Mashrabaمشربة

Root · 158 in the Quran · 284 in 21 texts of the library

بعضa single root meaning the division of a thing into parts, any portion of it being a baʿḍ; … (root bd)

الباء والعين والضاد أصل واحد وهو تجزئة الشيء وكل طائفة منه بعض قال الخليل بعض كل شيء طائفة منه تقول جارية يشبه بعضها …

Ibn Fāris, Maqāyīs al-lugha · English rendering

بعض

The family of the root

Patterns computed · our data

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

12 words4 verbs2 verbal nouns1 place or instrument1 intensive or elative3 other nouns1 plural

  • بَعْضvery beautiful girl, parts of whom resemble other parts
  • بَعُوضَة—
  • تَبَعَّضَit was, or became, divided into parts, or portions
  • تَبْعِيضdivision; portioning
  • بَعَّضَhe divided it into parts, or portions, distinct, or separate, one from another
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs4بَعَضَ · تَبَعَّضَ · بَعَّضَ

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 يَفْعَلُ (a – a; the imperfect from Lane's “aor.”)

  • بَعَضَForm ILaneIbn Fāris
  • تَبَعَّضَit was, or became, divided into parts, or portionsLaneForm Vlibrary ×1Lane
  • بَعَّضَhe divided it into parts, or portions, distinct, or separate, one from anotherLaneForm IILaneIbn Fāris
  • أَبْعَضَForm IVLane
Verbal nouns2بَعْض · تَبْعِيض

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

Place, time and instrument1مَبْعَضَة

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

  • مَبْعَضَةnoun of place (with -a)Lane
Intensives, qualities and the elative1بَعُوض

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

  • بَعُوضgnats, or musquitoesLaneintensive (faʿūl)LaneIbn Fāris
Other nouns3بَعُوضَة · بَعِضَة · مَبْعُوضَة

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

Plurals1أَبْعَاض

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

  • أَبْعَاضbroken plural of بَعْضLane

Reference

Why this shape?What each of the 10 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 ضمَبْعَضَة
  • Attested: مَبْعَضَة, noun of place (with -a) (Lane)

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 · 170Baʿḍ (بعض) of anything: a portion of it.

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

    Baʿḍ (بعض) of anything: a portion of it. And baʿaḍtuhu tabʿīḍan (بعضته تبعيضا) means: you divided it into parts. And baʿḍ (بعض) is masculine in all its grammatical aspects, as in your saying: hādhihi l-dāru muttaṣilun baʿḍuhā bi-baʿḍin (هذه الدار متصل بعضها ببعض) — this house, part of it is joined to part of it. Some of the Arabs connect [a preposition] with baʿḍ (بعض) just as they connect it with mā (ما), as in the saying of Allah, Mighty and Exalted: "fa-bimā raḥmatin min Allāh" [so it is by mercy from Allah]. Likewise bi-baʿḍ (ببعض) in this verse: "wa-in yaku ṣādiqan yuṣibkum baʿḍu alladhī yaʿidukum" [and if he is truthful, some of what he promises you will befall you]. And al-baʿūḍ (البعوض) is the plural of al-baʿūḍah (البعوضة), which is the harmful, biting [insect] of summer.

    AI translation of the Arabic below

    بعض كل شيء: طائفة منه. وبعضته تبعيضا، إذا فرقته «1» أجزاء. وبعض مذكر في الوجوه كلها، كقولك: هذه الدار متصل بعضها ببعض. وبعض العرب يصل ب (بعض) كما يصل ب (ما) ، كقول الله عز وجل: فبما رحمة من الله «2» . وكذلك ببعض في هذه الآية: وإن يك صادقا يصبكم بعض الذي يعدكم «3» . والبعوض: جمع البعوضة، وهي المؤذية العاضة في الصيف.

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 283) ↗
  • al-Jawharī · 393Baʿḍ (بعض) of a thing: one of its abʿāḍ (أبعاض) [parts].

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

    Baʿḍ (بعض) of a thing: one of its abʿāḍ (أبعاض) [parts]. And baʿaḍtuhu tabʿīḍan (بعضته تبعيضا) means: I divided it into parts (jazzaʾtuhu), so it became divided (tabaʿʿaḍa). And al-baʿūḍ (البعوض) is al-baqq (البق) [gnats/mosquitoes], the singular of which is baʿūḍah (بعوضة).

    AI translation of the Arabic below

    بعض الشئ: واحد أبعاضه. وقد بعضته تبعيضا، أي جزأته، فتبعض. والبعوض: البق، الواحدة بعوضة.

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 1066) ↗
  • Ibn Fāris · 395Bāʾ, ʿayn, and ḍād is a single root meaning the division of a thing;

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

    Bāʾ, ʿayn, and ḍād is a single root meaning the division of a thing; every portion of it is baʿḍ (بعض). Al-Khalīl said: baʿḍ (بعض) of anything is a portion of it. You say: jāriyah yushbihu baʿḍuhā baʿḍan (جارية يشبه بعضها بعضا) — a girl whose features resemble one another. And baʿḍ (بعض) is [treated grammatically as] masculine; you say: hādhihi l-dāru muttaṣilun baʿḍuhā bi-baʿḍin (هذه الدار متصل بعضها ببعض) — this house, part of it is joined to part of it. And baʿaḍtu al-shayʾa tabʿīḍan (بعضت الشيء تبعيضا) means: you divided it into parts. It is said that the Arabs connect [a preposition] with baʿḍ (بعض) just as they connect it with mā (ما), as in His saying, Exalted is He: "fa-bimā raḥmatin min Allāh" (Q. Āl ʿImrān 3:159) [so it is by mercy from Allah], and "mimmā khaṭīʾātihim" [because of their sins]. He said: likewise baʿḍ (بعض) in His saying, Exalted is He: "wa-in yaku ṣādiqan yuṣibkum baʿḍu alladhī yaʿidukum" [and if he is truthful, some of what he promises you will befall you]. And a Bedouin said: 'I saw crows yatabaʿaḍḍan (يتبعضضن)' — as if he meant that they were taking hold of one another (baʿḍuhā baʿḍan). Among what deviates from this root is al-baʿūḍah (البعوضة), which is well known [the mosquito], plural baʿūḍ (بعوض). It was said [in verse]: "And I became a slave to the mosquito, submissive..." And 'this is a laylah baʿḍah (ليلة بعضة)' means a night abounding in mosquitoes. Also mabʿūḍah (مبعوضة), like their saying makān sabiʿ (مكان سبع) and masbūʿ (مسبوع) [a place frequented by lions], and dhiʾb (ذئب) and madhʾūb (مذءوب) [a wolf, wolf-stricken]. And in the proverb: 'You have burdened me with the marrow of the mosquito (مخ البعوض)' — said of what cannot be. Ibn Aḥmar said: "I was not, among my people, one easily deceived, had the disobedient one held authority... You have burdened me with the marrow of the mosquito, so I have fallen short — no success, no excuse..." And the Aṣḥāb al-Baʿūḍah (أصحاب البعوضة, 'People of the Mosquito') were a people whom Khālid ibn al-Walīd killed during the Riddah [apostasy wars]; concerning them the poet said: "Against the likes of the People of the Mosquito, attack fiercely..."

    AI translation of the Arabic below

    الباء والعين والضاد أصل واحد وهو تجزئة الشيء وكل طائفة منه بعض قال الخليل بعض كل شيء طائفة منه تقول جارية يشبه بعضها بعضا وبعض مذكر تقول هذه الدار متصل بعضها ببعض وبعضت الشيء تبعيضا إذا فرقته أجزاء ويقال إن العرب تصل ببعض كما تصل بما كقوله تعالى : ( فبما رحمة من اا آل عمران159 ) و ﴿ مما خطيئاتهم ﴾ قال وكذلك بعض في قوله تعالى : ﴿ وإن يك صادقا يصبكم بعض الذي يعدكم ﴾ وقال أعرابي رايت غربانا يتبعضضن كأنه أراد يتناول بعضها بعضا ومما شذ عن هذا الأصل البعوضة وهي معروفة والجمع بعوض قال : — وصرت عبدا للبعوض أخضعا … وهذه ليلة بعضة أي كثيرة البعوض ومبعوضة أيضا كقولهم مكان سبع ومسبوع وذئب ومذءوب وفي المثل كلفتني مخ البعوض لما لا يكون قال ابن أحمر : — ما كنت من قومي بدالهة … لو أن معصيا له أمر … كلفتني مخ البعوض فقد … أقصرت لا نجح ولا عذر … وأصحاب البعوضة قوم قتلهم خالد بن الوليد في الردة وفيهم يقول الشاعر : — على مثل أصحاب البعوضة فاحمشي …

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 269) ↗
  • al-Rāghib · 502Baʿḍ (بعض) of a thing: a part of it;

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

    Baʿḍ (بعض) of a thing: a part of it; this is said with regard to [the notion of] kull (كل, 'the whole'), and for this reason kull is set opposite it, so one says: baʿḍuhu wa-kulluhu (بعضه وكله) — 'some of it and all of it.' Its plural is abʿāḍ (أبعاض). He, Mighty is He, said: "baʿḍukum li-baʿḍin ʿaduwwun" [some of you are enemies to others] (Q. al-Baqarah 2:36); and likewise "nuwallī baʿḍa al-ẓālimīna baʿḍan" [We make some of the wrongdoers allies of others] (Q. al-Anʿām 6:129); "wa-yalʿanu baʿḍukum baʿḍan" [and some of you curse others] (Q. al-ʿAnkabūt 29:25). And baʿaḍtu kadhā (بعضت كذا) means: I made it into abʿāḍ (أبعاض), i.e., I divided it into parts. Abū ʿUbaydah said, concerning: "wa-la-ubayyina lakum baʿḍa alladhī takhtalifūna fīhi" [and that I may make clear to you some of that wherein you differ] (Q. al-Zukhruf 43:63), that it means: all of that (kulla alladhī), as in the poet's saying: [entry continues]

    AI translation of the Arabic below

    بعض الشيء: جزء منه، ويقال ذلك بمراعاة كل، ولذلك يقابل به كل، فيقال: بعضه وكله، وجمعه أبعاض. قال عز وجل: بعضكم لبعض عدو [البقرة/ 36] ، وكذلك نولي بعض الظالمين بعضا [الأنعام/ 129] ، ويلعن بعضكم بعضا [العنكبوت/ 25] ، وقد بعضت كذا: جعلته أبعاضا نحو جزأته. قال أبو عبيدة: ولأبين لكم بعض الذي تختلفون فيه [الزخرف/ 63] ، أي: كل الذي «1» ، كقول الشاعر:

    al-Rāghib · 502 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 134) ↗
  • Lisān · 711Baʿḍ (بعض) of a thing: a portion of it, plural abʿāḍ (أبعاض).

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

    Baʿḍ (بعض) of a thing: a portion of it, plural abʿāḍ (أبعاض). Ibn Sīdah said: Ibn Jinnī related this, but I do not know whether it is a laxity [of usage] or something he transmitted on authority. Al-Zajjājī used baʿḍ (بعض) with the definite article — al-baʿḍ (البعض) — saying: 'We only say al-baʿḍ and al-kull figuratively (majāzan); it is by leniency in the usage of the community that it is so used, though in reality it is not proper' — meaning that this noun cannot be separated from being in construct (iḍāfah). Abū Ḥātim said: I said to al-Aṣmaʿī: 'I saw in the book of Ibn al-Muqaffaʿ: "Knowledge is abundant, but taking al-baʿḍ (البعض) is better than abandoning al-kull (الكل)."' He [al-Aṣmaʿī] rejected this most strongly and said: 'The definite article does not enter upon baʿḍ (بعض) and kull (كل), for they are already definite without the article.' And in the Noble Qur'an: "wa-kullun atawhu dākhirīn" [and all of them will come to Him in humility]. Abū Ḥātim said: 'The Arabs do not say al-kull nor al-baʿḍ.' But people have used it, even Sībawayh and al-Akhfash in their books, out of limited knowledge of this point of grammar; so avoid that, for it is not from the speech of the Arabs. Al-Azharī said: 'The grammarians permitted the definite article on baʿḍ and kull, even though al-Aṣmaʿī forbade it.' It is said: jāriyatun ḥisānatun yushbihu baʿḍuhā baʿḍan (جارية حسانة يشبه بعضها بعضا) — a beautiful girl, part of whom resembles part [of her]. And baʿḍ (بعض) is masculine in all its grammatical aspects. And baʿaḍa al-shayʾa tabʿīḍan (بعض الشيء تبعيضا) fa-tabaʿʿaḍa: he divided the thing into parts, so it became divided. It is also said that baʿḍ al-shayʾ may mean 'all of it' (kulluhu); Labīd said: "Or some of souls (baʿḍ al-nufūs) — its death overtakes it" Ibn Sīdah said: 'This, in my view, is not as the philologists held — that baʿḍ carries the meaning of kull; this is a refutation, and there is no proof in this line, for he meant by baʿḍ al-nufūs only himself.' Abū al-ʿAbbās Aḥmad ibn Yaḥyā said: 'The grammarians are agreed that al-baʿḍ is something from among things, or something from a thing, except Hishām, who claimed — erroneously — regarding Labīd's line, "or some of souls, its death overtakes it," that baʿḍ here is used as a plural (jamʿ); this was not so, for Labīd meant by baʿḍ al-nufūs only himself.' As for His saying, Exalted is He: "taltaqiṭuhu baʿḍu al-sayyārati" [some of the travelers will pick him up], with the feminine verb form in the reading of one who read it so — he feminized it because baʿḍ al-sayyārah (بعض السيارة) is [in effect] al-sayyārah (السيارة) [the traveling party, feminine], just as they say: dhahabat baʿḍu aṣābiʿihi (ذهبت بعض أصابعه) — 'some of his fingers were lost' — because baʿḍ al-aṣābiʿ (بعض الأصابع) may be one finger, two fingers, or [several] fingers. He said: as for the jussive of aw yaʿtaliq [in Labīd's line], it is conditioned on the meaning of the preceding clause, its sense being a requital (jazāʾ), as if he said: 'If I go out in pursuit of wealth, I will attain what I hoped for, or else death will seize my soul.' And he said, concerning His words in the story of the believer of the House of Pharaoh (muʾmin Āl Firʿawn) and what He set upon his tongue in his preaching to the House of Pharaoh: "in yaku kādhiban fa-ʿalayhi kadhibuhu wa-in yaku ṣādiqan yuṣibkum baʿḍu alladhī yaʿidukum" [if he is a liar, then upon him is his lying, but if he is truthful, some of what he promises you will befall you] — that he had promised them two things: the punishment of this world and the punishment of the Hereafter; so he said: this punishment will befall you in this world, which is one of the two promises, without thereby negating the punishment of the Hereafter. Al-Layth said: baʿḍ al-ʿa... [entry continues]

    AI translation of the Arabic below

    بعض الشيء: طائفة منه، والجمع أبعاض؛ قال ابن سيده: حكاه ابن جني فلا أدري أهو تسمح أم هو شيء رواه، واستعمل الزجاجي بعضا بالألف واللام فقال: وإنما قلنا البعض والكل مجازا، وعلى استعمال الجماعة له مسامحة، وهو في الحقيقة غير جائر يعني أن هذا الاسم لا ينفصل من الإضافة. قال أبو حاتم: قلت للأصمعي رأيت في كتاب ابن المقفع: العلم كثير ولكن أخذ البعض خير من ترك الكل، فأنكره أشد الإنكار وقال: الألف واللام لا يدخلان في بعض وكل لأنهما معرفة بغير ألف ولام. وفي القرآن العزيز: وكل أتوه داخرين. قال أبو حاتم: ولا تقول العرب الكل ولا البعض، وقد استعمله الناس حتى سيبويه والأخفش في كتبهما لقلة علمهما بهذا النحو فاجتنب ذلك فإنه ليس من كلام العرب. وقال الأزهري: النحويون أجازوا الألف واللام في بعض وكل، وإن أباه الأصمعي. ويقال: جارية حسانة يشبه بعضها بعضا، وبعض مذكر في الوجوه كلها. وبعض الشيء تبعيضا فتبعض: فرقه أجزاء فتفرق. وقيل: بعض الشيء كله؛ قال لبيد: أو يعتلق بعض النفوس حمامها قال ابن سيده: وليس هذا عندي على ما ذهب إليه أهل اللغة من أن البعض في معنى الكل، هذا نقض ولا دليل في هذا البيت لأنه إنما عنى ببعض النفوس نفسه. قال أبو العباس أحمد بن يحيى: أجمع أهل النحو على أن البعض شيء من أشياء أو شيء من شيء إلا هشاما فإنه زعم أن قول لبيد: أو يعتلق بعض النفوس حمامها فادعى وأخطأ أن البعض هاهنا جمع ولم يكن هذا من عمله وإنما أراد لبيد ببعض النفوس نفسه. وقوله تعالى: تلتقطه بعض السيارة، بالتأنيث في قراءة من قرأ به فإنه أنث لأن بعض السيارة سيارة كقولهم ذهبت بعض أصابعه لأن بعض الأصابع يكون أصبعا وأصبعين وأصابع. قال: وأما جزم أو يعتلق فإنه رده على معنى الكلام الأول، ومعناه جزاء كأنه قال: وإن أخرج في طلب المال أصب ما أملت أو يعلق الموت نفسي. وقال: قوله في قصة مؤمن آل فرعون وما أجراه على لسانه فيما وعظ به آل فرعون: إن يك كاذبا فعليه كذبه وإن يك صادقا يصبكم بعض الذي يعدكم ، إنه كان وعدهم بشيئين: عذاب الدنيا وعذاب الآخرة فقال: يصبكم هذا العذاب في الدنيا وهو بعض الوعدين من غير أن نفى عذاب الآخرة. وقال الليث: بعض العرب يصل ببعض كما تصل بما، من ذلك قوله تعالى: وإن يك صادقا يصبكم بعض الذي يعدكم ؛ يريد يصبكم الذي يعدكم، وقيل في قوله بعض الذي يعدكم أي كل الذي يعدكم أي إن يكن موسى صادقا يصبكم كل الذي ينذركم به ويتوعدكم، لا بعض دون بعض لأن ذلك من فعل الكهان، وأما الرسل فلا يوجد عليهم وعد مكذوب؛ وأنشد: فيا ليته يعفى ويقرع بيننا ... عن الموت، أو عن بعض شكواه مقرع ليس يريد عن بعض شكواه دون بعض بل يريد الكل، وبعض ضد كل؛ وقال ابن مقبل يخاطب ابنتي عصر: لولا الحياء ولولا الدين، عبتكما ... ببعض ما فيكما إذ عبتما عوري أراد بكل ما فيكما فيما يقال. وقال أبو إسحاق في قوله بعض الذي يعدكم : من لطيف المسائل أن النبي، صلى الله عليه وسلم، إذا وعد وعدا وقع الوعد بأسره ولم يقع بعضه، فمن أين جاز أن يقول بعض الذي يعدكم وحق اللفظ كل الذي يعدكم؟ وهذا باب من النظر يذهب فيه المناظر إلى إلزام حجته بأيسر ما في الأمر. وليس في هذا معنى الكل وإنما ذكر البعض ليوجب له الكل لأن البعض هو الكل؛ ومثل هذا قول الشاعر: قد يدرك المتأني بعض حاجته، ... وقد يكون مع المستعجل الزلل لأن القائل إذا قال أقل ما يكون للمتأني إدراك بعض الحاجة، وأقل ما يكون للمستعجل الزلل، فقد أبان فضل المتأني على المستعجل بما لا يقدر الخصم أن يدفعه، وكأن مؤمن آل فرعون قال لهم: أقل ما يكون في صدقه أن يصيبكم بعض الذي يعدكم، وفي بعض ذلك هلاككم، فهذا تأويل قوله يصبكم بعض الذي يعدكم . والبعوض: ضرب من الذباب معروف، الواحدة بعوضة؛ قال الجوهري: هو البق، وقوم مبعوضون. والبعض: مصدر بعضه البعوض يبعضه بعضا: عضه وآذاه، ولا يقال في غير البعوض؛ قال يمدح رجلا بات في كلة: لنعم البيت بيت أبي دثار، ... إذا ما خاف بعض القوم بعضا قوله بعضا: أي عضا. وأبو دثار: الكلة. وبعض القوم: آذاهم البعوض. وأبعضوا إذا كان في أرضهم بعوض. وأرض مبعضة ومبقة أي كثيرة البعوض والبق، وهو البعوض؛ قال الشاعر: يطن بعوض الماء فوق قذالها، ... كما اصطخبت بعد النجي خصوم وقال ذو الرمة: كما ذببت عذراء، وهي مشيحة، ... بعوض القرى عن فارسي مرفل مشيحة: حذرة. والمشيح في لغة هذيل: المجد؛ وإذا أنشد الهذلي هذا البيت أنشده: كما ذببت عذراء غير مشيحة وأنشد أبو عبيد الله محمد بن زياد الأعرابي: وليلة لم أدر ما كراها، ... أسامر البعوض في دجاها كل زجول يتقى شذاها، ... لا يطرب السامع من غناها وقد ورد في الحديث ذكر البعوض وهو البق. والبعوضة: موضع كان للعرب فيه يوم مذكور؛ قال متمم بن نويرة يذكر قتلى ذلك اليوم: على مثل أصحاب البعوضة فاخمشي، ... لك الويل حر الوجه أو يبك من بكى ورمل البعوضة: معروفة بالبادية.

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 7, p. 119) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    بَعَضَهُ البَعُوضُ

    1. بَعَضَهُ البَعُوضُ, [aor. بَعَضَ ,] inf. n. بَعْضٌ, The بَعُوض [or gnats, or musquitoes,] bit him; and annoyed, or molested, him. (TA.) And بُعِضُوا They were bitten by the بَعُوض: (A:) or were annoyed, or molested, thereby. (K.) بَعَضَهُ is not used in relation to anything but بَعُوض. (TA.) A poet says, praising a man who passed the night within a كِلَّة [or thin curtain used for protection from gnats, or musquitoes], which is also called أَبُو دِثَارٍ, [Excellent indeed is the tent, the tent of Aboo-Dithár, when some of the people fear biting, and annoyance, or molestation, from gnats, or musquitoes]: by بعضا meaning عَضًّا. (TA.)

    بعضهُ

    2. بعضهُ, inf. n. تَبْعِيضٌ, He divided it into parts, or portions, (S, A, Msb, K,) distinct, or separate, one from another. (Msb) You say, أَخَذُوا مَالَهُ فَبَعَّضُوهُ They took his property and divided it into parts, or portions. (A, TA.) And عَضَّى الشَّاةَ وَ بَعَّضَهَا [He limbed, or dismembered, the sheep, or goat, and divided it into parts, or portions]. (A, TA.) [Hence,] مِنْ in certain cases, and بِ in the like cases, as in the saying شَرِبْتُ بِمَآءِ كَذَا [“ I drank of, ” i. e. “ some of, such water ”], are said to be لِلتَّبْعِيضِ [For the purpose of dividing into parts, or portions]. (Msb.)

    ابعضوا

    4. ابعضوا They had بَعُوض [or gnats, or musquitoes], (K,) or abundance thereof, (A,) in their land. (A, K.)

    تبعّض

    5. تبعّض It was, or became, divided into parts, or portions. (S, K.)

    بَعْضٌ

    بَعْضٌ Some, or somewhat or some one, (lit. a thing,) of things, or of a thing: Th says that it signifies thus accord. to all the grammarians; (Msb, TA;) except Hishám, as will be seen hereafter: (TA:) or a part, or portion, (A, Msb, K,) of a thing, (Msb,) or of anything; (A, K;) whether little or much: (TA:) accord. to both these explanations, it may denote the greater part; as eight of ten: (Msb:) [thus it signifies some one or more; and it relates to persons and to other things:] pl. أَبْعَاضٌ; (S, IJ, K;) but ISd doubts whether IJ had an authority for this. (TA.) You say, بَعْضُ الشَّرِّ أَهْوَنُ مِنْ بَعْضٍ [Some kinds of evil are easier to be borne than some]. (A.) And جَارِيَةٌ حُسَّانَةٌ يُشْبِهُ بَعْضُهَا بَعْضًا [A very beautiful girl, parts of whom resemble other parts]. (A.) [And ضَرَبَ بَعْضُهُمْ بَعْضًا Some of them beat some; i. e. they beat one another.] And لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ [We have tarried a day or part of a day]. (Kur xviii. 18.) And one says to a man of a company of men, “ Who did this? ” and he answers, أَحَدُنَا or بَعْضُنَا [Some one of us]; meaning himself. (A.) The article ال should not be prefixed to it, (K, * TA,) because it is originally a prefixed n., and as such determinate either literally or virtually, so that it does not admit another cause of being determinate; (TA;) contr. to what is said by IDrst (K, TA) and Ez-Zejjájee; for they said البَعْضُ and الكُلُّ; which, properly, as ISd says, is not allowable; and it is said in the O that IDrst, in this matter, was at variance with all the people of his age: (TA:) AHát says that the Arabs did not say الكُلُّ nor البَعْضُ, but that people used these expressions, even Sb and Akh in their two books, by reason of their little knowledge in this way: (K, * TA:) a remark, says MF, which is extr., and needs no comment: (TA:) [for who surpassed Sb and Akh in knowledge respecting matters of this kind?] AHát also relates his having told As that he had seen in the book of [that celebrated and chaste author] Ibn-ElMukaffa', العِلْمُ الكَثِيرٌ وَ لٰكِنَّ أَخْذَ البَعْضِ خَيْرٌ مِنْ تَرْكِ الكُلِّ [Science is large; but the acquiring of part is better than the neglecting of the whole]; and that As disapproved of it most strongly, saying that the article ال is not prefixed to بَعْضٌ and كُلٌّ because they are determinate without it: (TA:) Az, however, says that the grammarians allow its being prefixed to these two words, (Msb, TA,) though As disallows it, (TA,) because they are meant to be understood as prefixed ns.; (Msb;) or because the article is meant to be a substitute for the noun to which they should be prefixed; or, in the case of بَعْضٌ, because this word is equivalent to جُزْءٌ, which receives the article ال. (MF.) It is related of AO, that he assigned also to بَعْضٌ the contr. meaning of All; or the whole: adducing as a proof thereof the words of the Kur [xl. 29], يُصِبْكُمْ بَعْضُ ٱلَّذِى يَعِدُكُمْ as meaning All of that with which he threateneth you will befall you: and the saying of Lebeed. [as meaning Or their death shall cling to all living creatures: or, accord. to another relation, او يَرْتَبِطْ, which means the same as او يعتلق]: thus also AHeyth explains the above-cited verse of the Kur; and thus Hishám explains the saying of Lebeed, erroneously asserting that بعض is here a pl.: (TA:) but with respect to the former instance, the Prophet had threatened them with two things, the punishment of the present world and that of the world to come; so he says, “ This punishment will befall you in the present world; ” which is part (بعض] of the two threats; without denying the punishment of the world to come: or, as Aboo-Is-hák says, he mentions the part to indicate the necessary consequence of the whole: and as to the saying of Lebeed, by بعض النفوس he means himself. (TA [app. from ISd].)

    أَرْضٌ بَعِضَةٌ

    أَرْضٌ بَعِضَةٌ A land abounding with بَعُوض [or gnats, or musquitoes]; (K;) as also مَبْعَضَةٌ, like as you say مَبَقَّةٌ. (TA.) And لَيْلَةٌ بَعِضَةٌ A night in which are many بَعُوض; as also مَبْعُوضَةٌ (A, K.)

    بَعُوضٌ

    بَعُوضٌ [Gnats, or musquitoes;] i. q. بَقَّ [which signifies both gnats, or musquitoes, (called in Egypt نَامُوس,) and also bugs]: n. un. with ة: (S:) or pl. of بَعُوضَةٌ, (K,) which signifies i. q. بَقَّةٌ. (A, K.) A poet speaks of the humming of the بعوض of the water. (TA.) The author of the K says, in the B, that the word is taken from بَعْضٌ, because of the smallness of the body of the بعوضة in comparison with other living things. (TA.) You say, كَلَّفَنِى مُخَّ البَعُوضِ (tropical:) He imposed upon me a difficult thing: (A:) or an impossible thing. (TS, K.)

    أَرْضٌ مَبْعَضَةٌ

    أَرْضٌ مَبْعَضَةٌ: see بَعِضَةٌ

    لَيْلَةٌ مَبْعُوضَةٌ

    لَيْلَةٌ مَبْعُوضَةٌ: see بَعِضَةٌ

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions1 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

  • البعض

    اسم لجزء مركب تركب الكل منه ومن غيره.

    Al-baʿḍ (البعض): a term for a part out of which the whole (al-kull) is constituted, together with something other than it.

    al-Jurjānī, al-Taʿrīfāt, line 921 ↗

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 ض

الباء والعين والضاد أصل واحد وهو تجزئة الشيء وكل طائفة منه بعض

The letters b-ʿ-ḍ are one root, which is the division of a thing, and every portion of it is baʿḍ.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×158

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 ↗

ض

ومن بين أول حافة اللسان وما يليها من الأضراس مخرج الضاد

From between the first part of the tongue's edge and the molars next to it is the place of the ḍād. Sībawayh, line 26554 ↗

ومن أول حافة اللسان وما يليها من الأضراس مخرج الضاد

From the first part of the tongue's edge and the molars next to it is the place of the ḍād. Ibn Jinnī, line 975 ↗

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 ↗

ض

Level of existence: السماء الثانية · the second heaven

Divine Name: العليم · the All-Knowing (al-ʿAlīm)

Lunar mansion: الصرفة · al-Ṣarfa

Futūḥāt ch. 198, line 64627

Spheres of its simples (ch. 2): 8 line 2571 ↗

Nature (ch. 2)

الثمانية فحروفها حارة يابسة

The eightfold [rank]: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2580
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

ض

With fatḥa ـَ

عبارة عن الصحة وعدم البلاء.

It expresses health and the absence of affliction.

With ḍamma ـُ

فهي إشارة إلى الشيء الذي لا نور فيه أو لا ظلام فيه.

It is an indication of the thing in which there is no light, or no darkness.

With kasra ـِ

فهي عبارة عن الخضوع.

It expresses submissiveness/humility.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
In the sister scriptsHebrew ב ע צSyriac ܒ ܥ ܥ
Arabicب ع ض
Hebrewב ע צ
Syriacܒ ܥ ܥ
Ancient South Arabian (musnad)𐩨 𐩲 𐩳
Phoenician𐤁 𐤏 𐤑

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 defines baʿḍ as a portion (ṭāʾifa) of anything and baʿḍtuhu tabʿīḍan as separating it into parts.well attested

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

    Al-Khalīl defines baʿḍ as a portion (ṭāʾifa) of anything and baʿḍtuhu tabʿīḍan as separating it into parts. He adds that some Arabs use baʿḍ as a connective like mā, citing Q 40:28, and he glosses baʿūḍ as the biting summer insect. Al-Jawharī calls baʿḍ one of a thing's abʿāḍ, equates tabʿīḍ with tajziʾa, and glosses baʿūḍ as baqq (gnats). Ibn Fāris reduces the root to tajziʾa, adds a bedouin's ghirbān yatabaʿḍaḍna ('crows taking hold of one another'), and sets baʿūḍa apart as anomalous. Al-Rāghib states that baʿḍ is said with regard to a kull and is therefore its counterpart, and he reports Abū ʿUbayda's reading of baʿḍ in Q 43:63 as 'all'. Ibn Manẓūr records a grammatical dispute over the definite article: al-Aṣmaʿī rejected Ibn al-Muqaffaʿ's al-baʿḍ because baʿḍ and kull are definite by annexation, and al-Zajjājī allowed the form only as a loose usage. Lane's entry opens with the denominative verb baʿaḍahu al-baʿūḍ, 'the gnats bit him', which the Tāj says is used only of gnats.

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

    • Wiktionary, Arabic root ب ع ض (link not verified)
    • Ibn Fāris, Maqāyīs al-lugha, s.v. بعض
    • Lane, Arabic-English Lexicon, s.v. بعض
  • Letters & soundAl-Dabbāgh's letter meanings take bāʾ to point to a thing at the utmost of might or of abasement, ʿayn to arrival or departure, and ḍād to health and the absence of affliction.speculative

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

    Al-Dabbāgh's letter meanings take bāʾ to point to a thing at the utmost of might or of abasement, ʿayn to arrival or departure, and ḍād to health and the absence of affliction. None of these maps obviously onto 'part' or 'portion'. The data supplied give no correspondence in Ibn ʿArabī's scheme of letters in the Breath for any of the three letters. A reader following Ibn Jinnī's imsās might hear the heavy emphatic ḍād as fitting a word of severing, but Ibn Jinnī does not discuss this root. Mainstream linguistics regards such associations as suggestive at most.

    Draws on: al-Dabbāgh (al-Ibrīz) · Ibn Jinnī imsās

    • Aḥmad b. al-Mubārak, al-Ibrīz (sayings of ʿAbd al-ʿAzīz al-Dabbāgh)
    • Ibn Jinnī, al-Khaṣāʾiṣ (link not verified)
  • Root structureNo two-letter nucleus siblings are given for this root.plausible

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

    No two-letter nucleus siblings are given for this root. Of the six arrangements, four are attested. Ibn Fāris's first sense of b-ḍ-ʿ is 'a portion of a thing, a limb or otherwise', which is close to b-ʿ-ḍ. He glosses ʿ-ḍ-b as cutting or breaking, which sits near the idea of division. The fourth, ḍ-b-ʿ (hyena, upper arm, a trait of she-camels), does not fit, and ʿ-b-ḍ and ḍ-ʿ-b are unattested. Ibn Jinnī's greater derivation therefore fits three arrangements at most, and this should be read as a juxtaposition, not a demonstrated common meaning.

    Draws on: permutations · Ibn Jinnī al-ishtiqāq al-akbar

    • Ibn Jinnī, al-Khaṣāʾiṣ, bāb al-ishtiqāq al-akbar (link not verified)
    • Ibn Fāris, Maqāyīs, s.vv. بضع، عضب، ضبع
  • Semitic kin & loanwordsThere is no confident cognate of baʿḍ or baʿūḍa in Hebrew, Aramaic, Akkadian, Geʿez or South Arabian.uncertain

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

    There is no confident cognate of baʿḍ or baʿūḍa in Hebrew, Aramaic, Akkadian, Geʿez or South Arabian. The anagram b-ḍ-ʿ ('to cut') is commonly compared with Hebrew bāṣaʿ ('to cut off; unjust gain'), which fits the regular correspondence of Arabic ḍ to Hebrew ṣ. That comparison concerns the permutation and not baʿḍ itself. Nothing points to borrowing, and the word appears to be native Arabic.

    Draws on: no confident cognate

    • Brown–Driver–Briggs, s.v. בצע
  • Quranic exegesisOn Q 2:26 (mathalan mā baʿūḍatan fa-mā fawqahā) the exegetes discuss the function of mā and the case of baʿūḍa.plausible

    How the classical exegetes read the word in the Quran.

    On Q 2:26 (mathalan mā baʿūḍatan fa-mā fawqahā) the exegetes discuss the function of mā and the case of baʿūḍa. They report two readings of fa-mā fawqahā: 'what is larger than it', or 'what exceeds it in smallness', such as its wing. On Q 2:36 (baʿḍukum li-baʿḍin ʿaduww) al-Ṭabarī reports that the address is to Adam, his wife and Iblīs, with some reports adding the serpent, and that the enmity extends to their descendants. On Q 40:28 al-Zamakhsharī takes baʿḍ in the speech of the believer of Pharaoh's house as deliberate understatement: even part of what Moses threatens would be enough to destroy them. Al-Rāghib reports Abū ʿUbayda's view that baʿḍ can mean 'all', as in Q 43:63.

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

  • Akbarian readingIn Faṣṣ Ādam the angels are said to be among 'some of the faculties' (baʿḍ quwā) of the form of the world, which the Sufis call the Great Man.plausible

    The word in Ibn ʿArabī's text and terminology.

    In Faṣṣ Ādam the angels are said to be among 'some of the faculties' (baʿḍ quwā) of the form of the world, which the Sufis call the Great Man. Adam is the polishing of that mirror and the spirit of that form. Later in the chapter, when the world no longer holds what the Real stored in it, its contents join 'one to another' (iltaḥaqa baʿḍuhu bi-baʿḍ) and the matter passes to the next world. The chapter also speaks of the bond of existents 'one with another' (irtibāṭ al-mawjūdāt baʿḍihā bi-baʿḍ) as easier to conceive, because a common factor always joins them. In each case baʿḍ serves Ibn ʿArabī's part–whole thinking about the cosmos and the human being who sums it up; no Iṣṭilāḥ definition is supplied.

    Draws on: Fuṣūṣ al-ḥikam, Faṣṣ Ādam

    • Ibn ʿArabī, Fuṣūṣ al-ḥikam, Faṣṣ ḥikma ilāhiyya fī kalima ādamiyya

Reference

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