وصلa single root sense, joining one thing to another until it clings/attaches. (root wsl)

Whatever is joined (ittaṣala/اتصل) to something, what lies between the two is called wuṣlah (وُصلة). Mawṣil al-baʿīr (موصل البعير) is what lies between its rump and its thigh. He said (poetry): "You see the dried-up urine falling short of the mawṣil (الموصل)." [225] [And al-Mutanakhkhil said: "There is no waṣīl (وصيل) for the dead man, though the end of the mawṣil (الموصل) has already been attached to him."] [226] Al-waṣīlah (الوصيلة) among sheep/goats: the Arabs, when a ewe gave birth to a male, would say, "This is for our gods," and offer it up as a sacrifice; and when she gave birth to a female, they would say, "She has joined her brother" (waṣalat akhāhā/وصلت أخاها), and so they would not slaughter her brother [because of her]. Taʾabbaṭa Sharran said: "Would that — were you, among the people, one who calls out — grazing at the height of Dhū l-Majāz among the waṣāʾil (الوصائل)." [227] Ittaṣala al-rajul (اتصل الرجل) means he claimed kinship, saying "yā li-fulān" (O so-and-so!). It is said: "When she claimed connection (ittaṣalat/اتصلت), she said [her cry belonged] to Bakr ibn Wāʾil." [228]

Waṣaltu al-shayʾ waṣlan wa-ṣilatan (وصلت الشيء وصلاً وصِلة). Waṣala ilayhi wuṣūlan (وصل إليه وصولاً) means he arrived/reached [it]. Awṣalahu ghayruhu (أوصله غيره), "someone else made it reach [him]." Waṣala (وصل) in the sense of ittaṣala (اتصل) means he made the appeal-cry of the Jāhiliyyah, which is to say "yā li-fulān" (O so-and-so!). He, exalted, said: "illā alladhīna yaṣilūna ilā qawm" ("except those who join themselves to a people") [Quran 4:90], meaning "who ally/connect themselves." Al-waṣl (الوصل) is the opposite of al-hijrān (الهجران, estrangement). Al-waṣl also means the joining/patching of a garment or a boot (khuff/الخف). It is said, "hādhā waṣlu hādhā" (هذا وصل هذا), meaning "this is the like of that." "Baynahumā wuṣlah" (بينهما وصلة) means "between them is a connection and a means [of access]." Whatever is joined to something, what lies between them is called wuṣlah (وُصلة), plural wuṣal (وُصَل). Al-awṣāl (الأوصال) are the joints [of the body]. Al-waṣīlah (الوصيلة), which existed in the Jāhiliyyah, was a ewe that bore seven litters, each consisting of a male-and-female pair. If in the eighth she bore a male kid alone, they slaughtered it for their gods; but if she bore a male kid together with a female kid, they said, "She has joined her brother" (waṣalat akhāhā/وصلت أخاها), and so they would not slaughter her brother on her account, nor would women drink her milk — it belonged to the man [alone] — and she was treated after the manner of the sāʾibah (السائبة). Al-waṣīlah also means settled cultivation and fertility. Al-waṣīlah also means the vast tract of land. Al-waṣāʾil (الوصائل) are striped Yemeni garments. In the ḥadīth: "God has cursed al-wāṣilah (الواصلة) and al-mustawṣilah (المستوصلة)." Al-wāṣilah is the woman who joins hair [to her own falsely]; al-mustawṣilah is the one to whom this is done. Tawaṣṣala ilayhi (توصل إليه) means he proceeded gently/gradually in reaching it. Al-tawāṣul (التواصل) is the opposite of al-taṣārum (التصارم, severing of relations). Waṣṣalahu tawṣīlan (وصله توصيلاً) is said when one does the joining repeatedly. Wāṣalahu muwāṣalatan wa-wiṣālan (واصله مواصلةً ووصالاً) [he kept up continuous relations with him]; from this comes al-muwāṣalah (المواصلة) in fasting and elsewhere [continuous fasting without breaking it]. Mawṣil al-baʿīr (موصل البعير) is what lies between its rump and its thigh. Al-mawṣil (الموصل) is a piece joined onto a rope. Al-Mutanakhkhil al-Hudhalī said: "There is no waṣīl (وصيل) for a dead man, though the end of the mawṣil (الموصل) has been attached in him" — a curse against a man, meaning: "may this living man not be joined to this dead one," i.e., "may he not die together with him." Then he said, "the end of the mawṣil has been attached in him," on the premise that he will [eventually] be joined to him — i.e., the cause by which he will come to what the dead man has come to has already been attached to the living man. Al-Mawṣil (الموصل) is also the name of a city/town. And in the poet's line: "Basrah of Azd is ours, and Iraq is ours, and the two Mawṣils (الموصلان) are ours, and ours is the miṣr and the ḥaram," meaning al-Mawṣil and al-Jazīrah. Wāṣil (واصل) is a man's name; its plural is Awāṣil (أواصل), the wāw being changed to hamzah to avoid the meeting of two wāws.

Wāw, ṣād, and lām: a single root indicating the joining of one thing to another until it becomes attached to it — waṣaltuhu bihi waṣlan (وصلته به وصلاً), "I joined it to it." Al-waṣl (الوصل) is the opposite of al-hijrān (الهجران, estrangement). Mawṣil al-baʿīr (موصل البعير) is what lies between its rump and its thigh. Al-wāṣilah (الواصلة) in the ḥadīth is the woman who falsely joins her hair with another's hair. One says waṣaltu al-shayʾ waṣlan (وصلت الشيء وصلاً). What is joined onto something is called wiṣl (وِصل), with kasrah on the wāw. From this chapter is al-waṣīlah (الوصيلة), meaning settled cultivation and fertility/abundance, because it joins people to one another, whereas when they suffer drought they scatter. Al-waṣīlah is also the vast land, as though it is continuous and does not break off. As for al-waṣīlah of the sheep/goats in His saying, exalted is He: "nor a waṣīlah nor a ḥām" [Quran 5:103].

Al-ittiṣāl (الاتصال) is the union of things with one another, like the union of the two ends of a circle; it is the opposite of al-infiṣāl (الانفصال, separation). Al-waṣl (الوصل) is used both of concrete things (aʿyān/الأعيان) and of abstract meanings (maʿānī/المعاني). One says "waṣaltu fulānan" (وصلت فلانًا), "I kept up ties with so-and-so." God, exalted, said: "wa-yaqṭaʿūna mā amara Allāhu bihi an yūṣal" ("and they sever what God has commanded to be joined") [Quran 2:27]; and His saying: "illā alladhīna yaṣilūna ilā qawmin baynakum wa-baynahum mīthāq" ("except those who join themselves to a people between whom and you there is a covenant") [Quran 4:90], meaning "who ally/relate themselves." One says, "fulān muttaṣil bi-fulān" (فلان متصل بفلان), when there is kinship or marriage-relation between the two. And His saying, mighty and exalted: "wa-laqad waṣalnā lahumu l-qawl" ("and We have surely made the word reach them in succession") [Quran 28:51], meaning "We multiplied the discourse for them, joining one part to another." And mawṣil al-baʿīr (موصل البعير) is every... [entry continues]

Waṣaltu al-shayʾ waṣlan wa-ṣilatan (وصلت الشيء وصلاً وصِلة). Al-waṣl (الوصل) is the opposite of al-hijrān (الهجران, estrangement). Ibn Sīdah: al-waṣl is the contrary of al-faṣl (الفصل, separation). Waṣala al-shayʾ bi-l-shayʾ yaṣiluhu waṣlan wa-ṣilatan wa-ṣulatan (وصل الشيء بالشيء يصله وصلاً وصِلة وصُلة) — the last [reading] is from Ibn Jinnī, who said: "I do not know whether this is a regular pattern or not"; he said, "I think it is regular, as though they make the ḍammah indicate that what was elided is the fāʾ [radical], namely the wāw." Abū ʿAlī said: "The ḍammah in al-ṣulah is [originally] the ḍammah of the elided wāw from al-wuṣlah (الوُصلة); this elision together with transfer of the ḍammah is irregular, like the irregularity of the elision of the wāw in yajidu (يجد)." Waṣalahu (وصله), in both forms, means "he joined it." In the noble revelation: "wa-laqad waṣalnā lahumu l-qawl" ("We have indeed made the word reach them in succession") — meaning "We joined the mention of the prophets and the stories of those who had passed, one to another, that perhaps they might take heed." Ittaṣala al-shayʾ bi-l-shayʾ (اتصل الشيء بالشيء): it was not cut off [remained continuous with it]. As for the verse cited by Ibn Jinnī: "He rose reciting it, as every reciter recites, and it was joined (wa-ītaṣalat/وايتصلت) like the light of al-Farqad" — he meant "ittaṣalat" (اتصلت), but substituted a yāʾ for the first tāʾ to avoid the doubling [of consonants]. And the verse cited by Ibn al-Aʿrābī: "...deep in the night, and the necks of the riding-camels as though they were the channels of pools, harmed by [the loss of] continuity (al-waṣl/الوصل)" — meaning: harmed by the loss of connection; that is, when the watercourse (thaghb/الثغب) is cut off so that it neither flows nor connects. Al-thaghb is a narrow channel cut by a flood. He likened the camels, stretching their necks when travel had exhausted them, to the thaghb that the flood-water carves out in the valley. Waṣala al-shayʾ ilā l-shayʾ wuṣūlan (وصل الشيء إلى الشيء وصولاً), and tawaṣṣala ilayhi (توصل إليه): it reached and arrived at it. Abū Dhuʾayb said: "He would reach (tuwāṣilu/توصل) the riders for a time, and form bonds of neighborliness, and their protectors would grant it safety." Waṣalahu ilayhi and awṣalahu (وصله إليه وأوصله): he brought it through to him, made it reach him. In the ḥadīth of al-Nuʿmān ibn Muqarrin: "When he charged upon the enemy, mā waṣalnā katifayhi ḥattā ḍaraba fī l-qawm" ("we did not reach his shoulders until he had struck among the people") — meaning: we did not catch up with him nor draw near him, [so swift was he] in charging upon them. In the ḥadīth: "raʾaytu sababan wāṣilan min al-samāʾ ilā l-arḍ" ("I saw a cord joined [wāṣilan/واصلاً] from heaven to earth"), meaning mawṣūlan (موصولاً, joined) — the active participle used in the sense of the passive participle, like "māʾ dāfiq" (ماء دافق, gushing water [i.e., gushed]). Ibn al-Athīr said: "It has been explained thus; though if it were taken according to its [literal] form, that would not be far-fetched either." In the ḥadīth of ʿAlī, peace be upon him: "ṣilū l-suyūfa bi-l-khuṭā wa-l-rimāḥa bi-l-nabl" ("Join the swords with strides, and the spears with arrows"). Ibn al-Athīr said: "That is, when the swords fall short of reaching the target, advance so as to reach it; and when the spears do not reach them, shoot them with arrows." He said: "Among the best and most eloquent things said on this meaning is the line of Zuhayr: 'He thrusts at them as long as they exchange thrusts; then when they have thrust, he engages them in striking; and when they strike, they grapple in close combat.'" In the ḥadīth: "The name of his, peace be upon him, arrow was al-Mūtaṣilah (الموتصلة)" — so named as a good omen for its reaching (wuṣūl/وصول) the enemy. Al-mūtaṣilah reflects the dialect (lughah/لغة) of Quraysh, for they do not assimilate this wāw and its like into the tāʾ, but say mawtaṣil, mawtafiq, mawtaʿid, and the like, while others... [entry continues]