Root · 2 in the Quran · 40 in 7 texts of the library
وسم (root wsm)
الواو والسين والميم : أصل واحد يدل على أثر ومعلم ووسمت الشيء وسما : أثرت فيه بسمة والوسمى : أول المطر لأنه يسم الأرض …
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of و س م that our sources attest: the root's letters in green, the added letters in gold.
5 words1 verb1 participle1 place or instrument1 other noun1 plural
- مَوْسِمseason; festival
- وَسْمcharacteristic; mark
- نَسِمُ—
- مُتَوَسِّمِين—
- مَوْسُومmarked; branded
The whole family5 groups, by pattern; tap a pattern to see what it does
Verbs1نَسِمُ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
- نَسِمُForm IQurʾān ×1
Participles1مَوْسُوم
The one who does it, and the one it is done to.grammar →
- مَوْسُومmarked; brandedautopassive, Form Ilibrary ×1Ibn Fāris
Place, time and instrument1مَوْسِم
Where or when it happens, and what it is done with: the m- nouns.grammar →
- مَوْسِمseason; festivalautonoun of place or timelibrary ×2Ibn Fāris
Other nouns1وَسْم
Nouns on other patterns; their meaning is learned word by word.grammar →
- وَسْمcharacteristic; markautonounlibrary ×2Ibn Fāris
Reference
Why this shape?What each of the 5 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
Ibn Fāris · 395الواو والسين والميم : أصل واحد يدل على أثر ومعلم ووسمت الشيء وسما : أثرت فيه بسمة والوسمى : أول المطر لأنه يسم الأرض بالنبات قال الأصمعي : توسم : طلب الكلأ الوسمى قال : — وأصبحن كالدوم النواعم غدوة … على وجهة من ظاعن متو
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.
و س م
الواو والسين والميم : أصل واحد يدل على أثر ومعلم ووسمت الشيء وسما : أثرت فيه بسمة والوسمى : أول المطر لأنه يسم الأرض بالنبات
w-s-m: one root that denotes a mark and a sign; wasamtu l-shayʾ wasman: I marked it with a sign; and al-wasmī: the first rain, because it marks the earth with plants. 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
- وwāwbetween the lips · voiced, in betweenSīb. · I. Jinnī
- سsīntongue-tip, by the front teeth · voiceless, continuantSīb. · I. Jinnī
- مmīmbetween the lips · voiced, in betweenSīb. · 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
و
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 ↗
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 ↗
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 ↗
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
و
Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations
Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees
Lunar mansion: الرشا · al-Rashāʾ
Futūḥāt ch. 198, line 62121Spheres 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 2582س
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 2581م
Level of existence: الإنسان · the human being
Divine Name: الجامع · al-Jāmiʿ, the Gatherer
Lunar mansion: المؤخر · al-Muʾakhkhar
Futūḥāt ch. 198, line 62119Spheres 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 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
و
With fatḥa ـَ
فهي الأشياء المشتبكة في الإنسان مثل العروق والأصابع وما أشبه ذلك.
It is the intertwined things in the human being, such as veins, fingers and the like.
With ḍamma ـُ
فهي الأشياء المباينة لبني آدم مثل الأفلاك والجبال وما أشبه ذلك
It is things distinct from the children of Adam, such as the celestial spheres, mountains and the like.
With kasra ـِ
فهي الأشياء المشتبكة المستقذرة أو المبغوضة كالأمعاء ونحوها.
It is intertwined things that are filthy or detested, such as the intestines and the like.
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.
م
With fatḥa ـَ
فهي جميع المكونات.
It is all created beings.
With ḍamma ـُ
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'.
With kasra ـِ
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.
Two-letter nucleus11 roots in Ibn Fāris’s chapterو 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 34295 ↗
- وسطالواو والسين والطاء : بناء صحيح يدل على العدل والنصف وأعدل الشيء : أوسطه ووسطهQ 5 · L34297
- وسعالواو والسين والعين : كلمة تدل على خلاف الضيق والعسرQ 32 · L34303
- وسفالواو والسين والفاء كلمة واحدةL34308
- وسقالواو والسين والقاف : كلمة تدل على حمل الشيء ووسقت العين الماء : حملتهQ 2 · L34311
- وسلالواو والسين واللام : كلمتان متباينتان جدا . الأولى الرغبة والطلبQ 2 · L34319
- وسمالواو والسين والميم : أصل واحد يدل على أثر ومعلم ووسمت الشيء وسما : أثرت فيه بسمة والوسمى : أول المطر لأنه يسم الأرض بالنباتQ 2 · L34324
- وسنالواو والسين والنون : كلمتان متقاربتان الوسن : النعاس وكذا السنة ورجل وسنان وتوسن الفحل انثاه : أتاها نائمة . والكلمة الأخرى قولهم : دع هذا الأمر فلا Q 1 · L34335
- وسبالواو والسين والباء يقولون : أوسبت الأرض : أعشبت والنبات وسب وكبش موسب : كثير الصوف حكاه أبو بكر .L34339
- وسجالواو والسين والجيم : كلمة واحدة : الوسيج وهو السير الشديد .L34342
- وسخالواو والسين والخاء كلمة الوسخ : الدرن .L34344
- وسدالواو والسين والدال : كلمة واحدة هي الوسادة معروفة وجمعها وسائد وتوسدت يدي والوساد : ما يتوسده الرجل عند منامه والجمع وسد والله أعلم .L34346
In the sister scriptsHebrew ו ס/ש מSyriac ܘ ܣ/ܫ ܡ
| Arabic | و س م |
| Hebrew | ו ס/ש מ |
| Syriac | ܘ ܣ/ܫ ܡ |
| Ancient South Arabian (musnad) | 𐩥 𐩯/𐩦 𐩣 |
| Phoenician | 𐤅 𐤎/𐤔 𐤌 |
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