Root · 8 in the Quran · 8 in 5 texts of the library
خضر (root khdr)
الخاء والضاد والراء أصل واحد مستقيم ومحمول عليه فالخضرة من الألوان معروفة والخضراء السماء للونها كما سميت الأرض الغبراء …
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of خ ض ر that our sources attest: the root's letters in green, the added letters in gold.
41 words6 verbs6 verbal nouns2 participles2 places and instruments4 intensives and elatives16 other nouns3 plurals2 relatives and abstracts
- خُضْر—
- أَخْضَرgreen
- خَضِرland in which is much verdure
- خُضْرَةgreenness
- مُخْضَرَّة—
The whole family8 groups, by pattern; tap a pattern to see what it does
Verbs6خَضِرَ · خَضَّرَ · خَاضَرَ
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: فَعِلَ (i; the imperfect from the Quranic Arabic Corpus)
Verbal nouns6خَضَر · خَضْر · مُخَاضَرَة
The action itself, named as a noun (maṣdar).grammar →
Participles2مُخْضَرَّة · مَخْضُور
The one who does it, and the one it is done to.grammar →
Place, time and instrument2مَخْضَرَة · مِخْضَار
Where or when it happens, and what it is done with: the m- nouns.grammar →
- مَخْضَرَةmeadowautonoun of place (with -a)library ×1Lane
- مِخْضَارnoun of instrumentLane
Intensives, qualities and the elative4أَخْضَر · خَضُور · خَضِير
The quality carried far, held as a trait, or compared.grammar →
Other nouns16خُضْر · خَضِر · خُضْرَة
Nouns on other patterns; their meaning is learned word by word.grammar →
Plurals3خُضَر · خُضْر · أَخْضَار
Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →
Reference
Why this shape?What each of the 18 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.
- Attested: مَخْضَرَة, noun of place (with -a), “meadow” (library, 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 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
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 · 395الخاء والضاد والراء أصل واحد مستقيم ومحمول عليه فالخضرة من الألوان معروفة والخضراء السماء للونها كما سميت الأرض الغبراء وكتيبة خضراء إذا كانت عليتها سواد الحديد وذلك أن كل ما خالف البياض فهو في حيز السواد فلذلك تداخلت هذ
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 six orders. Choose one.
خ ض ر
الخاء والضاد والراء أصل واحد مستقيم ومحمول عليه فالخضرة من الألوان معروفة والخضراء السماء للونها كما سميت الأرض الغبراء وكتيبة خضراء إذا كانت عليتها سواد الحديد وذلك أن كل ما خالف البياض فهو في حيز السواد فلذلك تداخلت هذ …
kh-ḍ-r is one root, straightforward, with other senses based on it. Al-khuḍra among colors is well known, and al-khaḍrāʾ is the sky, for its color, just as the earth was named al-ghabrāʾ, and a katība is khaḍrāʾ when the blackness of iron is upon it, for whatever differs from white falls within the category of black, and so these [senses] overlap … AI
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
- خkhāʾtop of the throat · voiceless, continuantSīb. · I. Jinnī
- ضḍādside of the tongue, by the molars · voiced, continuant, velarisedSīb. · I. Jinnī
- رrāʾtip of the tongue, near the nūn · 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
خ
وأدناها مخرجا من الفم: الغين والخاء
The nearest of them to the mouth in place: the ghayn and the khāʾ. Sībawayh, line 26549 ↗
ومما فوق ذلك مع أول الفم، مخرج الغين والخاء
From above that, at the start of the mouth, is the place of the ghayn and the khāʾ. Ibn Jinnī, line 971 ↗
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 ↗
ر
ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا لانحرافه إلى اللام مخرج الراء
From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Sībawayh, lines 26557–26558 ↗
ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا، لانحرافه إلى اللام، مخرج الراء
From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Ibn Jinnī, lines 980–981 ↗
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
خ
Spheres of its simples (ch. 2): 10 line 2573 ↗
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 64627Spheres 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 2580ر
Level of existence: السماء الخامسة · the fifth heaven
Divine Name: المصور · the Form-Giver (al-Muṣawwir)
Lunar mansion: الغفر · al-Ghafr
Futūḥāt ch. 198, line 64675Spheres 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 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
خ
With fatḥa ـَ
فهي طول إلى النهاية مع رقة.
It is length to the utmost, together with fineness/thinness.
With ḍamma ـُ
فهي اسم لكمال في الحيوانات.
It is a name for a perfection in animals.
With kasra ـِ
فهي اسم لكمال في الجمادات.
It is a name for a perfection in inanimate things.
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.
ر
With fatḥa ـَ
فهي إشارة إلى جميع الخيرات الظاهرة والباطنة.
It is an indication of all goods, outward and inward.
With ḍamma ـُ
فهي إشارة إلى الواحد في نفسه وهو ظاهر.
It is an indication of the one in itself, and it is manifest.
With kasra ـِ
فهي إشارة إلى الشيء الذي فيه الروح وليس من بني آدم، أو إشارة إلى الروح نفسها.
It is an indication of a thing that has spirit in it but is not of the children of Adam, or an indication of the spirit itself.
Two-letter nucleus8 roots in Ibn Fāris’s chapterخ ض
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 8749 ↗
- خضعالخاء والضاد والعين أصلان أحدهما تطامن في الشيء والآخر جنس من الصوتQ 2 · L8750
- خضفالخاء والضاد والفاء ليس أصلا ولا شغل به ويقولون خضف إذا خضم والخضف البطيخ فيما يقولونL8784
- خضلالخاء والضاد واللام أصل واحد يدل على نعمة وندىL8785
- خضمالخاء والضاد والميم أصلان جنس من الأكل والآخر يدل على كثرة وامتلاءL8791
- خضنالخاء والضاد والنون أصل واحد صحيح فالمخاضنة المغازلةL8798
- خضبالخاء والضاد والباء أصل واحد وهو خضب الشيءL8801
- خضدالخاء والضاد والدال أصل واحد مطرد وهو يدل على تثن في شيء لينQ 1 · L8808
- خضرالخاء والضاد والراء أصل واحد مستقيم ومحمول عليه فالخضرة من الألوان معروفة والخضراء السماء للونها كما سميت الأرض الغبراء وكتيبة خضراء إذا كانت عليتها سQ 8 · L8815
In the sister scriptsHebrew ח צ רSyriac ܚ ܥ ܪ
| Arabic | خ ض ر |
| Hebrew | ח צ ר |
| Syriac | ܚ ܥ ܪ |
| Ancient South Arabian (musnad) | 𐩭 𐩳 𐩧 |
| Phoenician | 𐤇 𐤑 𐤓 |
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