Root · 2 in the Quran · 8 in 7 texts of the library
نسأTo delay, defer, or put off — tarʾkhīr. (root ns)
English rendering AI
The family of the root
Patterns computed · our dataThe words of ن س أ that our sources attest: the root's letters in green, the added letters in gold.
20 words6 verbs3 verbal nouns2 participles2 places and instruments6 other nouns1 plural
- نَسَأَhe chid a camel he urged, or drove, it
- نِساءwomen
- نَسِىءmonth which the Arabs, in the time of paganism, postponed
- مِنسَأَت—
- أَنْسَأpostpone; delay
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs6نَسَأَ · أَنْسَأ · نَسَّاَ
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: فَعَلَ يَفْعَلُ (a – a; the imperfect from Lane's “aor.”)
- نَسَأَhe chid a camel he urged, or drove, itLaneForm Ilibrary ×3Lane
- أَنْسَأpostpone; delayauto · Lane: see Form IForm IVlibrary ×1Lane
- نَسَّاَLane: see Form IForm IILane
- تَنَسَّاَLane: see Form VIIIForm VLane
Verbal nouns3تَنْسِئَة · نَسَاء · نَسْء
The action itself, named as a noun (maṣdar).grammar →
Participles2مُنْتَسَأ · نَاسِئ
The one who does it, and the one it is done to.grammar →
Place, time and instrument2مَنْسَأَة · مِنْسَأَة
Where or when it happens, and what it is done with: the m- nouns.grammar →
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.
- Attested: مَنْسَأَة, noun of place (with -a), “union with kindred is a means of multiplying wealth, a means of prolonging …” (Lane)
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-Jawharī · 393I said "nasaʾtu (نسأت) the camel, nasʾ (نسأ)" when you drove it forward with a cry and urged it on.
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowal-Rāghib · 502Al-nasʾ (النسء): a delay in time.
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 · 711"Nusiʾati l-marʾa (نسئت المرأة)" tansaʾu (تنسأ) nasʾan (نسأ): her menstruation was delayed past its time, and her pregnancy began;
Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).
AI AI translation of the Arabic below
The same letters, turned
The same three letters in all six orders. Choose one.
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
- نnūntip of the tongue · voiced, in betweenSīb. · I. Jinnī
- سsīntongue-tip, by the front teeth · voiceless, continuantSīb. · I. Jinnī
- أhamzadeep in the throat · 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
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 ↗
س
ومما بين طرف اللسان وفويق الثنايا مخرج الزاي، والسين، والصاد
From between the tip of the tongue and just above the front teeth is the place of the zāy, the sīn and the ṣād. Sībawayh, line 26560 ↗
ومما بين الثنايا وطرف اللسان، مخرج الصاد والزاي والسين
From between the front teeth and the tip of the tongue is the place of the ṣād, the zāy and the sīn. Ibn Jinnī, line 983 ↗
أ
فأقصاها مخرجا: الهمزة والهاء والألف
The furthest of them [the three in the throat] in place: the hamza, the hāʾ and the alif. Sībawayh, line 26548 ↗
فأولها من أسفله وأقصاه، مخرج الهمزة والألف والهاء، هكذا يقول سيبويه
The first of them [in the throat], from its lowest and furthest part, is the place of the hamza, the alif and the hāʾ: so Sībawayh says. Ibn Jinnī, line 965 ↗
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
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 2580س
Level of existence: ما ظهر في الماء · what appears in water
Divine Name: المحيي · al-Muḥyī, the Life-Giver
Lunar mansion: النعائم · al-Naʿāʾim
Futūḥāt ch. 198, line 62110Spheres of its simples (ch. 2): 9 line 2572 ↗
Nature (ch. 2)
السين والشين فطبعهما الحرارة واليبوسة
Sīn and shīn: their nature is heat and dryness.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2581أ
Nature (ch. 2)
وإلا الهاء والهمزة فإنهما باردتان رطبتان
And except hāʾ and hamza, for these two are cold and moist.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2583Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
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.
س
With fatḥa ـَ
فهي إشارة إلى الشيء المليح الذي من طبعه الرقة.
It is an indication of the comely thing whose nature is delicacy.
With ḍamma ـُ
فهي إشارة إلى الشيء القبيح الخشن، أو إشارة إلى سواد حسا ومعنى.
It is an indication of the ugly, rough thing, or of blackness, sensible and figurative.
With kasra ـِ
وبالكسر إشارة إلى الشيء الطابع وتكون الإشارة منه.
With kasra it is an indication of the impressing/stamping thing, and the indication proceeds from it.
أ
With fatḥa ـَ
فهي إشارة إلى جميع الأشياء قلت أو كثرت، وتكون الإشارة في بعض الأحيان من المتكلم إلى ذاته ونفسه، وهذه الإشارة سالمة من القبض.
It is an indication of all things, whether few or many. At times the indication is from the speaker to his own essence and self, and this indication is free of contraction (qabḍ).
With ḍamma ـُ
فهي إشارة إلى الشيء القريب القليل.
It is an indication of the near, small thing.
With kasra ـِ
فهي إشارة إلى الشيء القريب المناسب.
It is an indication of the near, fitting (congruent) thing.
Two-letter nucleus11 roots in Ibn Fāris’s chapterن س
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 31631 ↗
- نسغالنون والسين والغين أصل يدل على غرز شيء بشيء ونسغ الخبزة غرزها بريش الطائر وهي المنسغة ونسغت الواشمة غرزت اليد بالإبرة ثم يقولون نسغت الدابة برجلي ليثL31637
- نسفالنون والسين والفاء أصل صحيح يدل على كشف شيء وانتسفت الريح الشيء مثل التراب والعصف كأنها كشفته عن وجه الأرض وسلبته ونسف البناء استئصاله قطعا ويقال للرQ 5 · L31642
- نسقالنون والسين والقاف أصل صحيح يدل على تتابع في الشيء وكلام نسق جاء على نظام واحد قد عطف بعضه على بعض وأصله قولهم ثغر نسق إذا كانت الأسنان متناسقة متساوL31649
- نسكالنون والسين والكاف أصل صحيح يدل على عبادة وتقرب إلى الله تعالى ورجل ناسك والذبيحة التي تتقرب بها إلى الله نسيكة والمنسك الموضع يذبح فيه النسائك ولا يQ 7 · L31654
- نسلالنون والسين واللام أصل صحيح يدل على سل شيء وانسلاله والنسل الولد لأنه ينسل من والدته وتناسلوا ولد بعضهم من بعض ومنه النسلان مشية الذئب إذا أعنق وأسرعQ 4 · L31659
- نسمالنون والسين والميم أصل صحيح يدل على خروج نفس أو ريح غير شديدة الهبوب ونفس الإنسان نسيم وكذا الريح اللينة الهبوب ويقولون من أين منسمك أي من أين وجهتك L31668
- نسىالنون والسين والياء أصلان صحيحان يدل أحدهما على إغفال الشيء والثاني على ترك شيءQ 45 · L31674
- نسبالنون والسين والباء كلمة واحدة قياسها اتصال شيء بشيء منه النسب سمي لاتصاله وللاتصال به تقول نسبت أنس ب وهو نسيب فلان ومنه النسيب في الشعر إلى المرأة كQ 3 · L31703
- نسجالنون والسين والجيم أصل واحد يدل على وصل شيء بشيء في أدنى عرض ونسج الثوب ينسجه وضربت الريح الماء فانتسجت له الطرائق والشاعر ينس ج الشعر وقال قوم بل قيL31708
- نسخالنون والسين والخاء أصل واحد إلا أنه مختلف في قياسهQ 4 · L31716
- نسرالنون والسين والراء أصل صحيح يدل على اختلاس واستلاب منه النسر تناول شيء من طعام ونسره كأنه شيء يسير استلبه ومنه النسر كأنه ينسر الشيء والمنسر خيل ما بQ 1 · L31725
In the sister scriptsHebrew נ ס/ש אSyriac ܢ ܣ/ܫ ܐ
| Arabic | ن س أ |
| Hebrew | נ ס/ש א |
| Syriac | ܢ ܣ/ܫ ܐ |
| Ancient South Arabian (musnad) | 𐩬 𐩯/𐩦 𐩱 |
| Phoenician | 𐤍 𐤎/𐤔 𐤀 |
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-Jawharī (Ṣiḥāḥ) records two everyday senses: nasaʾa al-baʿīr, to drive a camel on with a shout (zajr), and nasaʾa/ansaʾa al-shayʾ, to defer or delay a thing, treating faʿala and afʿala as synonyms;well attested
The lexicographers in chronological order, from al-Khalīl to Lane.
Al-Jawharī (Ṣiḥāḥ) records two everyday senses: nasaʾa al-baʿīr, to drive a camel on with a shout (zajr), and nasaʾa/ansaʾa al-shayʾ, to defer or delay a thing, treating faʿala and afʿala as synonyms; he also gives al-minsaʾa, the herdsman's staff, attested with and without hamza. Al-Rāghib (al-Mufradāt) narrows the sense to temporal deferral: a woman's period is nasiʾa when it is delayed (raising hope of pregnancy), nasīʾa is a sale on deferred payment, and al-nasīʾ, cited from Q9:37, is the pre-Islamic practice of postponing one sacred month into another, glossed as 'increase in disbelief'; he also reads the Qurʾanic variant nunsiʾhā (Q2:106) as 'We defer it' beside nansakh, 'We abrogate it.' Ibn Manẓūr (Lisān al-ʿArab) consolidates these strands, confirming nasaʾa/ansaʾa as synonyms for akhkhara ('to delay'), citing nasaʾa Allāhu fī ajalihi ('God extended his term') and a hadith linking deferred death to extended provision through kinship ties. Across the three, the root moves from a concrete act (driving livestock with a staff) to an abstract, legally and calendrically loaded sense of postponement.
Draws on: jawhari_sihah · raghib_mufradat · ibn_manzur_lisan
- Al-Jawharī, al-Ṣiḥāḥ, s.v. نسأ
- Al-Rāghib, al-Mufradāt, s.v. نسأ
- Ibn Manẓūr, Lisān al-ʿArab, s.v. نسأ
Letters & soundIn the correspondences attributed to Ibn ʿArabī, nūn is assigned to the fourth heaven and sīn to 'what appears in water';speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
In the correspondences attributed to Ibn ʿArabī, nūn is assigned to the fourth heaven and sīn to 'what appears in water'; al-Dabbāgh reads fatḥa-nūn as 'the good that dwells in the self, kindling within it' and fatḥa-sīn as marking 'the comely thing whose nature is delicacy.' Applied loosely to نسأ, one might fancifully hear in sīn-nūn a delicate thing (sīn) held back or kindled (nūn) before its appointed time, but no data is supplied here for the hamza, and this is pure juxtaposition. Mainstream historical linguistics treats such letter-symbolism as, at most, suggestive folk-phonosemantics with no demonstrated explanatory power for actual semantic change.
Draws on: akbari_letters · dabbagh_fatha
Root structureIbn Fāris situates the neighboring ن‑س‑ chapters around subtle actions of piercing, sweeping away, sequencing, ritual devotion, drawing-out, and breath (نسغ, نسف, نسق, نسك, نسل, نسم) — a family in which نسأ's sense of temporal drawing-out or deferral sits comfortably, especially beside نسي (to let a thing slip away, forget) and نسخ (to set aside, replace), both of which the Qurʾān pairs with نسأ at Q2:106.plausible
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Ibn Fāris situates the neighboring ن‑س‑ chapters around subtle actions of piercing, sweeping away, sequencing, ritual devotion, drawing-out, and breath (نسغ, نسف, نسق, نسك, نسل, نسم) — a family in which نسأ's sense of temporal drawing-out or deferral sits comfortably, especially beside نسي (to let a thing slip away, forget) and نسخ (to set aside, replace), both of which the Qurʾān pairs with نسأ at Q2:106. Within the permutation set, أنس (97 occurrences, 'the appearance of a thing, and everything contrary to wildness') and أسن (1 occurrence, 'change of a thing; stagnant water') share the letters hamza-nūn-sīn with نسأ but in a different order; Ibn Jinnī's greater derivation would juxtapose أسن's picture of water changing over time with نسأ's picture of a term stretched out over time, a suggestive resonance across letters, not an asserted etymology. نأس and سأن are unattested. No independent Ibn Fāris gloss for نسأ itself survives in the sources at hand, so this placement rests on adjacency and permutation rather than his explicit wording.
Draws on: ibnfaris_nucleus_siblings · permutations · ibnjinni_greater_derivation
- Wiktionary Arabic root appendix ن_س_أ (link not verified)
- Ibn Jinnī, al-Khaṣāʾiṣ, greater derivation (link not verified)
Semitic kin & loanwordsArabic نسأ (delay, deferral of a debt or term) and نسي (forget) are kept as separate roots in the Arabic tradition, but both show a semantic pairing — 'defer' / 'let slip' — that recurs in Hebrew, where נָשָׁה (nashah) means 'to lend on interest, be a creditor' (i.e., to defer payment owed) and a homographic root נָשָׁה means 'to forget';plausible
Cognates in the sister languages, and whether the word was borrowed.
Arabic نسأ (delay, deferral of a debt or term) and نسي (forget) are kept as separate roots in the Arabic tradition, but both show a semantic pairing — 'defer' / 'let slip' — that recurs in Hebrew, where נָשָׁה (nashah) means 'to lend on interest, be a creditor' (i.e., to defer payment owed) and a homographic root נָשָׁה means 'to forget'; Aramaic/Syriac material shows a cognate 'forgetting' sense in similar consonants. These look like independently inherited Semitic roots rather than anything borrowed into Arabic. There is no reasonable case for نسأ as a loanword; it patterns as native triliteral Arabic vocabulary with plausible Northwest Semitic cognates in the defer/forget semantic field.
Draws on: bdb · internal_semitic_comparison
- Wiktionary, נשה ↗
- BDB, s.v. נשה
Quranic exegesisOn Q9:37 (al-nasīʾ ziyādatun fī al-kufr), al-Ṭabarī reports that certain Kināna clans (the tribe of al-Qalammas is named) would postpone the sanctity of Muḥarram to a later month to permit fighting, compensating by sanctifying another month instead — a manipulation of the fixed four sacred months that the verse condemns as 'an increase in unbelief.' Al-Zamakhsharī explains the mechanical effect: shifting ḥurma from month to month disturbed the true timing of the pilgrimage across years.well attested
How the classical exegetes read the word in the Quran.
On Q9:37 (al-nasīʾ ziyādatun fī al-kufr), al-Ṭabarī reports that certain Kināna clans (the tribe of al-Qalammas is named) would postpone the sanctity of Muḥarram to a later month to permit fighting, compensating by sanctifying another month instead — a manipulation of the fixed four sacred months that the verse condemns as 'an increase in unbelief.' Al-Zamakhsharī explains the mechanical effect: shifting ḥurma from month to month disturbed the true timing of the pilgrimage across years. Al-Rāzī records disagreement over whether al-nasīʾ denotes calendrical intercalation (adding a thirteenth month) or the transposition of sanctity between two months, but agrees the core charge is defiance of a divine ordinance fixed at creation. On Q34:14, exegetes read the collapse of Solomon's body — propped upright until a termite ate through his minsaʾa (staff) — as proof that the jinn serving him lacked access to the unseen (ghayb); had they known it, they would not have continued in humiliating labor after his death.
Reference