Mashrabaمشربة

Root · 273 in the Quran · 121 in 23 texts of the library

أخذPer Ibn Fāris: to possess, seize, and gather a thing. (root khdh)

الهمزة والخاء والذال أصل واحد تتفرع منه فروع متقاربة في المعنى أما أخذ فالأصل حوز الشيء وجبيه وجمعه تقول أخذت الشيء …

Ibn Fāris, Maqāyīs al-lugha · English rendering

أخذ

The family of the root

Patterns computed · our data

The words of أ خ ذ that our sources attest: the root's letters in green, the added letters in gold.

38 words6 verbs8 verbal nouns5 participles1 place or instrument2 intensives and elatives11 other nouns5 plurals

  • أَخَذَhe took
  • اتَّخَذَtake; adopt
  • آخذَ—
  • أَخْذ—
  • مُتَّخِذ—
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs6أَخَذَ · اتَّخَذَ · آخذَ

The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →

Form I vowels: فَعَلَ يَفْعُلُ (a – u; the imperfect from Lane's “aor.”)

Verbal nouns8أَخْذ · أَخْذ · أَخَذ

The action itself, named as a noun (maṣdar).grammar →

Participles5مُتَّخِذ · مَأْخُوذ · مُؤَخَّذ

The one who does it, and the one it is done to.grammar →

  • مُتَّخِذactive, Form VIIIQurʾān ×3
  • مَأْخُوذtaken; seizedautopassive, Form Ilibrary ×3Lane
  • مُؤَخَّذman withheld by a kind of enchantment or charm from womenLanepassive, Form IILaneIbn Fāris
  • مُسْتَأْخِذrequiring to be clippedLaneactive, Form XLaneIbn Fāris
  • مُؤْتَخِذactive, Form VIIILane
Place, time and instrument1مَأْخَذْ

Where or when it happens, and what it is done with: the m- nouns.grammar →

  • مَأْخَذْthe places whence birds are takenLanenoun of place or timelibrary ×2Lane
Intensives, qualities and the elative2أَخَّاذ · أَخِيذ

The quality carried far, held as a trait, or compared.grammar →

  • أَخَّاذone who takes eagerly, or greedilyLaneintensive (faʿʿāl)LaneIbn Fāris
  • أَخِيذtakenLanequality (faʿīl)Lane
Other nouns11آخِذ · أَخِذ · أَخْذَة

Nouns on other patterns; their meaning is learned word by word.grammar →

Plurals5أَوَاخِذ · أُخَذ · أُخُذ

Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →

  • أَوَاخِذbroken plural of آخِذLaneIbn Fāris
  • أُخَذmanners of taking, or seizing, of a man with whom one is wrestlingfrom the singularbroken plural of أُخْذَةLaneIbn Fāris
  • أُخُذpools of water left by a torrentfrom the singularbroken plural of إِخَاذLaneIbn Fāris
  • مُتَّخِذَاتsound plural of مُتَّخِذQurʾān ×1
  • مَآخِذbroken plural of مَأْخَذْLane

Reference

Why this shape?What each of the 17 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.

مَفْعَلَةأ خ ذمَأْخَذَة

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

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)'

    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

    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

English: AI translation
  • al-Khalīl · 170Al-akhdh (الأخذ): the act of taking.

    al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.

    Al-akhdh (الأخذ): the act of taking. Al-ākhidha (الأخذة): a charm that wards off the evil eye and the like. Al-ikhādha (الإخاذة): an estate/property that a person takes for himself. A man mu'akhkhadh (مؤخذ) regarding women is as though restrained from them, like an impotent man ('inīn) and the like. It is said that al-ittikhādh (الاتخاذ) is from 'takhadha, yatkhadhu, takhdhan'; 'takhadhtu mālan' means I acquired wealth, the tā' made obligatory as though original. The origin is from al-akhdh, God willing. In the Qur'ān: 'you could have taken a payment for it' [al-Kahf 18:77]. Al-akhidh (الأخذ), without lengthening, among camels: when fatness begins to take hold in it, plural (fem.) al-awākhidh. Similarly: the camel 'akhidha, ya'khadhu, akhadhan,' so it is akhidh, meaning a seizure/madness-like state takes hold of it; likewise the sheep. Al-ikhāf, al-ikhādha, and al-ikhdh: what you dig for yourself in the form of a basin, plural ukhdhān; it is meant to hold water for [several] days. Al-ukhudh, on the pattern of fu'ul, is so named because one takes it for oneself, from akhadha, ya'khudhu. A khindhiyān (خنذيان) man: one of much mischief. Al-musta'khidh: the submissive one; 'a sick man mustaʾkhidh' means subdued by his illness.

    AI translation of the Arabic below

    الأخذ: التناول. والأخذة: رقية تأخذ العين ونحوها. والإخاذة: الضيعة يتخذها الإنسان لنفسه. ورجل مؤخذ عن النساء كأنه حبس، عن ايتائهن كالعنين ونحوه. ويقال الاتخاذ من تخذ يتخذ تخذا وتخذت مالا أي كسبته، ألزمت التاء كأنها أصلية. والأصل من الأخذ إن شاء الله [تعالى] . وفي القرآن: لاتخذت عليه أجرا «3» . والأخذ، بغير مد، من الإبل: حين يأخذ فيه السمن، وهن الأواخذ. ونحو ذلك: أخذ البعير يأخذ أخذا، فهو أخذ، أي: شبه الجنون يأخذه. وكذلك الشاة. والإخاف والإخاذة «1» والإخذ: ما حفرت لنفسك كهيئة الحوض، ويجمع على أخذان، وهو أن تمسك الماء أياما. والأخذ على تقدير فعل غدر سمي به لأنه يتخذه لنفسه من أخذ يأخذ «2» . ورجل خنذيان كثير الشر. والمستأخذ: المستكين، ومريض مستأخذ أي: مستكين لمرضه «3»

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 4, p. 298) ↗
  • al-Jawharī · 393'Akhadhtu al-shay'a, ākhudhuhu, akhdhan': I took the thing.

    al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.

    'Akhadhtu al-shay'a, ākhudhuhu, akhdhan': I took the thing. Al-ikhdh, with kasra: the [verbal] noun. The imperative from it is 'khudh' (خذ), its origin being 'u'khudh,' but they found the two hamzas burdensome and dropped them for lightening; the same applies to the imperative from akala and amara and the like. Their saying 'khudh 'anka' means: take what I say, and set aside doubt and dispute. One says 'khudh al-khiṭām' and 'khudh bi'l-khiṭām' (take the halter), with the same meaning. Nujūm al-akhdh: the mansions of the moon, since the moon 'takes' [its place] every night in one of them. 'Ākhadhahu bi-dhanbihi, muʾākhadhatan' (he held him to account for his sin); the common people say 'wākhadhahu' [without hamza]. It is said: 'i'takhadhū fī al-qitāl,' with two hamzas, meaning they seized one another in fighting. And al-ittikh... [entry continues]

    AI translation of the Arabic below

    أخذت الشئ آخذه أخذا: تناولته. والإخذ بالكسر، الاسم. والأمر منه خذ، وأصله اؤخذ إلا أنهم استثقلوا الهمزتين فحذفوهما تخفيفا. وكذلك القول في الامر من أكل وأمر وأشباه ذلك. وقولهم: خذ عنك، أي خذ ما أقول، ودع عنك الشك والمراء. يقال: خذ الخطام، وخذ بالخطام بمعنى. ونجوم الأخذ: منازل القمر، لأن القمر يأخذ كل ليلة في منزل منها. وآخذه بذنبه مؤاخذة. والعامة تقول: واخذه. ويقال: ائتخذوا في القتال، بهمزتين، أي أخذ بعضهم بعضا. والاتخ

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 559) ↗
  • Ibn Fāris · 395Hamza, khā', and dhāl form a single root from which branch meanings close to one another.

    Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).

    Hamza, khā', and dhāl form a single root from which branch meanings close to one another. As for akhadha (أخذ), the basic meaning is to acquire, gather, and collect a thing; you say 'akhadhtu al-shay'a, ākhudhuhu, akhdhan' (I took it). Al-Khalīl said: it is the opposite of giving, and it is the act of taking. He said: al-ākhidha (الأخذة) is a charm that wards off the evil eye and the like. Al-mu'akhkhadh (المؤخذ) is a man whom a woman has bewitched regarding his judgment and rendered impotent toward women, as though restrained from them. Al-ikhādha (الإخاذة) — Abū 'Ubayd says al-ikhādh (الإخاذ) without the tā' — is a gathering-place of water resembling a pool. Al-Khalīl said: because a person takes it for himself; it may also be called ikhādh because it 'takes' [some water from a larger source]. Abū 'Ubayd and others cited from 'Adī ibn Zayd, describing rain: "So there returned in it, like tufts of wool, [flowers] from the meadow, and the pools were not stinted toward the reservoirs" The plural of al-ikhādh is ukhudh (أخذ). Al-Akhṭal said: "And he remained watching from a height, the reservoirs having been guarded, thinking the way to the reservoirs was drained (mathmūd)" Masrūq ibn al-Ajda' said: 'I have likened nothing to the Companions of Muhammad, peace and blessings upon him, except the reservoirs (al-ikhādh): one reservoir suffices a single rider, another suffices two riders, and another suffices a great multitude.' This analogy is also used for ailments that 'take hold' in things, and for other than ailments, though their underlying pattern is one. Al-Khalīl said: al-ākhidh (الآخذ) among camels is the one in which fatness has begun to take hold, plural (fem.) al-awākhidh (الأواخذ). He said: the camel 'akhidha, ya'khadhu, akhadhan,' so it is akhidh (أخذ) — like a form of seizure/madness afflicting it — and this occurs in sheep too. If one asks: the analogy has held correctly up to here — what of ramad (ophthalmia)? For it is said al-akhdh is ramad and al-akhidh is one afflicted with ramad. It is answered: we have said ailments are so named because they 'take hold' of a person, and this applies here too. The commentators on Hudhayl poetry said of Abū Dhu'ayb's line: "He casts his eyes toward the unseen, his gaze lowered, as the one overcome (al-musta'khidh) by ophthalmia droops" meaning: the wild ass casts his eyes toward all that is hidden from him, his gaze lowered, like one overcome whose ophthalmia has intensified — i.e., whose affliction by it has intensified and 'taken hold' (ista'khadha) in him — so he droops, i.e., lowers his head; it is also said [kasafa means] closed [his eyes]. Thus is confirmed what we said: that it [ramad] is called akhdh because it 'takes hold' (yasta'khidhu) in the eye. This is a well-known word, I mean ista'khadha. Ibn Abī Rabī'a said: "Toward them — whenever sleep takes hold (yasta'khidhu) among them — while I have a sitting-place which, but for [my] longing, would be more forbidding" As for 'nujūm al-akhdh' (the stars of taking), they are the [lunar] mansions, following the same analogy, since the moon 'takes' [its position] each night in one of them. A poet said: "And the mansions of taking had become bereft [of rain], save Anḍa — a barren Anḍa whose scant drip brings no fertility"

    AI translation of the Arabic below

    الهمزة والخاء والذال أصل واحد تتفرع منه فروع متقاربة في المعنى أما أخذ فالأصل حوز الشيء وجبيه وجمعه تقول أخذت الشيء آخذه أخذا قال الخليل هو خلاف العطاء وهو التناول قال والأخذة رقية تأخذ العين ونحوها والمؤخذ الرجل الذي تؤخذه المرأة عن رأيه وتؤخذه عن النساء كأنه حبس عنهن والإخاذة وأبو عبيد يقول الإخاذ بغير هاء مجمع الماء شبيه بالغدير قال الخليل لأن الإنسان يأخذه لنفسه وجائز أن يسمى إخاذا لأخذه من ماء وأنشد أبو عبيد وغيره لعدي بن زيد يصف مطرا : — فآض فيه مثل العهون من الروض … وما ضن بالإخاذ غدر … وجمع الإخاذ أخذ قال الأخطل : — فظل مرتبئا والأخذ قد حميت … وظن أن سبيل الأخذ مثمود … وقال مسروق بن الأجدع ما شبهت بأصحاب محمد صلى الله عليه وسلم إلا الإخاذ تكفي الإخاذة الراكب وتكفي الإخاذة الراكبين وتكفي الإخاذة الفئام من الناس ويستعمل هذا القياس في أدواء تأخذ في الأشياء وفي غير الأدواء إلا أن قياسها واحد قال الخليل الآخذ من الإبل الذي أخذ فيه السمن وهن الأواخذ قال وأخذ البعير يأخذ أخذا فهو أخذ خفيف وهو كهيئة الجنون يأخذه ويكون ذلك في الشاء أيضا فإن قال قائل فقد مضى القياس في هذا البناء صحيحا إلى هذا المكان فما قولك في الرمد فقد قيل إن الأخذ الرمد والأخذ الرمد قيل له قد قلنا إن الأدواء تسمى بهذا لأخذها الإنسان وفيه وقد قال مفسرو شعر هذيل في قول أبي ذؤيب : — يرمي الغيوب بعينيه ومطرفه … مغض كما كسف المستأخذ الرمد … يريد أن الحمار يرمي بعينيه كل ما غاب عنه ولم يره وطرفه مغض كما كسف المستأخذ الذي قد اشتد رمده أي اشتد أخذه له واستأخذ الرمد فيه فكسف نكس رأسه ويقال غمض فقد صح بهذا ما قلناه أنه سمي أخذا لأنه يستأخذ فيه وهذه لفظة معروفة أعني استأخذ قال ابن أبي ربيعة : — إليهم متى يستأخذ النوم فيهم … ولي مجلس لولا اللبانة أوعر … فأما نجوم الأخذ فهي منازل القمر وقياسها ما قد ذكرناه لأن القمر يأخذ كل ليلة في منزل منها قال شاعر : — وأخوت نجوم الأخذ إلا أنضة … أنضة محل ليس قاطرها يثري —

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 68) ↗
  • Lisān · 711Al-akhdh: the opposite of giving;

    Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).

    Al-akhdh: the opposite of giving; it is also the act of taking. 'Akhadhtu al-shay'a, ākhudhuhu, akhdhan': I took it; 'akhadhahu, ya'khudhuhu, akhdhan'; al-ikhdh, with kasra, is the [verbal] noun. When commanding, you say 'khudh,' its origin being 'u'khudh,' but the two hamzas were found heavy and dropped for lightening. Ibn Sīda said: when the two hamzas came together and the word was used frequently, the original hamza was dropped, the sukūn removed, so the extra hamza became unnecessary; it also occurs in its original form as 'ūkhudh.' The same applies to the imperative from akala and amara and the like; one says 'khudh al-khiṭām' and 'khudh bi'l-khiṭām' with the same meaning. Al-ta'khādh (التأخاذ): a taf'āl-form from al-akhdh. Al-A'shā said: "Ma'add's turning-back shall surely return: night-travel and the taking of loaned she-camels" Ibn Barrī said: what is [actually] in al-A'shā's poem is: 'Ma'add's turning-back shall surely be restored: night-travel and the taking of loaned camels,' meaning its reversion. It is said: 'so-and-so returned to his 'ikr,' meaning to his former state, and he explained al-'ikr by saying 'night-travel and the taking of loaned camels.' Al-minaḥ: plural of minḥa, a she-camel lent by her owner to be milked and benefited from, then returned. In al-Nawādir: 'ikhādhat al-ḥajafa' [of a shield] is its handle, i.e. its grip-piece. In the ḥadīth: a woman came to 'Ā'isha, may God be pleased with her, [and asked something regarding] her camel [husband]. In another ḥadīth: 'Should I place a restraining charm on (u'khadhu) my camel [husband]?' She [i.e., 'Ā'isha] did not understand at first, until she realized [the meaning], and ordered her sent away. In another ḥadīth: she said to her: 'Should I place a binding charm on my camel [husband]?' She said: 'Yes.' Al-ta'khīdh (التأخيذ): sorceresses' restraining of their husbands from other women; she meant by 'the camel' her husband, and 'Ā'isha, may God be pleased with her, did not know this, and so permitted her. Al-ta'khīdh: that a woman resorts to stratagems to prevent her husband from intercourse with other women — a kind of sorcery. It is said: 'so-and-so [woman] has an ākhidha by which men are restrained from women'; 'the sorceress akhadhathu ta'khīdhan' (bound him by magic); from this the captive is called akhīdh (أخيذ). 'So-and-so was akhidha' means he was taken captive; from this is His saying, exalted: 'so kill the polytheists wherever you find them, and take them [captive]' [al-Tawba 9:5] — meaning, and God knows best: capture them. Al-Farrā' [said]: 'more of a liar than the army's captive,' who is the one his enemies capture and use to guide them to his people, so he lies to them as best he can. Al-akhīdh: that which is taken; al-akhīdh: the captive. Al-akhīdha: the woman taken captive. In the ḥadīth: he took the sword and said, 'Who will protect you from me?' He [the Prophet] said: 'Be the best of takers,' meaning the best of captors. Al-akhīdha: whatever is seized by force and taken. 'Ākhadhahu bi-dhanbihi, muʾākhadhatan': he punished/held him accountable for his sin. In the noble revelation: 'So each We seized for his sin' [al-'Ankabūt 29:40]. And His saying, mighty and exalted: 'And how many a city did I give respite while it was doing wrong, then I seized it' — meaning I seized it with punishment, [the word 'punishment'] being dispensed with due to its earlier mention in His saying: 'And they urge you to hasten the puni[shment]...' [entry continues]

    AI translation of the Arabic below

    الأخذ: خلاف العطاء، وهو أيضا التناول. أخذت الشيء آخذه أخذا: تناولته؛ وأخذه يأخذه أخذا، والإخذ، بالكسر: الاسم. وإذا أمرت قلت: خذ، وأصله أؤخذ إلا أنهم استثقلوا الهمزتين فحذفوهما تخفيفا؛ قال ابن سيده: فلما اجتمعت همزتان وكثر استعمال الكلمة حذفت الهمزة الأصلية فزال الساكن فاستغني عن الهمزة الزائدة، وقد جاء على الأصل فقيل: أوخذ؛ وكذلك القول في الأمر من أكل وأمر وأشباه ذلك؛ ويقال: خذ الخطام وخذ بالخطام بمعنى. والتأخاذ: تفعال من الأخذ؛ قال الأعشى: ليعودن لمعد عكرة ... دلج الليل وتأخاذ المنح قال ابن بري: والذي في شعر الأعشى: ليعيدن لمعد عكرها ... دلج الليل وتأخاذ المنح أي عطفها. يقال: رجع فلان إلى عكره أي إلى ما كان عليه، وفسر العكر بقوله: دلج الليل وتأخاذ المنح. والمنح: جمع منحة، وهي الناقة يعيرها صاحبها لمن يحلبها وينتفع بها ثم يعيدها. وفي النوادر: إخاذة الحجفة مقبضها وهي ثقافها. وفي الحديث: جاءت امرأة إلى عائشة، رضي الله عنها، أقيد جملي «1». وفي حديث آخر: أؤخذ جملي. فلم تفطن لها حتى فطنت فأمرت بإخراجها؛ وفي حديث آخر: قالت لها: أؤخذ جملي؟ قالت: نعم. التأخيذ: حبس السواحر أزواجهن عن غيرهن من النساء، وكنت بالجمل عن زوجها ولم تعلم عائشة، رضي الله عنها، فلذلك أذنت لها فيه. والتأخيذ: أن تحتال المرأة بحيل في منع زوجها من جماع غيرها، وذلك نوع من السحر. يقال: لفلانة أخذة تؤخذ بها الرجال عن النساء، وقد أخذته الساحرة تأخيذا؛ ومنه قيل للأسير: أخيذ. وقد أخذ فلان إذا أسر؛ ومنه قوله تعالى: فاقتلوا المشركين حيث وجدتموهم وخذوهم . معناه، والله أعلم: ائسروهم. الفراء: أكذب من أخيذ الجيش، وهو الذي يأخذه أعداؤه فيستدلونه على قومه، فهو يكذبهم بجهده. والأخيذ: المأخوذ. والأخيذ: الأسير. والأخيذة: المرأة لسبي. وفي الحديث: أنه أخذ السيف وقال من يمنعك مني؟ فقال: كن خير آخذ أي خير آسر. والأخيذة: ما اغتصب من شيء فأخذ. وآخذه بذنبه مؤاخذة: عاقبه. وفي التنزيل العزيز: فكلا أخذنا بذنبه . وقوله عز وجل: وكأين من قرية أمليت لها وهي ظالمة ثم أخذتها ؛ أي أخذتها بالعذاب فاستغنى عنه لتقدم ذكره في قوله: ويستعجلونك بالعذاب*. وفي الحديث: من أصاب من ذلك شيئا أخذ به. يقال: أخذ فلان بذنبه أي حبس وجوزي عليه وعوقب به. وإن أخذوا على أيديهم نجوا. يقال: أخذت على يد فلان إذا منعته عما يريد أن يفعله كأنك أمسكت على يده. وقوله عز وجل: وهمت كل أمة برسولهم ليأخذوه قال الزجاج: ليتمكنوا منه فيقتلوه. وآخذه: كأخذه. وفي التنزيل العزيز: ولو يؤاخذ الله الناس بما كسبوا ؛ والعامة تقول واخذه. وأتى العراق وما أخذ إخذه، وذهب الحجاز وما أخذ إخذه، وولي فلان مكة وما أخذ إخذها أي ما يليها وما هو في ناحيتها، واستعمل فلان على الشام وما أخذ إخذه، بالكسر، أي لم يأخذ ما وجب عليه من حسن السيرة ولا تقل أخذه، وقال الفراء: ما والاه وكان في ناحيته. وذهب بنو فلان ومن أخذ إخذهم وأخذهم، يكسرون «1». الألف ويضمون الذال، وإن شئت فتحت الألف وضممت الذال، أي ومن سار سيرهم؛ ومن قال: ومن أخذ إخذهم أي ومن أخذه إخذهم وسيرتهم. والعرب تقول: لو كنت منا لأخذت بإخذنا، بكسر الألف، أي بخلائقنا وزينا وشكلنا وهدينا؛ وقوله أنشده ابن الأعرابي: فلو كنتم منا أخذنا بأخذكم، ... ولكنها الأوجاد أسفل سافل «2» . فسره فقال: أخذنا بأخذكم أي أدركنا إبلكم فرددناها عليكم، لم يقل ذلك غيره. وفي الحديث: قد أخذوا أخذاتهم ؛ أي نزلوا منازلهم؛ قال ابن الأثير: هو بفتح الهمزة والخاء. والأخذة، بالضم: رقية تأخذ العين ونحوها كالسحر أو خرزة يؤخذ بها النساء الرجال، من التأخيذ. وآخذه: رقاه. وقالت أخت صبح العادي تبكي أخاها صبحا، وقد قتله رجل سيق إليه على سرير، لأنها قد كانت أخذت عنه القائم والقاعد والساعي والماشي والراكب: أخذت عنك الراكب والساعي والماشي والقاعد والقائم، ولم آخذ عنك النائم؛ وفي صبح هذا يقول لبيد: ولقد رأى صبح سواد خليله، ... ما بين قائم سيفه والمحمل عنى بخليله كبده لأنه يروى أن الأسد بقر بطنه، وهو حي، فنظر إلى سواد كبده. ورجل مؤخذ عن النساء: محبوس. وائتخذنا في القتال، بهمزتين: أخذ بعضنا بعضا. والاتخاذ: افتعال أيضا من الأخذ إلا أنه أدغم بعد تليين الهمزة وإبدال التاء، ثم لما كثر استعماله على لفظ الافتعال توهموا أن التاء أصلية فبنوا منه فعل يفعل. قالوا: تخذ يتخذ، وقرئ: لتخذت عليه أجرا. وحكى المبرد أن بعض العرب يقول: استخذ فلان أرضا يريد اتخذ أرضا فتبدل من إحدى التاءين سينا كما أبدلوا التاء مكان السين في قولهم ست؛ ويجوز أن يكون أراد استفعل من تخذ يتخذ فحذف إحدى التاءين تخفيفا، كما قالوا: ظلت من ظللت. قال ابن شميل: استخذت عليهم يدا وعندهم سواء أي اتخذت. والإخاذة: الضيعة يتخذها الإنسان لنفسه؛ وكذلك الإخاذ وهي أيضا أرض يحوزها الإنسان لنفسه أو السلطان. والأخذ: …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 472) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

    E. W. Lane (d. 1876), An Arabic-English Lexicon. English, synthesising the classical dictionaries.

    أخَذَ

    1. أخَذَ, (S, A, L, &c.,) in the first pers. of which, أَخَذْتُ, [and the like,] the ذ is generally changed into ت, and incorporated into the [augmentative] ت, [but in pronunciation only, for one writes أَخَذتُّ and the like,] aor. اَخُذَ , imperative خُذْ, originally ٱؤْخُذْ, (S, L,) which latter form sometimes occurs, [but with و in the place of ؤْ when the ا is pronounced with damm,] (TA,) inf. n. أَخْذٌ (S, L, Msb, K, &c.) and تَأْخَاذٌ, (S, L, K,) the latter having an intensive signification; (MF;) and وَخَذَ is a dial. var., as mentioned by Ibn-Umm-Kásim and others on the authority of AHei; (MF in art. تخذ;) He took; he took with his hand; he took hold of; (S, A, L, Msb, K;) a thing. (S, L.) You say, خُذِ الخِطَامَ and خُذْ بِالخِطَامَ Take thou, or take thou with thy hand, or take thou hold of, the nose-rein of the camel: (S, L, Msb:) the ب in the latter phrase being redundant. (Msb.) [And أَخَذَ بِيَدِهِ, lit. He took his hand, or arm; meaning (assumed tropical:) he aided, or assisted, him: a phrase of frequent occurrence.] And أَخَذَ عَلَىيَدِ فُلَانٍ (assumed tropical:) He prevented, restrained, or withheld, such a one from doing that which he desired; as though he laid hold upon his hand, or arm: (L:) and أَخَذَ عَلَى يَدِهِ دُونَ مَا يُرِيُدهُ [signifies the same]. (K in art. لغد.) Also, inf. n. أَخْذٌ, He took, or received; contr. of أَعْطَي. (L.) [Hence,] أَخَذَ عَنْهُ, (assumed tropical:) He received from him traditions, and the like. (TA passim.) (assumed tropical:) [He took, or derived, or deduced, a word, a phrase, and a meaning.] (tropical:) He took, received, or admitted, willingly, or with approbation; he accepted. (B, MF.) So in the Kur [vii. 198], خُذِ العَفْوَ (tropical:) [Take thou willingly, or accept thou, superfluous property, or such as is easily spared by others]. (MF.) So too in the same [iii. 75], وَ أَخَذتُّمْ عَلَي ذٰلِكُمْ إِصْرِى (tropical:) [And do ye accept my covenant to that effect?]. (B.) [And in the phrases, أَخَذْنَا مِيثَاقَكُمْ بِالعَمَلِ بِمَا فِي التَّوْارَاةِ, (Jel ii. 60,) and عَلَي العَمّلِ بما في التوارة, (Idem ii. 87,) (assumed tropical:) We accepted your covenant to do according to what is in the Book of the Law revealed to Moses.] خُذْ عَنْكَ [is elliptical, and] means خُذْ مَا أَقُولُ وَدَع عَنْكَ الشَّكَ والمِرآءَ (assumed tropical:) [Accept thou what I say, and dismiss from thee doubt and obstinate disputation]. (S, L.) He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. حَازَ; (Z, Er-Rághib, B;) which, accord. to Z and Er-Rághib and others, is the primary signification; (MF;) and حَصَّلَ. (B.) [See also 8.] [He took and kept;] he retained; he detained: as in the Kur [xii. 78], فَخُذْ أَحَدَنَا مَكَانَهُ [Therefore retain thou one of us in his stead]. (B.) [He took, as meaning he took away. Hence,] أَخَذَ مِنْهُ السَّيْرُ Journeying, or travel, took from him strength; (القُوَّةَ being understood;) weakened him. (Har p. 529.) And أَخَذَ مِنَ الشَّارِبِ, (Mgh,) and مِنَ الشَّعَرِ, (Msb,) He clipped, or cut off from, (Mgh, Msb,) the mustache, (Mgh,) and the hair. (Msb.) He, or it, took by force; or seized: (B:) (assumed tropical:) he, or it, overcame, overpowered, or subdued: said by some to be the primary signification. (MF.) [See also أَخَذَهُ عَلْوَّا, &c., in art. علو: and أَخَذَهُ مِنْ فَوْقُ, &c., in art. فوق.] It is said in the Kur [ii. 256], لَا تَأْخُذُهُ سِنَةِ وَ لَا نَوْمٌ (assumed tropical:) Neither drowsiness nor sleep shall seize [or overcome] Him. (B.) [And you say, أَخَذَتْهُ رِعْدَةٌ (assumed tropical:) A tremour seized, took, affected, or influenced, him. And أَخَذَهُ بَطْنُهُ (assumed tropical:) His belly affected him with a desire to evacuate it.] You say also, أَخَذَ فِيهِ الشَّرَابُ (assumed tropical:) The wine affected him, or influenced him, so that he became intoxicated. (TA in art. ثمل.) And أَخَذَ الرَّأْسَ (Msb in art. سور, &c.) and أَخَذَ بِالرَّأْسِ (K in art. حمى, &c.) (assumed tropical:) [It had an overpowering influence upon the head]; meaning wine. (Msb, K.) And أَخَذَ بِالحَلْقِ [It (food, &c.) choked]. (IAar in art. نشب in the TA, and S in art. بشع, &c.) And لَا يَأْخُذُ فِيهِ قَوْلُ قَائِلٍ (assumed tropical:) [Nothing that any one may say will have any power, or effect, or influence, upon him]; meaning that he obeyeth no one. (L in art. ليت.) He took captive. (L, Msb, B.) So in the Kur [ix. 5], فَٱقْتُلُوا ٱلمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ [Then slay ye the believers in a plurality of gods wherever, or whenever, ye find them, and take them captives]. (Bd, L, B.) See also 2, in three places. He gained the mastery over a person, and killed, or slew, him; (Zj, L;) as also آخَذَ: (L:) or simply, (assumed tropical:) he killed, or slew. (B.) It is said in the Kur [xl. 5], وَهَمَّتْ كُّلُ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ, meaning [And every nation hath purposed against their apostle] that they might gain the mastery over him, and slay him; (Zj, L;) or (assumed tropical:) that they might slay him. (B.) (assumed tropical:) He (God, Msb) destroyed a person: (Msb, MF:) and (assumed tropical:) extirpated, or exterminated. (MF.) فَأَخَذَهُمُ ٱللّٰهُ بِذُنُوبِهِمْ [in the Kur iii. 9 and xl. 22] means But God destroyed them for their sins. (Jel.) (tropical:) He punished, or chastised; (L, Msb, B, K, MF;) as also آخَذَ: (L, Msb, MF:) as in the phrases, أَخَذَهُ بِذَنْبِهِ (Msb, K *) and بِهِ آخَذَهُ, inf. n. of the latter مُؤَاخَذَةٌ, (S, L, Msb, K,) (tropical:) he punished, or chastised, him for his sin, or offence: (Msb:) and أُخِذَ بِذَنْبِهِ means (assumed tropical:) he was restrained and requited and punished for his sin, or offence: (L:) or, accord. to some, أَخَذَ signifies he extirpated, or exterminated; and آخذ he punished, or chastised, without extirpating, or exterminating. (MF.) [For آخذ,] some say وَاخَذَ, (S, L,) which is not allowable, (K,) accord. to some; but accord. to others, it is a chaste form; (MF;) of the dial. of El-Yemen, and used by certain of the seven readers [of the Kur-án] in the instance of لَا يُوَاخِذُكُمُ ٱللّٰهُ [ii. 225 and v. 91]; and the inf. N. in that dial. Is مُوَاخَذَةٌ, and the imperative is وَاخِذْ. (Msb.) (tropical:) He made a violent assault upon a person, and wounded him much. (K, TA.) [You say also, أَخَذَهُ بِلِسَانِهِ, meaning (assumed tropical:) He assailed him with his tongue; vituperated him; spoke against him.] [He took, took to, or adopted.] You say, أَخَذَ أَخَذَهُمْ and إِخْذَهُمْ &c.: see أَخْذٌ, below. And أَخَذَ فِى طَرِيقِ كَذَا [He took such a road]: and أَخَذَ عَنْ يَمِينِهِ أَوْ يَسَارِهِ [he took the way by, or on, the right of him, or it, or the left of him, or it]. (S in art. نظر.) [And أَخَذَ بِالحَزْمِ, and فِي الحَزْمِ, (the former the more common, the latter occurring in art. حوط in the K,) (assumed tropical:) He took the course prescribed by prudence, discretion, precaution, or good judgment; he used precaution: and, like أَخَذَ بِالثِّقَهِ, (assumed tropical:) he took the sure course in his affair.] And أَخَذَ حِذْرَهُ (assumed tropical:) He took care; became cautious, or vigilant. (Bd in iv. 73 and 103.) [And أَخَذَ بِمَا قَالَ فُلَانٌ (assumed tropical:) He took to, or adopted and followed, or adhered to, what such a one said: see Har p. 367; where it is said that اخذ when thus used is made trans. by means of ب because it implies the meaning of تَشَبَّثَ.] He took to, set about, began, or commenced; as in the saying, أَخَذَ يَفْعَلُ كَذَا He took to, set about, began, or commenced, doing such a thing; in which case, accord. to Sb, اخذ is one of those verbs which do not admit of one's putting the act. part. n. in the place of the verb which is its enunciative: [i. e., one may not say فَاعِلًا in the place of يفعل in the phrase above:] and as in أَخَذَ فِى كَذَا He began, commenced, or entered upon, such a thing. (L.) [It is used in a variety of other phrases, in which the primary meaning is more or less apparent; and several of these will be found explained with other words occurring therein. The following instances may be here added.] طَرِيقٌ يَأْخُذُ فِى رَمْلَةٍ [A road leading into, or through, a tract of sand]. (K in art. فرز.) And أَخَذَ بِهِمُ الطَّرِيقُ فِى غَيْرِ المَحَجَّةِ [The road lead them otherwise than in the beaten track]. (T * and A in art. بهرج.) مَا أَخَذَتْكَ عَيْنِى مُنْذُ حِينٍ (assumed tropical:) My eye hath not seen thee for some time; like مَاظَفِرَتْكَ. (T in art. ظفر.) And مَا فِي الحَىِّ أَحَدٌ تَأْخُذُهُ عَيْنِي [explained to me by Ibr D as meaning (assumed tropical:) There is not in the tribe any one whom my eye regards as worthy of notice or respect by reason of his greatness therein]. (TA in art. جهر.) أَخَذْتُ عِنْدَهُ يَدَى, and مَعْروفاً: see 8. أَخِذَ, aor. اَخَذَ , inf. n. أَخَذٌ, (S, L, K,) He (a young camel) suffered heaviness of the stomach, and indigestion, from the milk: (S:) or became disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (L.) He (a camel, L, K, or a sheep or goat, L) became affected by madness, or demoniacal possession; (K;) or by what resembled that. (L.) أَخِذَتْ عَيْنُهُ, aor. اَخَذَ , inf. n. أَخَذٌ, His eye became affected by inflammation, pain, and swelling, or ophthalmia. (Ibn-Es-Seed, L, K. *) أَخُذَ, aor. اَخُذَ , inf. n. أُخُوذَةٌ, It (milk) was, or became, sour. (K.) [See آخِذٌ.]

    أَخَّذَتْهُ

    2. أَخَّذَتْهُ, (S, L, K, *) inf. n. تَأْخِيذٌ, (S, L,) She captivated, or fascinated, him, (namely, her husband,) and restrained him, by a kind of enchantment, or charm, and especially so as to withhold him from carnal conversation with other women; (S, * L, K, * TA;) as also أَخَذَتْهُ; and آخَذَتْهُ [of which the inf. n. is app. إِيخَاذٌ]. (L, TA.) A woman says, أُؤَخِّذُ جَمَلِى I captivate, or fascinate, my husband, by a kind of enchantment, or charm, and withhold him from other women. (L, from a trad.) And one says, of a man, يُؤَخِّذُ عَنِ ٱمْرَأَتِهِ He withholds others [by a kind of enchantment, or charm,] from carnal conversation with his wife. (Msb.) The sister of Subh El-'Ádee said, in bewailing him, when he had been killed by a man pushed towards him upon a couch-frame, or raised couch, أَخَذتُّ عَنْكَ الرَّاكِبَ وَالسَّاعِىَ وَالمَاشِىَ والقَاعِدَ وَالقَائِمَ وَلَمْ آخُذْ عَنْكَ النَّائِمَ [I withheld from thee by enchantment the rider and the runner and the walker and the sitter and the stander, and did not so withhold from thee the prostrate]. (L.) And one says of a beautiful garment, القُلُوبَ مَأْخَذَهُ أَخَذَ [It captivated hearts in a manner peculiar to it]: (K in art. حصر: [in the CK, incorrectly, اَخَذَت and القُلُوبُ:]) and اخذ بِقَلْبِهِ [He, or it, captivated his heart; or] he [or it] pleased him, or excited his admiration. (TA in art. اله.) أخّذ اللَّبَنَ, inf. n. as above, He made the milk sour. (K.) [See آخِذٌ.]

    آخذ

    3. آخذ, inf. n. مُؤَاخَذَةٌ: see 1, in the middle portion of the paragraph, in five places.

    آخذ

    4. آخذ, inf. n., app., إِيخَاذٌ: see 2.

    ائتخذ

    8. ائتخذ [written with the disjunctive alif اِيتَخَذَ] occurs in its original form; and is changed into ٱتَّخَذَ [with the disjunctive alif اِتَّخَذَ]; this being of the measure افتعل from أَخْذُ, the [radical] ء being softened, and changed into ت, and incorporated [into the augmentative ت]: hence, when it had come to be much used in the form of افتعل [thus changed], they imagined the [former] ت to be a radical letter [unchanged], and formed from it a verb of the measure فَعِلَ, aor. يَفْعَلُ; saying, تَخِذَ, aor. يَتْخَذُ, (S, L, Msb, *) inf. n. تَخَذٌ and تَخْذٌ: (Msb:) and ٱسْتَخَذَ [written with the disjunctive alif اِسْتَخَذَ], of which exs. will be found below, is also used for اتّخذ; one of the two تs being changed into س, like as س is changed into ت in سِتٌّ [for سِدْسٌ]: or استخذ may be of the measure استفعل from تَخِذَ; one of the two تs being suppressed; after the manner of those who say ظَلْتُ for ظَلِلْتُ: (S, L:) and IAth says that اتّخذ, in like manner, is of the measure افتعل from تَخِذَ; not from أَخَذَ: (L and K in art. تخذ:) but IAth is not one who should contradict J, whose opinion on this point is corroborated by the fact that they say ٱتَّزَرَ from إِزَارٌ, and ٱتَّمَنَ from أَمْنٌ, and ٱتَّهَلَ from أَهْلٌ; and there are other instances of the same kind: or, accord. to some, اتّخذ is from وَخَذَ, a dial. var. of أَخَذَ, and is originally اِوْتَخَذَ. (MF.) [The various significations of اتّخذ and تَخِذَ and استخذ will be here given under one head.] You say, إِئْتَخَذُوا فِى القِتَالِ, (S, L, K, *) and فى الحَرْبِ, (Msb,) with two hemzehs, (S, L, K,) or, correctly, إِيتَخَذُوا, with one hemzeh, [or اِيتَخَذُوا,] as two hemzehs cannot occur together in one word, (marginal note in a copy of the S,) [but in a case of wasl, the first hemzeh being suppressed, the second remains unchanged,] They took, or seized, (أَخَذُوا,) one another (S, L, Msb, K) in fight, (S, L,) and in war; (Msb;) and so اِتَّخَذُوا. (Msb.) And اِيتَخَذَ القَوْمُ The people, of company of men, wrestled together, each taking hold in some manner upon him who wrestled with him, to throw him down. (L, TA.) [اتّخذ, as also استخذ, and] تَخِذَ, aor. اَخَذَ , (K in art. تخذ,) inf. n. تَخَذَ and تَخْذٌ, (TA in art. تخذ,) likewise signifies i. q. أَخَذَ, (K in art. تخذ, and B and TA in the present art.,) as meaning He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. حَازَ and حَصَّلَ. (B, TA.) Some read, [in the Kur, xviii. 76,] لَتَخِذْتَ عَلَيْهِ أَجْراً [Thou mightest assuredly have taken for thyself a recompense for it]: (S, L, K in art. تخذ, and TA in the present art.:) this is the reading of Mujáhid, (Fr, TA,) and is authorized by I'Ab, and is that of Aboo-'Amr Ibn-El-'Alà and AZ, and so it is written in the model-copy of the Kur, and so the readers [in general] read: (AM, L, TA:) so read Ibn-Ketheer and the Basrees; he and Yaakoob and Hafs pronouncing the ذ; the others incorporating it [into the ت]: (Bd:) some read لاٱتَّخَذتَّ; (L and K in art. تخذ;) but these read at variance with the scripture. (AM, L, TA.) أَرْضاً استخذ is a phrase mentioned by Mbr as used by some of the Arabs, (S, L,) and signifies i. q. اِتَّخَذَهَا [He took for himself a piece of land]. (S, L, K.) And اتّخذ وَلَدَّا [in the Kur, ii. 110, &c.,] signifies He got a son, or offspring. (Bd &c. See also below.) And تَخِذَ, aor. اَخَذَ , inf. n. تَخَذٌ and تَخْذٌ, also signifies He gained, acquired, or earned, wealth, (L, and Msb in arts. اخذ and تخذ,) or a thing. (Msb.) عَلَيْهِمْ يَدًا استخذ and عِنْدَهُمْ signify alike, i. q. اتّخذ [He did to them a benefit, or favour; as though he earned one for himself in prospect, making it to be incumbent on them as a debt to him]: (ISh:) and اِتَّخَذْتُ عِنْدَهُ مَعْروفًا means [in like manner, as also عنده معروفا أَخَذْتُ, and يَدَّا, (and اِتَّخَذَ فِيهِ حُسْناً has a similar meaning; see Kur xviii. 85;)] I did to him a benefit, or favour; syn. أَسْدَيْتُهُ إِلَيْهِ. (Msb in art. سدي.) اتّخذ also signifies He made a thing; syn. عَمِلَ; like تَخِذَ, [aor. اَخَذَ ,] inf. n. تَخَذٌ and تَخْذٌ: (L:) he made, or manufactured, a bow, a water-skin, &c., مِنْ كَذَا of such a thing: he made, or prepared, a dish of food, a medicine, &c.: either absolutely or for himself. (The Lexicons passim.) Also He made, or constituted, or appointed; syn. جَعَلَ; doubly trans.; (B, Msb;) and so تَخِذَ. (Msb in art. تخذ.) You say, اتّخذهُ صَدِيقًا He made him [or took him as] a friend; (Msb in the present art.;) and so تَخِذَهُ. (Idem in art. تخذ.) And اتّخذهُ هُزُؤًا [in the Kur ii. 63 and 231, &c.,] means He made him, or it, a subject of derision. (Bd, Jel.) And اتّخذهُ وَلَدًا [in the same, xii. 21 and xxviii. 8,] He made him, or took or adopted him as, a son. (Bd. See also above.)

    ٱسْتَخَذَ

    10. ٱسْتَخَذَ, written with the disjunctive alif اِسْتَخَذَ: see 8, in four places. [Other meanings may be inferred from explanations of مُسْتَأْخِذٌ, q. v. infrà.]

    أَخْذٌ

    أَخْذٌ inf. n. of أَخَذَ, q. v. (assumed tropical:) A way, or manner, of life; as also إِخْذٌ. (S, L, K.) You say, ذَهَبَ بَنُو فُلَانٍ وَمَنْ أَخَذَ أَخْذَهُمْ, (S, L, K, *) and إِخْذَهُمْ, (L, K,) the former of the dial. of Temeem, and the latter of the dial. of El-Hijáz, (TA,) meaning (assumed tropical:) The sons of such a one went away, or passed away, and those who took to their way of life, (S, L, K,) and adopted their manners, or dispositions: (K:) and مَنْ أَخَذَ أَخْذُهُمْ and إِخْذُهُمْ, and مَنْ أَخَذَ أَخْذُهُمْ [in the CK اَخْذُهُمْ] and إِخْذُهُمْ, signify [virtually] the same: (K:) or مَنْ أَخَذَهُ أَخْذُهُمْ and إِخْذُهُمْ signify [properly] مَنْ أَخَذَهُ أَخْذُهُمْ وَسِيرَتُهُمْ [those whom their way of life took, or influenced]. (ISk, S L.) One says also, ٱسْتُعْمِلَ فُلَانٌ عَلَ الشَّامِ وَمَا أَخَذَ إِخْذَهُ, with kesr, meaning (assumed tropical:) [Such a one was appointed prefect over Syria,] and he did not take to that good way of life which it was incumbent on him to adopt: you should not say أَخْذَهُ: (AA, S, L:) or it means and what was adjacent to it: (Fr, L:) or, accord. to the Wá'ee, one says, in this case, وَمَا أَخَذَ إِخْذَهُ and أَخْذُهُ and أُخْذُهُ, with kesr and fet-h and damm [to the hemzeh, and with the ذ marfooah, as in instances before]. (Et-Tedmuree, MF.) One also says, لَوْ كُنْتَ مِنَّا لَأَخَذتَّ بِإخْذِنَا, (S, L,) with kesr to the ا, (L,) [in a copy of the S بِأَخْذِنَا, which seems to be also allowable, accord. to the dial. of Temeem,] meaning Wert thou of us, then thou hadst taken to, or wouldst take to, our manners, or dispositions, and fashion, (S, L,) and garb, and way of life. (L.) The words of the poet, IAar explains as meaning And were ye of us, we had caught and restored to you your camels: but no other says so. (L.) نُجُومُ الأَخْذِ The Mansions of the Moon; (S, L, K;) also called نُجُومُ الأَنْوَآءٌ; (L; [see art. نوء;]) called by the former appellation because the moon every night enters (يَأْخُذُ فِى) one of those mansions: (S, L:) or the stars which are cast at those [devils] who listen by stealth [to the conversations of the angels]: (L, K:) but the former explanation is the more correct. (L.) See also إِخَاذْ.

    أُخْذٌ

    أُخْذٌ, whence مَا أَخَذَ أُخْذُهُ: see أَخْذٌ. It is also a pl. of إِخَاذٌ; (S, L;) and of إِخْذٌ or إِخْذَةٌ, explained below with إِخَاذٌ. (L.)

    إِخْذٌ

    إِخْذٌ [The act of taking, taking with the hand, &c.], a subst. from أَخَذَ. (S, L, Msb.) See also أَخْذٌ, in nine places. And see إِخَاذٌ. Also A mark made with a hot iron upon a camel's side when a disease therein is feared. (K.)

    أَخَذٌ

    أَخَذٌ Heaviness of the stomach, and indigestion, of a young camel, from the milk. (K.) [See أَخِذَ.] See also أُخُذٌ.

    أَخِذٌ

    أَخِذٌ A young camel disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (AZ, Fr, L.) [See also صَبْحَانُ.] A camel, or a young camel, or a sheep or goat, affected by what resembles madness, or demoniacal possession. (L.) A man affected with inflammation of the eye; with pain and swelling of the eye; with ophthalmia; (S, L;) as also مُسْتَأْخِذٌ. (L.) See also this latter. See also آخِذٌ.

    أُخُذٌ

    أُخُذٌ (S, L, K) and أَخَذٌ, (Ibn-Es-Seed, L, K,) which latter is the regular form, (L,) Inflammation of the eye; pain and swelling of the eye; ophthalmia. (S, L, K.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Look this root up elsewhere:Doha Historical Dictionary ↗Quranic Arabic Corpus ↗Arabic Almanac ↗Hawramani Arabic Lexicon ↗

The same letters, turned

The same three letters in all six orders. Choose one.

أ خ ذ

الهمزة والخاء والذال أصل واحد تتفرع منه فروع متقاربة في المعنى أما أخذ فالأصل حوز الشيء وجبيه وجمعه تقول أخذت الشيء آخذه أخذا

ʾ-kh-dh: one root from which close-in-meaning branches derive; as for "akhadha," the root is the seizing of something and collecting and gathering it; you say "akhadhtu al-shayʾ ākhudhuhu akhdhan."

Ibn Fāris ↗Lisān ↗Lane ↗Quran ×273

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:

Ibn Fāris, entries found (1,021 letter-sets)
  1. 1 of 6319
  2. 2 of 6218
  3. 3 of 6164
  4. 4 of 6155
  5. 5 of 6107
  6. 6 of 658
al-Khalīl, orders his headings call used (746 letter-sets)
  1. 1 of 6148
  2. 2 of 6108
  3. 3 of 6157
  4. 4 of 6179
  5. 5 of 6111
  6. 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.

Our computation from the OpenITI texts; heading detection can miss entries

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

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)

2 more

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

أ

فأقصاها مخرجا: الهمزة والهاء والألف

The furthest of them [the three in the throat] in place: the hamza, the hāʾ and the alif. Sībawayh, line 26548 ↗

فأولها من أسفله وأقصاه، مخرج الهمزة والألف والهاء، هكذا يقول سيبويه

The first of them [in the throat], from its lowest and furthest part, is the place of the hamza, the alif and the hāʾ: so Sībawayh says. Ibn Jinnī, line 965 ↗

خ

وأدناها مخرجا من الفم: الغين والخاء

The nearest of them to the mouth in place: the ghayn and the khāʾ. Sībawayh, line 26549 ↗

ومما فوق ذلك مع أول الفم، مخرج الغين والخاء

From above that, at the start of the mouth, is the place of the ghayn and the khāʾ. Ibn Jinnī, line 971 ↗

ذ

ومما بين طرف اللسان وأطراف الثنايا مخرج الظاء والذال، والثاء

From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Sībawayh, line 26561 ↗

ومما بين طرف اللسان وأطراف الثنايا، مخرج الظاء والذال والثاء

From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Ibn Jinnī, line 984 ↗

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

أ

Nature (ch. 2)

وإلا الهاء والهمزة فإنهما باردتان رطبتان

And except hāʾ and hamza, for these two are cold and moist.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2583

خ

Spheres of its simples (ch. 2): 10 line 2573 ↗

ذ

Level of existence: الحيوان · animals

Divine Name: المذل · the Abaser (al-Mudhill)

Lunar mansion: سعد السعود · Saʿd al-Suʿūd

Futūḥāt ch. 198, line 65776

Spheres 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 2582
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

أ

With fatḥa ـَ

فهي إشارة إلى جميع الأشياء قلت أو كثرت، وتكون الإشارة في بعض الأحيان من المتكلم إلى ذاته ونفسه، وهذه الإشارة سالمة من القبض.

It is an indication of all things, whether few or many. At times the indication is from the speaker to his own essence and self, and this indication is free of contraction (qabḍ).

With ḍamma ـُ

فهي إشارة إلى الشيء القريب القليل.

It is an indication of the near, small thing.

With kasra ـِ

فهي إشارة إلى الشيء القريب المناسب.

It is an indication of the near, fitting (congruent) thing.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

خ

With fatḥa ـَ

فهي طول إلى النهاية مع رقة.

It is length to the utmost, together with fineness/thinness.

With ḍamma ـُ

فهي اسم لكمال في الحيوانات.

It is a name for a perfection in animals.

With kasra ـِ

فهي اسم لكمال في الجمادات.

It is a name for a perfection in inanimate things.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ذ

With fatḥa ـَ

فهي إشارة إلى ما في تعظيم ذلك الشيء الذي ملكته الذات.

It is an indication of what lies in the magnifying of that thing which the self has come to possess.

With ḍamma ـُ

فهي اسم للشيء الخشن في ذاته أو العظيم أو القبيح.

It is a name for the thing that is rough in itself, or great, or ugly.

With kasra ـِ

فهي اسم للشيء القبيح الذي لا يعقبه في نفسه غضب.

It is a name for the ugly thing that is not followed, in itself, by anger.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
In the sister scriptsHebrew א ח זSyriac ܐ ܚ ܕ
Arabicأ خ ذ
Hebrewא ח ז
Syriacܐ ܚ ܕ
Ancient South Arabian (musnad)𐩱 𐩭 𐩹
Phoenician𐤀 𐤇 𐤆

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.

Lenses

  • Classical lexiconAl-Khalīl's ʿAyn glosses al-akhdh as al-tanāwul, 'to take, receive', extending it to al-ukhdha (a charm that 'seizes' the eye), al-muʾakhkhadh (a man as if restrained from women), al-ikhādha (a water-catchment a person 'takes' for himself), and an epilepsy-like seizure in camels and sheep.well attested

    The lexicographers in chronological order, from al-Khalīl to Lane.

    Al-Khalīl's ʿAyn glosses al-akhdh as al-tanāwul, 'to take, receive', extending it to al-ukhdha (a charm that 'seizes' the eye), al-muʾakhkhadh (a man as if restrained from women), al-ikhādha (a water-catchment a person 'takes' for himself), and an epilepsy-like seizure in camels and sheep. Al-Jawharī's Ṣiḥāḥ confirms akhadhtu l-shayʾa ākhudhuhu akhdhan, notes the imperative khudh arises by haplology from an original iʾkhudh, and records nujūm al-akhdh for the lunar mansions (the moon 'takes up' a new station nightly) and ākhadhahu bi-dhanbihi muʾākhadhatan, 'to hold to account'. Ibn Fāris's Maqāyīs states one root sense, ḥawz al-shayʾ wa-jabyuhu wa-jamʿuhu, 'to possess, collect, and gather a thing'. Ibn Manẓūr's Lisān repeats akhdh as khilāf al-ʿaṭāʾ, 'opposite of giving', and al-tanāwul. Lane confirms the core sense 'to take' and the intensive form taʾkhādh.

    Draws on: al-Khalīl ʿAyn · al-Jawharī Ṣiḥāḥ · Ibn Fāris Maqāyīs · Ibn Manẓūr Lisān · Lane

  • Letters & soundThe excerpts give no Akbarian or Dabbāghī gloss for ء.speculative

    What the theorists of sound symbolism would say of these letters. Speculative by nature.

    The excerpts give no Akbarian or Dabbāghī gloss for ء. For خ, al-Dabbāgh's fatḥa-symbolism gives 'length to the utmost, together with fineness/thinness'; one might juxtapose this with the drawn-out grasp of akhdh, though this is not argued in the source. For ذ, Ibn ʿArabī's letter-cosmology assigns 'animals', while al-Dabbāgh's fatḥa-gloss gives 'an indication of what lies in the magnifying of that thing which the self has come to possess' — a phrase that sits suggestively close to the root's sense of taking possession. This remains speculative sound-symbolism; mainstream historical linguistics does not treat individual Arabic letters as bearing fixed semantic content.

    Draws on: Ibn ʿArabī akbarī 198 · al-Dabbāgh fatḥa

  • Root structureThe excerpts give no sibling roots sharing the ء-خ opening in Ibn Fāris's arrangement, so no comparison can be drawn there.plausible

    The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).

    The excerpts give no sibling roots sharing the ء-خ opening in Ibn Fāris's arrangement, so no comparison can be drawn there. Among the six permutations of ء-خ-ذ, only أخذ (273 Qur'anic occurrences, 'to possess, gather') and خذأ (unattested in the Qur'an, glossed by Ibn Fāris as denoting weakness and pliancy) are realized roots; أذخ، خأذ، ذأخ، ذخأ do not occur. Ibn Fāris treats أخذ and خذأ as independent roots despite sharing all three radicals in different order. Nothing in the given material licenses a claim of an underlying shared sense between them beyond this juxtaposition.

    Draws on: Ibn Fāris permutations

  • Semitic kin & loanwordsأخذ has secure Semitic cognates: Hebrew ʾāḥaz (אחז), 'to seize, grasp, take hold';well attested

    Cognates in the sister languages, and whether the word was borrowed.

    أخذ has secure Semitic cognates: Hebrew ʾāḥaz (אחז), 'to seize, grasp, take hold'; Aramaic/Syriac ʾḥd (אחד/ܐܚܕ), 'to seize, hold, take'; and Akkadian aḫāzu, 'to take, seize, marry'. The correspondence is regular across Central and East Semitic, and the root is inherited common Semitic vocabulary rather than a loan into Arabic.

    Draws on: Hebrew ʾāḥaz · Aramaic/Syriac ʾḥd · Akkadian aḫāzu

  • Quranic exegesisOn Q2:225, the exegetes discuss lā yuʾākhidhukum Allāhu bi-l-laghwi fī aymānikum, reading muʾākhadha as juridical accountability that requires deliberate intention (qaṣd al-qalb), distinct from careless speech.plausible

    How the classical exegetes read the word in the Quran.

    On Q2:225, the exegetes discuss lā yuʾākhidhukum Allāhu bi-l-laghwi fī aymānikum, reading muʾākhadha as juridical accountability that requires deliberate intention (qaṣd al-qalb), distinct from careless speech. Elsewhere the exegetes read akhdh as God's punitive 'seizing' of disbelieving nations (akhadhnā lladhīna ẓalamū), and ittikhādh as the culpable 'taking' of objects of worship besides God. These readings share the sense of appropriation or holding-to-account rather than neutral acquisition.

    Draws on: al-Ṭabarī · al-Zamakhsharī · al-Rāzī

  • Akbarian readingIbn ʿArabī uses the bare imperative khudhū in a verse embedded in Faṣṣ Ādam — khudhū mā qultuhu ʿannī, 'take what I have said, from me' — within a passage asserting that everything is bound to everything else (al-kullu bi-l-kulli marbūṭ).uncertain

    The word in Ibn ʿArabī's text and terminology.

    Ibn ʿArabī uses the bare imperative khudhū in a verse embedded in Faṣṣ Ādam — khudhū mā qultuhu ʿannī, 'take what I have said, from me' — within a passage asserting that everything is bound to everything else (al-kullu bi-l-kulli marbūṭ). Here 'taking' functions as the act of receiving instruction about this mutual binding, not as a distinct Akbarian technical term. The excerpts include no separate Iṣṭilāḥ definition of akhdh in Ibn ʿArabī's own terminology.

    Draws on: Faṣṣ Ādam

Reference

Neighbouring rootsThe roots that share letters with this one, as a map you can open out