Mashrabaمشربة

بنو (root bnw)

الباء والنون والواو كلمة واحدة وهو الشيء يتولد عن الشيء كابن الإنسان وغيره وأصل بنائه بنو والنسبة إليه بنوي وكذلك …

Ibn Fāris, Maqāyīs al-lugha

بنو
Patterns computed · our data

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

5 words1 verb1 intensive or elative1 other noun1 plural1 relative or abstract

  • بَنُونsons; children
  • بَنُو—
  • بَنَا—
  • بُنُوَّة—
  • بَنَوِيّ—
The whole family5 groups, by pattern; tap a pattern to see what it does
Verbs1بَنَا

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

  • بَنَاForm ILane
Intensives, qualities and the elative1بَنُون

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

  • بَنُونsons; childrenautointensive (faʿlān)library ×1
Other nouns1بُنُوَّة

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

  • بُنُوَّةnounLane
Plurals1بَنُو

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

Relative and abstract1بَنَوِيّ

-iyy relates a thing to its source; -iyya makes an abstract noun.grammar →

  • بَنَوِيّrelative adjective (-iyy)LaneIbn Fāris
Why this shape?What each of the 5 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 ن ومَبْنَوَة

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

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.

  • Ibn Fāris · 395الباء 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 فأصل الكلمة ما ذكرناه ثم تفرع العرب فتسمى أشياء كثيرة بابن كذا وأشياء غير

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

    الباء 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 فأصل الكلمة ما ذكرناه ثم تفرع العرب فتسمى أشياء كثيرة بابن كذا وأشياء غيرها بنيت كذا فيقولون ابن ذكاء الصبح وذكاء الشمس لأنها تذكو كما تذكو النار قال وابن ذكاء كامن في كفر : وابن ترنا اللئيم قال أبو ذؤيب : — فإن ابن ترنا إذا جئتكم … يدافع عني قولا بريحا … شديدا من برح به وابن ثأداء ابن الأمة وابن الماء طائر قال : — وردت اعتسافا والثريا كأنها … على قمة الرأس ابن ماء محلق … وابن جلا الصبح قال : — أنا ابن جلال وطلاع الثنايا … متى أضع العمامة يعرفوني … ويقال للذي تنزل به الملمة فيكشفها ابن ملمة وللحذر ابن أحذار ومنه قول النابغة : — بلغ زيادا وحين المرء يدركه … فلو تكيست أو كنت ابن أحذار … ويقال للجاج ابن أقوال وللذي يتعسف المفاوز ابن الفلاة وللفقير الذي لا مأوى له غير الأرض وترابها ابن غبراء قال طرفة : — رأيت بني غبراء لا ينكرونني … ولا أهل هذاك الطراف الممدد … وللمسافر ابن السبيل وابن ليل صاحب السرى وابن عمل صاحب العمل الجاد فيه قال الراجز : — يا سعد يابن عمل يا سعد … ويقولون هو ابن مدينة إذا كان عالما بها وابن بجدتها إي عالم بها وبجدة الأمر دخلته ويقولون للكريم الآباء والأمهات هو ابن إحداها ويقال للبرئ من الأمر هو ابن خلاوة وللخبز ابن حبة وللطريق ابن نعامة وذلك أنهم يسمون الرجل نعامة قال : — وابن النعامة يوم ذالك مركبي … وفي المثل ابنك ابن بوحك أي ابن نفسك الذي ولدته ويقال لليلة التي يطلع فيها القمر فحمة ابن جمير وقال : — نهارهم ليل بهيم وليلهم … وإن كان بدرا فحمةابن جمير … يصف قوما لصوصا وابن طاب عذق بالمدينة وسائر ما تركنا ذكره من هذا الباب فهو مفرق في الكتاب فتركنا كراهة التطويل ومما شذ عن هذا الأصل المبناة النطع قال الشاعر : — على ظهر مبناة جديد سيورها … يطوف بها وسط اللطيمة بائع …

  • Lane · 1876English, synthesising the classical dictionaries.

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

    بَنَاهُ

    1. بَنَاهُ, (T, S, M, &c.,) aor. بَنِىَ , (M, Msb,) and بَنُىَ , but the former is the more common, (M,) [or rather the only form commonly known,] inf. n. بِنَآءٌ (T, S, M, Mgh, K) and بِنًا (T, and TA as from the M [but it is not in the transcript of the M in the TT]) and بَنْىٌ and بُنْيَانٌ and بِنْيَةٌ and بنَايَةٌ, (M, K,) He built it; framed it; constructed it; contr. of هَدَمَهُ; (M, K;) namely, a house, (S, Mgh, Msb,) or tent, (S, * Msb,) &c.; (Msb;) as also ابتناه, (S, M, Msb, K,) and بنّاهُ; (M, K;) or the last has teshdeed given to it to denote muchness, or frequency, or repetition, of the action, or its application to many objects; and hence you say, بنّى قُصُورًا [He built palaces, or pavilions: or he raised them high: see the pass. part. n. below]. (S, TA.) AHn speaks of a kind of plank as being used فِى بِنَآءِ السُّفُنِ [in the construction of ships]: but بِنَآءٌ is originally used only in relation to that which does not grow; as stone, and clay, and the like. (M.) You say also, بَنَى أَرْضًا, for بَنَى فِى أَرْضٍ [He built in, or upon, land]. (Mgh.) [Hence,] بَنَى عَلَى أَهْلِهِ, (T, S, M, Msb, K,) or عَلَى ٱمْرَأَتِهِ, (Mgh,) and بَنَى بِهَا also, (M, Mgh, Msb, K,) accord. to IDrd (Mgh, Msb) and IJ, (M,) and occurring in traditions and elsewhere, though said in the S to be vulgar, (IAth, MF,) and said to be so by ISk, (T, Msb,) and by some said to be not allowable, (M,) but the former is the more chaste, (Msb,) inf. n. بِنَآءٌ; (S, TA;) as also ابتنى, (K,) i. e. ابتنى عليها, (ISk, Msb,) or ابتنى بِهَا, (IJ, M,) He had his wife conducted to him on the occasion of the marriage: (ISk, T, S, Msb, K:) or he went in to his wife [for the first time]: (Mgh, Msb:) originating from the fact that the bridegroom used, on that occasion, to pitch a tent for her, (ISk, T, S, Mgh, Msb,) a new tent, (Mgh, Msb,) and furnish it with what was requisite, (Msb,) or a new tent was set up for him, (Mgh, Msb,) in honour of him. (Msb.) [See also بَيْتٌ.] بِنَايَةٌ is sometimes used in relation to nobility: (M, K:) and the verb thus used is بَنَى, as above, (T, M,) having [also] بِنًى for its inf. n., (IAar, T,) and بِنَآءٌ; held by many to be tropical, but by some to be proper. (MF.) Lebeed says, (M) And He (namely, God,) hath built for us a house of nobility of lofty pitch, and its (the tribe's) middle-aged and its youth have risen to it: i. e., all of them have attained to high degrees. (EM, p. 180.) بَنَى بَدَنَهُ It (food) fattened his body, (K,) and made it large: (TA:) and بَنَى لَحْمَهُ, (T, M, K,) aor. بَنِىَ , (TA,) inf. n. بِنَآءٌ, (M,) or بَنْىٌ, (TA,) It (food) made his flesh to grow, (T, M, K,) and to become large. (T, TA.) بَنَى الرَّجُلَ He reared, brought up, or educated, the man; (M, K;) as also ابتناهُ. (M.) [بَنَى كَلِمَةً, inf. n. بِنَآءٌ, He formed a word. And He made a word indeclinable, so as to end invariably with a quiescent letter or with a particular vowel.] بِنَآءُ كَلِمَةٍ [when the former word is considered as the inf. n. of the pass. form بُنِىَ, generally] signifies A word's keeping always the same mode of termination, ending with a quiescent letter or with a particular vowel, not by reason of any governing word: (M, K:) as though the word resembled a fixed, immoveable building. (M.) [You say, بُنِيَتْ عَلَى السُّكُونِ It was made indeclinable, with a quiescent letter for its termination; and عَلَى الفَتْحِ with fet-h for its termination; &c. And in like manner you say, بَنَى القَصِيدَةَ عَلَى البَآءِ, &c., He made the قصيدة to have ب, &c., for its rhyme-letter, or its chief rhyme-letter.] بَنَتِ القَوْسُ عَلَى وَتَرِهَا The bow clave to its string (T, S, K) so that it (the latter) almost broke. (T, S.) [See the part. n. below.]

    بَنَّىَ

    2: see 1, first sentence.

    ابناهُ

    4. ابناهُ He made him to build, frame, or construct, a house, or tent: (S:) or he gave him a building: or he gave him that wherewith to build a house: (M, K:) and ابناهُ بَيْتًا he gave him a house, or tent, to build or frame or construct. (T.) It is said in a prov., المِعْزَي تُبْهِى وَلَا تُبْنِى [Goats rend, or make holes, and render vacant, and do not afford materials for fabricating tents]; i. e., they do not yield hair of which a tent is fabricated; (T, S; *) for the tents of the Arabs [of the desert] are of the kind called طِرَاف, made of skin, and أَخْبِيَة, made of wool or of camels' fur, and not of شَعَر [by which is especially meant goats' hair], (S,) or, as is found in the handwriting of Aboo-Sahl, of wool or of skin: (TA:) or the meaning is, goats rend tents, or pierce them with holes, by their leaping upon them, (T and S in art. بهو,) so that they cannot be inhabited, (S in that art.,) and do not aid in the fabrication of tents; for the goats of the Arabs of the desert have short hair, not long enough to be spun; whereas the goats of the cold countries, and of the people of the fertile regions, have abundant hair, and of this the Akrád [or Kurdees] fabricate their tents. (T.) [Hence,] He introduced him to his wife [on the occasion of his marriage]: whence the saying of 'Alee, مَتَى تُبْنيِنِى, accord. to IAth properly meaning مَتَى تَجْعَلُنِى أَبْنِى بِزَوْجَتِى [When wilt thou make me to have my wife conducted to me? or, to go in to my wife?]. (TA.)

    تَبَنَّتْ

    5. تَبَنَّتْ, said of a woman sitting, (T, TA,) She became like a tent (T, IAth, K, * TA) of the kind called مِبْنَاةٌ, (T, TA,) i. e., a قُبَّة of skin; by reason of her fatness, (T, IAth, TA,) and largeness, (T, TA,) or fleshiness: (IAth, TA:) or she parted her legs; as though from مِبْنَاة, i. e. a قُبَّة of skin, which, when pitched, is spread out by the ropes: so this woman, sitting cross-legged, spread apart her legs. (T, TA.) And تبنّى, said of a camel's hump, It became fat. (M.) تبنّاهُ He adopted him as a son: (S, K:) or he asserted him to be, or claimed him as, a son: (M:) and تبنّى بِهِ signifies the same. (Zj, TA.)

    ابتنى

    8. ابتنى: see 1, in three places. Also It became built, framed, or constructed. (Msb.)

    بِنْتٌ

    بِنْتٌ; pl. بَنَاتٌ: fem. of اِبْنٌ, which see, in three places.

    بُنًى

    بُنًى: see بِنَآءٌ.

    بِنًى

    بِنًى: see بِنَآءٌ.

    بَنَاةُ اللَّحْمِ

    بَنَاةُ اللَّحْمِ, (IB, TA,) the former of which words is incorrectly written in the K بنات, (TA,) A girl whose flesh has been made to grow and become large: (IB, K, TA: [in the CK, مَبْنِيَّةٌ is erroneously put for مَبْنِيَّتُهُ:]) or, accord. to a learned scholiast, this is a mistake of IB, and the meaning is sweet in odour; i. e. sweet in the odour of the flesh. (TA.)

    بَنَاتٌ

    بَنَاتٌ: pl. of بِنْتٌ; and sometimes of اِبْنٌ: see اِبْنٌ.

    بَنُونَ

    بَنُونَ: pl. of اِبْنٌ, which see below.

    بُنْيَةٌ

    بُنْيَةٌ: see بِنَآءٌ.

    Lane, Arabic-English Lexicon

How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under 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 ↗

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 ↗

و

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 ↗

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 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582

ن

Level of existence: السماء الرابعة · the fourth heaven

Divine Name: النور · the Light (al-Nūr)

Lunar mansion: السماك · al-Simāk

Futūḥāt ch. 198, line 64663

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

الثمانية فحروفها حارة يابسة

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

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

و

Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations

Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees

Lunar mansion: الرشا · al-Rashāʾ

Futūḥāt ch. 198, line 62121

Spheres of its simples (ch. 2): 10 line 2573 ↗

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

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.

فهي إشارة معها قبض.

It is an indication accompanied by contraction (qabḍ).

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

ن

فهي الخير الساكن في الذات الشاعل فيها.

It is the good that dwells in the self, kindling [al-shāʿil, as written] within it.

فهي إشارة إلى الخير الكامل أو النور الساطع.

It is an indication of perfect good or radiant light.

فهي إشارة إلى شيء يدركه المتكلم أو هو له.

It is an indication of something that the speaker perceives or that belongs to him.

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

و

فهي الأشياء المشتبكة في الإنسان مثل العروق والأصابع وما أشبه ذلك.

It is the intertwined things in the human being, such as veins, fingers and the like.

فهي الأشياء المباينة لبني آدم مثل الأفلاك والجبال وما أشبه ذلك

It is things distinct from the children of Adam, such as the celestial spheres, mountains and the like.

فهي الأشياء المشتبكة المستقذرة أو المبغوضة كالأمعاء ونحوها.

It is intertwined things that are filthy or detested, such as the intestines and the like.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
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 וSyriac ܒ ܢ ܘ
Arabicب ن و
Hebrewב נ ו
Syriacܒ ܢ ܘ
Ancient South Arabian (musnad)𐩨 𐩬 𐩥
Phoenician𐤁 𐤍 𐤅

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.

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