Root · 3 in the Quran · 12 in 2 texts of the library
عير (root yr)
العين والياء والراء أصلان صحيحان يدل أحدهما على نتو الشيء وارتفاعه والآخر على مجيء وذهاب
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of ع ي ر that our sources attest: the root's letters in green, the added letters in gold.
33 words7 verbs4 verbal nouns5 participles3 places and instruments4 intensives and elatives6 other nouns4 plurals
- مُسْتَعِيرborrowed; false
- عِيرcaravan
- مُعِيرlender
- مِعْيَارstandard; criterion
- عَارَhe went, or journeyed
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs7عَارَ · عيّرَ · عايرَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
Verbal nouns4عِيَار · تَعْيِير · عَيَرَان
The action itself, named as a noun (maṣdar).grammar →
Participles5مُسْتَعِير · مُعِير · عَائِر
The one who does it, and the one it is done to.grammar →
- مُسْتَعِيرborrowed; falseautoactive, Form Xlibrary ×7Lane
- مُعِيرlenderautoactive, Form IVlibrary ×3
- عَائِرthat goes to and fro, and round aboutLaneactive, Form ILaneIbn Fāris
- مُعَارhorse, and a dog, made to go away as though he had escapedLanepassive, Form IVLane
- مُعْيَرpassive, Form IVLane
Place, time and instrument3مِعْيَار · مِعَار · مِعْيَر
Where or when it happens, and what it is done with: the m- nouns.grammar →
- مِعْيَارstandard; criterionautonoun of instrumentlibrary ×1Lane
- مِعَارhorse that turns away from the road with his riderLanenoun of instrumentLane
- مِعْيَرcalamity, and hardshipLanenoun of instrumentLane
Intensives, qualities and the elative4عَيَّار · عَيْرَان · عُيَيْر
The quality carried far, held as a trait, or compared.grammar →
Other nouns6عِير · عَيِّر · عَيْر
Nouns on other patterns; their meaning is learned word by word.grammar →
Plurals4أَعْيَار · عِيَار · عُيُور
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.
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 · 395العين والياء والراء أصلان صحيحان يدل أحدهما على نتو الشيء وارتفاعه والآخر على مجيء وذهاب فالأول العير وهو العظم الناتئ وسط الكتف والجمع عيورة وعير النصل حرف في وسطه كأنه شظية وقال : — فصادف سهمه أحجار قف … كسرن العير منه
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.
ع ي ر
العين والياء والراء أصلان صحيحان يدل أحدهما على نتو الشيء وارتفاعه والآخر على مجيء وذهاب
ʿ-y-r: two sound roots, one indicating the protrusion of a thing and its rising, and the other indicating coming and going. AI
Ibn Fāris ↗Lisān ↗Lane ↗Quran ×3
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
- عʿaynmiddle of the throat · voiced, in betweenSīb. · I. Jinnī
- يyāʾmiddle of the tongue · voiced, in betweenSīb. · 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
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 ↗
ي
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 ↗
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
ع
Level of existence: الطبيعة · Nature
Divine Name: الباطن · The Inward (al-Bāṭin)
Lunar mansion: الثريا · al-Thurayyā (the Pleiades)
Futūḥāt ch. 198, line 63825Spheres of its simples (ch. 2): 9 line 2572 ↗
ي
Level of existence: السماء الأولى · The First Heaven
Divine Name: الرب · The Lord (al-Rabb)
Lunar mansion: الخرتان · al-Kharatān
Futūḥāt ch. 198, line 64500Spheres 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 2582ر
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
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.
ي
With fatḥa ـَ
فهي للنداء، وقد يؤكد بها.
It is for the vocative (calling), and it may be used for emphasis.
With ḍamma ـُ
فهي إشارة إلى الشيء الذي لا يثبت كالبرق ونحوه.
It is an indication of the thing that does not remain fixed, like lightning and the like.
With kasra ـِ
فهي إشارة إلى الشيء الذي يستحيا به أو يستحيا منه كالعورة.
It is an indication of the thing that causes shame, or of which one is ashamed, like the private parts.
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 nucleus11 roots in Ibn Fāris’s chapterع ي
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 21201 ↗
- عيبالعين والياء والباء أصل صحيح فيه كلمتان إحداهما العيب والأخرى العيبة وهما متباعدتان فالعيب في الشىء معروف تقول عاب فلان فلانا يعيبه ورجل عيابة وقاع فيQ 1 · L21202
- عيثالعين والياء والثاء أصلان صحيحان متقاربان أحدهما الإسراع في الفساد والآخر تطلب الشيء على غير بصيرةL21208
- عيجالعين والياء والجيم أصيل صحيح يدل على إقبال وإكتراث للشيء يقولون ما عجت بقول فلان أي لم أصدقه ولم أقبل عليه وما أعيج بشيء يأتيني من قبلهL21218
- عيرالعين والياء والراء أصلان صحيحان يدل أحدهما على نتو الشيء وارتفاعه والآخر على مجيء وذهابQ 3 · L21222
- عيسالعين والياء والسين كلمتان إحداهما لون أبيض مشرب والأخرى عسب الفحلL21245
- عيشالعين والياء والشين أصل صحيح يدل على حياة وبقاءQ 8 · L21256
- عيصالعين والنون والصاد أصل صحيح وهو المنبتL21266
- عيكالعين والياء والكاف لم يذكر الخليل فيه شيئا وهو بناء جيد وإن لم يجيء فيه كلام لكن العيكتين موضع في بلاد العرب معروفL21302
- عيلالعين واللام والياء ليس فيه إلا ما هو منقلب عن واو العيلة الفاقة والحاجةQ 2 · L21304
- عيمالعين والياء والميم كلمة واحدة صحيحة وهي شهوة اللبنL21308
- عينالعين والياء والنون أصل واحد صحيح يدل على عضو به يبصر وينظر ثم يشتق منه والأصل في جميعه ما ذكرناQ 65 · L21313
In the sister scriptsHebrew ע י רSyriac ܥ ܝ ܪ
| Arabic | ع ي ر |
| Hebrew | ע י ר |
| Syriac | ܥ ܝ ܪ |
| Ancient South Arabian (musnad) | 𐩲 𐩺 𐩧 |
| Phoenician | 𐤏 𐤉 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