Root · 2 in the Quran · 3 in 3 texts of the library
غدر (root ghdr)
الغين والدال والراء أصل صحيح يدل على ترك الشيء
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of غ د ر that our sources attest: the root's letters in green, the added letters in gold.
32 words6 verbs3 verbal nouns1 participle1 place or instrument4 intensives and elatives12 other nouns5 plurals
- غَادَرَhe left him, or it
- غَدَرَhe acted perfidiously, unfaithfully, faithlessly, or treacherously, to him
- اِسْتَغْدَرَit had in it pools of water left by a torrent or torrents
- غَادِرo very perfidious man
- غَدِيرpool of water left by a torrent
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs6غَدَرَ · غَادَرَ · غَدَّرَ
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 يَفْعِلُ (a – i; the imperfect from Lane's “aor.”)
Verbal nouns3غَدَر · غَدْر · مُغَادَرَة
The action itself, named as a noun (maṣdar).grammar →
Participles1غَادِر
The one who does it, and the one it is done to.grammar →
- غَادِرo very perfidious manLaneactive, Form ILane
Place, time and instrument1مَغْدَر
Where or when it happens, and what it is done with: the m- nouns.grammar →
- مَغْدَرnoun of place or timeLane
Intensives, qualities and the elative4غَدِير · غَدِّير · غَدَّار
The quality carried far, held as a trait, or compared.grammar →
Other nouns12غَدَرَة · غَدِر · غَدِيرَة
Nouns on other patterns; their meaning is learned word by word.grammar →
Plurals5غَدَائِر · غِدَر · أَغْدَار
Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →
Reference
Why this shape?What each of the 15 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 · 395الغين والدال والراء أصل صحيح يدل على ترك الشيء من ذلك الغدر نقض العهد وترك الوفاء به يقال غدر يغدر غدرا ويقولون في الذم يا غدر وفي الجمع يالغدر ويقال ليلة غدرة بينة الغدر أي مظلمة وقيل لها ذلك لأنها تغادر الناس في بيوتهم
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.
غ د ر
الغين والدال والراء أصل صحيح يدل على ترك الشيء
gh-d-r: one sound root indicating leaving a thing. 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
- غghayntop of the throat · voiced, continuantSīb. · I. Jinnī
- دdāltongue-tip, roots of the teeth · voiced, stopSīb. · 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
غ
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 ↗
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 ↗
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
غ
Level of existence: الجسم الكل · the Universal Body
Divine Name: الظاهر · al-Ẓāhir, the Outward
Lunar mansion: الميسان وهي الهقعة · al-Maysān, which is al-Haqʿa
Futūḥāt ch. 198, line 62077Spheres of its simples (ch. 2): 9 line 2572 ↗
د
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 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
غ
With fatḥa ـَ
فهي اسم للنظر الذي يبلغ به حقيقة الشيء.
It is a name for the gaze by which one reaches the reality of a thing.
With ḍamma ـُ
فهي اسم من أسمائه تعالى ويدل على الحنانة فيه.
It is one of the names of God (Exalted is He), and it denotes the tenderness in Him.
With kasra ـِ
فهي سؤال مما يجهله ليجيبه بما يعلمه.
It is a question, from one who does not know, so that someone may answer him with what he knows.
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.
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 nucleus3 roots in Ibn Fāris’s chapterغ د
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 23994 ↗
- غدفالغين والدال والفاء أصل صحيح يدل على ستر وتغطيةL24011
- غدقالغين والدال والقاف أصل صحيح يدل على غزر وكثرة ونعمةQ 1 · L24015
- غدوالغين والدال والحرف المعتل أصل صحيح يدل على زمانQ 16 · L24019
In the sister scriptsHebrew ע ד רSyriac ܥ ܕ ܪ
| Arabic | غ د ر |
| Hebrew | ע ד ר |
| Syriac | ܥ ܕ ܪ |
| Ancient South Arabian (musnad) | 𐩶 𐩵 𐩧 |
| Phoenician | 𐤏 𐤃 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