Mashrabaمشربة

Root · 235 in the Quran · 292 in 23 texts of the library

بعدIbn Fāris gives two associated senses under one root: the contrary of nearness, and the … (root bd)

الباء والعين والدال أصلان خلاف القرب ومقابل قبل قالوا البعد خلاف القرب والبعد والبعد الهلاك وقالوا في قوله تعالى : ( …

Ibn Fāris, Maqāyīs al-lugha · English rendering

بعد

The family of the root

Patterns computed · our data

The words of ب ع د that our sources attest: the root's letters in green, the added letters in gold.

26 words8 verbs6 verbal nouns1 participle1 place or instrument3 intensives and elatives4 other nouns3 plurals

  • بَعْدanother exception to the rule above-mentioned will be found in what follows
  • بَعِيدdistant
  • بُعْدdistance, or remoteness
  • بَعُدَتَhe, or it, was, or became, distant, remote, far off, or aloof
  • أَبْعَدmore, and most, distant or remote
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs8بَعُدَتَ · بَاعَدَ · بَعَّدَ

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: فَعُلَ يَفْعُلُ (u – u; the imperfect from Lane's “aor.”)

Verbal nouns6بُعْد · بَعَد · إِبْعَاد

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

Participles1بَاعِد

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

Place, time and instrument1مِبْعَد

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

  • مِبْعَدman who makes far journeysLanenoun of instrumentLane
Intensives, qualities and the elative3بَعِيد · أَبْعَد · بُعَيْد

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

Other nouns4بَعْد · بَعْدِي · بُعَاد

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

  • بَعْدanother exception to the rule above-mentioned will be found in what followsLanenounQurʾān ×199library ×139LaneIbn Fāris
  • بَعْدِيjacobLanenounLane
  • بُعَادnounLane
  • بُعْدَةnounLane
Plurals3أَبَاعِد · مُبْعَدُون · أَبْعاد

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

  • أَبَاعِدbroken plural of أَبْعَدLaneIbn Fāris
  • مُبْعَدُونsound plural of مُبْعَدQurʾān ×1
  • أَبْعادplural of distance, or remotenessfrom the singularbroken plural of بُعْدlibrary ×1

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.

مَفْعَلَةب ع دمَبْعَدَة

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
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 · 170Baʿd (بعد): the opposite of something [i.e., of nearness] and the antonym of qabl (قبل — 'before').

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

    Baʿd (بعد): the opposite of something [i.e., of nearness] and the antonym of qabl (قبل — 'before'). When used absolutely (without a following genitive), they say: huwa min baʿdu wa-min qablu (هو من بعد ومن قبل) with the u-ending [as indeclinable], because they are two endpoints pointed to [as termini]; but when qabl and baʿd are not an endpoint, they take the accusative because they function as an adjective/adverbial qualifier. Whatever comes after something, following upon it, is 'from its baʿd' (من بعده). You say: 'aqamtu khilāfa Zaydin' (أقمت خلاف زيد), meaning 'I stayed after Zayd (baʿda Zaydin).' Al-Khalīl said: it is without tanwīn when it denotes an endpoint, like your saying 'mā raʾaytuhu qaṭṭu' (ما رأيته قط — 'I never saw him at all'); but when you add a genitive [i.e., annex it to a following noun] you put it in the accusative if it occurs in the position of an adjective/qualifier, as in your saying 'huwa baʿda Zaydin qādimun' (هو بعد زيد قادم — 'he is coming after Zayd'). But if you prefix min (من) to it, it enters the category of nouns, as in your saying 'min baʿdi Zaydin' (من بعد زيد), so it becomes [governed as] a genitive-annexed noun (muḍāf), and baʿd is put in the genitive because min is one of the genitive-governing particles. Baʿd thus became subordinated to min, and min shifted from being an adjectival qualifier to being nominal, because two qualifiers cannot combine [in one position], and min overrides it because min comes at the head of the phrase and so takes precedence. The Arabs say: 'buʿdan wa-suḥqan' (بعدا وسحقا — 'may he perish and be cast far away'), diverted from its original form; its original form is 'abʿadahu Llāhu wa-asḥaqahu' (أبعده الله وأسحقه — 'may God make him distant and cast him far'). What is thus diverted [from a verbal into a nominal/exclamatory construction] takes the accusative, to indicate that it has been transferred from one state to another — do you not see that they say 'marḥaban wa-ahlan wa-sahlan' (مرحبا وأهلا وسهلا), whose original form is 'arḥaba Llāhu manzilaka' (أرحب الله منزلك — 'may God make your abode spacious'), 'ahhalaka lahu' (أهلك له), 'sahhalahu laka' (سهله لك)? Whoever uses the nominative and says 'buʿdun lahu wa-suḥqun' (بعد له وسحق) means: it is [treated as] a qualified noun, its qualifier being his saying 'lahu' (له — 'for him'), like 'ghulāmun lahu' (غلام له — 'a servant belonging to him') or 'farasun lahu' (فرس له — 'a horse belonging to him'). And when they introduce the definite article alif-lām, they say it only with the nominative-ending: 'al-buʿdu lahu' (البعد له) and 'al-suḥqu lahu' (السحق له); the accusative is analogically permissible, in the sense of 'anzala Llāhu al-buʿda lahu wa-l-suḥqa lahu' ('may God send down distance/destruction upon him'). Al-buʿd (البعد) has two meanings: one is the opposite of nearness — ba'uda yab'udu bu'dan (بعد يبعد بعدا), so it [the doer] is baʿīd (بعيد — 'distant'). And you say bāʿadtuhu mubāʿadatan (باعدته مباعدة — 'I distanced myself from him'), and abʿadahu Llāhu (أبعده الله) means 'God removed him from good [i.e. cursed/banished him]', and bāʿada Llāhu baynahumā (باعد الله بينهما) and baʿada (بعد) [both occur], as when you recite this verse: 'rabbanā bāʿid bayna asfārinā' (ربنا باعد بين أسفارنا — 'Our Lord, make distant the stages of our journeys') and [also] baʿad (بعد). Al-Ṭirimmāḥ said: — 'He whom we love to be near has grown distant from us, / while those we resent have drawn near to us.' Al-mubāʿadah (المباعدة): the mutual distancing of one thing from another. Al-abʿad (الأبعد) is the opposite of al-aqrab (الأقرب — 'the nearer'), and the plural is aqrabūn and abʿadūn (أقربون وأبعدون), and also abāʿid and aqārib (أباعد وأقارب). He said: — 'Among people is one whose benefit reaches the distant ones (al-abāʿid), / while his own relatives are made wretched by him until death. / And if it is good, the distant one (al-baʿīd) attains it, / and if it is evil, your cousin is its companion.' It is recited both baʿidat Thamūdu and buʿidat Thamūdu (بعدت ثمود وبعدت ثمود). However, they say: 'baʿida al-rajulu' (بعد الرجل — the man perished/became distant) and 'abʿadahu Llāhu' (أبعده الله). Al-buʿd and al-buʿād (البعد والبعاد) are also used as curses, like your saying 'abʿadahu Llāhu' (أبعده الله), meaning 'let no one pity him for what has befallen him.' He said: — 'And we said...' [entry continues]

    AI translation of the Arabic below

    بعد: خلاف شيء وضد قبل، فإذا أفردوا قالوا: هو من بعد ومن قبل رفع، لأنهما غايتان مقصود إليهما، فإذا لم يكن قبل وبعد غاية فهما نصب لأنهما صفة. وما خلف بعقبه فهو من بعده. تقول: أقمت خلاف زيد، أي: بعد زيد. قال الخليل: هو بغير تنوين على الغاية مثل قولك: ما رأيته قط، فإذا أضفته نصبت إذا وقع موقع الصفة، كقولك: هو بعد زيد قادم، فإذا ألقيت عليه من صار في حد الأسماء، كقولك: من بعد زيد، فصار من صفة، وخفض بعد لأن من حرف من حروف الخفض، وإنما صار بعد «15» منقادا لمن، وتحول من وصفيته إلى الاسمية، لأنه لا تجتمع صفتان، وغلبه من لأن من صار في صدر الكلام فغلب. وتقول العرب: بعدا وسحقا، مصروفا عن وجهه، ووجهه: أبعده الله وأسحقه، والمصروف ينصب، ليعلم أنه منقول من حال إلى حال، ألا ترى أنهم يقولون: مرحبا وأهلا وسهلا، ووجهه: أرحب الله منزلك، وأهلك له، وسهله لك. ومن رفع فقال: بعد له وسحق يقول: هو موصوف وصفته قوله [له] «16» مثل: غلام له، وفرس له، وإذا أدخلوا الألف واللام لم يقولوا إلا بالضم، البعد له، والسحق له، والنصب في القياس جائز على معنى أنزل الله البعد له، والسحق له. والبعد على معنيين: أحدهما: ضد القرب، بعد يبعد بعدا فهو بعيد. وباعدته مباعدة، وأبعده الله: نحاه عن الخير، وباعد الله بينهما وبعد، كما تقرأ هذه الآية ربنا باعد بين أسفارنا «17» وبعد، قال الطرماح «18» : تباعد منا من نحب اقترابه ... وتجمع منا بين أهل الظنائن والمباعدة: تباعد الشيء عن الشيء. والأبعد ضد الأقرب، والجمع: أقربون وأبعدون، وأباعد وأقارب. قال «19» : من الناس من يغشى الأباعد نفعه ... ويشقى به حتى الممات أقاربه وإن يك خيرا فالبعيد يناله ... وإن يك شرا فابن عمك صاحبه ويقرأ: بعدت ثمود «20» وبعدت ثمود. إلا أنهم يقولون: بعد الرجل، وأبعده الله. والبعد والبعاد أيضا من اللعن، كقولك: أبعده الله، أي: لا يرثى له مما نزل به. قال «21» : وقلنا أبعدوا كبعاد عاد وهذا من قولك: بعدا وسحقا، والفعل منه: بعد يبعد بعدا. وإذا أهلته لما نزل به من سوء قلت: بعدا له، كما قال: بعدت ثمود، ونصبه فقال: بعدا له لأنه جعله مصدرا، ولم يجعله اسما. وفي لغة تميم يرفعون، وفي لغة أهل الحجاز أيضا.

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 52) ↗
  • al-Jawharī · 393Al-buʿd (البعد): the opposite of al-qurb (القرب — 'nearness').

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

    Al-buʿd (البعد): the opposite of al-qurb (القرب — 'nearness'). One says ba'uda (بعد), with ḍamma, so it [the subject] is baʿīd (بعيد), meaning it became distant. And abʿadahu ghayruhu (أبعده غيره — 'someone else made it distant'), and bāʿadahu (باعده), and baʿʿadahu tabʿīdan (بعده تبعيدا). And al-baʿad (البعد), with fatḥa, is the plural of bāʿid (باعد), like khādim/khadam (خادم وخدم). Al-Nābighah said: [entry continues]

    AI translation of the Arabic below

    البعد: ضد القرب. وقد بعد بالضم فهو بعيد، أي تباعد. وأبعده غيره، وباعده، وبعده تبعيدا. والبعد بالتحريك: جمع باعد، مثل خادم وخدم. قال النابغة:

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 448) ↗
  • Ibn Fāris · 395The letters bāʾ, ʿayn, and dāl have two roots [meanings]: the opposite of nearness, and the opposite/counterpart of qabla ("before").

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

    The letters bāʾ, ʿayn, and dāl have two roots [meanings]: the opposite of nearness, and the opposite/counterpart of qabla ("before"). They say al-buʿd (البعد) is the opposite of nearness (al-qurb), and al-buʿd and al-buʿud (البعد والبعد) [also mean] destruction/perdition. And they say concerning His saying, Most High: ("just as Thamūd perished [ka-mā baʿidat thamūdu]") — i.e., were destroyed — and the analogy for that is uniform. And al-abāʿid (الأباعد) is the opposite of relatives (al-aqārib). He said: — 'If you do not shield your flank against some of what / causes suspicion from the near one, the distant ones (al-abāʿid) will strike you.' And you say: 'tanaḥḥa ghayra bāʿid' (تنح غير باعد), meaning 'not in a lowly manner,' and 'tanaḥḥa ghayra baʿīd' (تنح غير بعيد), meaning 'be near.' As for the other [root-meaning], it is your saying 'jāʾa min baʿdu' (جاء من بعد — 'he came afterward'), just as you say in its opposite 'min qablu' (من قبل — 'beforehand').

    AI translation of the Arabic below

    الباء والعين والدال أصلان خلاف القرب ومقابل قبل قالوا البعد خلاف القرب والبعد والبعد الهلاك وقالوا في قوله تعالى : ( كما بعدت ثمود ) أي هلكت وقياس ذلك واحد والأباعد خلاف الأقارب قال : — إذا أنت لم تعرك بجنبك بعض ما … يريب من الأدنى رماك الأباعد … وتقول تنح غير باعد أي غير صاغر وتنح غير بعيد أي كن قريبا وأما الآخر فقولك جاء من بعد كما تقول في خلافه من قبل

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 268) ↗
  • al-Rāghib · 502[This is discussed] in this letter-section, for al-baʿtharah (البعثرة) includes within it the meaning of baʿatha (بعث) and athāra (أثار) [scattered/stirred up].

    al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.

    [This is discussed] in this letter-section, for al-baʿtharah (البعثرة) includes within it the meaning of baʿatha (بعث) and athāra (أثار) [scattered/stirred up]. Al-buʿd (البعد): the opposite of al-qurb (القرب — 'nearness'), and the two have no fixed limit; rather that is according to the consideration of place relative to something else. This is said of the sensible/physical [realm], which is the more common usage, and also of the intelligible/abstract [realm], as in His saying, Most High: 'they went far astray (ḍalālan baʿīdan)' [al-Nisāʾ 4:167], and His saying, Mighty and Majestic: 'those are called from a distant place (min makānin baʿīd)' [Fuṣṣilat 41:44]. One says baʿida (بعد) when something becomes distant, so it is baʿīd (بعيد); '[Thamūd] were not far (bi-baʿīdin) from the wrongdoers' [Hūd 11:83]; and baʿida (بعد) [also means] 'he died'; al-buʿd (البعد) is mostly used for destruction, as in: 'Thamūd perished (baʿidat Thamūdu)' [Hūd 11:95]. Al-Nābighah said: [entry continues]

    AI translation of the Arabic below

    في هذا الحرف، فإن البعثرة تتضمن معنى بعث وأثير. بعد البعد: ضد القرب، وليس لهما حد محدود، وإنما ذلك بحسب اعتبار المكان بغيره، يقال ذلك في المحسوس، وهو الأكثر، وفي المعقول نحو قوله تعالى: ضلوا ضلالا بعيدا [النساء/ 167] ، وقوله عز وجل: أولئك ينادون من مكان بعيد [فصلت/ 44] ، يقال: بعد: إذا تباعد، وهو بعيد، وما هي من الظالمين ببعيد [هود/ 83] ، وبعد: مات، والبعد أكثر ما يقال في الهلاك، نحو: بعدت ثمود [هود/ 95] ، وقد قال النابغة:

    al-Rāghib · 502 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 133) ↗
  • Lisān · 711Al-buʿd (البعد): the opposite of al-qurb (القرب).

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

    Al-buʿd (البعد): the opposite of al-qurb (القرب). One says ba'uda al-rajulu (بعد الرجل), with ḍamma, and ba'ida (بعد), with kasra, giving buʿdan and biʿdan (بعدا وبعدا), so the subject is baʿīd and buʿād (بعيد وبعاد) — according to Sībawayh — meaning 'became distant.' Their plural is buʿadāʾ (بعداء), matching those who say fa'īl [pattern words] with those who say fa'āl [pattern words], since the two are sisters [related patterns]. It has also been said as baʿud (بعد); and the line of al-Nābighah is recited thus: — 'That will bring me word that al-Nuʿmān has / superiority over people, in the near (al-adnā) and in the far (al-buʿd).' In the Ṣiḥāḥ [it is noted]: 'wa-fī al-buʿd' (وفي البعد), with fatḥa, is the plural of bāʿid (باعد), like khādim/khadam (خادم وخدم). Abʿadahu ghayruhu (أبعده غيره), bāʿadahu (باعده), and baʿʿadahu tabʿīdan (بعده تبعيدا) [are all used]. As for the saying of Imruʾ al-Qays: — 'I sat waiting for her, my companions between Ḍārij / and al-ʿUdhayb, after (baʿda) much contemplation' — he only meant: 'yā buʿda mutaʾammil' (يا بعد متأمل — 'oh, how distant is one who contemplates!'), expressing regret thereby. Similar is the saying of Abū al-ʿIyāl: — '...the calamity of his people, / they took no payment and gave none.' He meant: 'yā rāziyata qawmihi' (يا رزية قومه — 'O calamity of his people!'), then he explained what the calamity was, saying: 'they took no payment and gave none.' It has also been said he meant 'baʿda mutaʾammilī' (بعد متأملي). Regarding His saying, Mighty and Majestic, in Sūrat al-Sajdah: 'those are called from a distant place (min makānin baʿīd)' — Ibn ʿAbbās said: they asked to be sent back when there was no returning; and it has been said: 'from a distant place' means from the Hereafter to this world; and Mujāhid said: he meant from a place distant from their hearts — what is recited to them becomes distant from their hearts, because since they did not comprehend it, they are in the position of one who is at the utmost distance. And His saying, Most High: 'and they cast at the unseen from a distant place (min makānin baʿīd)' — meaning their saying: 'a sorcerer, a soothsayer, a poet.' You say: 'hādhihi al-qaryatu baʿīdun' (هذه القرية بعيد) and 'hādhihi al-qaryatu qarībun' (هذه القرية قريب), where the sense intended is not the adjectival sense but rather the nominal sense; the proof that the two [baʿīd and qarīb] are [functioning as] nouns is your saying 'qarībuhu qarībun' (قريبه قريب) and 'baʿīduhu baʿīdun' (بعيده بعيد). Al-Farrāʾ said: the Arabs, when they say 'dāruka minnā baʿīdun aw qarībun' (دارك منا بعيد أو قريب — 'your house is far or near from us') or say 'fulānatu minnā qarībun aw baʿīdun' (فلانة منا قريب أو بعيد — regarding a woman), they mention qarīb and baʿīd [in the masculine form regardless of gender] because the intended meaning is 'she is in a near or distant place,' so qarīb and baʿīd are made to stand in place of 'place' [makān, which is masculine]. God, Mighty and Majestic, said: 'and it (the punishment) is not far (bi-baʿīdin) from the wrongdoers' [Hūd 11:83]; and He said: 'and you do not know — perhaps the Hour is near (qarīban)' [al-Aḥzāb 33:63]; and He said: 'indeed the mercy of God is near (qarībun) to the doers of good' [al-Aʿrāf 7:56]. He [al-Farrāʾ] said: had one feminized and dualized, saying on the pattern of 'baʿudat minka fa-hiya baʿīdatun' (بعدت منك فهي بعيدة) and 'qarubat fa-hiya qarībatun' (قربت فهي قريبة), that would also have been correct. He said: whoever says qarīb and baʿīd, treating them [as invariant in gender], does not dualize qarīban and baʿīdan, so he says: humā minka qarībun (هما منك قريب) and humā minka baʿīdun (هما منك بعيد). He said: whoever feminizes them, saying 'hiya minka qarībatun wa-baʿīdatun' (هي منك قريبة وبعيدة), dualizes and pluralizes them, saying qarībātun and baʿīdātun (قريبات وبعيدات); and he cited as evidence: — 'An evening when ʿAfrāʾ is not near to you (qarībatan) / so that she might draw close, nor is ʿAfrāʾ far from you (baʿīdin).' And [one says] 'mā anta minnā bi-baʿīdin' (ما أنت منا ببعيد) and 'mā antum minnā bi-baʿīdin' (ما أنتم منا ببعيد), where singular and plural are treated alike; likewise 'mā anta minnā bi-baʿdin' and 'mā antum minnā bi-baʿdin' (ما أنت منا ببعد وما أنتم منا ببعد), meaning baʿīd. He said: and when... [entry continues]

    AI translation of the Arabic below

    البعد: خلاف القرب. بعد الرجل، بالضم، وبعد، بالكسر، بعدا وبعدا، فهو بعيد وبعاد؛ عن سيبويه، أي تباعد، وجمعهما بعداء، وافق الذين يقولون فعيل الذين يقولون فعال لأنهما أختان، وقد قيل بعد؛ وينشد قول النابغة: فتلك تبلغني النعمان أن له ... فضلا على الناس، في الأدنى وفي البعد وفي الصحاح: وفي البعد، بالتحريك، جمع باعد مثل خادم وخدم، وأبعده غيره وباعده وبعده تبعيدا؛ وقول امرئ القيس: قعدت له وصحبتي بين ضارج، ... وبين العذيب بعد ما متأمل إنما أراد: يا بعد متأمل، يتأسف بذلك؛ ومثله قول أبي العيال: ....... رزية قومه ... لم يأخذوا ثمنا ولم يهبوا «4» . أراد: يا رزية قومه، ثم فسر الرزية ما هي فقال: لم يأخذوا ثمنا ولم يهبوا. وقيل: أراد بعد متأملي. وقوله عز وجل، في سورة السجدة: أولئك ينادون من مكان بعيد ؛ قال ابن عباس: سألوا الرد حين لا رد؛ وقيل: من مكان بعيد، من الآخرة إلى الدنيا؛ وقال مجاهد: أراد من مكان بعيد من قلوبهم يبعد عنها ما يتلى عليهم لأنهم إذا لم يعوا فهم بمنزلة من كان في غاية البعد، وقوله تعالى: ويقذفون بالغيب من مكان بعيد ؛ قال قولهم: ساحر كاهن شاعر. وتقول: هذه القرية بعيد وهذه القرية قريب لا يراد به النعت ولكن يراد بهما الاسم، والدليل على أنهما اسمان قولك: قريبه قريب وبعيده بعيد؛ قال الفراء: العرب إذا قالت دارك منا بعيد أو قريب، أو قالوا فلانة منا قريب أو بعيد، ذكروا القريب والبعيد لأن المعنى هي في مكان قريب أو بعيد، فجعل القريب والبعيد خلفا من المكان؛ قال الله عز وجل: وما هي من الظالمين ببعيد ؛ وقال: وما يدريك لعل الساعة تكون قريبا؛ وقال: إن رحمت الله قريب من المحسنين؛ قال: ولو أنثتا وثنيتا على بعدت منك فهي بعيدة وقربت فهي قريبة كان صوابا. قال: ومن قال قريب وبعيد وذكرهما لم يثن قريبا وبعيدا، فقال: هما منك قريب وهما منك بعيد؛ قال: ومن أنثهما فقال هي منك قريبة وبعيدة ثنى وجمع فقال قريبات وبعيدات؛ وأنشد: عشية لا عفراء منك قريبة ... فتدنو، ولا عفراء منك بعيد وما أنت منا ببعيد، وما أنتم منا ببعيد، يستوي فيه الواحد والجمع؛ وكذلك ما أنت منا ببعد وما أنتم منا ببعد أي بعيد. قال: وإذا أردت بالقريب والبعيد قرابة النسب أنثت لا غير، لم تختلف العرب فيها. وقال الزجاج في قول الله عز وجل: إن رحمت الله قريب من المحسنين؛ إنما قيل قريب لأن الرحمة والغفران والعفو في معنى واحد، وكذلك كل تأنيث ليس بحقيقي؛ قال وقال الأخفش: جائز أن تكون الرحمة هاهنا بمعنى المطر؛ قال وقال بعضهم: يعني الفراء هذا ذكر ليفصل بين القريب من القرب والقريب من القرابة؛ قال: وهذا غلط، كل ما قرب في مكان أو نسب فهو جار على ما يصيبه من التذكير والتأنيث؛ وبيننا بعدة من الأرض والقرابة؛ قال الأعشى: بأن لا تبغ الود من متباعد، ولا تنأ من ذي بعدة إن تقربا وفي الدعاء: بعدا له نصبوه على إضمار الفعل غير المستعمل إظهاره أي أبعده الله. وبعد باعد: على المبالغة وإن دعوت به فالمختار النصب؛ وقوله: مدا بأعناق المطي مدا، ... حتى توافي الموسم الأبعدا فإنه أراد الأبعد فوقف فشدد، ثم أجراه في الوصل مجراه في الوقف، وهو مما يجوز في الشعر؛ كقوله: ضخما يحب الخلق الأضخما وقال الليث: يقال هو أبعد وأبعدون وأقرب وأقربون وأباعد وأقارب؛ وأنشد: من الناس من يغشى الأباعد نفعه، ... ويشقى به، حتى الممات، أقاربه فإن يك خيرا، فالبعيد يناله، ... وإن يك شرا، فابن عمك صاحبه والبعدان، جمع بعيد، مثل رغيف ورغفان. ويقال: فلان من قربان الأمير ومن بعدانه؛ قال أبو زيد: يقال للرجل إذا لم تكن من قربان الأمير فكن من بعدانه؛ يقول: إذا لم تكن ممن يقترب منه فتباعد عنه لا يصيبك شره. وفي حديث مهاجري الحبشة: وجئنا إلى أرض البعداء ؛ قال ابن الأثير: هم الأجانب الذين لا قرابة بيننا وبينهم، واحدهم بعيد. وقال النضر في قولهم هلك الأبعد قال: يعني صاحبه، وهكذا يقال إذا كنى عن اسمه. ويقال للمرأة: هلكت البعدى؛ قال الأزهري: هذا مثل قولهم فلا مرحبا بالآخر إذا كنى عن صاحبه وهو يذمه. ويقال: أبعد الله الآخر، قال: ولا يقال للأنثى منه شيء. وقولهم: كب الله الأبعد لفيه أي ألقاه لوجهه؛ والأبعد: الخائن. والأباعد: خلاف الأقارب؛ وهو غير بعيد منك وغير بعد. وباعده مباعدة وبعادا وباعد الله ما بينهما وبعد؛ ويقرأ: ربنا باعد بين أسفارنا ، وبعد؛ قال الطرماح: تباعد منا من نحب اجتماعه، ... وتجمع منا بين أهل الضغائن ورجل مبعد: بعيد الأسفار؛ قال كثير عزة: مناقلة عرض الفيافي شملة، ... مطية قذاف على الهول مبعد وقال الفراء في قوله عز وجل، مخبرا عن قوم سبإ: ربنا باعد بين أسفارنا ؛ قال: قرأه العوام باعد، ويقرأ على الخبر: ربنا باعد بين أسفارنا، وبعد. وبعد جزم؛ وقرئ: ربنا بعد بين أسفارنا، وبين أسفارنا؛ قال الزجاج: من قرأ باعد وبعد فمعناهما واحد، وهو على جهة المسألة ويكون المعنى أنهم …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 89) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    بَعُدَ

    1. بَعُدَ, aor. بَعُدَ , inf. n. بُعْدٌ; (S, L, Msb, K;) and بَعِدَ, aor. بَعَدَ , inf. n. بَعَدٌ; (L, K;) and ابعد, inf. n. إِبْعَادٌ, which is also trans.; (Msb;) and تباعد; (S, Msb, K;) and استبعد; (S, K, &c.;) He, or it, was, or became, distant, remote, far off, or aloof: he went, or removed, or retired, or withdrew himself, to a distance, or far away, or far off: he alienated, or estranged, himself: he stood, or kept, aloof: contr. of قَرُبَ: (S, L:) [but بَعُدَ generally has the first of these significations; and ابعد, the others, as also تباعد and استبعد:] it is the general opinion of the leading lexicologists that بَعِدَ, as well as بَعُدَ, is thus used; but some deny this; and some assert that they may be employed alike, but that بَعُدَ is more chaste than بَعِدَ thus used. (TA.) [You say also, of a desert, and a tract of country, and the like, بَعُدَ, meaning It extended far.] And زَيْدٌ عَنِ المَنْزِلِ ابعد, meaning تباعد [i. e. Zeyd went, or removed, to a distance, or far, from the place of alighting or abode]. (IKt, Msb.) And مِنِّى تباعد, and ابتعد, and تبعّد, [He went, or removed, to a distance, or far, from me; he alienated, or estranged, himself from me; he shunned, or avoided, me;] (A;) and عَنِّى تباعد [and بَعُدَ عنّى signify the same]. (Msb in art. كشح.) And إِذَا أَرَاذَ أَحَدُكُمْ الحَاجَةِ أَبْعَدَ, (L, Msb,) a trad., (Msb,) meaning When one of you desires to accomplish that which is needful, (i. e. to ease nature,) he goes far, or to a great distance. (L.) And فِى المَذْهَبِ أَبْعَدْتُ, meaning تَبَاعَدْتُ, (Msb,) I went far, or to a great distance, to the place of ease, i. e., to ease nature. (L.) [بَعُدَ referring to a saying or the like, and an event, means It was far from being probable or correct; it was improbable, extraordinary, or strange: (see بَعِيدٌ, and see also 10:) often occurring in these senses.] And فِى نَوْعِهِ ابعد It reached the utmost point, or degree, in its kind, or species. (IAth.) And ابعد فِى السَّوْمِ He exceeded the due bounds in offering a thing for sale and demanding a price for it, or in bargaining for a thing. (A.) أَخَذَهُ مَا قَرُبَ وَ مَا بَعُدَ Recent and old griefs took hold upon him: a saying similar to أَخَذَهُ مَا قَدُمَ وَ مَا حَدُثَ. (Mgh in art. قدم.) [بَعُدَ is often used, agreeably with a general rule, in the manner of a verb of praise or dispraise; and in this case is commonly contracted into بُعْدَ, like حُسْنَ; as in the phrase, in a verse of Imrael-Keys, بُعْدَ مَا مُتَأَمَّلى (in which ما is redundant) Distant, or far distant, was the object of my contemplation! or (as explained in the EM p. 52) how distant, &c.!] بَعِدَ, aor. بَعَدَ , inf. n. بَعَدٌ; (S, L, Msb, K;) and بَعْدَ, aor. بَعُدَ , inf. n. بُعْدٌ; (L, K;) also signify He, or it, perished: (S L, Msb:) he died: (K:) it is the general opinion of the leading lexicologists that both these verbs are used as signifying “he perished,” and both occur in different readings of v. 98 of ch. xi. of the Kur: the former is said to be used in this sense by some of the Arabs; and the latter, by others; but some disallow the latter in this sense; and some say that the former is more chaste than the latter thus used: (TA:) or both signify he became far distant from his home or native country; became a stranger, or estranged, therefrom: (L, TA:) or the Arabs say, بَعِدَ الرَّجُلُ and بَعُدَ in the sense of تباعد, when not reviling; but when reviling, they say, بَعِدَ, only. (Yoo, TA.) You say, لَا تَبْعَدٌ وَ إِنْ بَعُدْتَ عَنَّى [Mayest thou not perish though thou be distant from me!] (A.) [And as an imprecation against a man, you say, بَعِدْتَ, meaning Mayest thou perish! (See the printed edition of the Ham, pp. 89 and 90, where بَعِدْتَاىَ هلكت is an evident mistake for َعِدْتَ أَى هَلَكْتَ.)] And بُعْدًا لَهُ May God alienate him, or estrange him, from good, or prosperity! or, curse him! (A, * K, TA;) i. e. may he not be pitied with respect to that which has befallen him! like سُحْقًا لَهُ: the most approved way being to put بعد thus in the accus. case as an inf. n.; but the tribe of Temeem say, لَهُ بُعْدٌ, and سُحْقٌ, like غُلَامٌ لَهُ. (TA.) بَعُدَ is made trans. by means of [the preposition] ب: see 4. (Msb.)

    بَعَّدَ

    2: see 4, in four places. [You say also, بعّدهُ عَنِ السُّوْءِ He declared him, or pronounced him, to be far removed from evil.]

    باعدهُ

    3. باعدهُ He was, or became, [distant, remote, far off, or aloof, from him; or] in a part, quarter, or tract, different from that in which he (the other) was. (TA in art. جنب.) See also 4, in seven places.

    ابعد

    4. ابعد, inf. n. إِبْعَادٌ: see 1, in seven places. ابعدهُ; (S, Msb, K;) and باعدهُ, (S, K,) inf. n. مُبَاعَدَةٌ and بِعَادٌ; (K;) and بعّدهُ, (S, K,) inf. n. تَبْعِيدٌ; (S;) and بِهِ بَعُدَ; (Msb;) He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof; or to go, remove, retire, or withdraw himself, to a distance, far away, or far off; he placed, or put, at a distance, or he put, or sent, away, or far away, or far off, or he removed far away, alienated, or estranged, him, or it. (S, Msb.) You say, نَفْسَكَ عَنْ زَيْدٍ بَاعِدْ [Remove thyself far from; or avoid thou, Zeyd]: and زَيْدًا عَنْكَ بَاعِدْ [Remove thou Zeyd far from thee]. (TA, voce إِيَّا.) And بَيْنَهُمَا بَعَّدْتُ, inf. n. تَبْعِيدٌ, [I made a wide separation between them two]; as also بَاعَدْتُ, inf. n. مُبَاعَدَةٌ. (Msb.) And ٱللّٰهُ بَاعَدَ مَا بَيْنَهُمَا [May God make the space between them two far extending! may He make a wide separation between them two!]; as also بَعَّدَ. (TA.) And بَيْنَ أَسْفَارِنَا رَبَّنَا بَاعِدْ, or بَعِّدْ, [O our Lord, make to be far-extending the spaces between our journeys! or, put wide distances between our journeys!] accord. to different readings [in the Kur xxxiv. 18]: the former of these is the common reading: Yaakoob El-Hadramee read رَبُّنَا بَاعَدَ الخ [Our Lord, He hath made to be far extending &c.]. (TA.) أَبْعَدَهُ ٱللّٰهُ means May God alienate him, or estrange him, from good, or prosperity! or, curse him! (K;) i. e., may he not be pitied with respect to that which has befallen him! (TA.) [You say also, أَبْعَدَ ٱللّٰهُ الأَخِرَ: see أَخِرٌ.] See also 10. مَا أَبْعَدَهُ مِنَ الصَّوَابِ [How far is it (namely the saying) from what is right, or correct!]. (A.)

    تَبَعَّدَ

    5: see 1.

    تباعد

    6. تباعد: see 1, in six places. [It also signifies He became alienated, or estranged, from his family or friends. And تباعدوا They became distant, or remote, one from another; they went, removed, retired, or withdrew themselves, to a distance, far away, or far off, one from another; they removed themselves far, or kept aloof, one from another.] You say, كَانُوا مُتَقَارِبِينَ فَتَبَاعَدُوا [They were near, one to another, and they became distant, or remote, one from another]. (A.)

    إِبْتَعَدَ

    8: see 1.

    استبعدهُ

    10. استبعدهُ He reckoned it, or esteemed it, (namely, a thing, K, or a saying, A,) بَعِيد [i. e. distant, or remote; or if a saying or the like, far from being probable or correct, improbable, extraordinary, or strange]; (S, A, K;) as also ابعدهُ. (A.) See also 1, first sentence, in two places.

    بَعْدُ

    بَعْدُ an adv. n. of time, signifying After, or afterwards: and allowable also, accord. to some of the grammarians, as an adv. n. of place, signifying after, or behind: (TA:) contr. of قَبْلُ: (S, A, K:) it is a vague adv. n., of which the meaning is not understood without its being prefixed to another noun [expressed or implied]; denoting after-time. (Msb.) When it occurs without any complement, (S, K,) a noun or the like which should be its complement being intended to be understood as to the meaning thereof but not as to the letter, (S, * TA,) it is indecl., (S, K,) because it resembles a particle, (TA,) and has damm for its termination to show that it is indecl., since it cannot have damm by any rule of desinential syntax because it cannot occur as an agent nor as an inchoative or enunciative. (S.) Sb, however, mentions [as exceptions to this rule] the phrases مِنْ بَعْدٍ [Afterwards] and أَفْعَلُ هٰذَا بَعْدًا [I will do this afterwards], as having been used by the Arabs. (K, * TA.) [The latter of these phrases is common in the present day. Another exception to the rule above-mentioned will be found in what follows.] Accord. to the primary rule, it is used as a prefixed n. governing its complement in the gen. case; (S;) [i. e., it is used in the manner of a preposition;] and when thus used, it is decl., (K,) because it does not in this case [always] resemble a particle. (TA.) You say, جَآءَ زَيْدٌ بَعْدَ عَمْرٍو Zeyd came after 'Amr. (Msb.) And رَأَيْتُهُ بَعْدَكَ and مِنْ بَعْدِكَ [I saw him after thee]. (L.) The words of the Kur [xxx. 3], ٱللّٰهِ ٱلْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ, meaning To God belonged the command before that the Greeks were overcome and after that they had been overcome, [thus read when the complements of قبل and بعد are intended to be understood as to the meaning thereof but not as to the letter,] are also read مِنْ قَبْلِ وَ مِنْ بَعْدِ, when each complement is intended to be understood as to the meaning and the letter, and also مِنْ قَبْلٍ وَ مِنْ بَعْدٍ, meaning To God belongeth the command first and last, [when neither complement is intended to be understood either as to the letter or as to the meaning,] but the first of these readings is the best. (L.) [You say also, بَعْدَ ذٰلِكَ and مِنْ بَعْدِ ذٰلِكَ After that: and بَعْدَ أَنْ فَعَلْتُ and مِنْ بَعْدِ أَنْ فَعَلْتُ and بَعْدَ مَا فَعَلْتُ and مِنْ بَعْدِ مَا فَعَلْتُ After I did, or after my doing, such a thing: &c.] Also جِئْتُ بَعْدَيْكُمَا, meaning بَعْدَ كُمَا, I came after you two. (K.) And هٰذَا مِمَّا لَيْسَ بَعْدَهُ غَايَةٌ فِى الجَوْدَةِ, and فِى الرَّدَآءَة, This is of the things after, or beyond, which there is not any extreme degree in respect of goodness, and in respect of badness: and, by way of abridgement, لَيْسَ بَعْدَهُ [with nothing following this]: and hence, app., the saying of Mohammad, وَإِنْ كَانَ لَيْسَ بِالَّذِى لَا بَعْدَ لَهُ, meaning [And though] it be not in the utmost degree in respect of goodness: بعد being thus used as a decl. noun. (Mgh.)

    بَعْدِى

    [بَعْدِى and the like are also frequently used as meaning بَعْدَ عَهْدِى and the like; as in the phrase, قَدْ تَغَيَّرْتَ بَعْدى Thou hast become altered since I knew thee, or saw thee, or met thee, or was with thee. And similar to this are many phrases in the Kur; as, for instance, in ii. 48,] ثُمَّ ٱتَّخَذْتُمُ ٱلعِجْلَ مِنْ بَعْدِهِ Then ye took to yourselves the calf as a god, or an object of worship, after him, namely Moses, i. e., after his having gone away. (Bd.) أَمَّا بَعْدُ (S, K, &c.) is [an expression denoting transition;] an expression by which an address or a discourse is divided; (S;) used without any complement to بعد, which in this case signifies the contr. of قَبْلُ: (TA:) you say, أَمَّا بَعْدُ فَقَدْ كَانَ كَذَا, meaning [Now, after these preliminary words, (Abu-l- 'Abbás in TA voce خِطَابٌ,) I proceed to say, that such a thing has happened: or] after my prayer for thee: (K:) or after praising God: (TA:) the first who used this formula was David; (K;) or Jacob; (TA;) or Kaab Ibn-Lu-eí; (K;) or Kuss Ibn-Sá'ideh; or Yaarub Ibn-Kahtán. (TA.) You also use the dim. form, saying بُعَيْدَهُ [A little after him, or it], when you mean by it to denote a time near to the preceding time. (Msb.) You say also, بَيْنٍ رَأَيْتُهُ بُعَيْدَاتِ, (S, K,) and بَعِيدَاتِهِ, (K, TA, [in the CK بُعَيْدَاتِه,]) I saw him a little after a separation: (S, K:) or, after intervals of separation: (S, L:) or, after a while. (A'Obeyd, A.) And إِنَّهَا لَتَضْحَكُ بَيْنٍ بُعَيْذَاتِ Verily she laughs after intervals. (L.) [See also art. بين.] بُعَيْدَات is used only as an adv. n. of time. (S, L.) بَعْدُ also sometimes means Now; yet; as yet. (TA.) [It is used in this sense mostly in negative phrases; as, for instance, in لَمْ يَمُتْ بَعْدُ He has not died yet. The following is one of the instances of its having this meaning in affirmative phrases: سُمِّيَ الحَوْلِىُّ مِنْ أَوْلَادِ البَقَرِ تَبِيعًا لِأَنَّهُ يَنْبَعُ أُمَّهُ بَعْدُ The yearling of the offspring of cows is called تبيع because he yet follows his mother: occurring in the Mgh &c., in art. تبع.] It occurs also in the sense of مَعَ; as in the words of the Kur [ii. 174 and v. 95], فَمَنِ ٱعْتَدَى بَعْدَ ذٰلِكَ, i. e., (as some say, MF,) مَعَ ذلك [And whoso transgresseth notwithstanding that; lit., with that]. (Msb.) It has been said that it also means Before, in time; thus bearing two contr. significations: that it has this meaning in two instances; in the Kur [lxxix. 30], where it is said, وَ ٱلْأَرْضَ بَعْدَ ذٰلِكَ دَحَاهَا [as though signifying And the earth, before that, He spread it forth]; and [xxi. 105] where it is said, وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنْ بَعْدِ ٱلذِّكْرِ [as though meaning And verily we wrote in the Psalms before the Kur-án]: (MF, TA:) but Az says that this is a mistake; that God created the earth not spread forth; then created the heaven; and then spread forth the earth: (L, TA:) and الذكر in the latter of these instances means the Book of the Law revealed to Moses: (Bd:) or الزبور means the revealed Scriptures; (Bd, Jel;) and الذكر, the Preserved Tablet, (Bd,) [i. e.] the Original of the Scriptures, which is with God. (Jel.)

    بُعْدٌ

    بُعْدٌ [as an inf. n. used in the manner of a subst. signifies] Distance, or remoteness; (S, A, L, K; *) and so بَعَدٌ, (L, K,) accord. to most of the leading lexicologists, (TA, [see بَعْدَ,]) [and بُعْدَةٌ, for] you say, بَيْنَنَا بُعْدَةٌ, meaning [Between us two is a distance] of land or country, or of relationship. (S, K.) [Remoteness from probability or correctness; improbability, or strangeness: see بَعُدَ. Hence the phrase, هٰذَا مِنَ البُعْدِ بِمَكَانٍ This is improbable, or extraordinary, or strange: often occurring in the TA &c.] Also i. q. بُعْدٌ: (L, K:) this latter (S, L, Msb, K) and بُعْدٌ, (L, K,) accord. to most of the leading lexicologists, as, for instance, in the Kur xi. 98, (TA, [see بَعِدَ,]) signifying Perdition; (S, L, Msb;) or death. (K.) Judgment and prudence; as also بُعْدَةٌ: so in the phrase, إِنَّهُ لَذُو بُعْدٍ, and بُعْدَةٍ, Verily he is possessed of judgment and prudence: (K:) or penetrating, or effective, judgment; depth, or profundity; far-reaching judgment. (TA.) [See also أَبْعَدُ.] ذُو البُعْدَةِ also signifies A man who goes to a great length, or far, in hostility. (L.) A cursing; execration; malediction; as also بِعَادٌ. (K.) You say, بُعْدٌ لَهُ, as well as بُعْدًا لَهُ: see 1, last sentence but one. (TA.)

    بَعَدٌ

    بَعَدٌ: see بُعْدٌ, in two places: and بَعِيدٌ, in five places.

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions3 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

  • البعد

    الاقامة على المخالفات وقد يكون البعد منك ويختلف باختلاف الاحوال فيدل على ما يراد به قرائن الاحوال وكذلك القرب.

    Al-buʿd (البعد): persisting in violations [of what is required]. Al-buʿd may originate from you [i.e., be a state within oneself], and it varies according to the variation of circumstances, its precise sense being indicated by the contextual indicators of the situation — and likewise with al-qurb ('nearness').

    Ibn ʿArabī, Iṣṭilāḥ al-Ṣūfiyya, line 121 ↗

  • وبعد

    فهذه تعريفات جمعتها، واصطلاحات أخذتها من كتب القوم، ورتبتها على حروف الهجاء من الألف والباء إلى الياء؛ تسهيلا تناولها للطالبين وتيسيرا تعاطيها للراغبين، والله الهادي وعليه اعتمادي في مبدئي ومعادي.

    Wa-baʿd (وبعد — 'now then'): these are definitions which I have gathered, and technical terms which I have taken from the books of the [learned] people, arranged according to the letters of the alphabet from alif and bāʾ to yāʾ, to make them easier for seekers to access and easier for those desiring them to acquire; and God is the Guide, and upon Him is my reliance in my beginning and my return.

    al-Jurjānī, al-Taʿrīfāt, line 46 ↗

  • البعد

    عبارة عن امتداد قائم في الجسم، أو نفسه عند القائلين بوجود الخلاء، كأفلاطون.

    Al-buʿd (البعد): an expression for an extension subsisting in a body, or [subsisting] in itself according to those who affirm the existence of void [vacuum], such as Plato.

    al-Jurjānī, al-Taʿrīfāt, line 924 ↗

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.

ب ع د

الباء والعين والدال أصلان خلاف القرب ومقابل قبل قالوا البعد خلاف القرب والبعد والبعد الهلاك وقالوا في قوله تعالى : ( كما بعدت ثمود ) أي هلكت وقياس ذلك واحد والأباعد خلاف الأقارب

The letters b-ʿ-d are two roots: the opposite of nearness, and the opposite of qabl. They say: al-buʿd is the opposite of al-qurb, and al-baʿad and al-buʿd mean destruction, and they said regarding His saying "kamā baʿidat Thamūd" that it means perished, and the analogy for that is one; and al-abāʿid is the opposite of al-aqārib.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×235

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)

16 more

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ب

ومما بين الشفتين مخرج الباء، والميم، والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Sībawayh, line 26563 ↗

ومما بين الشفتين مخرج الباء والميم والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Ibn Jinnī, line 986 ↗

ع

ومن أوسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Sībawayh, lines 26548–26549 ↗

ومن وسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Ibn Jinnī, line 970 ↗

د

ومما بين طرف اللسان وأصول الثنايا مخرج الطاء، والدال، والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Sībawayh, line 26559 ↗

ومما بين طرف اللسان وأصول الثنايا، مخرج الطاء والدال والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Ibn Jinnī, line 982 ↗

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

ب

Level of existence: الجن · the jinn

Divine Name: اللطيف · al-Laṭīf, the Subtle

Lunar mansion: الفرع المقدم · al-Farʿ al-Muqaddam

Futūḥāt ch. 198, line 62118

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

ع

Level of existence: الطبيعة · Nature

Divine Name: الباطن · The Inward (al-Bāṭin)

Lunar mansion: الثريا · al-Thurayyā (the Pleiades)

Futūḥāt ch. 198, line 63825

Spheres of its simples (ch. 2): 9 line 2572 ↗

د

Level of existence: السماء الدنيا · the lowest heaven (al-samāʾ al-dunyā)

Divine Name: المبين · the Clarifier (al-Mubīn)

Lunar mansion: الأكليل · al-Iklīl

Futūḥāt ch. 198, line 64682

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

ب

With fatḥa ـَ

فهي إشارة إلى الشيء الذي هو في غاية العز أو في غاية الذل.

It is an indication of the thing that is at the utmost of might or at the utmost of abasement.

With ḍamma ـُ

فهي إشارة معها قبض.

It is an indication accompanied by contraction (qabḍ).

With kasra ـِ

فهي إشارة إلى ما دخل أو هو داخل على الذات.

It is an indication of what has entered, or is entering, upon the self.

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

ع

With fatḥa ـَ

فهي اسم لقدوم أو رحيل.

It is a name for arrival or departure.

With ḍamma ـُ

فهي اسم للساكن في الذات التي تقوم به.

It is a name for that which dwells in the self and by which the self subsists.

With kasra ـِ

فهي اسم لخبث الذات.

It is a name for the foulness of the self.

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

د

With fatḥa ـَ

فهي إشارة إلى خارج عن الذات.

It is an indication of something external to the self.

With ḍamma ـُ

فهي إشارة إلى ما هو قليل أو قبيح ومعه غضب فيهما.

It is an indication of what is small or ugly, accompanied by anger in both cases.

With kasra ـِ

فهي إشارة إلى ما في الذات أو إلى ما هو داخل عليها أو إلى ما هو قريب منها.

It is an indication of what is in the self, or what is entering upon it, or what is near to it.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
In the sister scriptsHebrew ב ע דSyriac ܒ ܥ ܕ
Arabicب ع د
Hebrewב ע ד
Syriacܒ ܥ ܕ
Ancient South Arabian (musnad)𐩨 𐩲 𐩵
Phoenician𐤁 𐤏 𐤃

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 treats baʿd chiefly as a grammatical particle, the counterpart of qabl, explaining its shift between indeclinable ġāya-use and construct/prepositional use with min.well attested

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

    Al-Khalīl treats baʿd chiefly as a grammatical particle, the counterpart of qabl, explaining its shift between indeclinable ġāya-use and construct/prepositional use with min. Al-Jawharī gives the plain lexical sense, ḍidd al-qurb, with the verb baʿuda/tabāʿada and the broken plural buʿd 'those set apart.' Ibn Fāris crystallizes two branches under one root: the contrary of qurb, and the contrary of qabl, and adds the specialized sense of halāk 'destruction, perishing,' citing baʿidat Thamūd. Al-Rāghib stresses that buʿd has no fixed measure — it is relative to how one thing is set against another — used both for sensory distance (mukān baʿīd) and intelligible/moral distance (ḍalālan baʿīdan), and confirms baʿida = māta, the 'perishing' sense. Ibn Manẓūr and Lane consolidate these: baʿuda/baʿida, baʿīd, buʿd as the general contrary of qurb, with baʿad (with fatḥa) as a collective plural like khadam/khādim.

    Draws on: al-Khalīl · al-Jawharī · Ibn Fāris · al-Rāghib · Ibn Manẓūr · Lane

    • al-Khalīl, Kitāb al-ʿAyn, s.v. bʿd
    • al-Jawharī, al-Ṣiḥāḥ, s.v. bʿd
    • Ibn Fāris, Maqāyīs al-Lugha, s.v. bʿd
    • al-Rāghib, al-Mufradāt, s.v. bʿd
    • Ibn Manẓūr, Lisān al-ʿArab, s.v. bʿd
    • Lane, Arabic-English Lexicon, s.v. bʿd
  • Letters & soundIn Ibn ʿArabī's correspondence of letters to the cosmic Breath, bāʾ is assigned to the jinn and dāl to the lowest heaven — read symbolically, a word bracketed by bāʾ and dāl moves between the unseen and the nearest visible horizon, apt for a term of distance and separation.speculative

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

    In Ibn ʿArabī's correspondence of letters to the cosmic Breath, bāʾ is assigned to the jinn and dāl to the lowest heaven — read symbolically, a word bracketed by bāʾ and dāl moves between the unseen and the nearest visible horizon, apt for a term of distance and separation. Al-Dabbāgh glosses bāʾ (fatḥa) as indicating either the utmost of might or the utmost of abasement, and dāl as indicating something external to the self — again suggestive of baʿd's sense of what stands outside and apart. ʿayn is assigned to Nature (ṭabīʿa) by Ibn ʿArabī and to arrival-or-departure by al-Dabbāgh, which fits the root's hinge-function between qabl and baʿd. This is speculative letter-symbolism, not accepted by mainstream historical linguistics, and should be read as an internal exegetical resource rather than an etymological claim.

    Draws on: Ibn ʿArabī letters-doctrine · al-Dabbāgh

    • Ibn ʿArabī, letters of the Breath (al-Futūḥāt al-Makkiyya)
    • al-Dabbāgh, letter-meanings tradition
  • Root structureOf the six permutations of b-ʿ-d, three are living roots with distinct meanings: baʿd itself (contrary of qurb/qabl), badaʿ (originating something without precedent, or exhaustion/cutting-off), and ʿabad (a pair of contrary senses: softness/abasement versus hardness/coarseness).plausible

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

    Of the six permutations of b-ʿ-d, three are living roots with distinct meanings: baʿd itself (contrary of qurb/qabl), badaʿ (originating something without precedent, or exhaustion/cutting-off), and ʿabad (a pair of contrary senses: softness/abasement versus hardness/coarseness). ʿadab is recorded by al-Khalīl as unused (perhaps simply unattested to him), dabaʿ is unattested, and daʿb denotes extension and ease in a thing (as in a smooth road). Ibn Fāris does not connect these as a family; the juxtaposition is worth noting, not asserting — badaʿ's sense of 'beginning without precedent' and baʿd's sense of temporal sequence share only a loose intuition of ordering.

    Draws on: Ibn Fāris permutations

  • Semitic kin & loanwordsHebrew bəʿad (בְּעַד) 'behind, through, on behalf of' is a plausible cognate, sharing the b-ʿ-d skeleton and a core sense of standing beyond or around something.plausible

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

    Hebrew bəʿad (בְּעַד) 'behind, through, on behalf of' is a plausible cognate, sharing the b-ʿ-d skeleton and a core sense of standing beyond or around something. Aramaic/Syriac show comparable but less exact material. There is no reason to posit borrowing in either direction; this looks like an inherited Northwest/Central Semitic particle-root rather than a loan.

    Draws on: Hebrew cognate

    • Brown–Driver–Briggs, Hebrew Lexicon, s.v. בְּעַד
  • Quranic exegesisThe overwhelming majority of Quranic occurrences (baʿd, 199 times) are the sequencing particle 'after,' and al-Ṭabarī and al-Zamakhsharī routinely gloss min baʿdi as marking narrative or legal succession (e.g.well attested

    How the classical exegetes read the word in the Quran.

    The overwhelming majority of Quranic occurrences (baʿd, 199 times) are the sequencing particle 'after,' and al-Ṭabarī and al-Zamakhsharī routinely gloss min baʿdi as marking narrative or legal succession (e.g. 2:27, 2:51). The adjective baʿīd is read by al-Rāzī and al-Rāghib in the moral-intelligible register at verses like ḍalālan baʿīdan (4:167) — a straying not measured in miles but in estrangement from truth. The verb form at 11:95, ka-mā baʿidat Thamūd, is unanimously read by the exegetes (following the lexicographers) as halākat, 'as Thamūd perished' — the destruction-sense noted already by Ibn Fāris and al-Rāghib, treated as an idiomatic extension of 'were removed/cast far off' from mercy.

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

  • Akbarian readingIbn ʿArabī defines buʿd technically as dwelling persistently in opposition/difference (al-mukhālafāt), noting that it is not fixed in the self but varies with states (aḥwāl), so that only the contextual indicators (qarāʾin al-aḥwāl) reveal what is meant by it — exactly as with its correlate qurb.plausible

    The word in Ibn ʿArabī's text and terminology.

    Ibn ʿArabī defines buʿd technically as dwelling persistently in opposition/difference (al-mukhālafāt), noting that it is not fixed in the self but varies with states (aḥwāl), so that only the contextual indicators (qarāʾin al-aḥwāl) reveal what is meant by it — exactly as with its correlate qurb. In Faṣṣ Ādam this dialectic of station appears in his treatment of God as al-Ākhir 'in the very eye of His awwaliyya': everything returns to Him after (baʿda) its relation is ascribed to us, so that baʿd here marks not distance from God but the temporal aspect of a single self-return. The term thus functions for Ibn ʿArabī less as spatial remoteness than as a relational/modal marker tied to spiritual station.

    Draws on: Ibn ʿArabī Iṣṭilāḥ · Faṣṣ Ādam

    • Ibn ʿArabī, Iṣṭilāḥ al-Ṣūfiyya, s.v. al-buʿd
    • Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam

Reference

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