Root · 1 in the Quran · 1 in 1 text of the library
شرد (root shrd)
الشين والراء والدال أصل واحد وهو يدل على تنفير وإبعاد وعلى نفار وبعد في انتشار وقد
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of ش ر د that our sources attest: the root's letters in green, the added letters in gold.
12 words4 verbs2 verbal nouns1 participle2 intensives and elatives2 other nouns1 plural
- شَرَّدَhe made him to take fright, and flee, or run away at random
- شُرُودwandering; distraction
- شَرَدَsuch a one fled, or went away or aside or apart or to a distance, from me
- أَشْرَدَhe made him to be driven away, or expelled, and not received into a place of …
- تَشَرَّدَthe people, or party, went away, or departed
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs4شَرَدَ · شَرَّدَ · أَشْرَدَ
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.”)
- شَرَدَsuch a one fled, or went away or aside or apart or to a distance, from meLaneForm ILaneIbn Fāris
- شَرَّدَhe made him to take fright, and flee, or run away at randomLaneForm IIQurʾān ×1LaneIbn Fāris
- أَشْرَدَhe made him to be driven away, or expelled, and not received into a place of …LaneForm IVLane
- تَشَرَّدَthe people, or party, went away, or departedLaneForm VLane
Verbal nouns2شُرُود · تَشْرِيد
The action itself, named as a noun (maṣdar).grammar →
- شُرُودwandering; distractionautoForm I · Lane: inf. n.library ×1Lane
- تَشْرِيدForm II · Lane: inf. n.Lane
Participles1شَارِد
The one who does it, and the one it is done to.grammar →
- شَارِدhorse, or mare, refractory towards the riderLaneactive, Form ILane
Intensives, qualities and the elative2شَرُود · شَرِيد
The quality carried far, held as a trait, or compared.grammar →
Other nouns2شَرَد · شِرَاد
Nouns on other patterns; their meaning is learned word by word.grammar →
Reference
Why this shape?What each of the 11 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
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 · 395الشين والراء والدال أصل واحد وهو يدل على تنفير وإبعاد وعلى نفار وبعد في انتشار وقد يقال للواحد من ذلك شرد البعير شرودا وشردت الإبل تشريدا أشردها ومنه قوله جل ثناؤه ﴿ فشرد بهم من خلفهم ﴾ يريد نكل بهم وسمع وهو ذلك المعنى أ
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.
ش ر د
الشين والراء والدال أصل واحد وهو يدل على تنفير وإبعاد وعلى نفار وبعد في انتشار وقد
sh-r-d is one root: it denotes repelling and driving away, and aversion and distance in dispersal, and 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
- شshīnmiddle of the tongue · voiceless, continuantSīb. · I. Jinnī
- رrāʾtip of the tongue, near the nūn · voiced, in betweenSīb. · I. Jinnī
- دdāltongue-tip, roots of the teeth · voiced, stopSīb. · 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
ش
ومن وسط اللسان بينه وبين وسط الحنك الأعلى مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Sībawayh, line 26553 ↗
ومن وسط اللسان بينه وبين وسط الحنك الأعلى، مخرج الجيم والشين والياء
From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Ibn Jinnī, line 974 ↗
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 ↗
د
ومما بين طرف اللسان وأصول الثنايا مخرج الطاء، والدال، والتاء
From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Sībawayh, line 26559 ↗
ومما بين طرف اللسان وأصول الثنايا، مخرج الطاء والدال والتاء
From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Ibn Jinnī, line 982 ↗
Sībawayh, al-Kitāb (ed. Hārūn) and Ibn Jinnī, Sirr ṣināʿat al-iʿrāb; OpenITI digital texts (CC BY-NC-SA 4.0). Full credits on each letter's page.
In the Breath of the All-MercifulIbn ʿArabī · metaphysics
English throughout: AI translation of the Arabic AI
ش
Level of existence: فلك الكواكب الثابتة والجنات · the sphere of the fixed stars and the Gardens
Divine Name: المقدر · al-Muqaddir, the Determiner
Lunar mansion: الجبهة · al-Jabha
Futūḥāt ch. 198, line 62087Spheres of its simples (ch. 2): 9 line 2572 ↗
Nature (ch. 2)
السين والشين فطبعهما الحرارة واليبوسة
Sīn and shīn: their nature is heat and dryness.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2581ر
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 2582د
Level of existence: السماء الدنيا · the lowest heaven (al-samāʾ al-dunyā)
Divine Name: المبين · the Clarifier (al-Mubīn)
Lunar mansion: الأكليل · al-Iklīl
Futūḥāt ch. 198, line 64682Spheres 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
ش
With fatḥa ـَ
فهي إشارة إلى الرحمة التي لا يعقبها عذاب، وتكون إشارة إلى من خرجت منه النقمة ودخلت عليه الرحمة وتظهر.
It is an indication of mercy that is not followed by punishment. It also indicates one from whom vengeance has departed and upon whom mercy has entered and becomes manifest.
With ḍamma ـُ
فهي إشارة إلى عال في نفسه مع التعظيم.
It is an indication of something lofty in itself, with veneration.
With kasra ـِ
فهي إشارة إلى الشيء الذي من طبعه الستر، وقد تكون الإشارة إلى ما هو مستور في القلب وما أشبه ذلك.
It is an indication of the thing whose nature is concealment; the indication may be to what is concealed in the heart and the like.
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.
د
With fatḥa ـَ
فهي إشارة إلى خارج عن الذات.
It is an indication of something external to the self.
With ḍamma ـُ
فهي إشارة إلى ما هو قليل أو قبيح ومعه غضب فيهما.
It is an indication of what is small or ugly, accompanied by anger in both cases.
With kasra ـِ
فهي إشارة إلى ما في الذات أو إلى ما هو داخل عليها أو إلى ما هو قريب منها.
It is an indication of what is in the self, or what is entering upon it, or what is near to it.
Two-letter nucleus16 roots in Ibn Fāris’s chapterش ر
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 16067 ↗
- شرزالشين والراء والزاء أصل يدل على خلاف الخير في جميع فروعه من هلاك ومنازعة وغير ذلك ومن ذلك قول العرب للعدو أشرزه الله أي أهلكه ورماه بشرزة أي مهلكة ويقL16068
- شرسالشين والراء والسين أصل قريب من الذي قبلهL16072
- شرصالشين والراء والصاد ما أحسب فيه شيئا صحيحا لأني لا أرى قياسه مطردا على أنهم يقولون إن الشرصتين ناحيتا الناصية مما رق فيه الشعر ويقال لكل ضخم رخو شرواصL16075
- شرطالشين والراء والطاء أصل يدل على علم وعلامة وما قارب ذلك من علمQ 1 · L16078
- شرعالشين والراء والعين أصل واحد وهو شيء يفتح في امتداد يكون فيهQ 5 · L16103
- شرفالشين والراء والفاء أصل يدل على علو وارتفاع فالشرف العلو والشريف الرجل العالي ورجل شريف من قوم أشرافL16119
- شرقالشين والراء والقاف أصل واحد يدل على إضاءة وفتحQ 17 · L16132
- شركالشين والراء والكاف أصلان أحدهما يدل على مقارنة وخلاف انفراد والآخر يدل على امتداد واستقامةQ 168 · L16142
- شرمالشين والراء والميم أصل واحد لا يخلف وهو يدل على خرق في الشيء ومزقL16149
- شرىالشين والراء والحرف المعتل أصول ثلاثة أحدها يدل على تعارض من الاثنين في أمرين أخذا وإعطاء مماثلة والآخر نبت والثالث هيج في الشيء وعلوQ 25 · L16158
- شربالشين والراء والباء أصل واحد منقاس مطرد وهو الشرب المعروف ثم يحمل عليه ما يقاربه مجازا أو تشبيها تقول شربت الماء أشربه شربا وهو المصدر والشرب الاسم واQ 39 · L16175
- شرثالشين والراء والثاء أصل واحد وهو الشرث وهو غلظ الأصابع والكفينL16194
- شرجالشين والراء والجيم أصل منقاس يدل على اختلاط ومداخلةL16195
- شرحالشين والراء والحاء أصيل يدل على الفتح والبيانQ 5 · L16203
- شرخالشين والراء والخاء أصلان أحدهما ريعان الشيء وذلك يكون في النتاج في غالب الأمر والآخر يدل على تساو في شيئين متقابلينL16205
- شردالشين والراء والدال أصل واحد وهو يدل على تنفير وإبعاد وعلى نفار وبعد في انتشار وقدQ 1 · L16211
In the sister scriptsHebrew ש ר דSyriac ܣ ܪ ܕ
| Arabic | ش ر د |
| Hebrew | ש ר ד |
| Syriac | ܣ ܪ ܕ |
| Ancient South Arabian (musnad) | 𐩦/𐩪 𐩧 𐩵 |
| Phoenician | 𐤔 𐤓 𐤃 |
Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.
Reference