بعثTo stir up and send forth (root bth)

Al-baʿth (البعث) is 'sending forth' (al-irsāl), as in God's raising up (baʿatha) of those who are in the graves. Baʿathtu al-baʿīr (بعثت البعير) means: I sent it forth and untied its hobble, or, if it was kneeling, I roused it up. He [the poet] said: 'I make her kneel as long as I wish, then I rouse her up (abʿathuhā), as though she were a swooping, wide-winged bird in the sky.' Baʿathtuhu min nawmihi fa-nbaʿatha (بعثته من نومه فانبعث) means: I woke him and he awoke. Yawm al-baʿth (يوم البعث) is the Day of Resurrection. One says 'ḍuriba al-baʿthu ʿalā al-jund' (ضرب البعث على الجند) when troops are levied/mustered. Any group of people sent forth on some matter or errand are called a baʿth (بعث). It was said to Adam: 'Send forth the contingent of the Fire (ابعث بعث النار)', and so al-baʿth came to mean a group of people sent forth collectively — 'these are a baʿth', just as one says 'these are a safar (سفر)' [group of travelers] or 'a rakb (ركب)' [group of riders].

The bāʾ, ʿayn, and thāʾ (ب ع ث) form one root, meaning 'stirring up/rousing' (al-ithāra). One says baʿathtu al-nāqa (بعثت الناقة) when you rouse up the she-camel [to make her move]. Ibn Aḥmar said: 'So I roused her (fa-baʿathtuhā), cutting through the tracks, after the fire's blaze had nearly died out for the one seeking its light.'

The root meaning of al-baʿth (البعث) is stirring a thing up and directing it (ithārat al-shayʾ wa-tawjīhuhu). One says: baʿathtuhu fa-nbaʿatha (بعثته فانبعث) — I roused him and he set off. Al-baʿth varies according to what it is applied to: baʿathtu al-baʿīr (بعثت البعير) means I roused and drove the camel. His saying, Exalted is He: 'and the dead — God will raise them up (والموتى يبعثهم الله)' [al-Anʿām 6:36], meaning He brings them forth and moves them toward the Resurrection. '[On] the day God raises them all up (يوم يبعثهم الله جميعا)' [al-Mujādala 58:6]. 'Those who disbelieved claimed that they would never be raised up (لن يبعثوا). Say: Yea, by my Lord, you will surely be raised up (لتبعثن)!' [al-Taghābun 64:7]. 'He did not create you, nor will He raise you up (بعثكم), except as [He would] a single soul' [Luqmān 31:28]. Al-baʿth is of two kinds: - Human: such as the rousing of a camel (baʿth al-baʿīr), or a person's sending [someone] on an errand. - Divine, and this is of two kinds: 1. The bringing into being of essences, genera, and species not out of any [prior] non-existent thing (lā ʿan laysa) — this belongs exclusively to the Creator, Exalted is He, and no one else is capable of it. 2. The reviving of the dead, which He has granted specifically to some of His saints/friends, such as Jesus, peace be upon him, and others like him. From this is His saying, Exalted is He: 'so this is the Day of Resurrection (يوم البعث)' [al-Rūm 30:56], meaning the Day of Gathering. And His saying, Exalted is He: 'Then God sent forth (fa-baʿatha) a raven scratching in the earth' [al-Māʾida 5:31], meaning: He appointed/dispatched it. '[And] indeed We sent forth (baʿathnā) in every nation a messenger' [al-Naḥl 16:36], similar to 'We sent Our messengers (arsalnā rusulanā)' [al-Muʾminūn 23:44]. And His saying, Exalted is He: 'then We raised them up (baʿathnāhum) that We might know which of the two parties best calculated the time they had remained' [al-Kahf 18:12] — this is a stirring without direction toward a [particular] place. '[And] the day We raise up (nabʿathu) from every nation a witness' [al-Naḥl 16:84]. 'Say: He is able to send (yabʿatha) upon you a punishment from above you' [al-Anʿām 6:65]. And He said, Exalted is He: 'So God caused him to die for a hundred years, then raised him up (baʿathahu)' [al-Baqara 2:259]. In accordance with this is His saying, Exalted is He: 'And it is He who takes your souls by night and knows what you have committed by day, then He raises you up (yabʿathukum) therein' [al-Anʿām 6:60] — sleep being of the same genus as death, so the 'taking of the soul' (tawaffī) applies to both, and the 'raising up' (baʿth) from both is likewise equivalent. And His saying, Exalted is He: 'but God disliked their setting forth (inbiʿāthahum)' [al-Tawba 9:46], meaning: their directing themselves and going forth.

Baʿathahu yabʿathuhu baʿthan (بعثه يبعثه بعثا): he sent him alone. Baʿatha bihi (بعث به): he sent him along with someone else. Ibtaʿathahu (ابتعثه) likewise means he sent him, and he thus set off (fa-nbaʿatha). In a hadith of ʿAlī describing the Prophet, peace be upon him: 'your witness (shahīduka) on the Day of Judgment, and your baʿīth (بعيثك) of blessing' — meaning your one-sent (mabʿūthuka) whom you dispatched to creation; the form faʿīl (فعيل) here is used in the sense of mafʿūl (مفعول) [i.e., passive participle]. In the hadith of Ibn Zamʿa: 'the most wretched of them arose (inbaʿatha ashqāhā)' — one says 'inbaʿatha fulānun li-shaʾnihi' (انبعث فلان لشأنه) when someone rouses himself and goes off to attend to his business. Al-baʿth means 'the messenger' (al-rasūl), plural buʿthān (بعثان). Al-baʿth also [denotes] the dispatching of troops to war. Al-baʿth [also means] the group of people sent and designated [for a task]; one also says 'hum al-baʿth' (هم البعث) with the ʿayn quiescent. In the Nawādir it is said: 'ibtaʿathnā al-Shāma ʿīran' (ابتعثنا الشام عيرا) — [said] when they sent camel-caravans there for provisions. In the hadith about the Resurrection: 'O Adam, send forth the baʿth [contingent] of the Fire (ابعث بعث النار)' — meaning those of its people who are sent (al-mabʿūth) to it; this belongs to the category of naming the object [of the verb] (al-mafʿūl) by the verbal noun (al-maṣdar). 'Baʿatha al-jund yabʿathuhum baʿthan' (بعث الجند يبعثهم بعثا) means he directed/dispatched them (wajjahahum), and it is from that [same root] — it is called al-baʿth and al-baʿīth (البعث والبعيث); the plural of al-baʿth is buʿūth (بعوث). He [the poet] said: 'But the levies (al-buʿūth) were imposed upon us, so we found ourselves between being flung about and burdened with debt.' And the plural of al-baʿīth is baʿth (بعث). Al-baʿth may denote a group of people sent forth in some direction, like safar (سفر) [travelers] and rakb (ركب) [riders]. Their saying 'kuntu fī baʿthi fulānin' (كنت في بعث فلان) means: I was in so-and-so's army, which was sent along with him. Al-buʿūth (البعوث) means armies. 'Baʿathahu ʿalā al-shayʾ' (بعثه على الشيء): he impelled/incited him to do it. 'Baʿatha ʿalayhim al-balāʾ' (بعث عليهم البلاء): He brought affliction down upon them. In the Noble Revelation: 'We sent (baʿathnā) against you servants of Ours of great military might.' In a report: ʿAbd al-Malik delivered a sermon and said: 'We sent against you Muslim ibn ʿUqba, and he killed you on the Day of al-Ḥarra.' 'Inbaʿatha al-shayʾ' and 'tabaʿʿatha' (انبعث الشيء وتبعث): it surged/burst forth. 'Baʿathahu min nawmihi baʿthan, fa-nbaʿatha' (بعثه من نومه بعثا، فانبعث): he woke him and roused him from sleep, and he awoke. In the hadith: 'Two [angels] came to me tonight and roused me (fa-btaʿathānī)' — meaning: they woke me from my sleep. The interpretation of al-baʿth [in this sense] is: removing whatever had been restraining one from acting and rousing oneself. 'Inbaʿatha fī al-sayr' (انبعث في السير): he quickened his pace in travel. A man [described] as baʿith (بعث) [means]: one who wakes often/easily from his sleep. A man [described] as baʿith, baʿith, or baʿith (بعث وبعث وبعث) [variant vocalizations]: one whose worries continually keep him wakeful and rouse him from his sleep. Ḥumayd ibn Thawr said: 'He gallops on a disheveled [mount], its saddle-cloth worn loose, restless (baʿith), whom cares keep wakeful, so he lies sleepless.' The plural is abʿāth (أبعاث). In the Revelation: 'They will say: O woe to us! Who has raised us up from our resting place? (من بعثنا من مرقدنا)' — this marks a complete pause [in recitation], and it is the statement of the polytheists on the Day of the Rising. His saying, Exalted is He: 'This is what the Merciful promised, and the messengers spoke truly' is the statement of the believers; this is [grammatically] a nominal sentence, with 'hādhā' as subject and 'mā waʿada al-Raḥmān' as predicate. It is also read: 'yā waylanā man baʿathanā min marqadinā', meaning: who is it that God has raised us up (baʿatha) from our resting place? Al-baʿth in the speech of the Arabs has two aspects: one of them is sending (al-irsāl), as in His saying, Exalted is He: 'Then We sent (baʿathnā) from ba[entry continues]