In lieu of an abstract, here is a brief excerpt of the content:

9 9 Author’s Notice Praise be to God, who each happy thought inspires, and to guide man to righteous acts conspires. To proceed: everything that I have set down in this book is determined by one of two concerns. The first of these is to give prominence to the oddities of the language, including its rare words.3 Under the category of oddities fall words that are similar in meaning and words that are similar in lexical association. Here I have included the most celebrated, important, and necessary items that need to be known, and in elegantly eloquent form, for, had they been set out in the style typical of our books on language, divorced from any context, the effect would have been wearisome. I have also taken care on some occasions to present them in alphabetical order and on others to arrange them in paragraphs of rhymed prose and morphologically parallel expressions.4 Another consists of substitution and swapping,5 as in tuʾrūr, thuʾrūr, tuʾthūr, and turtūr (“police officer or his assistant”6), or tamaṭṭā, tamattā, tamaṭṭaṭ, and tamaddad (“to stretch”). Another is the production of numerous words of similar sound and meaning from a single letter of the alphabet, such as ghaṭash (“going blind from hunger”) and ghamash (ditto), and bahz (“shoving”), baḥz (ditto), baghz (“striking with the foot or a stick”), and ḥafz (“pushing from behind”), for it is to be noted that each letter is associated with a specific meaning distinct from that of every other letter—a peculiarity of the Arabic language of which few have taken note. I have written a book devoted to this topic entitled Muntahā l-ʿajab fī khaṣāʾiṣ lughat al-ʿArab (Wonder’s Apogee Concerning Every Arab Linguistic Particularity).7 Thus, among the characteristic associations of the letter ḥ, for example, are amplitude and expansiveness, as in the words ibtiḥaḥ (“affluence and abundance”), badāḥ (“broad tract of land”), barāḥ (“broad uncultivated tract of land”), abṭaḥ (“wide watercourse”), iblindāḥ (“widening out (of a place)”), jaḥḥ (“leveling out (of a thing)”), raḥraḥ (“wide and spread out”), murtadaḥ (“scope, freedom”), rawḥ (“breeze”), tarakkuḥ (“spaciousness”), tasṭīḥ (“roof-laying”), masfūḥ (“spreading (of water)”), masmaḥ (“ample room”) as in the saying “Keep thou to the truth, for in it is ample room, i.e., 0.2.1 0.2.2 0.2.3 0.2.4 10 10  ���� � ��� � �� ���������� �� � � ��� �� ‫ح‬ �‫ا‬�‫ط‬ �� �‫ن‬ �‫ل‬��‫ص‬� � ‫ا‬ � ‫ل‬ � � ‫ا‬‫و‬�� ‫ح‬ �‫د‬��‫ل‬��‫ص‬� � ‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ ��‫ح‬ �‫ي‬ � ‫ف‬ ���‫ص‬� � ‫ل‬�� ‫ا‬‫و‬�� ‫ح‬ � ‫ر‬ ‫ش‬ ���‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ ��‫ح‬ �‫�د‬ ُ ‫ش‬ ���‫ل‬� � ‫ا‬‫و‬�� ‫ح‬ �‫ا‬�‫س�ي‬�� ‫ن‬ �‫ا‬ � ‫ل‬ � � ‫ا‬‫و‬�� ‫ة‬ ��‫ح‬ �‫ا‬�‫س‬��‫ل‬� � ‫ا‬‫و‬�� ‫ظ‬ � �� �‫ا‬�‫ف‬ ��‫ل‬� � ‫ا‬ ‫ه‬�‫ب‬ �� ‫ق‬ � � ‫ح‬ � ‫ل‬�� ‫ي‬ �� ‫و‬�� * ‫ب‬ �‫ا‬�‫ب‬ �‫ل‬� � ‫ا‬‫ر‬ ‫خ‬ � � ‫آ‬ � ‫ى‬ � ‫ل‬�� ‫ا‬ ‫ة‬ ��‫ح‬ � ‫ط‬ �� � ‫ل‬�� ‫ف‬ ��‫ل‬�� ‫ا‬ ‫و‬�� ‫ح‬ � ‫ط‬ �� � ‫ف‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫ح‬ � ‫ش‬ ���� ‫ف‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫ح‬ � ‫ط‬ �� �‫ر‬ ‫ف‬ ��‫م‬ ‫�ل‬ � ‫ا‬‫و‬�� ‫ح‬ � ‫ط‬ �� � ‫ل‬� � ‫ا‬‫و‬�� ‫ح‬ � ‫ف‬ ��‫ل‬��‫ص‬� � ‫م‬ ‫�ل‬ � ‫ا‬‫و‬�� ‫ة‬ ��‫ح‬ �‫ا‬�‫م‬�‫س‬��‫ل‬�� ‫ا‬‫و‬�� ‫ح‬ � ‫ي‬ � ‫ر‬‫��س‬ ‫ت‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫ح‬ �‫ا‬�‫ج‬ � � ‫س‬���‫ا‬ � ‫ل‬ � � ‫ا‬‫و‬�‫ح‬ � ‫ن‬ � ‫ر‬ ‫�ظ‬ �� �‫ن‬ �‫ل‬� � ‫ا‬ ‫ن‬ �‫ا‬�‫ع‬ �‫م‬�‫ا‬�‫ب‬ �� ‫ا‬ � ‫ل‬ � � ‫ا‬ ‫ك‬‫ر‬‫�د‬‫ت‬ �� ‫ا‬ � ‫ل‬ � � ‫ل‬� � ‫ا‬�‫ص‬� � ‫ت‬ ��‫ا‬ � ‫ل‬ � � ‫ا‬ ‫ة‬ ��‫ي‬ � ‫�ف‬� ‫خ‬ � � ‫ة‬ �‫ر‬‫ي‬ �� ‫ث‬ �‫ك‬ � �� ‫ة‬ �‫دا‬��‫خ‬ � �‫ر‬‫ب‬ ��‫ل‬� � ‫ا‬ ‫و‬�‫ح‬ � ‫ن‬ � ‫ة‬ �� ‫ض‬ �� �‫ا‬� ‫ض‬ �� � ‫غ‬ � �‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ ��‫م‬�‫و‬�‫ع‬�‫ن‬ �‫ل‬� � ‫ا‬‫و‬�� ‫ي�ن‬ ��‫ل‬��‫ل‬� � ‫ا‬ ‫ل‬� � ‫ا‬‫د‬��‫ل‬� � ‫ا‬ ‫ف‬ � � �‫ر‬‫ح‬ � ‫ص‬� �‫ئ‬ ��‫ا‬�‫ص‬� � ‫�خ‬ � ‫�ن‬‫م‬�‫و‬�� * ‫ح‬ � ‫�س�ن‬��‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ �‫د‬‫ا‬‫ر‬‫ل‬� � ‫ا‬‫و‬�� ‫د‬‫و‬� ‫خ‬ � � ‫ل‬�� ‫ا‬‫و‬�� ‫ة‬ �‫ا‬‫�د‬‫�ن‬ ‫ب‬ � ‫�خ‬ � ‫ل‬�� ‫ا‬‫و‬�� ‫ه�م�د‬ � ‫ث‬ �‫ل‬� � ‫ا‬‫و‬�� ‫�ه�د‬‫و‬�‫ث‬ �‫ل‬� � ‫ا‬‫و‬�� ‫�د‬‫غ‬ � �‫م‬ � ‫ث‬ �‫م‬ ‫ل‬ � ‫ا‬ ‫و‬�� ‫ع�د‬ �‫م‬ � ‫ث‬ �‫م‬ ‫ل‬ � ‫ا‬ ‫و‬�� ‫ع�د‬ �‫ث‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬ ‫أ‬ ��‫ث‬ �‫ل‬� � ‫ا‬‫و‬�� ‫�د‬‫ت�ي‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬ ‫أ‬ ��‫م‬ ‫�ل‬ � ‫ا‬‫و‬�� ‫ة‬ �‫�د‬‫ش‬ ��� ‫ق‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫�ه�د‬‫ر‬ ‫ق‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫د‬‫و‬�‫ه‬ � ‫ل‬��‫ف‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫د‬‫و‬�‫ل‬��‫م‬�‫ا‬ � ‫ل‬ � � ‫ا‬‫و‬�� ‫�ه�د‬‫ر‬ ‫ف‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫د‬‫ر‬‫ب‬ ��‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ �‫د‬‫ا‬�‫ه‬�‫ر‬‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ �‫د‬‫و‬� ْ‫خ‬ � �َ ‫ر‬‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ �‫�ه�د‬‫ر‬‫��س‬‫ل‬� � ‫ا‬‫و‬�� ‫�د‬ ‫�غ‬ �‫ر‬‫ل‬� � ‫ا‬ ‫ة‬ �� ‫ي‬ ��‫و‬�‫ن‬ �‫ع‬ �‫م‬ ‫�ل‬ � ‫ا‬ ‫ر‬‫و‬�‫م‬�‫ا‬ � ‫ل‬ � � ‫ا‬ ‫�ن‬‫م‬� ‫ه‬�‫ب‬ �� ‫ق‬ � � ‫ح‬ � ‫ل‬�� ‫ي‬ �� ‫و‬�� * ‫ب‬ �‫ا‬�‫ب‬ �‫ل‬� � ‫ا‬‫ر‬ ‫خ‬ � �‫ا‬ ‫ى‬ � ‫ل‬�� ‫ا‬ ‫د‬�� َ ‫ل‬�� َ ‫م‬ ‫�ل‬ � ‫ا‬‫و‬�� ‫�د‬‫غ‬ � �‫م‬ ‫�ل‬ � ‫ا‬‫و‬�� ‫د‬‫ر‬‫�م‬ ‫�ل‬ � ‫ا‬‫و‬�� ‫�ن‬‫م‬� ‫ر‬ ‫ا‬� ‫ث‬ �‫ك‬ � ���‫ا‬ � ‫ل‬ � � ‫ا‬ ‫ا‬�‫ه‬ �‫ي‬ � ‫ف‬ � � � ‫ا‬‫و‬�‫ع‬ � ‫ا‬‫ر‬ ‫ى‬ � � ‫ا‬ ‫ف‬ � � �‫و‬��‫ر‬‫ح‬ � ‫ل‬�� ‫ا‬ ‫�ض‬� � ‫ع‬ �‫ب‬ �� ‫ى‬ � ‫�ف‬ � � ‫ا‬‫و‬�‫ل‬� � ‫�اد‬‫ع‬ � ‫ا‬�‫م‬�‫ب‬ �‫ور‬�� * ‫ك‬��‫ل‬� � ‫ذ‬ � ‫ر‬‫ي‬ �� ‫�غ‬ �‫و‬�� ‫د‬��‫ج‬ � � ‫م‬ ‫ل‬ � ‫ا‬ ‫و‬�� ‫ة‬ �‫و‬� ‫�ق‬�‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ ��‫ب‬ ��‫ا‬� ‫ل‬�‫ص‬� � ‫ل‬� � ‫ا‬ ‫ى‬ � ‫ل‬��‫ع‬ � ‫ل‬� � ‫�د‬‫ت‬ �� ‫ة‬ �‫ر‬‫ي‬ �� ‫ث‬ �‫ك‬ � �� ‫ظ‬ � �� �‫ا‬�‫ف‬ ��‫ل‬� � ‫ا‬ ‫ى‬ � ‫ل‬��‫ع‬ � ‫ا‬� ‫ض‬ �� �‫ي‬ ��‫ا‬ ‫ل‬�‫�م‬� ‫ت‬ � ‫ش‬ ���‫ي‬ � ‫ل‬� � ‫ا‬‫د‬��‫ل‬� � ‫ا‬ ‫ف‬ � � �‫ر‬‫ح‬ � ‫ن‬ �‫ا‬� ‫ف‬ � � � ‫�ض‬� �‫ي‬ � ‫�ق‬�‫ن‬ �‫ل‬� � ‫ا‬ ‫�د‬‫ي‬ ��‫د‬��‫ح‬ � ‫ل‬�� ‫ا‬‫و‬�� ‫د‬�� ‫م‬�‫ج‬ � � ‫ل‬�� ‫ا‬‫و‬�� ‫�م�د‬‫ل‬��‫ج‬ � � ‫ل‬�� ‫ا‬‫و‬�� ‫ع�د‬ �‫ل‬��‫ج‬ � � ‫ل‬�� ‫ا‬‫و‬�� ‫�د‬‫ي‬ �‫�ي‬�‫ا‬�‫ت‬ �‫ل‬� � ‫ا‬‫و‬�� ‫�د‬‫ي‬ �‫ك‬ � �� ‫ا‬�‫ت‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬ ّ ‫د‬‫ا‬�‫ت‬ �‫ل‬� � ‫ا‬ ‫و‬�‫ح‬ � ‫ن‬ � ‫ك‬��‫ل‬� � ‫ذ‬ �‫و‬�� * ‫ة‬ �‫�د‬‫ش‬ ���‫ل‬� � ‫ا‬‫و‬�� ‫د‬‫ر‬ ‫�ج‬ � ‫ع‬ �‫ل‬�� ‫ا‬‫و‬�� ‫�د‬‫غ‬ � �‫م‬ �‫ص‬� � ‫ل‬�� ‫ا‬‫و‬�� ‫د‬��‫خ‬ � � ‫ل‬��‫ص‬� � ‫ل‬�� ‫ا‬‫و‬�� ‫د‬��‫ل‬��‫ص‬� � ‫ل‬� � ‫ا‬‫و‬�� ‫�د‬‫ف‬ ��‫ص‬� � ‫ل‬� � ‫ا‬‫و‬�� ‫�دد‬‫ش‬ ��� ‫ت‬ ��‫ل‬� � ‫ا‬‫و‬�� ‫ه�د‬ � ‫�م‬‫س‬��‫ل‬�� ‫ا‬‫و‬�� ‫د‬‫و‬��‫د‬��‫خ‬ � � ‫س‬���‫ل‬�� ‫ا‬ ‫و‬�� ‫دد‬��‫ح‬ � ‫س‬���‫ل‬�� ‫ا‬ ‫و‬�� * ‫ه‬‫ر‬ ‫خ‬ � � ‫آ‬ � ‫ى‬ � ‫ل‬�� ‫ا‬ ‫د‬��‫ل‬��‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬ّ ‫ر‬‫ط‬ �� � ‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬ّ ‫و‬�‫ط‬ �� � ‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬��‫ل‬��‫ص‬� � ‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ‫ة‬ �‫�د‬‫ق‬ � � �‫ر‬‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ّ ‫�د‬ ‫ب‬ ��‫ر‬ِ‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬‫ر‬‫ع‬ �‫ل‬� � ‫ا‬‫و‬�� ‫د‬��‫ل‬��‫ج‬ � � ‫ع‬ �‫ت‬ �‫ل‬�� ‫ا‬ ‫و‬�� 5،2،0 6،2،0 [18.119.125.7] Project MUSE (2024-04-19 23:55 GMT) 11 11 Author’s Notice space,”8 sāḥah (“courtyard”), insiyāḥ (“bigness of belly”), shudḥah (“roominess ”), sharḥ (“laying open”), ṣafīḥah (“slab of stone”), ṣaldaḥ (“wide stone”), iṣlinṭāḥ (“widening out (of a valley)”), muṣalfaḥ (“large-headed”), ṭaḥḥ (“spreading”), mufalṭaḥ (“large-headed”), fashḥ (“standing astraddle”), faṭḥ (“broadening”), falṭaḥah (“flattening”), and so on to the end of that rubric. To these may be added numerous words whose connection to the idea of amplitude and expansiveness is not obvious and can be detected only with careful scrutiny, such as sujāḥ (“air”), tasrīḥ (“divorce”), samāḥah (“generosity”), and sunḥ (“good fortune and blessing”). Among characteristic associations of the letter d are softness, smoothness , and tenderness, as in the words burakhdāh (“a smooth, limp woman”), tayd (“kindness”), thaʾad (“soft, tender plants”), thaʿd (“soft dates”), muthamʿidd (“clear-faced (of a boy)”), muthamghidd (“fatty (of a kid)”), thawhad (“fat and well-formed (of an adolescent boy)”), thahmad (“large and fat”), khabandāh (“fat and full (of a woman)”), khawd (“young and wellformed (of a girl)”), raʾdah (“early matured due to good nourishment (of a girl)”), rakhwaddah (“soft (of a woman)”), rahādah (“softness and pliancy”), ʿubrud (“white and soft (of a girl)”), furhud (“plump and handsome (of an adolescent boy)”), umlūd (“soft and pliable”), fulhūd (“fat and comely (of a youth)”), qurhud (“smooth, fleshy, and soft”), qishdah (“clotted cream”), maʾd (“large and fat”), murd (“boys with downy upper lips but no beards”), maghd (“smooth and fleshy”), malad (“youthfulness, softness, and wobbliness ”), and so on to the end of the rubric. To these may be added, under the heading of figurative usages, such words as raghd (“generous and kindly”), sarhadah (“ease of living”), majd (“glory, generosity”), and so on. It may be that the ancient Arabs sought to bring a balance to certain letters or, in other words, took care to give the opposite meaning full play too, for the...

Share