Root · 2 in the Quran · 1 in 1 text of the library
بنن (root bnn)
الباء والنون في المضاعف أصل واحد هو اللزوم والإقامة وإليه ترجع مسائل الباب كلها قال الخليل الإبنان اللزوم
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of ب ن ن that our sources attest: the root's letters in green, the added letters in gold.
11 words4 verbs2 verbal nouns2 intensives and elatives3 other nouns
- بَنَانthe fingers
- بَنُونsons; children
- بَنَّنَhe tied a sheep, or goat, in order to fatten it
- أَبَنَّhe remained, continued, stayed, dwelt, or abode, in the place
- تَبَنَّنَhe acted, or proceeded, deliberately, not hastily
The whole family4 groups, by pattern; tap a pattern to see what it does
Verbs4بَنَّ · بَنَّنَ · أَبَنَّ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
Verbal nouns2إِبْنَان · تَبْنِين
The action itself, named as a noun (maṣdar).grammar →
Intensives, qualities and the elative2بَنِيِن · بَنُون
The quality carried far, held as a trait, or compared.grammar →
- بَنِيِنdeliberate and intelligentLanequality (faʿīl)LaneIbn Fāris
- بَنُونsons; childrenautointensive (faʿūl)library ×1
Reference
Why this shape?What each of the 8 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.
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 AI
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)' AI
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 AI
Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
- “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
- “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
This root has a weak or doubled letter, so real words change shape (qāla → qāʾil, not qāwil); the machine pours the letters in as they are, and matches attested words by their regular pattern.
About thisWhat “attested” means here; the sources
Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.
The dictionaries
Ibn Fāris · 395الباء والنون في المضاعف أصل واحد هو اللزوم والإقامة وإليه ترجع مسائل الباب كلها قال الخليل الإبنان اللزوم يقال أبنت السحابة إذا لزمت وابن القوم بمحلة أقاموا قال — يأيها الركب بالنعف المبنونا … ومن هذا الباب قولهم بنن الر
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
The same letters, turned
The same three letters in all their orders. Choose one.
ب ن ن
الباء والنون في المضاعف أصل واحد هو اللزوم والإقامة وإليه ترجع مسائل الباب كلها
b-n in the doubled root: one root, which is adherence and residing, and to it all the matters of the chapter return. AI
Ibn Fāris ↗Lisān ↗Quran ×2
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:
- 1 of 6319
- 2 of 6218
- 3 of 6164
- 4 of 6155
- 5 of 6107
- 6 of 658
- 1 of 6148
- 2 of 6108
- 3 of 6157
- 4 of 6179
- 5 of 6111
- 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.
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
- بbāʾbetween the lips · voiced, stopSīb. · I. Jinnī
- نnūntip of the tongue · voiced, in betweenSīb. · I. Jinnī
- نnūntip of the tongue · voiced, in betweenSīb. · I. Jinnī
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)
Reference
How it is madeSībawayh and Ibn Jinnī · phonetics
English throughout: AI translation of the Arabic AI
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 ↗
ن
ومن حافة اللسان من أدناها إلى منتهى طرف اللسان ما بينها وبين ما يليها من الحنك الأعلى وما فويق الثنايا مخرج النون
From the edge of the tongue, from its nearest part to the end of its tip, between it and the upper palate next to it and what is just above the front teeth, is the place of the nūn. Sībawayh, lines 26555–26556 ↗
ومن طرف اللسان بينه وبين ما فويق الثنايا، مخرج النون
From the tip of the tongue, between it and what is just above the front teeth, is the place of the nūn. Ibn Jinnī, line 979 ↗
ن
ومن حافة اللسان من أدناها إلى منتهى طرف اللسان ما بينها وبين ما يليها من الحنك الأعلى وما فويق الثنايا مخرج النون
From the edge of the tongue, from its nearest part to the end of its tip, between it and the upper palate next to it and what is just above the front teeth, is the place of the nūn. Sībawayh, lines 26555–26556 ↗
ومن طرف اللسان بينه وبين ما فويق الثنايا، مخرج النون
From the tip of the tongue, between it and what is just above the front teeth, is the place of the nūn. Ibn Jinnī, line 979 ↗
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 AI
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 62118Spheres 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 2582ن
Level of existence: السماء الرابعة · the fourth heaven
Divine Name: النور · the Light (al-Nūr)
Lunar mansion: السماك · al-Simāk
Futūḥāt ch. 198, line 64663Spheres 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 2580ن
Level of existence: السماء الرابعة · the fourth heaven
Divine Name: النور · the Light (al-Nūr)
Lunar mansion: السماك · al-Simāk
Futūḥāt ch. 198, line 64663Spheres 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 2580Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
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.
ن
With fatḥa ـَ
فهي الخير الساكن في الذات الشاعل فيها.
It is the good that dwells in the self, kindling [al-shāʿil, as written] within it.
With ḍamma ـُ
فهي إشارة إلى الخير الكامل أو النور الساطع.
It is an indication of perfect good or radiant light.
With kasra ـِ
فهي إشارة إلى شيء يدركه المتكلم أو هو له.
It is an indication of something that the speaker perceives or that belongs to him.
ن
With fatḥa ـَ
فهي الخير الساكن في الذات الشاعل فيها.
It is the good that dwells in the self, kindling [al-shāʿil, as written] within it.
With ḍamma ـُ
فهي إشارة إلى الخير الكامل أو النور الساطع.
It is an indication of perfect good or radiant light.
With kasra ـِ
فهي إشارة إلى شيء يدركه المتكلم أو هو له.
It is an indication of something that the speaker perceives or that belongs to him.
Two-letter nucleus30 roots in Ibn Fāris’s chapterب ن
Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 3707 ↗
- بنىالباء والنون والياء أصل واحد وهو بناء الشيء بضم بعضه إلى بعض تقول بنيت البناء أبنيه وتسمى مكة البنية ويقال قوس بانية وهي التي بنت على وترها وذلك أن يكQ 184 · L3708
- بنوالباء والنون والواو كلمة واحدة وهو الشيء يتولد عن الشيء كابن الإنسان وغيره وأصل بنائه بنو والنسبة إليه بنوي وكذلك النسبة إلى بنت وإلى بنيات الطريق فأصL3713
- بنجالباء والنون والجيم كلمة واحدة ليست عندي أصلا وما أدري كيف هي في قياس اللغة لكنها قد ذكرتL3743
- بندالباء والنون والدال أصل فارسي لا وجه لذكرهL3745
- بنقالباء والنون والقاف كلمة واحدة وأراها من الحواشي غير واسطة وهي البنيقة وهو جربان القميص ويقال البنيقة كل رقعة في الثوب كاللبنة ونحوها على انها قد جاءتL3747
- بهوالباء والهاء الواو أصل واحد وهو البيت وما أشبهه فالبهو البيت المقدم أمام البيوت والبهو كناس الثور ويقال البهو مقيل الولد بين الوركين من الحامل ويقال لL3754
- بهىالباء والهاء والياء أصل واحد وهو خلو الشيء وتعطلهL3756
- بهأالباء والهاء والهمزة أصل واحد وهو الأنس تقول العرب بهأت بالرجل إذا أنست بهL3760
- بهثالباء والهاء والثاء ليس بأصل وقد سمي الرجل بهثةL3766
- بهجالباء والهاء والجيم أصل واحد وهو السرور والنضرةQ 3 · L3767
- بهرالباء والهاء والراء أصلان أحدهما الغلبة والعلو والآخر وسط الشيء فأما الأول فقال أهل اللغة البهر الغلبةL3769
- بهزالباء والهاء والزاء أصل واحد وهو الغلبة والدفع بعنفL3789
- بهسالباء والهاء والسين كلمة واحدةL3790
- بهشالباء والهاء والشين شيئان أحدهما شبة الفرح والآخر جنس من الشجرL3791
- بهظالباء والهاء والظاء كلمة واحدة وهو قولهم بهظه الأمر إذا ثقل عليه وذا أمر باهظL3798
- بهقالباء والهاء والقاف كلمة واحدة وهو سواد يعتري الجلد أو لون يخالف لونهL3799
- بهمالباء والهاء والميم أن يبقى الشيء لا يعرف المأتي إليهQ 3 · L3810
- بهنالباء والهاء والنون كلمة واحدة وفيها أيضا ردةL3817
- بوأالباء والواو والهمزة أصلان أحدهما الرجوع إلى الشيء والآخر تساوي الشيئينQ 17 · L3822
- بوجالباء الواو واليم أصل حسن وهو من اللمعان يقول العرب تبوج البرق تبوجا إذا لمعL3858
- بوحالباء والواو والحاء أصل واحد وهو سعة الشيء وبروزه وظهوره فالبوح جمع باحة وهي عرصة الدار وفي الحديث ( نظفوا أفنيتكم ولا تدعوها كباحة اليهود ) ويقولون فL3859
- بوخالباء والواو والخاء كلمة فصيحة وهو السكونL3868
- بورالباء والواو والراء أصلان أحدهما هلاك الشيء وما يشبهه من تعطله وخلوه والآخر ابتلاء الشيء وامتحانه فأما الأول فقال الخليل البوار الهلاك تقول باروا وهم Q 5 · L3870
- بوشالباء والواو والشين أصل واحد وهو التجمع من أصناف مختلفينL3892
- بوصالباء والواو والصاد أصلان أحدهما شيء من الآراب والآخر من السبقL3894
- بوعالباء والواو والعين أصل واحد وهو امتداد الشيء فالبوع من قولك بعت الحبل بوعا إذا مددت باعك بهL3899
- بوقالباء والواو والقاف ليس بأصل معول عليه ولا فيه عندي كلمة صحيحة وقد ذكروا أن البوق الكذب والباطل وذكروا بيتا لحسان — إلا الذي نطقوا بوقا ولم يكن … وهذاL3924
- بوكالباء والواو والكاف ليس أصلا وهو كناية عن الفعلL3929
- بومالباء والواو والميم كلمة واحدة لا يقاس عليها فالبوم ذكر الهام وهو جمع بومةL3949
- بوهالباء والواو والهاء ليس بأصل عندي وهو كلام كالتهكم والهزء يقولون للرجل الذي لا خير فيه ولا غناء عنده بوهةL3966
In the sister scriptsHebrew ב נ נSyriac ܒ ܢ ܢ
| Arabic | ب ن ن |
| Hebrew | ב נ נ |
| Syriac | ܒ ܢ ܢ |
| Ancient South Arabian (musnad) | 𐩨 𐩬 𐩬 |
| Phoenician | 𐤁 𐤍 𐤍 |
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.
Reference