wisdom) and ʿUzayrī (destiny-wisdom) chapters.plausible
The word in Ibn ʿArabī's text and terminology.
The name appears in Ibn ʿArabī's table of the Fuṣūṣ chapters as Faṣṣ Ḥikma Malakiyya fī Kalima Lūṭiyya, 'the bezel of angelic wisdom in a Lotian word' — one of the twenty-seven prophetic wisdoms, placed among the sequence that includes the Shuʿaybī (heart-wisdom) and ʿUzayrī (destiny-wisdom) chapters. Angelic wisdom (ḥikma malakiyya) as the rubric under which Lot's chapter is placed suggests Ibn ʿArabī's concern with the episode of the angelic visitors to Lot's household and the confrontation between human perception and angelic reality that structures the Quranic account. Only the chapter title and its position are given here; the content of Ibn ʿArabī's treatment is not established by this material and should not be inferred beyond the rubric itself.
Draws on: Fusus al-Hikam chapter titles
- Fuṣūṣ al-Ḥikam, table of chapters
Reference