Mashrabaمشربة

Root · 9 in the Quran · 60 in 9 texts of the library

قبضa thing taken and gathered together (root qbd)

القاف والباء والضاد أصل واحد صحيح يدل على شيء مأخوذ وتجمع في شيء تقول قبضت الشيء من المال وغيره قبضا ومقبض السيف ومقبضه …

Ibn Fāris, Maqāyīs al-lugha · English rendering

قبض

The family of the root

Patterns computed · our data

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

29 words8 verbs4 verbal nouns4 participles4 places and instruments2 intensives and elatives6 other nouns1 plural

  • قَبْضthe act of taking, taking with the hand
  • قَبَضَhe took it with his hand, by actual touch, or feel
  • قَبْضَةgrip; seizure
  • اِنْقَبَضَshrink; contract
  • مَقْبُوضclenched
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs8قَبَضَ · اِنْقَبَضَ · قَبَّضَ

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 nouns4قَبْض · اِنْقِباض · تَقْبِيض

The action itself, named as a noun (maṣdar).grammar →

  • قَبْضthe act of taking, taking with the handLaneForm I · Lane: inf. n.Qurʾān ×1library ×27LaneIbn Fāris
  • اِنْقِباضcontraction; shrinkingautoForm VIIlibrary ×1
  • تَقْبِيضForm I · Lane: inf. n.Lane
  • مُقَابَضَةForm III · Lane: inf. n.Lane
Participles4مَقْبُوض · قَابِض · مُتَقَبِّض

The one who does it, and the one it is done to.grammar →

  • مَقْبُوضclenchedautopassive, Form Ilibrary ×3Lane
  • قَابِضtaking with the handLaneactive, Form Ilibrary ×1LaneIbn Fāris
  • مُتَقَبِّضactive, Form VLane
  • مُنْقَبِّضlion prepared to springLaneactive, Form VIILane
Place, time and instrument4مَقْبَض · مَقْبِض · مِقْبَض

Where or when it happens, and what it is done with: the m- nouns.grammar →

  • مَقْبَضplace of taking, taking with the hand, grasping, clutching, seizing, or …Lanenoun of place or timeLaneIbn Fāris
  • مَقْبِضthe handleLanenoun of place or timeLaneIbn Fāris
  • مِقْبَضnoun of instrumentLaneIbn Fāris
  • مَقْبِضَةnoun of place (with -a)Lane
Intensives, qualities and the elative2قَبَّاض · قَبِيض

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

  • قَبَّاضintensive (faʿʿāl)Lane
  • قَبِيضquality (faʿīl)Lane
Other nouns6قَبْضَة · قَبَض · قَبَّاضَة

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

Plurals1مَقَابِض

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

  • مَقَابِضplural of the handlefrom the singularbroken plural of مَقْبِضLane

Reference

Why this shape?What each of the 20 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.

مَفْعَلَةق ب ضمَقْبَضَة
  • Attested: مَقْبِضَة, noun of place (with -a) (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

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
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

English: AI translation
  • al-Khalīl · 170Al-qabḍ (القبض) is closing the palm over a thing.

    al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.

    Al-qabḍ (القبض) is closing the palm over a thing. And maqbiḍ al-qaws (مقبض القوس) [the grip of the bow] is more general and better known than miqbaḍ (مقبض), and it is where one grasps it with the closed hand, and likewise of a knife. And al-qabīḍ (القبيض) [describes a mount] quick in moving its legs. 'The people inqabaḍū (انقبض)' means they hastened in travel; Ru'bah said: 'My haste with the people and my inqibāḍ (انقباضي)...' And al-qabḍ (القبض) [also means] a vigorous driving [of animals]; it is said: 'among a hundred, the qābiḍ (القابض) travels quickly.' And you say: 'Indeed what constricts you (قبضك) constricts me (يقبضني), and what expands you (بسطك) expands me (يبسطني).' And you say: 'Good expands it (يبسطه) and evil constricts it (يقبضه).' [And you say:] 'You withdrew (انقبضت) from us — what made you withdraw (قبضك) from us?' And al-taqabbuḍ (التقبض) is contraction/spasm. And al-qabḍ (القبض) [also means] what has been gathered of the spoils and cast into its qabḍ (قبض), i.e., its collected mass. And al-qabbāḍah (القباضة) is the swift donkey that hastens the herd (يقبض العانة), i.e., drives it quickly; it is said: 'A qabbāḍah (قباضة) between roughness and gentleness...'

    AI translation of the Arabic below

    القبض بجمع الكف على الشيء. ومقبض القوس أعم وأعرف من مقبض، وهو حيث يقبض عليه بجمع اليد، ومن السكين [أيضا] . والقبيض: السريع نقل القوائم من الدواب. وانقبض القوم أي أسرعوا في السير، قال رؤبة: وعجلي بالقوم وانقباضي «2» والقبض: سوق شديد، قال: في مائة يسير منها القابض «3» وتقول: إنه ليقبضني ما قبضك ويبسطني ما بسطك. وتقول: الخير يبسطه والشر يقبضه. وانقبضت عنا فما قبضك عنا. والتقبض: التشنج. والقبض: ما جمع من الغنائم فألقي في قبضه أي مجتمعه. والقباضة: الحمار السريع الذي يقبض العانة أي يعجلها، قال: قباضة بين العنيف واللبق «1»

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 5, p. 53) ↗
  • al-Jawharī · 393Qabaḍtu al-shay' (قبضت الشيء) qabḍan (قبضا): I took it.

    al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.

    Qabaḍtu al-shay' (قبضت الشيء) qabḍan (قبضا): I took it. Al-qabḍ (القبض) is the opposite of al-basṭ (البسط) [expansion]. It is said: 'the thing became fī qabḍatik (في قبضتك)', i.e., in your possession. 'Fulān's wealth entered al-qabḍ (القبض)' [with fatḥa on the bā'], meaning what has been taken/collected of people's property. Al-inqibāḍ (الانقباض) is the opposite of al-inbisāṭ (الانبساط). 'The thing inqabaḍa (انقبض)' means it became seized/taken. Al-qabḍah (القبضة), with ḍamma, is what you have grasped of something. It is said: 'He gave him a qabḍah (قبضة) of parched grain or dates', i.e., a handful of it; it may also come with fatḥa. Al-miqbaḍ (المقبض), with fatḥa on the mīm and kasra on the bā', of a bow or sword, is where it is grasped with the closed hand. Aqbaḍtu (أقبضت) the sword and the knife means I made a handle (miqbaḍ) for it. It is said: 'a man is qabḍah rafḍah (قبضة رفضة)' for one who holds onto a thing and then soon abandons and lets it go. 'A shepherd is qabḍah (قبضة)' when he is restrictive, not giving his sheep free range in pasture. Taqabbaḍa 'anhu (تقبض عنه) means he recoiled/shrank in aversion. Taqabbaḍat al-jildah fī al-nār (تقبضت الجلدة في النار) means it shriveled in the fire. Qabaḍtu al-shay' (قبضت الشيء) taqbīḍan (تقبيضا): I gathered and shrank it. Taqbīḍ al-māl (تقبيض المال) is giving it to one who takes it. Qabaḍa fulān (قبض فلان) means he died, so he is maqbūḍ (مقبوض). Al-qabḍ (القبض) [also means] hastening; from this is His saying, Exalted is He: 'Do they not see the birds above them spreading and folding (يقبضن) [their wings]?' A man is qābiḍ (قابض) and qabīḍ (قبيض), possessing qabāḍah (قباضة), when he is quick and agile. The rajaz poet said: 'It hastens the possessor of qabāḍah (القباضة) with haste / to lift his waist-wrap from him somewhat.' A horse is qabīḍ al-shadd (قبيض الشد), meaning quick in moving its legs. Al-qabḍ (القبض) [also means] fast driving; it is said: 'This is a qābiḍ (قابض) driver.' The rajaz poet said: 'How do you see her, while the drivers drive fast (تقبض) / through the thicket by night, while the saddles shake?' A driver is qabbāḍ (قباض) and qabbāḍah (قباضة). Ru'bah said: 'A qabbāḍah (قباضة) between roughness and gentleness...' And al-qunbuḍah (القنبضة) of women is the short one, the nūn being extra. Al-Farazdaq said: 'When the dark qunbuḍāt (القنبضات) go around at forenoon / the covered howdahs rest upon them.' A man is qunbuḍ (قنبض).

    AI translation of the Arabic below

    قبضت الشئ قبضا: أخذته. والقبض: خلاف البسط. ويقال: صار الشئ في قبضتك، أي في ملكك. ودخل مال فلان في القبض، بالتحريك، وهو ما قبض من أموال الناس. والانقباض: خلاف الانبساط. وانقبض الشئ: صار مقبوضا. والقبضة بالضم: ما قبضت عليه من شئ. يقال: أعطاه قبضة من سويق أو تمر، أي كفا منه. وربما جاء بالفتح. والمقبض بفتح الميم وكسر الباء، من القوس والسيف: حيث يقبض عليه بجمع الكف. وأقبضت السيف والسكين، أي جعلت له مقبضا. ويقال: رجل قبضة رفضة، للذي يتمسك بالشئ ثم لا يلبث أن يدعه ويرفضه. وراع قبضة، إذا كان منقبضا لا يتفسح في رعي غنمه. وتقبض عنه، أي اشمأز. وتقبضت الجلدة في النار، إذا انزوت. وقبضت الشئ تقبيضا: جمعته وزويته. وتقبيض المال: إعطاؤه لمن يأخذه. وقبض فلان، أي مات، فهو مقبوض. والقبض: الإسراع، ومنه قوله تعالى: {أولم يروا إلى الطير فوقهم صافات ويقبضن} . ورجل قابض وقبيض بين القباضة، إذا كان منكمشا سريعا. قال الراجز: يعجل ذا القباضة الوحيا (1) * أن يرفع المئزر عنه شيا * وفرس قبيض الشد، أي سريع نقل القوائم. والقبض: السوق السريع، يقال: هذا حاد قابض. قال الراجز: كيف تراها والحداة تقبض * بالغمل ليلا والرحال تنغض * وحاد قباض وقباضة. قال رؤبة: قباضة بين العنيف واللبق (2) * والقنبضة من النساء: القصيرة، والنون زائدة. قال الفرزدق: إذا القنبضات السود طوفن بالضحى * رقدن عليهن الحجال المسجف * والرجل قنبض.

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 3, p. 1100) ↗
  • Ibn Fāris · 395Qāf, bā', and ḍād is one sound root that indicates something taken and gathered together into one thing.

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

    Qāf, bā', and ḍād is one sound root that indicates something taken and gathered together into one thing. You say: qabaḍtu (قبضت) the thing, from wealth or other things, qabḍan (قبضا). And maqbiḍ al-sayf (مقبض السيف) and miqbaḍuhu (مقبضه) [the hilt of the sword] is where you grasp it. And al-qabḍ (القبض), with fatḥa on the bā', is what has been gathered and collected of the spoils; one says: 'Throw this into al-qabḍ (القبض)', meaning into the rest of what has been taken from the booty. As for al-qabḍ (القبض) which means speed/hastening, it is also from this, because when [a bird] hastens it draws together its body and its extremities. God Almighty said: 'Do they not see the birds above them spreading and folding (وَيَقْبِضْنَ) [their wings]?' — they say this means they hasten in flight. This word is from the saying 'a shepherd is qabḍah (قبضة)' when he does not allow free range in the pasturing of his sheep; one says 'he is qabḍah rafḍah (قبضة رفضة)', meaning he restrains them until, when he reaches the place for his day's journey, he releases them. And they call a harsh driver qabbāḍah (قباضة) and qābiḍ (قابض). Ru'bah said: 'A qabbāḍah (قباضة) between roughness and gentleness...' And from this root: inqabaḍa 'an al-amr (انقبض عن الأمر) and taqabbaḍa (تقبض), meaning he shrank away/recoiled in aversion.

    AI translation of the Arabic below

    القاف والباء والضاد أصل واحد صحيح يدل على شيء مأخوذ وتجمع في شيء تقول قبضت الشيء من المال وغيره قبضا ومقبض السيف ومقبضه حيث تقبض عليه والقبض بفتح الباء ما جمع من الغنائم وحصل يقال اطرح هذا في القبض أي في سائر ما قبض من المغنم وأما القبض الذي هو الإسراع فمن هذا أيضا لأنه إذا أسرع جمع نفسه وأطرافه قال الله تعالى ﴿ أولم يروا إلى الطير فوقهم صافات ويقبضن ما يمسكهن ﴾ قالوا يسرعن في الطيران وهذه اللفظة من قولهم راع قبضة إذا كان لا يتفسح في مرعى غنمه يقال هو قبضة رفضة أي يقبضها حتى إذا بلغ المكان يومه رفضها ويقولون للسائق العنيف قباضة وقابض قال رؤبة — قباضة بين العنيف واللبق … ومن الباب انقبض عن الأمر وتقبض إذا اشمأز

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 5, p. 50) ↗
  • al-Rāghib · 502Al-qabḍ (القبض) is taking hold of a thing with the whole palm, such as qabḍ al-sayf (قبض السيف) [gripping the sword] and other things.

    al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.

    Al-qabḍ (القبض) is taking hold of a thing with the whole palm, such as qabḍ al-sayf (قبض السيف) [gripping the sword] and other things. He, Exalted, said: 'fa-qabaḍtu qabḍatan (فقبضت قبضة)' [Quran 20:96]. So qabḍ al-yad 'alā al-shay' (قبض اليد على الشيء) [the grasping of the hand upon a thing] is closing it after taking hold of it, and qabḍuhā 'an al-shay' (قبضها عن الشيء) [withdrawing it from a thing] is closing it [in withholding].

    AI translation of the Arabic below

    القبض: تناول الشيء بجميع الكف. نحو: قبض السيف وغيره. قال تعالى: فقبضت قبضة [طه/ 96] ، فقبض اليد على الشيء جمعها بعد تناوله، وقبضها عن الشيء جمعها

    al-Rāghib · 502 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 652) ↗
  • Lisān · 711Al-qabḍ (القبض) is the opposite of al-basṭ (البسط) [expansion].

    Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).

    Al-qabḍ (القبض) is the opposite of al-basṭ (البسط) [expansion]. Qabaḍahu (قبضه), yaqbiḍuhu (يقبضه), qabḍan (قبضا), and qabaḍahu (قبضه) [with a different vocalization] — the latter on the authority of Ibn al-A'rābī; and he cited [a verse]: 'I left the son of Dhī al-Jaddayn in it, wounded, / his panting constricting (يقبض) the innards of the coward.' Al-inqibāḍ (الانقباض) is the opposite of al-inbisāṭ (الانبساط). One says inqabaḍa (انقبض) and taqabbaḍa (تقبض). 'The thing inqabaḍa (انقبض)' means it became seized/taken. Taqabbaḍat al-jildah fī al-nār (تقبضت الجلدة في النار) means it shriveled [in the fire]. Among the names of God, Exalted is He: al-Qābiḍ (القابض), He who withholds provision and other things from His servants by His subtlety and wisdom, and who seizes souls (يقبض الأرواح) at death. In the ḥadīth: 'God will seize (يقبض) the earth and seize (يقبض) the heaven', meaning He will gather them both together. Qubiḍa al-marīḍ (قبض المريض) [the sick man was 'seized'] is said when he dies, or when he is at the point of death. In the ḥadīth: 'So I sent to him [saying]: a son of mine has been qubiḍa (قبض)' — she meant that he was in the state of qabḍ (القبض), undergoing the throes of death. Al-Layth [said]: 'Innahu la-yaqbiḍunī mā qabaḍak (إنه ليقبضني ما قبضك)' [it distresses me what distresses you]; al-Azharī said: its meaning is 'what embarrasses/burdens you embarrasses/burdens me', and its opposite in speech is: 'Innahu la-yabsuṭunī mā basaṭak (إنه ليبسطني ما بسطك)' [what pleases you pleases me]. It is said: 'Good expands it (يبسطه) and evil constricts it (يقبضه).' In the ḥadīth: 'Fāṭimah is a piece of me; what distresses her distresses me (يقبضني ما قبضها)', meaning: I dislike what she dislikes and I contract from what she contracts from. Al-taqabbuḍ (التقبض) is contraction/spasm. 'The King (al-malik) is the Seizer of souls (قابض الأرواح).' Al-qabḍ (القبض) is the maṣdar of qabaḍtu (قبضت), qabḍan (قبضا); one says: 'qabaḍtu mālī qabḍan (قبضت مالي قبضا)' [I took possession of my wealth]. Al-qabḍ (القبض) [also means] al-inqibāḍ (الانقباض) [contraction], and its origin is in the wing of a bird; God Almighty said: 'and they fold (ويقبضن) [their wings] — none holds them [aloft] except the Merciful' [Quran 67:19]. 'The bird qabaḍa (قبض) its wing' means it folded it. Taqabbaḍat al-jildah fī al-nār (تقبضت الجلدة في النار) means it shriveled [in fire]. And His saying, Exalted is He: 'wa-yaqbiḍūna aydiyahum (ويقبضون أيديهم)' [and they withhold their hands] [Quran 9:67], meaning [they withhold] from spending, or it is said: they do not give zakāh. 'God yaqbiḍ (يقبض) and yabsuṭ (يبسط)', meaning He straitens [provision] for some people and expands it for others. 'Qabaḍa mā bayna 'aynayhi fa-taqabbaḍa (قبض ما بين عينيه فتقبض)' means he knitted [his brows] and it became knitted. Qabaḍtu al-shay' (قبضت الشيء) taqbīḍan (تقبيضا): I gathered and shrank it. 'A day when what is between the eyes is qubiḍa (قبض)' is a metaphor for intense fear or for war; likewise 'a day when the innards contract (يقبض الحشى)'. Al-qabḍah (القبضة), with ḍamma, is what you have grasped of something; it is said: 'he gave him a qabḍah (قبضة) of parched grain or dates', i.e., a handful of it; it may also come with fatḥa. Al-Layth: al-qabḍ (القبض) is closing the palm over a thing. Qabaḍtu al-shay' (قبضت الشيء) qabḍan (قبضا): I took it. Al-qabḍah (القبضة) is what you take with your whole closed hand; if it is with your fingers [only], then it is al-qubṣah (القبصة), with ṣād. Ibn al-A'rābī: al-qabḍ (القبض) is your acceptance of goods even if you have not [physically] transferred them. Al-qabḍ (القبض) [also means] your transferring of goods into your own possession. Al-qabḍ (القبض) [also means] taking hold of a thing with your hand by contact. 'Qabaḍa 'alā al-shay' wa-bihi (قبض على الشيء وبه), yaqbiḍu (يقبض), qabḍan (قبضا)' means he bent over it with his whole palm. In the Revelation: 'fa-qabaḍtu qabḍatan min athari al-rasūl (فقبضت قبضة من أثر الرسول)' [Quran 20:96, 'and I took a handful from the track of the messenger']; Ibn Jinnī said: he meant from the dust of the track of the hoof of the messenger's horse; similar to it is the grammatical question: 'anta minnī farsakhāni (أنت مني فرسخان)' [you are, from me, two farsakhs], meaning 'you are, from me, possessing a distance of two farsakhs.' And the thing became fī qabḍī (في قبضي) and qabḍatī (قبضتي) [in my grasp/possession] — [entry continues]

    AI translation of the Arabic below

    القبض: خلاف البسط، قبضه يقبضه قبضا وقبضه؛ الأخيرة عن ابن الأعرابي؛ وأنشد: تركت ابن ذي الجدين فيه مرشة، ... يقبض أحشاء الجبان شهيقها والانقباض: خلاف الانبساط، وقد انقبض وتقبض. وانقبض الشيء: صار مقبوضا. وتقبضت الجلدة في النار أي انزوت. وفي أسماء الله تعالى: القابض، هو الذي يمسك الرزق وغيره من الأشياء عن العباد بلطفه وحكمته ويقبض الأرواح عند الممات. وفي الحديث: يقبض الله الأرض ويقبض السماء أي يجمعهما. وقبض المريض إذا توفي وإذا أشرف على الموت. وفي الحديث: فأرسلت إليه أن ابنا لي قبض ؛ أرادت أنه في حال القبض ومعالجة النزع. الليث: إنه ليقبضني ما قبضك؛ قال الأزهري: معناه أنه يحشمني ما أحشمك، ونقيضه من الكلام: إنه ليبسطني ما بسطك. ويقال: الخير يبسطه والشر يقبضه. وفي الحديث: فاطمة بضعة مني يقبضني ما قبضها أي أكره ما تكرهه وأنجمع مما تنجمع منه. والتقبض: التشنج. والملك قابض الأرواح. والقبض: مصدر قبضت قبضا، يقال: قبضت مالي قبضا. والقبض: الانقباض، وأصله في جناح الطائر؛ قال الله تعالى: ويقبضن ما يمسكهن إلا الرحمن . وقبض الطائر جناحه: جمعه. وتقبضت الجلدة في النار أي انزوت. وقوله تعالى: ويقبضون أيديهم ؛ أي عن النفقة، وقيل: لا يؤتون الزكاة. والله يقبض ويبسط أي يضيق على قوم ويوسع على قوم. وقبض ما بين عينيه فتقبض: زواه. وقبضت الشيء تقبيضا: جمعته وزويته. ويوم يقبض ما بين العينين: يكنى بذلك عن شدة خوف أو حرب، وكذلك يوم يقبض الحشى. والقبضة، بالضم: ما قبضت عليه من شيء، يقال: أعطاه قبضة من سويق أو تمر أو كفا «1» منه، وربما جاء بالفتح. الليث: القبض جمع الكف على الشيء. وقبضت الشيء قبضا: أخذته. والقبضة: ما أخذت بجمع كفك كله، فإذا كان بأصابعك فهي القبصة، بالصاد. ابن الأعرابي: القبض قبولك المتاع وإن لم تحوله. والقبض: تحويلك المتاع إلى حيزك. والقبض: التناول للشيء بيدك ملامسة. وقبض على الشيء وبه يقبض قبضا: انحنى عليه بجميع كفه. وفي التنزيل: فقبضت قبضة من أثر الرسول ؛ قال ابن جني: أراد من تراب أثر حافر فرس الرسول، ومثله مسألة لكتاب: أنت مني فرسخان أي أنت مني ذو مسافة فرسخين. وصار الشيء في قبضي وقبضتي أي في ملكي. وهذا قبضة كفي أي قدر ما تقبض عليه. وقوله عز وجل: والأرض جميعا قبضته يوم القيامة ؛ قال ثعلب: هذا كما تقول هذه الدار في قبضتي ويدي أي في ملكي، قال: وليس بقوي، قال: وأجاز بعض النحويين قبضته يوم القيامة بنصب قبضته، قال: وهذا ليس بجائز عند أحد من النحويين البصريين لأنه مختص، لا يقولون زيد قبضتك ولا زيد دارك؛ وفي التهذيب: المعنى والأرض في حال اجتماعها قبضته يوم القيامة. وفي حديث حنين: فأخذ قبضة من التراب ؛ هو بمعنى المقبوض كالغرفة بمعنى المغروف، وهي بالضم الاسم، وبالفتح المرة. ومقبض السكين والقوس والسيف ومقبضتها: ما قبضت عليه منها بجمع الكف، وكذلك مقبض كل شيء. التهذيب: ويقولون مقبضة السكين ومقبض السيف، كل ذلك حيث يقبض عليه بجمع الكف. ابن شميل: المقبضة موضع اليد من القناة. وأقبض السيف والسكين: جعل لهما مقبضا. ورجل قبضة رفضة: للذي يتمسك بالشيء ثم لا يلبث أن يدعه ويرفضه، وهو من الرعاء الذي يقبض إبله فيسوقها ويطردها حتى ينهيها حيث شاء، وراع قبضة إذا كان منقبضا لا يتفسح في رعي غنمه. وقبض الشيء قبضا: أخذه. وقبضه المال: أعطاه إياه. والقبض: ما قبض من الأموال. وتقبيض المال: إعطاؤه لمن يأخذه. والقبض: الأخذ بجميع الكف. وفي حديث بلال، رضي الله عنه، والتمر: فجعل يجيء به قبضا قبضا. وفي حديث مجاهد: هي القبض التي تعطى عند الحصاد ، وقد روي بالصاد المهملة. ودخل مال فلان في القبض، بالتحريك، يعني ما قبض من أموال الناس. الليث: القبض ما جمع من الغنائم فألقي في قبضه أي في مجتمعه. وفي الحديث: أن سعدا قتل يوم بدر قتيلا وأخذ سيفه فقال له: ألقه في القبض ؛ والقبض، بالتحريك، بمعنى المقبوض وهو ما جمع من الغنيمة قبل أن تقسم. ومنه الحديث: كان سلمان على قبض من قبض المهاجرين. ويقال: صار الشيء في قبضك وفي قبضتك أي في ملكك. والمقبض: المكان الذي يقبض فيه، نادر. والقبض في زحاف الشعر: حذف الحرف الخامس الساكن من الجزء نحو النون من فعولن أينما تصرفت، ونحو الياء من مفاعيلن؛ وكل ما حذف خامسه، فهو مقبوض، وإنما سمي مقبوضا ليفصل بين ما حذف أوله وآخره ووسطه. وقبض الرجل: مات، فهو مقبوض. وتقبض على الأمر: توقف عليه. وتقبض عنه: اشمأز. والانقباض والقباضة والقبض إذا كان منكمشا سريعا؛ قال الراجز: أتتك عيس تحمل المشيا ... ماء، من الطثرة، أحوذيا يعجل ذا القباضة الوحيا، ... أن يرفع المئزر عنه شيا والقبيض من الدواب: السريع نقل القوائم؛ قال الطرماح: سدت بقباضة وثنت بلين والقابض: السائق السريع السوق؛ قال الأزهري: وإنما سمي السوق قبضا لأن السائق للإبل يقبضها أي يجمعها إذا أراد سوقها، فإذا انتشرت عليه تعذر سوقها، قال: …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 7, p. 213) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    قَبَضَهُ

    1. قَبَضَهُ, (S, M, A, Mgh, Msb,) or قَبَضَهُ بِيَدِهِ, (O, K,) aor. قَبِضَ , (A, Msb, K,) inf. n. قَبْضٌ, (S, Msb,) He took it with his hand, (A, O, K,) by actual touch, or feel: (O:) or the former signifies he closed his hand upon it: (Lth:) [he grasped it; griped it; clutched it; seized it:] or he took it with the whole of his hand: (Bd, xx. 96:) or i. q. أَجَذَهُ [he took it in any manner: he took it with his hand: he took possession of it: and he received it]: (S, M, Mgh, Msb:) and قَبَضَ عَلَيْهِ, and بِهِ, (M,) or قَبَضَ عَلَيْهِ بِيَدَهِ, (A, Mgh, Msb, K,) aor. and inf. n. as above, (M,) he grasped it, clutched it, laid hold upon it, or seized it, with his hand; syn. أَمْسَكَهُ: (A, K:) or he seized it (أَنْحَى عَلَيْهِ) with the whole of his hand: (M:) or he closed, or contracted, his fingers upon it: (Mgh, Msb:) it is also said, by MF, that some assert قَبْضٌ to signify the “ taking with the ends of the fingers; ” but this is a mistranscription, for قَبْضٌ, with the unpointed ص. (TA [in which it is said, in another place in this art., that تَقْبِيضٌ has also this last signification; but this is evidently, in like manner, a mistranscription, for تَقْبِيضٌ.]) You say, قَبَضَ المَتَاعَ [He took, or received, the commodity, or the commodities, or goods]. (A.) And قَبَضَ مِنْهُ الدَّيْنَ [He took, or received, from him the debt]. (M, K, in art. قضى; &c.). And it is said in the Kur, [xx. 96,] فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ, (M,) and, accord. to an extraordinary reading, قَبِيضَةً, (B,) meaning [And I took a handful] of the dust from the footstep of the hoof of the horse of the messenger [Gabriel]: (IJ, M:) and إِقْتَبَضَ مِنْ أَتَرِهِ قَبْضَةً signifies the same as قَبَضَ: and قَبَصَ [q. v.] is [said to be] a dial. form thereof. (TA.) And you say, قَبَضَ الطَّائِرَ He collected, or comprehended, the bird in his grasp. (A.) And قَبَضَ عَلَى عُرْفِ الفَرَسِ [He grasped, or laid hold upon, the mane of the horse]. (A.) It is also used metaphorically, to denote the having an absolute property in a thing, to dispose of it at pleasure, without respect to the hand; as in the phrase قَبَضْتُ الأَرْضَ, and الدَّارَ, (tropical:) I had, or took, or got, possession of the land, and of the house. (TA.) And [in like manner] it is said in a trad., يَقْبِضُ ٱللّٰهُ الأَرْضَ, and السَّمَآءَ, (assumed tropical:) God will comprehend, or collect together, [within his sole possession, (see قُبْضَةٌ,)] the earth, and the heaven. (TA.) [In like manner] you say also, قَبَضَ عَلَى غَرِيمِهِ (tropical:) [He arrested his debtor: used in this sense in the present day]. (A.) And قَبَضَ ٱللّٰهُ رُوحَهُ (tropical:) God took his soul. (TA.) And قَبَضَهُ ٱللّٰهُ (tropical:) God caused him to die. (Msb.) And قُبِضَ (tropical:) He (a man, S, M, A) died: (S M, A, * K:) and also (assumed tropical:) he (a sick man) was at the point of death; in the state of having his soul taken; in the agony of death. (L, TA.) And قَبَضْتُهُ عَنِ الأَمْرِ (assumed tropical:) I removed him from the thing, or affair. (Msb.) قَبَضَهُ, aor. as above, (M, K,) and so the inf. n., (S, M, Mgh,) also signifies the (assumed tropical:) contr. of بَسَطَهُ; (S, * M, Mgh, * K;) and so قبّضهُ, (IAar, M,) inf. n. تَقْبِيضٌ. (TA.) [As such, (assumed tropical:) He contracted it; or drew it together.] You say, قَبَضَ رِجْلَهُ وَبَسَطَهَا (tropical:) [He contracted his leg, and extended it]. (A.) And قَبَضَ كَفَّهُ [He clenched his hand]. (S, Mgh, Msb, K, in art. برجم.). And قَبَضَ يَدَهُ عَنْهُ (assumed tropical:) [He drew in his hand from it: or] he refrained from laying hold upon it. (K.) Whence the saying in the Kur, [ix. 68,] وَيَقْبِضُونَ أَيْدِيَهُمْ, meaning (assumed tropical:) [And they draw in their hands, or refrain,] from expenditure, or from paying the [poor-rate called] زَكَاة. (TA.) You say also, جَنَاحَهُ قبّض (assumed tropical:) He (a bird) contracted his wing: (M:) or قَبَضَ, or قَبَضَ جَنَاحَهُ, (assumed tropical:) he contracted his wing to fly. (TA.) And hence, (TA,) قَبَضَ, aor. as above; (S, K;) or قَبُضَ (M;) [or both;] inf. n. [of the former] قَبْضٌ (S, K,) and [of the latter, as indicated in the M,] قَبَاضَةٌ (S, M, A, K) and قَبَاضٌ; (M;) (tropical:) He (a bird, S, K, and a horse, A, and a man, S, or other [animal], K,) was quick, (S, M, A, K,) in flight, or in going or pace. (K.) يَقْبِضْنَ, said of birds, in the Kur, [lxvii. 19,] is [said to be] an ex. of this signification. (S, K. *) You say also, قَبَضَتِ الإِبِلُ (tropical:) The camels were quick in their pace; at every spring therein, putting their legs together. (A.) And إِنْقَبَضَ (tropical:) He, or it, (a company of men, M,) went, or journeyed, and was quick. (Lth, M, K.) And فِى فُلَانٌ إِنْقَبَضَ حَاجَتِهِ (tropical:) Such a one was quick, and light, or active, in accomplishing his want. (A.) And قَبْضٌ also signifies i. q. نَزْوٌ (assumed tropical:) [The act of leaping, &c.]. (TA.) [Also, as contr. of بَسَطَهُ,] (assumed tropical:) He collected it together. (Az.) And hence, (Az,) قَبَضَ الإِبِلَ, (Az, M,) aor. قَبِضَ , inf. n. قَبْضٌ (Az, S, M) (assumed tropical:) He drove (Az, S, M) the camels violently, or roughly, (Az, M.) or quickly: (S:) because the driver collects them together, when he desires to drive them; for when they disperse themselves from him, the driving of them is difficult: (Az, TA:) and بِهَا إِنْقَبَضَ [signifies the same, or, agreeably with an explanation given above, (tropical:) he went quickly with them]. (M.) And العَيْرُ يَقْبِضُ عَانَتَهُ (assumed tropical:) The he-ass drives away his she-ass. (M.) [As such also,] قَبَضَهُ; (A;) and قبّضهُ, (S, M, K,) inf. n. تَقْبِيضٌ; (S;) (tropical:) He, or it, drew it, collected it, or gathered it, together; contracted it, shrank it, or wrinkled it. (S, M, A, * K.) You say, قَبَضَ وَجْهَهُ (tropical:) He, or it, contracted, or wrinkled, his face]. (A.) And قَبَضَتِ النَّارُ الجِلْدَةَ (tropical:) [The fire contracted, shrank, or shrivelled, the piece of skin]. (A.) And قَبَّضَ مَا بَيْنِ عَيْنَيْهِ (assumed tropical:) He contracted, or wrinkled, the part between his eyes. (M, TA.) And يَوْمٌ يُقَبِّضُ مَا بَيْنَ العَيْنَيْنِ (assumed tropical:) [A day that contracts, or wrinkles, the part between the eyes]; a metonymical phrase, denoting vehemence of fear, or of war. (M, TA. *) And in like manner you say, الحَشَى يَوْمٌ يُقَبِّضُ (assumed tropical:) [A day that contracts the bowels]. (M.) [And hence قَبَضَ, aor. and inf. n. as first mentioned, (assumed tropical:) It (a medicine, or food, &c.,) astringed, or constipated. And (assumed tropical:) It (food) was astringent in taste; as also تَقَبَّضَ.] As such also, قَبَضَهُ, signifies (assumed tropical:) He straitened it; scanted it; made it scanty. (Msb, TA.) You say, قَبَضَ ٱللّٰهُ الرِزْقَ, aor. and inf. n. as first mentioned, (assumed tropical:) God straitened, scanted, or made scanty, the means of subsistence. (Msb.) And it is said in the Kur, [ii. 246,] وَٱللّٰهُ يَقْبِضُ وَيَبْسُطُ (assumed tropical:) And God straitens, or scants, or makes scanty, the means of subsistence, to some, (Bd, Msb, * TA, *) or withholds the means of subsistence from whom He will, (Jel,) and amplifies, enlarges, or makes ample or plentiful, the same, (Bd, Msb, Jel, TA,) to some, (Bd, TA,) or to whom He will. (Jel.) [As such also, (assumed tropical:) He abridged his liberty.] You say, فُلَانٌ يَبْسُطُ غَبِيدَهُ ثُمَّ يَقْبِضُهُمْ (tropical:) [Such a one enlarges the liberty of his slaves; then abridges their liberty]. (A.) [As such also, (tropical:) He, or it, contracted his heart; i. e. distressed him; grieved him.] You say, إِنَّهُ يَقْبِضُنِى مَا يَقْبِضُكَ وَيَبْسُطُنِى مَا يَبْسُطُكَ (tropical:) Verily what distresses thee, or grieves thee, distresses, or grieves, me; and what rejoices thee rejoices me]. (A.) [And it is related in a trad., that Mohammad said, فَاطِمَةُ مِنِّى يَقْبِضُنِى مَا قَبَضَهَا وَيَبْسُطُنِى مَا بَسَطَهاَ (tropical:) [Fátimeh is as though she were a part of me: what hath distressed her, or grieved her, distresses, or grieves, me; and what hath rejoiced her rejoices me]. (TA.) Or the phrase إِنَّهُ لَيَقْبِضُنِى مَا قَبَضَكَ, mentioned by Lth, means (assumed tropical:) Verily what hath annoyed and angered thee annoys and angers me. (Az, TA.) قَبْضٌ and بَسْطٌ are terms applied by the investigators of truth among the Soofees to two contrary states of the heart, from both of which it is seldom or never free: the former being an affection of the heart withholding it from dilatation and joy; whether the cause thereof be known, as the remembrance of a sin or an offence, or of an omission, or be not known; and some of them make other divisions thereof. (TA.) [In like manner] you say also, عَنَّا فَمَا قَبَضَكَ اِنْقَبَضْتُ (tropical:) [Thou shrankest from us: and what made thee to shrink?]. (A.) [As such also, (tropical:) He, or it, made him close-fisted, tenacious, or niggardly.] You say, الخَيْرُ يَقْبِضُهُ وَالشَّرُّ يَبْسُطُهُ (tropical:) [Wealth makes him close-fisted, tenacious, or niggardly; and poverty makes him open-handed, liberal, or generous]. (A.)

    قَبَّضَ

    2: see a remark appended to the first sentence in this art.: see also فَبَضَهُ as contr. of بَسَطَهُ, in six places. قَبَّضَهُ المَالَ, (S, * M, K, *) or المَتَاعَ, (A,) inf. n. تَقْبِيضٌ, (S, K,) He gave to him, (S, M, K,) in his grasp, or possession, (K,) i. e. to him who should receive it, (S,) the property, (S, M,) or commodity, or commodities, or goods; (A;) i. e. he transferred it to his possession; (TA;) [lit. he made him to take it, to take it with his hand, to grasp it, or to receive it;] as also إِيَّاهُ أَقْبَضَهُ. (A.)

    قابضهُ

    3. قابضهُ, inf. n. مُقَابَضَةٌ (AZ, A) and قِبَاضٌ, (Er-Rághib, TA in art. شرى,) He bartered, or exchanged commodities, with him. (AZ, in TA, art, خوص.) [See also قَايَضَهُ.]

    اقبضهُ المَتَاعَ

    4. اقبضهُ المَتَاعَ [or المَالَ]: see 2. القبضهُ He put, or made, a handle to it, (S, M, A, K,) namely a knife, (S, M, A,) and a sword. (S, K.)

    تقبّض

    5. تقبّض quasi-pass. of قَبَّضَهُ as contr. of بَسَطَهُ; (M;) as also اِنْقَبَضَ is of قَبَضَهُ in the same sense, (S, * M, K, *) being contr. of اِنْبَسَطَ. (S, K.) [As such,] both signify (assumed tropical:) It became drawn, collected, or gathered, together; or it drew, collected, or gathered, itself together; or contracted; or shrank; syn. of the former, تَجَمَّعَ; (TA;) and of the latter, اِنْضَمَّ [which also signifies it became drawn and joined, or adjoined, to another thing; &c.]. (O, K.) So the latter signifies in the phrase فِى حَاجَتِى انقبض (assumed tropical:) [It became comprised in, or adjoined to, the object of my want]. (O.) [As such also,] the former signifies (tropical:) It (a man's face, A, or the part between the eyes, M,) became contracted, or wrinkled; (M, A; *) and in like manner a piece of skin, in, or upon, a fire; meaning it became contracted, shrunken, or shrivelled; it shrank: (so in different copies of the S:) or it (skin, K, or the skin of a man, TA) became contracted, or shrunken; (K, TA;) and so an old man. (A.) [As such also,] تَقبّض عَنْهُ (tropical:) He shrank, or shrank with aversion, from him, or it; (S, M, A, K;) as also عَنْهُ اِنْقَبَضَ: (A:) [see an ex. of the latter near the end of 1.] الاِنْقِبَاضُ عَنِ النَّاسِ also signifies (assumed tropical:) The withdrawing, removing, or retiring, from men. (TA.) And عَنِ الأَمْرِ اِنْقَبَضَ (assumed tropical:) He removed, or became removed, from the thing, or affair. (Msb.) تقبّض عَلَى الأَمْرِ (tropical:) He paused, or waited, at the thing, or affair; syn. تَوَقَّفَ. (M, A.) تقبّض إِلَيْهِ (assumed tropical:) He leaped, or sprang, towards him. (Sgh, K.) See also 1; last third of the paragraph.

    تقابض المُتَيَايِعَانِ

    6. تقابض المُتَيَايِعَانِ [The two parties in an affair of traffic bartered, or exchanged commodities, each with the other: see 3]. (A.)

    انقبض

    7. انقبض It (a thing) became مَقْبُوض [meaning taken, taken with the hand, grasped, or received]. (S.) See also 5, in six places. And see 1, in three places, about the middle of the paragraph.

    اقتبضهُ لِنَفْسِهِ

    8. اقتبضهُ لِنَفْسِهِ [He took it, took it with his hand, grasped it, clutched it, seized it, took possession of it, or received it, for himself]. (A.) See an ex. in 1, before the first break in the paragraph.

    قَبْضٌ

    قَبْضٌ The act of taking, taking with the hand; [grasping; clutching; seizing;] taking possession of; or receiving. (S, Msb.) And [hence], Possession; (S, TA;) as also قَبْضَةٌ: (S, M, Mgh, Msb, TA:) or the latter is a n. un. [signifying an act of taking, or taking with the hand; a grasp; a seizure; &c.]. (TA.) You say, صَارَ الشَّىْءُ فِى قَبْضِكَ, and قَبْضَتِكَ, The thing became in thy possession. (S, M. *) And هٰذِهِ الدَّارُ فِى قَبْضِى, (TA,) and قَبْضَتِى, (M, TA,) This house is in my possession; (M, TA;) like as you say, فِى يَدَى. (TA.)

    قَبَضٌ

    قَبَضٌ i. q. مَقْبُوضٌ; (Mgh, K;) like هَدَمٌ in the sense of مَهْدُومٌ, and نَفَضٌ in the sense of مَنْفُوضٌ; (TA;) meaning What is taken, of articles of property (S, M) of people: (S:) what is collected, (Lth,) or taken and collected, (Mgh,) of spoils, before they are divided. (Lth, Mgh.) You say, دَخَلَ مَالُ فُلَانٍ فِى القَبَضِ The property of such a one entered into what was taken of the articles of property of the people. (S.) And إِطْرَحَهُ فِى القَبَضِ (A, Mgh) Throw thou it among the things that have been taken: (Mgh:) said to Saad Ibn-Abee- Wakkás, when he slew Sa'eed Ibn-El-'Ás, and took his sword: so in a trad. (TA.) And in another trad. it is said, جُعِلَ سَلْمَانُ عَلَى قَبَضٍ Selmán was set over spoils that were taken and yet undivided, to guard and divide them. (Mgh.)

    قَبْضَةٌ

    قَبْضَةٌ: [pl. قَبَضَاتٌ:] see قَبْضٌ, in three places. See also قُبْضَةٌ, in four places. And see مَقْبِضٌ. Also, [The measure of a man's fist, from side to side;] four finger-breadths; (Mgh, Msb, voce جَرِيبٌ;) the sixth part of the common ذِرَاع [or cubit: but in the present day, the measure of a man's fist with the thumb erect; which is about six inches and a quarter]: pl. قَبَضَاتٌ. (Mgh, Msb, vocibus ذِرَاعٌ and جَرِيبٌ.)

    قُبْضَةٌ

    قُبْضَةٌ (S, A, Mgh, Msb, K) [A handful;] what one takes with the hand, or grasps; (S, K;) مِنْ كَذَا [of such a thing]; (Mgh;) as, for instance, مِنْ سَوِيقٍ [of meal of parched barley]; (S;) or مِنْ تَمْرٍ [of dates]; (S, A, Msb;) i. e. كَفّاً; (S;) as also قَبْضَةٌ; (S, M, A, K;) but the former is the more common; (S, K;) and قَبِيضَةٌ: (B:) or the first is a subst. in the sense of مَقْبُوضٌ, and the second is a n. un.: (TA:) the pl. of the first is قُبَضٌ. (TA.) You say also, كَفِّى هٰذَا قَبْضَةُ This is the quantity that my hand grasps. (M.) See two other exs. of the second word, and an ex. of the third, in 1, before the first break in the paragraph. It is also said in the Kur, [xxxix. 67,] وَٱلْأَرْضُ جَمِيعًا يَوْمَ القِيَامَةِ قَبْضَتُهُ, i. e. قُبْضَتُهُ, for قَبْضَةٌ is an inf. n. [of un.] used as a subst., or is for ذَاتُ قَبْضَةٍ, (Bd,) and the literal signification is, [And the earth altogether shall be] his handful [on the day of resurrection]; (Bd, Jel;) meaning in his possession (Jel, TA) alone, (TA,) and at his free and absolute disposal: (Jel:) Th says, that this is like the phrase هٰذِهِ الدَّارُ فِى قَبْضَتِى, meaning as explained above, voce قَبْضٌ; but this opinion is not valid:) (M:) another reading is قَبْضَتَهُ, in the accus. case, (M, Bd,) as an adv. n.; that which is determinate being thus likened to what is vague; (Bd;) and this is allowed by some of the grammarians; but it is not allowed by any one of the grammarians of El-Basrah. (M.) It is also said, in the trad. of Bilál and the dates, فَجَعَلَ يَجِىْءُ بِهِ قُبَضًا قُبَضًا [And he set about bringing them (the pronoun referring to التَّمْر the dates) handfuls by handfuls]. (TA.)

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions3 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

  • القبض

    حال الخوف فى الوقت وقيل وارد يرد على القلب توجبه اشارة الى عتاب وتأديب وقيل احد وارد الوقت.

    Al-qabḍ (القبض): a state of fear in the [present] moment; and it is said [to be] an incoming [spiritual] state that comes upon the heart, necessitated by an indication of reproach and discipline; and it is said [to be] one of the states that come upon the [present] moment.

    Ibn ʿArabī, Iṣṭilāḥ al-Ṣūfiyya, line 71 ↗

  • القبض والبسط

    هما حالتان بعد ترقي العبد عن حالة الخوف والرجاء، فالقبض للعارف كالخوف للمستأمن، والفرق بينهما: أن الخوف والرجاء يتعلقان بأمر مستقل مكروه أو محبوب، والقبض والبسط بأمر حاضر في الوقت يغلب على قلب العارف عن وارد غيبي.

    Al-qabḍ wa-al-basṭ (القبض والبسط) [contraction and expansion]: these are two states [experienced] after the servant has risen above the state of fear and hope. Al-qabḍ (القبض) for the gnostic (al-'ārif) is like fear for the one seeking security; the difference between them is that fear and hope relate to an independent matter, disliked or loved, while al-qabḍ (القبض) and al-basṭ (البسط) relate to a present matter, in the [present] moment, that overcomes the heart of the gnostic due to an unseen incoming [experience].

    al-Jurjānī, al-Taʿrīfāt, line 3399 ↗

  • القبض في العروض

    حذف الخامس الساكن مثل: ياء مفاعيلن، ليبقى: مفاعلن، ويسمى مقبوضا.

    Al-qabḍ (القبض) in prosody: the deletion of the fifth [letter], the quiescent one, such as the yā' of mafā'īlun (مفاعيلن), so that mafā'ilun (مفاعلن) remains; and it is called maqbūḍ (مقبوض).

    al-Jurjānī, al-Taʿrīfāt, line 3404 ↗

Look this root up elsewhere:Doha Historical Dictionary ↗Quranic Arabic Corpus ↗Arabic Almanac ↗Hawramani Arabic Lexicon ↗

The same letters, turned

The same three letters in all six orders. Choose one.

ق ب ض

القاف والباء والضاد أصل واحد صحيح يدل على شيء مأخوذ وتجمع في شيء تقول قبضت الشيء من المال وغيره قبضا ومقبض السيف ومقبضه حيث تقبض عليه والقبض بفتح الباء ما جمع من الغنائم وحصل

q-b-ḍ is one sound root that indicates something taken/seized, and a gathering together in something. You say qabaḍtu l-shay' min al-māl wa-ghayrihi qabḍan (I seized the thing, whether money or other), and miqbaḍ al-sayf and maqbaḍuhu is where you grip it; and al-qabḍ, with fatḥa on the bāʾ, is what is gathered of spoils and collected.

Ibn Fāris ↗Lisān ↗Lane ↗Quran ×9

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:

Ibn Fāris, entries found (1,021 letter-sets)
  1. 1 of 6319
  2. 2 of 6218
  3. 3 of 6164
  4. 4 of 6155
  5. 5 of 6107
  6. 6 of 658
al-Khalīl, orders his headings call used (746 letter-sets)
  1. 1 of 6148
  2. 2 of 6108
  3. 3 of 6157
  4. 4 of 6179
  5. 5 of 6111
  6. 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.

Our computation from the OpenITI texts; heading detection can miss entries

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

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)

16 more

Reference

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ق

ومن أقصى اللسان وما فوقه من الحنك الأعلى مخرج القاف

From the furthest part of the tongue and the upper palate above it is the place of the qāf. Sībawayh, line 26550 ↗

ومما فوق ذلك من أقصى اللسان، مخرج القاف

From above that, at the furthest part of the tongue, is the place of the qāf. Ibn Jinnī, line 972 ↗

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 ↗

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 ↗

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

ق

Spheres 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 2582

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 ↗

Nature (ch. 2)

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

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

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 64627

Spheres 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 2580
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ق

With fatḥa ـَ

فهي إشارة إلى حيازة الخيرات أو إلى جميع الأنوار.

It is an indication of the acquisition of goods, or of all lights.

With ḍamma ـُ

فهي إشارة إلى النشأة الأصلية أو العلم القديم وما أشبه ذلك.

It is an indication of the original creation, or eternal knowledge, and the like.

With kasra ـِ

فهي إشارة إلى الذل.

It is an indication of abasement.

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

ب

With fatḥa ـَ

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.

With ḍamma ـُ

فهي إشارة معها قبض.

It is an indication accompanied by contraction (qabḍ).

With kasra ـِ

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

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.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus9 roots in Ibn Fāris’s chapterق ب

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 25909 ↗

  • قبرالقاف والباء والراء أصل صحيح يدل على غموض في شيء وتطامنQ 8 · L25918
  • قبسالقاف والباء والسين أصل صحيح يدل على صفة من صفات النار ثم يستعارQ 3 · L25928
  • قبصالقاف والباء والصاد أصلان يدل أحدهما على خفة وسرعة والآخر على تجمعL25936
  • قبضالقاف والباء والضاد أصل واحد صحيح يدل على شيء مأخوذ وتجمع في شيء تقول قبضت الشيء من المال وغيره قبضا ومقبض السيف ومقبضه حيث تقبض عليه والقبض بفتح الباQ 9 · L25948
  • قبطالقاف والباء والطاء أصل صحيحL25959
  • قبعالقاف والباء والعين أصل صحيح يدل على شبه أن يختبىء الإنسان أو غيرهL25966
  • قبلالقاف والباء واللام أصل واحد صحيح تدل كلمه كلها على مواجهة الشيء للشيء ويتفرع بعد ذلك فالقبل من كل شيء خلاف دبره وذلك أن مقدمه يقبل على الشيء والقبيل Q 294 · L25973
  • قبنالقاف والباء والنون يقولون قبن في الأرض ذهب وحمار قبان دويبةL26007
  • قبوالقاف والباء والواو كلمة صحيحة تدل على ضم وجمعL26009
In the sister scriptsHebrew ק ב צSyriac ܩ ܒ ܥ
Arabicق ب ض
Hebrewק ב צ
Syriacܩ ܒ ܥ
Ancient South Arabian (musnad)𐩤 𐩨 𐩳
Phoenician𐤒 𐤁 𐤑

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.

Lenses

  • Classical lexiconAl-Khalīl grounds the root in the closing of the fist on a thing (jamʿ al-kaff ʿalayhi), extends it to the maqbiḍ (grip) of a bow, sword or knife, and to qabīḍ, a riding beast swift in gathering its legs — hence anqabaḍa, 'to hasten,' and the psychological pairing al-khayr yabsuṭuhu wa-l-sharr yaqbiḍuhu, joy expanding and grief contracting the self.well attested

    The lexicographers in chronological order, from al-Khalīl to Lane.

    Al-Khalīl grounds the root in the closing of the fist on a thing (jamʿ al-kaff ʿalayhi), extends it to the maqbiḍ (grip) of a bow, sword or knife, and to qabīḍ, a riding beast swift in gathering its legs — hence anqabaḍa, 'to hasten,' and the psychological pairing al-khayr yabsuṭuhu wa-l-sharr yaqbiḍuhu, joy expanding and grief contracting the self. Al-Jawharī fixes qabḍ as the plain opposite of basṭ and adds the legal-commercial idiom 'the property entered into al-qabḍ,' i.e. into receipt/possession, alongside qabḍa, a fistful. Ibn Fāris states the single root-sense — a thing taken and gathered — and derives the 'haste' sense from it (one who hurries gathers his limbs together), citing the Quranic birds that 'qabḍ' their wings in flight. Al-Rāghib sharpens the reflexive range: qabḍ al-yad ʿalā l-shayʾ is closing the hand after taking hold of it, while qabḍuhā ʿan al-shayʾ is withdrawing the hand from it — grasping and withholding as two faces of the same gathering-motion. Ibn Manẓūr adds the theological and euphemistic layer: al-Qābiḍ as a divine name, He who withholds provision by His wisdom and seizes souls at death, and qubiḍa al-marīḍ, 'the patient was gathered/taken,' i.e. died. Lane consolidates all this into akhadhahu, 'he took it, received it, took possession of it.'

    Draws on: al-ʿAyn · al-Ṣiḥāḥ · Maqāyīs al-Lugha · al-Mufradāt · Lisān al-ʿArab · Lane

    • al-Khalīl, Kitāb al-ʿAyn, s.v. قبض
    • al-Jawharī, al-Ṣiḥāḥ, s.v. قبض
    • Ibn Fāris, Maqāyīs al-Lugha, s.v. قبض
    • al-Rāghib, al-Mufradāt, s.v. قبض
    • Ibn Manẓūr, Lisān al-ʿArab, s.v. قبض
    • Lane, Arabic-English Lexicon, s.v. قبض
  • Letters & soundAl-Dabbāgh glosses qāf as an indication of 'the acquisition of goods, or of all lights,' which maps directly onto qabḍ as an act of taking hold;speculative

    What the theorists of sound symbolism would say of these letters. Speculative by nature.

    Al-Dabbāgh glosses qāf as an indication of 'the acquisition of goods, or of all lights,' which maps directly onto qabḍ as an act of taking hold; bāʾ is glossed as marking 'the utmost of might or the utmost of abasement,' fitting the extremity of the closed fist; ḍād, associated in Ibn ʿArabī's scheme with the second heaven, is glossed by al-Dabbāgh as expressing 'health and the absence of affliction,' which sits in some tension with qabḍ's darker sense of contraction, withholding, and death (qubiḍa, 'he died'). Any harmony or tension drawn from this is speculative letter-symbolism, offered as juxtaposition only; mainstream linguistics does not treat individual Arabic letters as bearers of stable meaning.

    Draws on: Ibn ʿArabī, letters of the Breath (akbari198) · al-Dabbāgh, letter-meanings

  • Root structureAmong Ibn Fāris's neighboring ق-ب chapters, قبو ('ḍamm wa-jamʿ,' binding and gathering) shares قبض's core notion of drawing-together, while قبر (concealment, lowness) and قبع (hiding) share instead a sense of enclosure;plausible

    The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).

    Among Ibn Fāris's neighboring ق-ب chapters, قبو ('ḍamm wa-jamʿ,' binding and gathering) shares قبض's core notion of drawing-together, while قبر (concealment, lowness) and قبع (hiding) share instead a sense of enclosure; قبض sits between these as the gathering of something into an enclosed hand. Of the root's permutations only قبض (9 Quranic occurrences) and قضب (1 occurrence, 'to cut') are attested, the other four orderings being unused; a greater-derivation juxtaposition might note that both grasping (قبض) and cutting (قضب) are decisive hand-actions that terminate a thing's free extension — one by enclosure, the other by severance — though nothing in Ibn Fāris licenses treating this as more than a juxtaposition.

    Draws on: Maqāyīs nucleus chapter ق-ب · permutation attestation counts

  • Semitic kin & loanwordsArabic qabaḍa plausibly corresponds to Hebrew qābaṣ (קבץ), 'to gather, collect' (as in modern qibbuṣ/qibbutz), via the regular correspondence of Proto-Semitic emphatic *ḍ to Hebrew ṣ;plausible

    Cognates in the sister languages, and whether the word was borrowed.

    Arabic qabaḍa plausibly corresponds to Hebrew qābaṣ (קבץ), 'to gather, collect' (as in modern qibbuṣ/qibbutz), via the regular correspondence of Proto-Semitic emphatic *ḍ to Hebrew ṣ; both roots share the sense of drawing scattered things into one grasp. No comparably clear cognate is evident in Akkadian, Geʿez, or the Ancient South Arabian corpus on present evidence. There is no indication that Arabic qabḍ is itself a loanword; the correspondence with Hebrew points instead to shared inheritance from Proto-Semitic.

    Draws on: Hebrew קבץ · regular Proto-Semitic *ḍ correspondence

    • Brown–Driver–Briggs, s.v. קבץ
  • Quranic exegesisIn 20:96 the Sāmirī says 'qabaḍtu qabḍatan min athar al-rasūl' ('I grasped a handful from the trace of the messenger'), which al-Ṭabarī and al-Zamakhsharī read as his literally scooping dust from beneath the hoof of Gabriel's mount, while al-Rāzī raises and debates the theological problem of how the Sāmirī alone perceived Gabriel.well attested

    How the classical exegetes read the word in the Quran.

    In 20:96 the Sāmirī says 'qabaḍtu qabḍatan min athar al-rasūl' ('I grasped a handful from the trace of the messenger'), which al-Ṭabarī and al-Zamakhsharī read as his literally scooping dust from beneath the hoof of Gabriel's mount, while al-Rāzī raises and debates the theological problem of how the Sāmirī alone perceived Gabriel. In 2:245, 'Allāh yaqbiḍu wa-yabsuṭ' (God straitens and extends [provision]) is read by the exegetes as the ground of the divine names al-Qābiḍ and al-Bāsiṭ, God's economic dispensation over sustenance. In 2:283, 'rihānun maqbūḍah,' a pledge 'taken into possession,' underlies the later fiqh technical sense of qabḍ as legal seizin — physical taking of collateral or property. In 39:67, 'the whole earth will be His qabḍa (handful) on the Day of Resurrection,' the exegetes affirm God's total power while al-Rāzī cautions against reading 'handful' anthropomorphically; and in 9:67 the hypocrites 'yaqbiḍūna aydiyahum,' 'withhold their hands,' i.e. from spending — qabḍ here as miserliness, opposite of infāq.

    Draws on: al-Ṭabarī · al-Zamakhsharī · al-Rāzī

  • Philosophy & kalāmQabḍ is not a term of falsafa proper but is discussed in kalām under the divine attributes of action: al-Qābiḍ, He who withholds sustenance and seizes souls, raises for the mutakallimūn the question whether qabḍ al-arwāḥ (the seizing of souls at death) is an act directly performed by God or mediated through an instrument such as the Angel of Death, and more broadly how a divine name implying restriction (qabḍ) is reconciled with one implying expansion (basṭ) within a single, simple divine essence.plausible

    The word as a technical term in falsafa and theology.

    Qabḍ is not a term of falsafa proper but is discussed in kalām under the divine attributes of action: al-Qābiḍ, He who withholds sustenance and seizes souls, raises for the mutakallimūn the question whether qabḍ al-arwāḥ (the seizing of souls at death) is an act directly performed by God or mediated through an instrument such as the Angel of Death, and more broadly how a divine name implying restriction (qabḍ) is reconciled with one implying expansion (basṭ) within a single, simple divine essence.

    Draws on: kalām, ṣifāt al-afʿāl

  • Akbarian readingIbn ʿArabī's technical definition makes qabḍ a Sufi 'state' (ḥāl): a waveringly-described incursion (wārid) that descends upon the heart at a given moment, indicating reproach and discipline (ʿitāb wa-taʾdīb), one of the waridāt al-waqt, and paired with its opposite basṭ.well attested

    The word in Ibn ʿArabī's text and terminology.

    Ibn ʿArabī's technical definition makes qabḍ a Sufi 'state' (ḥāl): a waveringly-described incursion (wārid) that descends upon the heart at a given moment, indicating reproach and discipline (ʿitāb wa-taʾdīb), one of the waridāt al-waqt, and paired with its opposite basṭ. In Faṣṣ Ādam he reworks the ḥadīth of the 'two Grasps' (al-qabḍatayn): God, having shown Adam what He had deposited within him, placed this in His two qabḍas — one Grasp containing the whole cosmos, the other containing Adam and his progeny — thereby making clear their respective ranks. The two senses interlock: qabḍ as a contracting mystical state in the individual heart, and qabḍ as the comprehensive divine containment within which the cosmos and the human microcosm are held and ranked.

    Draws on: Ibn ʿArabī, Iṣṭilāḥ definition · Faṣṣ Ādam excerpts

Reference

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