Root · 1 in the Quran · 1 in 1 text of the library
نفح (root nfh)
النون والفاء والحاء أصل يدل على اندفاع الشيء أو رفعه ونفحت رائحة الطيب نفحا انتشرت واندفعت ولهذا الطيب نفحة طيبة ثم قيس …
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of ن ف ح that our sources attest: the root's letters in green, the added letters in gold.
2 words1 other noun1 plural
- نَفْحَةfragrances; scents
- نَفَحات—
The whole family2 groups, by pattern; tap a pattern to see what it does
Other nouns1نَفْحَة
Nouns on other patterns; their meaning is learned word by word.grammar →
- نَفْحَةfragrances; scentsautonounQurʾān ×1library ×1Ibn Fāris
Plurals1نَفَحات
Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →
- نَفَحاتsound plural of نَفْحَةlibrary ×1Ibn Fāris
Reference
Why this shape?What each of the 2 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
Ibn Fāris · 395النون والفاء والحاء أصل يدل على اندفاع الشيء أو رفعه ونفحت رائحة الطيب نفحا انتشرت واندفعت ولهذا الطيب نفحة طيبة ثم قيس عليه فقيل نفح بالمال نفحا كأنه أرسله من يده إرسالا ولا تزال لفلان نفحات من معروف ونفحت الريح هبت وقو
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
The same letters, turned
The same three letters in all six orders. Choose one.
ن ف ح
النون والفاء والحاء أصل يدل على اندفاع الشيء أو رفعه ونفحت رائحة الطيب نفحا انتشرت واندفعت ولهذا الطيب نفحة طيبة ثم قيس عليه فقيل نفح بالمال نفحا كأنه أرسله من يده إرسالا ولا تزال لفلان نفحات من معروف ونفحت الريح هبت وقو …
N-f-ḥ is a root indicating the bursting forth of something or its being sent out. Nafaḥat rāʾiḥat al-ṭīb nafḥan means the scent of perfume spread and burst forth, and this perfume has a pleasant nafḥa. It was then extended by analogy, so one says nafaḥa bi-l-māl nafḥan, as though sending it from his hand in a release; lā tazālu li-fulānin nafaḥātun min maʿrūf; and nafaḥat al-rīḥ means the wind blew and was strong … 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
- نnūntip of the tongue · voiced, in betweenSīb. · I. Jinnī
- فfāʾlower lip and upper teeth · voiceless, continuantSīb. · I. Jinnī
- حḥāʾmiddle of the throat · voiceless, continuantSīb. · 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 ↗
ف
ومن باطن الشفة السفلى وأطراف الثنايا العلى مخرج الفاء
From the inside of the lower lip and the edges of the upper front teeth is the place of the fāʾ. Sībawayh, line 26562 ↗
ومن باطن الشفة السفلى وأطراف الثنايا العلى، مخرج الفاء
From the inside of the lower lip and the edges of the upper front teeth is the place of the fāʾ. Ibn Jinnī, line 985 ↗
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 ↗
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 2580ف
Level of existence: الملائكة · the angels
Divine Name: القوى · the Strong (al-Qawī)
Lunar mansion: سعد الأخبية · Saʿd al-Akhbiya
Futūḥāt ch. 198, line 65823Spheres 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 2582ح
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 ↗
Meaning 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.
ف
With fatḥa ـَ
فهي لنفي الخبث بعد ما كان جنسه معلوما بالخبث، فهي إشارة إلى أنه طاهر وجنسه خبيث، والخبث مثل المعاصي وما أشبهها.
It is for negating foulness in something whose genus is known for foulness. It thus indicates that the thing is pure while its genus is foul; foulness being like sins and the like.
With ḍamma ـُ
فهي لتزويل الخبث.
It is for removing foulness.
With kasra ـِ
فهي إشارة إلى الذات وما احتوت عليه، وفي بعض الأحيان قد يكون معها التقليل.
It is an indication of the self and what it contains; at times it may carry a sense of diminution.
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.
Two-letter nucleus18 roots in Ibn Fāris’s chapterن ف
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 32184 ↗
- نفلالنون الفاء واللام أصل صحيح يدل على عطاء وإعطاء منه النافلة عطية الطوع من حيث لا تجب ومنه نافلة الصلاة والنوفل الرجل الكثير العطاءQ 4 · L32199
- نفهالنون والفاء والهاء أصل واحد يدل على إعياء وضعف منه نفهت النفس أعيت وكلت وهو نافه ونفهL32208
- نفيالنون والفاء والحرف المعتل أصيل يدل على تعرية شيء من شيء وإبعاده منه ونفيت الشيء أنفيه نفيا وانتفى هو انتفاء والنفاية الردى ينفي ونفى الريح ما تنفيه مQ 1 · L32212
- نفتالنون والفاء والتاء يقولون نفتت القدر غلت ويبس مرقها عليهاL32220
- نفثالنون والفاء والثاء أصل صحيح يدل على خروج شيء من فم أو غيره بأدنى جرس منه نفث الراقي ريقه وهو أقل من التفل والساحرة تنفث السم ولا بد للمصدور أن ينفث مQ 1 · L32223
- نفجالنون والفاء والجيم أصل يدل على ثؤور شىء وارتفاع ونفج اليربوع ثار وأنفجه صائده ونفجت الفروجة من بيضها خرجت وانتفج جنبا البعير ارتفعا والنوافج مؤخرات اL32228
- نفحالنون والفاء والحاء أصل يدل على اندفاع الشيء أو رفعه ونفحت رائحة الطيب نفحا انتشرت واندفعت ولهذا الطيب نفحة طيبة ثم قيس عليه فقيل نفح بالمال نفحا كأنهQ 1 · L32234
- نفخالنون والفاء والخاء أصل صحيح يدل على انتفاخ وعلو منه انتفخ الشيء انتفاخا ويقال انتفخ النهار علا ونفخة الربيع إعشابه لأن الأرض تربو فيه وتنتفخ والمنفوخQ 20 · L32241
- نفدالنون والفاء والدال أصل صحيح يدل على انقطاع شيء وفنائه ونفد الشيء ينفد نفادا وأنفدوا فني زادهم ويقال للخصم منافد وذلك أن يتخاصم الرجلان يريد كل منهما Q 5 · L32246
- نفذالنون والفاء والذال أصل صحيح يدل على مضاء في أمر وغيره ونفذ السهم الرمية نفاذا وأنفذته أنا وهو نافذ ماض في أمرهQ 3 · L32251
- نفرالنون والفاء والراء أصل صحيح يدل على تجاف وتباعد منه نفر الدابة وغيره نفارا وذلك تجافيه وتباعده عن مكانه ومقره ونفر جلده ورم وفي الحديث أن رجلا تخلل بQ 18 · L32254
- نفزالنون والفاء والزاء أصيل يدل على الوثوب وشبه الوثوب ونفز الظبي وثب في عدوه والمرأة تنفز ولدها ترقصه وأنفزت السهم على ظهر يدي أدرتهL32267
- نفسالنون والفاء والسين أصل واحد يدل على خروج النسيم كيف كان من ريح أو غيرها وإليه يرجع فروعه منه التنفس خروج النسيم من الجوف ونفس الله كربته وذلك أن في خQ 298 · L32272
- نفشالنون والفاء والشين أصل صحيح يدل على انتشارQ 2 · L32290
- نفصالنون والفاء والصاد كلمات يتقارب قياسها وهي تدل على إخراج شيء من البدن أو إلقائه بقوة منه أنفص فلان في ضحكه استغرب وأنفص ببوله مثل أوزع ويقال إن النفصL32294
- نفضالنون والفاء والضاد أصل صحيح يدل على تحريك شيء لتنظيفه من غبار أو نحوه ثم يستعار ونفضت الثوب وغيره نفضا والنفض ما نفضته الشجرة من ثمرها وامرأة نفوض نفL32300
- نفطالنون والفاء والطاء ثلاث كلمات النفط معروف مكسور النون والنفط قرح يخرج في اليد من العمل ونفط الصبي نفيطا صوت وما له عافطة ولا نافطة فالنافطة الشاة تنفL32314
- نفعالنون والفاء والعين كلمة تدل على خلاف الضر ونفعه ينفعه نفعا ومنفعة وانتفع بكذا والله أعلم بالصوابQ 50 · L32318
In the sister scriptsHebrew נ פ חSyriac ܢ ܦ ܚ
| Arabic | ن ف ح |
| Hebrew | נ פ ח |
| Syriac | ܢ ܦ ܚ |
| Ancient South Arabian (musnad) | 𐩬 𐩰 𐩢 |
| Phoenician | 𐤍 𐤐 𐤇 |
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.
Reference