وسعthe opposite of narrowness and hardship (root ws)

Al-wusʿ (الوسع): a man's means (jiddat al-rajul جدة الرجل) and the capacity of what is in his hand (qudrat dhāti yadihi قدرة ذات يده). One says: 'Spend according to your wusʿ (انفق على قدر وسعك)', i.e. your capacity (ṭāqatuka طاقتك). Wasuʿa al-faras (وسع الفرس) [gives] saʿa (سعة) and wasāʿa (وساعة), so the horse is called wasāʿ (وساع). Awsaʿa al-rajul (أوسع الرجل): when he becomes possessed of ample wealth, he is [called] mūsiʿ (موسع); and one says 'he is indeed a man of ample means in his livelihood' (إنه لذو سعة في عيشه). A journey (sayr سير) may be wasīʿ (وسيع) or wasāʿ (وساع). 'The mercy of Allah embraced everything' (رحمة الله وسعت كل شيء). Awsaʿa al-rajul (أوسع الرجل) [means] he became a man of ample wealth. One says 'lā yasaʿuka' (لا يسعك) meaning 'you are not within its capacity/scope' (lasta minhu fī saʿa).

Wasiʿahu al-shayʾ (وسعه الشئ), with kasra, yasaʿuhu (يسعه), saʿatan (سعة). One says: 'lā yasaʿunī shayʾ wa-yaḍīqu ʿanka' (لا يسعنى شئ ويضيق عنك), i.e. 'even if it were too narrow for you' — meaning rather, whenever something is ample enough for me (wasiʿanī), it is ample enough for you (wasiʿaka). The wāw is dropped from it in the imperfect for the reason mentioned in the chapter on hamza, under waṭiʾa yaṭaʾu (وطئ يطأ). Al-wusʿ (الوسع) and al-saʿa (السعة) [both mean] means (al-jidda الجدة) and capacity (al-ṭāqa الطاقة). Allah, exalted, said: 'Let a man of ample means spend from his ample means' (Q. 65:7), meaning according to his wealth and means; the hāʾ [in saʿa] is a substitute for the wāw. Awsaʿa al-rajul (أوسع الرجل) [means] he became a man of ample means and wealth; from this is His saying, exalted: 'And the heaven We built with strength, and indeed We are the ones who make it vast' (Q. 51:47, والسماء بنيناها بأيد وإنا لموسعون), meaning 'wealthy and capable' (aghniyāʾ qādirūn). One says: 'awsaʿa Allāhu ʿalayka' (أوسع الله عليك), i.e. 'may Allah enrich you.' Al-tawsīʿ (التوسيع) is the opposite of narrowing (al-taḍyīq). You say: 'wassaʿtu al-shayʾ fa-ttasaʿa wa-stawsaʿa' (وسعت الشئ فاتسع واستوسع), i.e. it became wide. 'Tawassaʿū fī al-majlis' (توسعوا في المجلس) means they made room/spread out (tafassaḥū). A horse [called] wasāʿ (وساع), with fatḥa, means one wide of stride. It also has wasuʿa (وسع), with ḍamma, wasāʿatan (وساعة). Wasīʿ (وسيع) and Daḥraḍ (دحرض) are two watering-places between [the tribes of] Saʿd and Banū Qushayr, the 'two Daḥraḍs' (al-Daḥraḍān) mentioned in the poetry of ʿAntara. Yasaʿ (يسع) is a name among non-Arab names; the alif and lām have been prefixed to it, though these do not normally attach to its counterparts such as Yaʿmur, Yazīd, and Yashkur, except in poetic necessity. Al-Farrāʾ cited: 'We found al-Walīd ibn al-Yazīd blessed, / strong in bearing the burdens of the caliphate on his shoulder.' It has [also] been read 'al-Yasaʿ' (واليسع) and 'al-Layasaʿ' (الليسع) with two lāms.

Wāw, sīn, and ʿayn (و س ع): a root indicating the opposite of narrowness (ḍīq الضيق) and hardship (ʿusr العسر). One says wasiʿa al-shayʾ (وسع الشيء) and ittasaʿa (اتسع) [both meaning 'it became wide/ample']. Al-wusʿ (الوسع) means wealth/richness (al-ghinā الغنى), and [the divine name] Allah al-Wāsiʿ (الله الواسع) means 'the Rich One' (al-ghanī الغني). Al-wusʿ (الوسع) [also] means means (al-jidda الجدة) and capacity (al-ṭāqa الطاقة); one says 'he spends according to his wusʿ' (huwa yunfiqu ʿalā qadri wusʿihi هو ينفق على قدر وسعه). Allah, exalted, said regarding ample means: 'Let a man of ample means (saʿa) spend from his ample means' (Q. 65:7, لينفق ذو سعة من سعته). Awsaʿa al-rajul (أوسع الرجل) means the man became a man of ample means. And a swift-striding horse (al-faras al-dharīʿ al-khaṭw الفرس الذريع الخطو) is called wasāʿ (وساع).

Al-saʿa (السعة) is used with reference to places, to states/circumstances, and to actions such as capacity and generosity and the like. Regarding place, as in His saying: 'Indeed My earth is vast (wāsiʿa)' (Q. 29:56); 'Was not the earth of Allah vast?' (Q. 4:97); and 'the earth of Allah is vast' (Q. 39:10). Regarding circumstance, as in His saying, exalted: 'Let a man of ample means (saʿa) spend from his ample means' (Q. 65:7); and His saying: 'And provide for them — the man of ample means according to his means (al-mūsiʿ)' (Q. 2:236). Al-wusʿ (الوسع) from [the notion of] capacity is that which exceeds the capacity of the one morally responsible (al-mukallaf المكلف). Allah, exalted, said: 'Allah does not burden a soul except with [what is within] its capacity (wusʿahā)' (Q. 2:286), indicating that He burdens His servant with less than what his capacity can bear; it is also said that its meaning is that He burdens him with what yields for him ample reward — i.e. a Garden whose expanse is [like] the heavens and the earth — as He said: 'Allah wants ease for you and does not want hardship for you' (Q. 2:185). And His saying: 'Our Lord embraces all things in knowledge' (Q. 7:89, وسع ربنا كل شيء علما) is a description like: 'He has encompassed all things in knowledge' (Q. 65:12). His saying: 'And Allah is All-Encompassing (wāsiʿ), All-Knowing' (Q. 2:268), and 'Allah is ever All-Encompassing, All-Wise' (Q. 4:130), are expressions of the vastness of His power, knowledge, mercy and bestowal, like His saying: 'My Lord encompasses all things in knowledge' (Q. 6:80); 'My mercy encompasses all things' (Q. 7:156). His saying: 'and indeed We are the ones who make [it] vast' (Q. 51:47) points to something like His saying: 'He who gave everything its [proper] creation, then guided [it]' (Q. 20:50). Wasiʿa al-shayʾ (وسع الشيء) means it became wide (ittasaʿa). Al-wusʿ (الوسع) means means (al-jidda) and capacity (al-ṭāqa); one says 'he spends according to his wusʿ.' Awsaʿa fulān (أوسع فلان): when he has wealth and becomes a man of ample means. A horse [described as] wasāʿ al-khaṭw (وساع الخطو) means one swift in running (shadīd al-ʿadw).

Among His names, glorified and exalted, is al-Wāsiʿ (الواسع): He is the One whose provision embraces (wasiʿa) all His creation, whose mercy embraces all things, and whose richness [embraces] every poverty. Ibn al-Anbārī said: al-Wāsiʿ (الواسع) is one of the names of Allah, [meaning] the abundant Giver who has capacity for whatever is asked — he said this is the view of Abū ʿUbayda. It is also said: al-Wāsiʿ (الواسع) means the One who encompasses everything, from His saying 'He encompasses all things in knowledge' (وسع كل شيء علما). And it was said [in verse]: 'I give them [all] my effort, let alone what I have capacity (asaʿ) for' — meaning: leave aside what I encompass and am able to do; i.e. I give them what I find only with effort, so leave aside what I already have capacity for. Abū Isḥāq said, regarding His saying, exalted: 'So wherever you turn, there is the Face of Allah; indeed Allah is All-Encompassing (wāsiʿ), All-Knowing' — he says: wherever you turn, direct yourselves toward the Face of Allah, meaning your qibla direction is upheld; 'Indeed Allah is All-Encompassing, All-Knowing' indicates that this is a broadening/concession (tawsiʿa) granted to people, a latitude given them. Al-Azharī said: what is meant is the exercise of best judgment (al-taḥarrī) when the qibla direction is uncertain. Al-saʿa (السعة) is the opposite of narrowness (al-ḍīq). One says: wasiʿahu (وسعه), yasaʿuhu (يسعه) and [rarely] yasiʿuhu (يسعه), saʿatan (سعة) — the latter form is rare, I mean the pattern faʿila–yafʿilu; rather it was given fatḥa because of the guttural letter [ʿayn]; had it been [regular] yafʿilu the wāw would have remained sound, except by analogy to forms like yājilu. And wasuʿa (وسع), with ḍamma, wasāʿatan (وساعة), so the thing is wasīʿ (وسيع). A thing described as wasīʿ (وسيع) or asīʿ (أسيع) means wide (wāsiʿ). Regarding His saying, exalted: 'For those who do good in this world is good, and the earth of Allah is vast' (Q. 39:10), al-Zajjāj said: the vastness of the earth is mentioned here for one who was among idol-worshippers and was commanded to emigrate from the land where he was compelled to worship them, as He said: 'Was not the earth of Allah vast, so that you might have emigrated therein?' (Q. 4:97); mention of the idols had occurred [earlier] in His saying: 'and he set up rivals to Allah, to lead [people] astray from His way.' Ittasaʿa (اتسع) is like wasuʿa (وسع) [synonymous]. Al-Kisāʾī heard 'al-ṭarīqu yātasiʿu' (الطريق ياتسع) — they meant 'yawtasiʿu' (يوتسع) but substituted alif for the wāw seeking lightness, as they said 'yājilu' and the like; though 'yattasiʿu' (يتسع) is more common and more sound by analogy. Istawsaʿa al-shayʾ (استوسع الشيء) means he found it wide, or sought it to be wide. Awsaʿahu (أوسعه) and wassaʿahu (وسعه) [both] mean he made it wide. Regarding His saying, exalted: 'And the heaven We built with strength, and indeed We are the ones who make [it] vast' (Q. 51:47) — He meant: We made between it and the earth [a measure of] space; thus awsaʿa (أوسع) is used in the sense of wassaʿa (وسع). It is also said: awsaʿa al-rajul (أوسع الرجل) means he became a man of ample means and wealth; and His saying 'wa-innā la-mūsiʿūn' (وإنا لموسعون) means 'wealthy and capable.' One says: 'awsaʿa Allāhu ʿalayka' (أوسع الله عليك), i.e. 'may Allah enrich you.' A man described as mūsiʿ (موسع) is one who is solvent/affluent (al-malīʾ). 'Tawassaʿū fī al-majlis' (توسعوا في المجلس) means they made room/spread out (tafassaḥū). Al-saʿa (السعة) [also means] wealth and comfortable living, by way of extension of meaning. 'Wassaʿa ʿalayhi' (وسع عليه), yasiʿu (يسع), saʿatan (سعة) and wusʿan (وسع) — both meaning he eased and enriched him. In [the book] al-Nawādir: 'Allāhumma siʿ ʿalayhi' (اللهم سع عليه) means 'O Allah, ease/broaden [things] for him' (wassiʿ ʿalayhi). A man described as 'mūsiʿun ʿalayhi al-dunyā' (رجل موسع عليه الدنيا) means the world has been made ample for him. 'Awsaʿahu al-shayʾ' (أوسعه الشيء) means he made [it] able to contain it (jaʿalahu yasaʿuhu). Imruʾ al-Qays said [in poetry]: 'So its people made ample for themselves curds (aqiṭ) and clarified butter (samn), / and sufficient for you, of wealth, is being sated and well-watered.' Thaʿlab said: it was said to a woman, 'What is...' [entry continues]