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وضء

Root entry · 8 derived lemmas

This root primarily concerns beauty, comeliness, and cleanliness, particularly in the context of ritual purity. It extends to the act of performing ablution and the water used for it, as well as the concept of being beautiful or handsome.

Derived headwords

الوضاءةnoun
  1. 1.
    beauty and cleanlinessboth

    beauty and cleanliness

وضيءadjective
  1. 1.
    Comely, handsome, beautifulboth

    Describes someone who is beautiful, comely, or handsome.

توضأverb
  1. 1.
    To perform ablutionboth

    To perform the ritual ablution (wudu') before prayer.

وتوضأت للصلاة — And I performed ablution for the prayer
الوضوءnoun
  1. 1.
    the water (used for ablution)both

    the water (used for ablution)

وضوءnoun
  1. 1.
    Ablution (ritual)both

    The ritual ablution performed for prayer, considered as an action or source noun.

  2. 2.
    Water for ablutionclassical

    The water used for performing the ritual ablution.

وضأverb
  1. 1.
    To make beautifulclassical

    To make someone or something beautiful or comely.

فوضأverb
  1. 1.
    To surpass in beautyclassical

    To compete with someone in beauty and surpass them.

واضأته فوضأته أضؤه — I competed with him in beauty and he surpassed me
وضيءadjective
  1. 1.
    Comely, handsome, beautifulboth

    Describes someone who is beautiful, comely, or handsome.

Parallel reading

تقول منه: وضوء الرجل، أي صار وضيئا.
You say from it: 'wudu' of the man', meaning he became comely.
وتوضأت للصلاة ولا تقل توضيت، وبعضهم يقوله.
And perform ablution for prayer, and do not say 'tawaddayt', though some say it.
والوضوء بالفتح: الماء الذى يتوضأ به، والوضوء أيضا: المصدر من توضأت للصلاة، مثل الولوع والقبول بالفتح.
And 'al-wudu'' (with fatha) is the water with which one performs ablution, and 'al-wudu'' (with fatha) is also the source noun from 'tawadda'tu li-s-salat', like 'al-walu'' and 'al-qabul' (with fatha).
قال اليزيدي: الوضوء بالضم المصدر.
Al-Yazidi said: 'Al-wudu'' (with damma) is the source noun.
وحكى عن أبى عمرو ابن العلاء: القبول بالفتح مصدر لم أسمع غيره، وذكر الاخفش في قوله تعالى: (وقودها الناس والحجارة) فقال: الوقود الحطب بالفتح، والوقود بالضم: الاتقاد وهو الفعل.
And he narrated from Abu Amr ibn al-'Ala': 'Al-qabul' (with fatha) is a source noun, I have not heard otherwise. And Al-Akhfash mentioned regarding the Almighty's saying: (Its fuel is people and stones), he said: 'Al-waqud' (with fatha) is firewood, and 'al-waqud' (with damma) is the burning, which is the action.
قال: ومثل ذلك الوضوء وهو الماء، والوضوء وهو الفعل.
He said: And similar to that is 'al-wudu'' (meaning water), and 'al-wudu'' (meaning the action).
ثم قال: وزعموا أنهما لغتان بمعنى واحد، تقول: الوقود والوقود، يجوز أن يعنى بهما الحطب ويجوز أن يعنى بهما الفعل.
Then he said: And they claimed that they are two linguistic variants with one meaning. You say: 'al-waqud' and 'al-waqud'; it is permissible for them to mean firewood and permissible for them to mean the action.
وقال غيره: القبول والولوع مفتوحان، وهما مصدران شاذان، وما سواهما من المصادر فمبنى على الضم.
And others said: 'Al-qabul' and 'al-walu'' are open (fatha), and they are two irregular source nouns, and whatever is other than them among source nouns is based on damma.
وتقول واضأته فوضأته أضؤه، إذا فاخرته بالوضاءة فغلبته.
And you say 'wadha'tuhu fa-wadda'tuhu adhu'uhu', if you competed with him in beauty and he surpassed you.
والوضاء بالضم والمد: الوضئ.
And 'al-wadha'' (with damma and madd) is 'al-wadi'' (the comely one).
قال أبو صدقة الدبيري الشاعر: والمرء يلحقه بفتيان الندى خلق الكريم وليس بالوضاء
Abu Sadaqa al-Dubayri the poet said: And a person is associated with the generous youths by noble character, and not by being comely.