Root · 28 in the Quran · 71 in 15 texts of the library
نشأa sound root denoting rising in a thing and elevation. (root nsh)
النون والشين والهمزة أصل صحيح يدل على ارتفاع في شيء وسمو ونشأ السحاب ارتفع وأنشأه الله رفعه ومنه ﴿ إن ناشئة الليل ﴾ …
Ibn Fāris, Maqāyīs al-lugha · English rendering AI
The family of the root
Patterns computed · our dataThe words of ن ش أ that our sources attest: the root's letters in green, the added letters in gold.
21 words5 verbs6 verbal nouns4 participles1 place or instrument3 other nouns2 plurals
- أَنشَأَhe raised the clouds
- نَشْأَةcreation
- إِنشَاءestablishing; setting up
- نَشْءrisen clouds
- مُنْشِئshe-camel that has conceived
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs5نَشَأَ · أَنشَأَ · نُشِّئَ
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.”)
- نَشَأَhe livedLaneForm Ilibrary ×2LaneIbn Fāris
- أَنشَأَhe raised the cloudsLaneForm IVQurʾān ×20library ×12LaneIbn Fāris
- نُشِّئَForm IIQurʾān ×1Lane
- تنشّأhe rose and went to accomplish his affair, or businessLaneForm VLane
- إِسْتَنْشَاَLane: see Form IVForm XLane
Verbal nouns6نَشْأَة · إِنشَاء · نَشْء
The action itself, named as a noun (maṣdar).grammar →
- نَشْأَةcreationLaneForm I · Lane: inf. n.Qurʾān ×3library ×19Lane
- إِنشَاءestablishing; setting upautoForm IV · Lane: inf. n.Qurʾān ×1library ×8Lane
- نَشْءrisen cloudsLaneForm I · Lane: inf. n.library ×7LaneIbn Fāris
- نُشُوءgrowth; developmentautoForm I · Lane: inf. n.library ×1Lane
Participles4مُنْشِئ · مُسْتَنْشَأ · مُنْشَأ
The one who does it, and the one it is done to.grammar →
- مُنْشِئshe-camel that has conceivedLaneactive, Form IVlibrary ×3Lane
- مُسْتَنْشَأpassive, Form XLane
- مُنْشَأbeacon, or sign of the way, raised and pointedLanepassive, Form IVLane
- نَاشِئyoung person past the age of pubertyLaneactive, Form ILane
Place, time and instrument1مَنْشَأ
Where or when it happens, and what it is done with: the m- nouns.grammar →
- مَنْشَأthe place of origination of anything, properly and tropicallyLanenoun of place or timeLane
Other nouns3مُسْتَنْشِئَة · نَشِىْء · نَشِيْئَة
Nouns on other patterns; their meaning is learned word by word.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.
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 · 170Al-nashaʾ (النشأ): young children of people.
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 · 393Anshaʾahu Allāh (أنشأه الله): God created him.
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowIbn Fāris · 395The letters nūn, shīn, and hamza form a sound root indicating elevation in something, loftiness, and rising.
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
AI AI translation of the Arabic belowal-Rāghib · 502Al-nashʾ wa-l-nashʾah (النشء والنشأة): the bringing of a thing into being and nurturing it.
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 · 711Anshaʾahu Allāh (أنشأه الله): God created him.
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.
ن ش أ
النون والشين والهمزة أصل صحيح يدل على ارتفاع في شيء وسمو ونشأ السحاب ارتفع وأنشأه الله رفعه ومنه ﴿ إن ناشئة الليل ﴾ يراد بها والله أعلم القيام والانتصاب للصلاة ومن الباب النشء والنشأ أحداث الناس ونشأ فلان في بني فلان وال …
N-sh-ʾ is one sound root indicating elevation and loftiness in a thing. Nashaʾa al-saḥāb means the clouds rose, and anshaʾahu Allāh means Allāh raised it up; from this comes ﴿inna nāshiʾata al-layl﴾, by which, Allāh knows best, is meant standing and rising upright for prayer. From this chapter also: al-nashʾ and al-nashaʾ, the young generation of people; and nashaʾa fulānun fī banī fulān, and al- … AI
Ibn Fāris ↗Lisān ↗Lane ↗Quran ×28
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
- شshīnmiddle of the tongue · 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 ↗
ش
ومن وسط اللسان بينه وبين وسط الحنك الأعلى مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Sībawayh, line 26553 ↗
ومن وسط اللسان بينه وبين وسط الحنك الأعلى، مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Ibn Jinnī, line 974 ↗
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 2580ش
Level of existence: فلك الكواكب الثابتة والجنات · the sphere of the fixed stars and the Gardens
Divine Name: المقدر · al-Muqaddir, the Determiner
Lunar mansion: الجبهة · al-Jabha
Futūḥāt ch. 198, line 62087Spheres 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.
ش
With fatḥa ـَ
فهي إشارة إلى الرحمة التي لا يعقبها عذاب، وتكون إشارة إلى من خرجت منه النقمة ودخلت عليه الرحمة وتظهر.
It is an indication of mercy that is not followed by punishment. It also indicates one from whom vengeance has departed and upon whom mercy has entered and becomes manifest.
With ḍamma ـُ
فهي إشارة إلى عال في نفسه مع التعظيم.
It is an indication of something lofty in itself, with veneration.
With kasra ـِ
فهي إشارة إلى الشيء الذي من طبعه الستر، وقد تكون الإشارة إلى ما هو مستور في القلب وما أشبه ذلك.
It is an indication of the thing whose nature is concealment; the indication may be to what is concealed in the heart and the like.
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 nucleus14 roots in Ibn Fāris’s chapterن ش
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 31732 ↗
- نشطالنون والشين والطاء أصل صحيح يدل على اهتزاز وحركة منه النشاط معروف وهو لما فيه من الحركة والاهتزاز والتفتحQ 2 · L31741
- نشعالنون والشين والعين كلمة واحدة نشعت الصبي الوجور نشعا فانتشعه أي جرعه والمصدر النشوعL31754
- نشغالنون والشين والغين ثلاث كلمات متباينة ليس قياسها واحدا الأولى النشغ كالشهيق عند الشوق الثانية الناشغ الذي يحيا بعد جهد الثالثة النواشغ أعالي الوادي اL31758
- نشفالنون والشين والفاء أصل صحيح يدل على ولوج ندى في شيء يأخذه منه النشف دخول الماء في الثوب والأرض حتى ينتشفاه والنشقة حجر سميت لانتشافها الوسخ عن مواضعهL31762
- نشقالنون والشين والقاف أصل صحيح يدل على نشوب شيء ونشق الظبي في الحبالة علق فيها والنشقة حبل يجعل في أعناق البهم ويقال هي النشقة ورجل نشق إذا وقع في أمر لL31768
- نشلالنون والشين واللام كلمة تدل على رفع بضعة من قدر ونشل اللحم من القدر بالمنشل وهو النشيل وفخذ ناشلة قليلة اللحم والمنشل والمنشال ما ينشل به ويقولون وماL31774
- نشمالنون والشين والميم يدل على نشوب شيء ونشموا في الأمر أخذوا فيه ويقال لا يكون ذلك إلا في الشر وفي الحديث لما نشم الناس في أمر عثمان أي أخذوا فيه ونالواL31778
- نشأالنون والشين والهمزة أصل صحيح يدل على ارتفاع في شيء وسمو ونشأ السحاب ارتفع وأنشأه الله رفعه ومنه ﴿ إن ناشئة الليل ﴾ يراد بها والله أعلم القيام والانتصQ 28 · L31783
- نشجالنون والشين والجيم كلمة تدل على حكاية صوت ونشج الباكي غص بالبكاء في حلقه من غير انتحاب ونشج الحمار بصوته نشجا ويقال للطعنة إذا خرج منها الدم فسمع له L31790
- نشحالنون والشين والحاء أصل صحيح إلا أنه مختلف في تفسيره على التضاد فقال قوم نشح الشارب إذا شرب حتى امتلأ وسقاء نشاح ممتلىء وقال آخرون النشوح شرب دون الريL31796
- نشدالنون والشين والدال أصل صحيح يدل على ذكر شيء وتنويه ونشد فلان فلاناL31800
- نشرالنون والشين والراء أصل صحيح يدل على فتح شيء وتشعبه ونشرت الخشبة بالمنشار نشرا والنشر الريح الطيبة واكتسي البازي ريشا نشرا أي منتشرا واسعا طويلا ومنه Q 21 · L31806
- نشزالنون والشين والزاء أصل صحيح يدل على ارتفاع وعلو والنشز المكان العالي المرتفع والنشز والنشوز الارتفاع ثم استعير فقيل نشزت المرأة استصعبت على بعلها وكذQ 5 · L31818
- نشسالنون والشين والسين كلمة من الإبدالL31822
In the sister scriptsHebrew נ ש אSyriac ܢ ܣ ܐ
| Arabic | ن ش أ |
| Hebrew | נ ש א |
| Syriac | ܢ ܣ ܐ |
| Ancient South Arabian (musnad) | 𐩬 𐩦/𐩪 𐩱 |
| Phoenician | 𐤍 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-Khalīl lists the young of the people (al-nashaʾ) and the nāshiʾ, a youth;well attested
The lexicographers in chronological order, from al-Khalīl to Lane.
Al-Khalīl lists the young of the people (al-nashaʾ) and the nāshiʾ, a youth; he says he never heard nāshiʾ used of a girl. He also records nāshiʾat al-layl, the first part of the night, and anshaʾtu ḥadīthan, 'I began a story'. He has God raising the clouds so that they rise (anshaʾa Allāh al-saḥāb fa-nashaʾa), and nashīʾat al-ḥawḍ, the stone uprights set around a cistern. Al-Jawharī puts 'God created him' (anshaʾahu Allāh: khalaqahu) first and gives the noun as nashʾa or, following Abū ʿAmr b. al-ʿAlāʾ, nashāʾa; he adds anshaʾa yafʿalu, 'he began to do', and yunshiʾu al-aḥādīth, 'he makes up stories', and against al-Khalīl he allows nāshiʾ for a girl. Ibn Fāris traces all of these, including istanshaʾa al-rīḥ, 'to sniff the wind' ('as if raising it to the nose'), to a single sense of rising. Al-Rāghib defines nashʾ as bringing a thing into being and rearing it (iḥdāth al-shayʾ wa-tarbiyatuh), says inshāʾ is used mostly of living creatures, and describes clouds growing 'little by little'. Ibn Manẓūr glosses nashaʾa as ḥayiya, 'to live', reads al-nashʾa al-ukhrā as the resurrection, and sets out the reading dispute between nashʾa and nashāʾa (al-Farrāʾ; al-Ḥasan, Ibn Kathīr and Abū ʿAmr with the long form); no Lane excerpt was provided.
Draws on: al-ʿAyn · al-Ṣiḥāḥ · Maqāyīs · al-Mufradāt · Lisān
- Wiktionary, Arabic root ن ش أ (link not verified)
- Q 56:62 ↗
Letters & soundAl-Dabbāgh reads nūn as the good that dwells in the self, kindling within it.speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
Al-Dabbāgh reads nūn as the good that dwells in the self, kindling within it. He reads shīn as mercy not followed by punishment, marking one from whom vengeance has departed and in whom mercy has become manifest. On this reading the root's sense of a being coming forth and growing up would sit well with an inward good that is kindled and emerges. The data supply no Breath correspondence for these letters and no al-Dabbāgh meaning for hamza. Mainstream linguistics treats such letter meanings as suggestive at most.
Draws on: al-Dabbāgh, al-Ibrīz
Root structureIbn Fāris's n-sh chapter includes several roots near the sense of rising or reviving.uncertain
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Ibn Fāris's n-sh chapter includes several roots near the sense of rising or reviving. Nashaṭa means agitation and movement, nashala means lifting a piece of meat out of the pot, and among the words under nashagha are the nāshigh, 'one who revives after exhaustion', and the nawāshigh, 'upper parts of a valley'. Other siblings point elsewhere: nashafa (seepage), nashaqa and nashama (becoming caught or entangled), nashaja (a sob). Among the permutations, shaʾn (Ibn Fāris: seeking; 4 Qurʾānic occurrences), shanaʾa (hatred and avoidance; 3) and naʾasha (seizing) are attested, and ashan is attested without a gloss in the data given; anash is not attested. These permutations share no evident meaning, so Ibn Jinnī's greater derivation does not apply here.
Draws on: Maqāyīs nucleus n-sh · permutations
- Ibn Jinnī, al-Khaṣāʾiṣ, chapter on al-ishtiqāq al-akbar (link not verified)
Semitic kin & loanwordsArabic nashaʾa is commonly compared with the Semitic root *nśʾ, 'to lift, carry'.plausible
Cognates in the sister languages, and whether the word was borrowed.
Arabic nashaʾa is commonly compared with the Semitic root *nśʾ, 'to lift, carry'. Its reflexes include Hebrew nāśāʾ 'to lift, bear', Aramaic nśʾ/nsʾ, Akkadian našû 'to lift, carry', and Geʿez naśʾa 'to take, lift'. Arabic sh regularly corresponds to Hebrew ś, and Ibn Fāris's core sense of rising fits the comparison, although the Arabic meaning has narrowed to arising, growing and coming into being. The word is native and there is no sign of borrowing.
Draws on: comparative Semitic · *nśʾ
- Wiktionary, Hebrew נשא ↗
- Leslau, Comparative Dictionary of Geʿez, s.v. naśʾa
Quranic exegesisThe exegetes read al-nashʾa al-ukhrā or al-ākhira (Q 53:47, 29:20) as the resurrection.plausible
How the classical exegetes read the word in the Quran.
The exegetes read al-nashʾa al-ukhrā or al-ākhira (Q 53:47, 29:20) as the resurrection. They make the 'first configuration' (56:62) the argument for it: the One who originated can re-originate. At 6:98 'He brought you forth from a single soul' is taken as origination from Adam, with the two terms mustaqarr and mustawdaʿ variously explained as womb and loins, or earth and grave. At 43:18 man yunashshaʾu fī al-ḥilya is read by al-Ṭabarī and others as one reared in ornaments, meaning females, in a rebuke of those who ascribed daughters to God. For nāshiʾat al-layl (73:6) the exegetes give either the rising for night prayer, al-Rāghib's reading and one Ibn Fāris shares, or the hours of the night themselves.
Akbarian readingIn Faṣṣ Ādam, nashʾa names a configured mode of existence, above all the human constitution (al-nashʾa al-insāniyya).well attested
The word in Ibn ʿArabī's text and terminology.
In Faṣṣ Ādam, nashʾa names a configured mode of existence, above all the human constitution (al-nashʾa al-insāniyya). The angels are to Adam as the spiritual and sensory faculties are to that constitution, each veiled by itself and seeing nothing higher than itself. Man is called insān 'because of the comprehensiveness of his nashʾa and his gathering of all realities'. He is also 'the originated, beginningless human and the perpetual, everlasting nashaʾ'. Elsewhere Ibn ʿArabī builds on the Qurʾānic first and last nashʾa to speak of distinct worldly and otherworldly configurations of the same human being. No Iṣṭilāḥ definition of the term was provided.
Draws on: Fuṣūṣ, Faṣṣ Ādam
Reference