أخرOne root, the contrary of being in front: being behind, after, later. (root khr)

You say: hādhā ākhar (هذا آخر) 'this is another/last one,' and hādhihi ukhrā (هذه أخرى) 'this is another/last one [fem.].' Al-ākhir and al-ākhira (الآخر والآخرة) are the opposite of al-mutaqaddim and al-mutaqaddima (that which precedes). And muqaddam al-shayʾ (مقدم الشيء) is the front of a thing and muʾakhkharuhu (مؤخره) its rear. Ākhirat al-rajul (آخرة الرجل) and its qādima (قادمته); and muqaddam al-ʿayn and muʾakhkharuhā (مقدم العين ومؤخرها) — specifically regarding the eye, lightened [without doubling]. Jāʾa fulānun akhīran (جاء فلان أخيرا) means 'so-and-so came late,' i.e. bi-ʾukhratin (بأخرة). Baʿtuhu al-shayʾa bi-ʾukhratin (بعته الشيء بأخرة) means 'I sold it to him on deferred terms' (bi-taʾkhīrin, بتأخير). Faʿala Allāhu bi-l-ākhar (فعل الله بالآخر) means 'may God deal with the farthest one' (al-abʿad). Al-ākhir (الآخر) [also means]: the absent one (al-ghāʾib). And al-ukhr (الأخر) is the opposite of al-qudum (القدم). You say: maḍā qudumān (مضى قدما) and taʾakhkhara ukhrān (تأخر أخرا). And laqītuhu ukhriyyan (لقيته أخريا), i.e. ākhiriyyan (آخريا), 'I met him lately.' It is said: al-akhīr (الأخير) [means] the farthest one, and ukhrā al-qawm (أخرى القوم) [means] their hindmost (akhriyyātuhum, أخرياتهم), as the poet said: "I am the one who was born among the last of the camels" As for ukhar (أخر), it is the plural of ukhrā (أخرى).

Akhkhartuhu fa-taʾakhkhara (أخرته فتأخر) 'I delayed him, and he was delayed.' Istaʾkhara (استأخر) is like taʾakhkhara (تأخر). Al-ākhir (الآخر) means 'after the first,' and it is an adjective (ṣifa). You say: jāʾa ākhiran (جاء آخرا) meaning akhīran (أخيرا) 'he came last,' its pattern being that of a fāʿil [active participle]; the feminine is ākhira (آخرة), the plural awākhir (أواخر). Al-ākhar (الآخر), with fatḥa, means 'one of two things,' a noun on the pattern of afʿal (أفعل); its feminine is ukhrā (أخرى), except that it carries the sense of an adjective, since afʿal-from-such-and-such only occurs as an adjective. Their saying: jāʾa fī ukhrayāti l-nāsi (جاء في أخريات الناس) means 'he came among the rearmost of the people,' i.e., their awākhir (أواخر). Their saying: lā afʿaluhu al-layālī (لا أفعله الليالي) means 'I will never do it.' Ukhrā al-manūn (أخرى المنون) means 'the end of time' (ākhir al-dahr). The poet said: "The people are but five or three, snatching the hindmost of the folk as the falcon snatches [its prey]" — meaning whoever was among their rear. It is said as an insult: abʿada Allāhu al-ʾikhira (أبعد الله الإخر), with kasra on the khāʾ and a short alif. You also say: biʿtuhu bi-ʾukhratin wa-bi-naẓiratin (بعته بأخرة وبنظرة), meaning 'on credit' (bi-nasīʾatin). Jāʾa fulānun bi-ʾakhiratin (جاء فلان بأخرة), with fatḥa on the khāʾ, and mā ʿaraftuhu illā bi-ʾakhiratin (ما عرفته إلا بأخرة) mean 'lately.' Jāʾanā ukhran (جاءنا أخرا), with ḍamma, means 'lately.' Shaqqa thawbahu ukhran wa-min ukhrin (شق ثوبه أخرا ومن أخر) means 'from its rear part' (min muʾakhkharihi). The poet Imruʾ al-Qays said: "And an eye with a sunken, gleaming look, whose corners were slit from behind (min ukhrin)" — Muʾakhkhar al-ʿayn (مؤخر العين), on the pattern of muʾmin (مؤمن), is the part adjoining the temple; and its muqaddam (مقدمها) is the part adjoining the nose. One says: naẓara ilayhi bi-muʾakhkhari ʿaynihi wa-bi-muqaddami ʿaynihi (نظر إليه بمؤخر عينه وبمقدم عينه) 'he looked at him from the corner of his eye.' Muʾakhkharat al-raḥl (مؤخرة الرحل) is also a rare variant of ākhirat al-raḥl (آخرة الرحل), that upon which the rider leans. Yaʿqūb said: do not say muʾakhkhira (مؤخرة) [in this form]. Muʾakhkhar al-shayʾ (مؤخر الشيء), with doubling, is the opposite of its muqaddam (مقدم). One says: ḍaraba muqaddama raʾsihi wa-muʾakhkharahu (ضرب مقدم رأسه ومؤخره) 'he struck the front and back of his head.' Al-miʾkhār (المئخار) is the palm tree whose fruit remains until the end of the harvest (ākhir al-ṣirām). Ukhar (أخر) is the plural of ukhrā (أخرى), and ukhrā is the feminine of ākhar (آخر); it is a diptote (ghayr maṣrūf). God Most High said: 'a number of other days' (fa-ʿiddatun min ayyāmin ukhar, Q. 2:184), because afʿal that has 'min' [attached] is not pluralized or made feminine so long as it remains indefinite. You say: marartu bi-rajulin afḍala minka (مررت برجل أفضل منك) 'I passed by a man better than you,' wa-bi-rijālin afḍala minka (وبرجال أفضل منك), wa-bi-imraʾatin afḍala minka (وبامرأة أفضل منك). But if you introduce the definite article upon it or annex it [in construct], it is dualized, pluralized, and made feminine: you say marartu bi-l-rajuli l-afḍali (مررت بالرجل الأفضل), wa-bi-l-rijāli l-afḍalīna (وبالرجال الأفضلين), wa-bi-l-marʾati l-fuḍlā (وبالمرأة الفضلى), wa-bi-l-nisāʾi l-fuḍli (وبالنساء الفضل). And marartu bi-afḍalihim (مررت بأفضلهم), wa-bi-afḍalīhim (وبأفضليهم), wa-bi-fuḍlāhunna (وبفضلاهن), wa-bi-fuḍlihinna (وبفضلهن). And an Arab woman said: ṣughrāhā murāhā (صغراها مراها). It is not permissible to say marartu bi-rajulin afḍala (مررت برجل أفضل) [without 'min'], nor bi-rijālin afāḍila (برجال أفاضل), nor bi-imraʾatin fuḍlā (بامرأة فضلى), until you connect it with 'min' or introduce the definite article upon it; the two alternate exclusively upon it, but this is not the case with ā[khar]... [entry continues]

The hamza, khāʾ, and rāʾ form one root from which its branches derive, and it means the opposite of precedence (taqaddum). This is an analysis (qiyās) we have taken from al-Khalīl, for he said: al-ākhir (الآخر) is the opposite of al-mutaqaddim (that which precedes), and al-ukhr (الأخر) is the opposite of al-qudum (precedence). You say: maḍā qudumān (مضى قدما) 'he went forward' and taʾakhkhara ukhrān (تأخر أخرا) 'he lagged behind.' He also said: ākhirat al-raḥl (آخرة الرحل) and its qādima (قادمته) [front support], and muʾakhkhar al-raḥl (مؤخر الرحل) and its muqaddam (مقدمه) [front]. He said: muʾakhkhar (مؤخر) has not come in lightened form [without doubling] in any of their speech except in muʾakhkhar al-ʿayn (مؤخر العين) and muqaddam al-ʿayn (مقدم العين) only [the corners of the eye]. From this same analysis [comes]: biʿtuka bayʿan bi-ʾukhratin (بعتك بيعا بأخرة) meaning 'on deferred terms' (naẓira, نظرة), and mā ʿaraftuhu illā bi-ʾukhratin (ما عرفته إلا بأخرة) 'I did not know him except lately.' Al-Khalīl said: faʿala Allāhu bi-l-ākhar (فعل الله بالأخر) means 'may God deal with the farthest one' (al-abʿad, الأبعد). [One says] jiʾtu fī ukhriyyātihim (جئت في أخرياتهم) 'I came among their rearmost,' and ukhrā al-qawm (أخرى القوم) [the hindmost of the people], as the poet said: "I am the one who was born among the last of the camels..." Ibn Duraid says: al-ākhar (الآخر) follows al-awwal (the first), which is close to what has already been said, except that our saying qāla ākharu al-rajulayni (قال آخر الرجلين) 'the other of the two men said' and qāla al-ākharu (قال الآخر) 'the other one said' fits better with Ibn Duraid's statement and matches it more aptly. And ukhar (أخر) is the plural of ukhrā (أخرى).

Ākhar (آخر) is used in contrast to al-awwal (the first), and ākhar [in another usage] is used in contrast to al-wāḥid (the single one). By al-dār al-ākhira (الدار الآخرة), 'the Latter Abode,' one expresses the second creation (al-nashʾa al-thāniya), just as by al-dār al-dunyā (الدار الدنيا), 'the Nearer Abode,' one expresses the first creation — as in: "and indeed the Latter Abode (al-dār al-ākhira) is truly the [real] life" (Q. 29:64, al-ʿAnkabūt). Sometimes 'abode' (al-dār) is omitted in mention, as in His saying: "Those are the ones for whom there is nothing in the Hereafter (al-ākhira) except the Fire" (Q. 11:16, Hūd). Sometimes 'abode' is described by 'al-ākhira' as an adjective, and sometimes annexed to it in construct, as in His saying: "and the Latter Abode (al-dār al-ākhira) is better for those who fear God" (Q. 6:32, al-Anʿām), and "and the abode of the Hereafter (dār al-ākhira) is better for those who fear God" (Q. 12:109, Yūsuf). The implied construct is: dār al-ḥayāt al-ākhira ('the abode of the latter life'). And 'ukhar' (أخر) is a form deviating from the expected pattern with the definite article, and it has no parallel in their speech. For afʿal-from-such-and-such [comparative form] either has 'min' mentioned with it, explicitly or implicitly, in which case it is not dualized, pluralized, or made feminine; or 'min' is dropped and the definite article introduced, in which case it is dualized and pluralized. This word [ukhar], uniquely among its sister-words, permits this [plural treatment] without the definite article. Al-taʾkhīr (التأخير), 'delaying,' is the opposite of al-taqdīm (التقديم), 'advancing.' He, Most High, said: "for what he sent forth and what he left behind" (bimā qaddama wa-akhkhara, Q. 75:13, al-Qiyāma); "what has gone before of your sin and what will come later" (mā taqaddama min dhanbika wa-mā taʾakhkhara, Q. 48:2, al-Fatḥ); "He only delays them (yuʾakhkhiruhum) for a Day when the eyes will stare in horror" (Q. 14:42, Ibrāhīm); "Our Lord, delay us (akhkhirnā) for a short term" (Q. 14:44, Ibrāhīm). And: biʿtuhu bi-ʾukhratin (بعته بأخرة) means 'with a deferred term' (bi-taʾkhīri ajalin), like the phrase 'bi-naẓiratin' (بنظرة). And their saying: abʿada Allāhu l-akhira (أبعد الله الأخر) means 'may God distance the one who lags behind virtue and behind the pursuit of truth.'

Among the Names of God Most High: al-Ākhir (الآخر) and al-Muʾakhkhir (المؤخر). Al-Ākhir is the One who remains after the passing away of all His creation, both speaking and silent; and al-Muʾakhkhir is He who postpones things, placing them in their [proper] places, being the opposite of al-Muqaddim (المقدم). And al-ukhr (الأخر) is the opposite of al-qudum (القدم). You say: maḍā qudumān (مضى قدما) 'he went forward' and taʾakhkhara ukhrān (تأخر أخرا) 'he lagged behind'; al-taʾakhkhur (التأخر) is the opposite of al-taqaddum (التقدم). One says: taʾakhkhara ʿanhu taʾakhkhuran wa-taʾakhkhiratan wāḥidatan (تأخر عنه تأخرا وتأخرة واحدة) — from al-Liḥyānī; and this pattern is regular (muṭṭarid); we mention it only because the regularity of such a form is something unknown to one who lacks practice in Arabic. Akhkhartuhu fa-taʾakhkhara (أخرته فتأخر) 'I delayed him and he was delayed,' and istaʾkhara (استأخر) is like taʾakhkhara. In the Revelation: "They will not remain behind (lā yastaʾkhirūna) an hour, nor will they hasten forward" [Q. 7:34]; and also: "And We have already known those of you who hasten forward, and We have already known those who lag behind" (wa-laqad ʿalimnā l-mustaqdimīna minkum wa-laqad ʿalimnā l-mustaʾkhirīn, Q. 15:24). It means: We know who among you hastens toward death and who lags behind from it; and it is said [it means]: We know the earlier nations and the later ones; and Thaʿlab said: [it means] We know who among you comes early to the mosque and who comes late. And it is said that there was a beautiful woman who used to pray behind the Messenger of God, peace be upon him, among those women who prayed, and some of the [male] worshippers would hold back in the rear rows so that when he prostrated he could glimpse her from beneath his armpit — whereas those who did not intend this improper purpose sought to be at the front of the rows because of the merit therein. In the ḥadīth of ʿUmar, may God be pleased with him: that the Prophet, peace be upon him, said to him: 'Akhkhir ʿannī yā ʿUmar' (أخر عني يا عمر), 'Withdraw from me, O ʿUmar.' It is said: akhkhara and taʾakhkhara, and qaddama and taqaddama, are synonymous; as in His saying Most High: "Do not put yourselves forward before God and His Messenger" [Q. 49:1], meaning 'do not go ahead'; and it is said [the ḥadīth] means 'withdraw your opinion from me,' abbreviated for concision and eloquence. Al-taʾkhīr (التأخير) is the opposite of al-taqdīm (التقديم). Muʾakhkhar (مؤخر) of anything, with doubling, is the opposite of its muqaddam (مقدم). One says: ḍaraba muqaddama raʾsihi wa-muʾakhkharahu (ضرب مقدم رأسه ومؤخره) 'he struck the front and back of his head.' Ākhirat al-ʿayn (آخرة العين), muʾakhkharuhā, and muʾakhkharatuhā (مؤخرها ومؤخرتها) [all mean]: what adjoins the outer corner of the eye (al-liḥāẓ), and this term is used only for muʾakhkhar al-ʿayn (مؤخر العين). Muʾakhkhar al-ʿayn, like muʾmin (مؤمن) [in form], is what adjoins the temple; its muqaddam (مقدمها) is what adjoins the nose. One says: naẓara ilayhi bi-muʾakhkhari ʿaynihi wa-bi-muqaddami ʿaynihi (نظر إليه بمؤخر عينه وبمقدم عينه) 'he looked at him from the rear/front corner of his eye'; muʾakhkhar al-ʿayn and its muqaddam occur regarding the eye specifically with lightening [without doubling]. Muʾakhkharat al-raḥl (مؤخرة الرحل), muʾakhkharatuhu, ākhiratuhu, and ākhiruhu (مؤخرته وآخرته وآخره) — all mean the opposite of its qādima (قادمته), that upon which the rider leans. In the ḥadīth: "If one of you places before him something like the ākhira of the saddle (آخرة الرحل), let him not worry about who passes behind him" — it is, with a long vowel, the piece of wood upon which the rider of the camel-saddle leans. And in another ḥadīth: "like a muʾakhkhira (مؤخرة)" — this is, with the glottal stop and sukūn, a rare variant of ākhiratuhu (آخرته); some have forbidden it, and it is not doubled. Muʾakhkharat al-sarj (مؤخرة السرج) [the rear of the saddle] is the opposite of its qādima (قادمته). The Arabs say: wāsiṭ al-raḥl (واسط الرحل) for what al-Layth called its qādima. And they say: muʾakhkhira... [entry continues]