Mashrabaمشربة

ملل (root mll)

الميم واللام أصلان صحيحان يدل أحدهما على تقليب شيء والآخر على غرض من الشيء

Ibn Fāris, Maqāyīs al-lugha

ملل
  • Ibn Fāris · 395الميم واللام أصلان صحيحان يدل أحدهما على تقليب شيء والآخر على غرض من الشيء فالأول مللت الخبزة في النار أملها ملا وذلك تقليبك إياها فيها والملة الرماد أو التراب الحار ويقال أطعمنا خبز ملة وخبزة مليلا والملمول الميل لأنه ي

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

    الميم واللام أصلان صحيحان يدل أحدهما على تقليب شيء والآخر على غرض من الشيء فالأول مللت الخبزة في النار أملها ملا وذلك تقليبك إياها فيها والملة الرماد أو التراب الحار ويقال أطعمنا خبز ملة وخبزة مليلا والملمول الميل لأنه يقلب في العين عند الكحل ومن الباب طريق ممل سلك حتى صار معلما قال — رفعناها ذميلا في … ممل معمل لحب … والمليلة حمى في العظام كأنها تقلب وبات يتململ على فراشه أي يقلق ويتضور عليه حتى كأنه على ملة والأصل يتملل ومن الباب امتل يعدو وذلك إذا أسرع بعض الإسراع والباب الآخر مللته أمله مللا وملالة سئمته وأمللت القوم شققت عليهم حتى ملوا وكذا أمللت عليهم فأما إملال الكتاب وتفسير الملة فقد ذكرتا في الميم واللام والحرف المعتل

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

م ل ل

الميم واللام أصلان صحيحان يدل أحدهما على تقليب شيء والآخر على غرض من الشيء

m-l-l: two sound roots, one indicating the turning over of a thing, and the other indicating weariness of a thing.

Ibn Fāris ↗Lisān ↗Quran ×18

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.

Sharing two of its three letters (computed; kinship of form, not of meaning)

16 more
How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

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 ↗

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 ↗

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 ↗

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

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

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

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

English throughout: AI translation of the Arabic

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

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

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
In the sister scriptsHebrew מ ל לSyriac ܡ ܠ ܠ
Arabicم ل ل
Hebrewמ ל ל
Syriacܡ ܠ ܠ
Ancient South Arabian (musnad)𐩣 𐩡 𐩡
Phoenician𐤌 𐤋 𐤋

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