Mashrabaمشربة

Root · 11 in the Quran · 49 in 15 texts of the library

قصرTwo sound sub-senses per Ibn Fāris: a thing failing to reach its end or limit, … (root qsr)

القاف والصاد والراء أصلان صحيحان أحدهما يدل على ألا يبلغ الشيء مداه ونهايته والآخر على الحبس والأصلان متقاربان

Ibn Fāris, Maqāyīs al-lugha · English rendering

قصر

The family of the root

Patterns computed · our data

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

47 words6 verbs5 verbal nouns5 participles3 places and instruments3 intensives and elatives16 other nouns9 plurals

  • قَصْرthe falling, or stopping, or coming, short of accomplishing an affair
  • قَصُرَit was, or became, short
  • اِقْتَصَرَhe confined, restricted, or limited, himself to the thing, or affair
  • قُصُور—
  • قَاصِرَات—
The whole family7 groups, by pattern; tap a pattern to see what it does
Verbs6قَصُرَ · اِقْتَصَرَ · أَقْصَرَ

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: فَعُلَ يَفْعُلُ (u – u; the imperfect from Lane's “aor.”)

Verbal nouns5قَصْر · تَقْصِير · إِقَصَار

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

  • قَصْرthe falling, or stopping, or coming, short of accomplishing an affairLaneForm I · Lane: inf. n.Qurʾān ×4library ×9LaneIbn Fāris
  • تَقْصِيرdiminution; curtailmentautoForm II · Lane: inf. n.library ×3Lane
  • إِقَصَارForm I · Lane: inf. n.LaneIbn Fāris
  • قِصَرForm I · Lane: inf. n.LaneIbn Fāris
  • قُصُورForm I · Lane: inf. n.Lane
Participles5مَقْصُور · قَاصِر · مُقَصِّر

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

  • مَقْصُورshortenedautopassive, Form Ilibrary ×3LaneIbn Fāris
  • قَاصِرwoman restraining her eyes from looking at any but her husbandLaneactive, Form Ilibrary ×2Lane
  • مُقَصِّرactive, Form IILane
  • مُقْتَصَرpassive, Form VIIILane
  • مُقْصِرsuch a one came when the afternoon, or evening, was almost drawing near to nightLaneactive, Form IVLane
Place, time and instrument3مَقْصَرَة · مِقْصَرَة · مَقْصِر

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

  • مَقْصَرَةnoun of place (with -a)LaneIbn Fāris
  • مِقْصَرَةnoun of instrumentLaneIbn Fāris
  • مَقْصِرnoun of place or timeLane
Intensives, qualities and the elative3قَصِير · أَقْصُر · قَصَّار

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

  • قَصِيرshortLanequality (faʿīl)library ×3LaneIbn Fāris
  • أَقْصُرmore, and most, shortLaneelative or colour adjective (afʿal)Lane
  • قَصَّارone who beats and washes and whitens clothesLaneintensive (faʿʿāl)Lane
Other nouns16تِقْصَار · قَصَر · قَصَرَة

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

Plurals9قُصُور · قَاصِرَات · مَقْصُورَات

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

Reference

Why this shape?What each of the 21 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 ص رمَقْصَرَة
  • Attested: مَقْصَرَة, noun of place (with -a) (Lane, Ibn Fāris)

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-qaṣr (القصر): the ultimate limit (al-ghāya);

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

    Al-qaṣr (القصر): the ultimate limit (al-ghāya); it is al-qaṣār and al-qaṣārā. Al-ʿAbbās ibn Mirdās said: 'By God, your worth! You did not wish us death, and death — alas! — is our qaṣr and our return.' And al-qaṣr (القصر): al-majdal (المجدل), i.e., the huge fortress/mansion (al-fadan al-ḍakhm). The plural of maqṣūra (مقصورة) is maqāṣīr (مقاصير), the place where the imam stands in the mosque. And this is qaṣruka (قصرك), i.e., your term, your death, your limit. Iqtaṣara ʿalā kadhā (اقتصر على كذا): he was content with it. It was said in a bequest: 'the doubtful [property] is qaṣra (قصرة) for my cousins,' i.e., restricted to them alone, no one else given [any]. Iqtaṣara ʿalā amrī (اقتصر على أمري): he obeyed me. Al-qaṣr (القصر): restraining yourself from something; qaṣartu nafsī ʿalā kadhā aqṣuruhā qaṣran (قصرت نفسي على كذا أقصرها قصرا). Qaṣartu ṭarfī (قصرت طرفي): I did not raise it to what is improper. Qāṣir al-ṭarf (قاصر الطرف) is close to khāshiʿ (downcast). 'Qāṣirātu al-ṭarf' in the Qur'an means they restrict their gaze to their husbands, not raising it to others nor desiring a substitute. Qaṣartu lijāma al-dābba (قصرت لجام الدابة): I shortened the mount's bridle. Qaṣartu al-ṣalāh qaṣran wa-qaṣartuhā (قصرت الصلاة قصرا وقصرتها). Al-qāṣir (القاصر): everything that falls short of you; aqṣara ʿammā kāna ʿalayhi (أقصر عما كان عليه): he desisted from what he was doing. Taqāṣarat ilayhi nafsuhu dhullan (تقاصرت إليه نفسه ذلا): his soul shrank before him in humility. Qaṣartu ʿan hādhā al-amr aqṣuru qusūran wa-qaṣran (قصرت عن هذا الأمر أقصر قصورا وقصرا), and aqṣartu ʿanhu (أقصرت عنه), i.e., I refrained. The poet said: 'Were it not for bonds of favor attached to it, the heart would have refrained from it — what a refraining!' Qaṣara ʿannī al-wajaʿ qusūran (قصر عني الوجع قصورا): it departed. Qaṣara ʿannī al-ghaḍab (قصر عني الغضب) likewise, when you do not become angry, and the like. Imra'a maqṣūrat al-khaṭw (امرأة مقصورة الخطو): a woman of shortened stride, likened to one fettered whose fetter shortens his stride. Qaṣartu bi-fulān (قصرت بفلان): I gave him something meager, and al-taqṣīr is used for what resembles this meaning. Qaṣara al-shay' qaṣran (قصر الشيء قصرا): the opposite of ṭāla ṭūlan (طال طولا); qaṣartuhu (قصرته): I made it short. Al-maqṣūra (المقصورة): the woman confined in her house and chamber, not going out. [Poet]: '...from the summer her chambers are kept closed over her...' Al-maqṣūr describes ḥijāl (curtained enclosures); al-qaṣīra: the woman secluded in the bridal chamber. Taqāṣartu ʿan al-shay' (تقاصرت عن الشيء): I deliberately fell short of it. Al-maqṣūra: every enclosed, fortified section of a house on its own. [Poet]: '...and short of/below Laylā are the sealed maqāṣir...' Al-qaṣīrā: the rib next to the flank, between side and belly; al-qaṣrā is also permitted. Al-qaṣṣār (القصار) fulls/bleaches the garment, qaṣran wa-qiṣāra (قصرا وقصارة); al-qiṣāra is his trade. Al-qūṣara (القوصرة): a reed container for dates, sometimes lightened [pronounced without doubling] in a dialect. [Poet]: 'He has succeeded who has a qūṣara of his own, eating from it once each day.' Al-qaṣr: like the husks of the crop that come out with the wheat still holding some grain, and that is al-qaṣr.

    AI translation of the Arabic below

    القصر: الغاية، وهو القصار والقصارى، قال العباس بن مرداس: لله درك لم تمنى موتنا ... والموت، ويحك، قصرنا والمرجع «2» والقصر: المجدل أي الفدن الضخم. وجمع المقصورة مقاصير، وهو حيث يقوم الإمام في المسجد. وهذا قصرك أي أجلك وموتك وغايتك. واقتصر على كذا أي قنع به. وقال في وصية: والشك لبني عمي قصرة أي يقصر به عليهم خاصة لا يعطى غيرهم. واقتصر على أمري أي أطاعني. والقصر: كفك نفسك عن شيء، وقصرت نفسي على كذا أقصرها قصرا. وقصرت طرفي أي لم أرفعه إلى ما لا ينبغي. وقاصر الطرف قريب من الخاشع. قاصرات الطرف* «1» في القرآن أي قصرن طرفهن على أزواجهن لا يرفعن إلى غيرهم ولا يردن بدلا. وقصرت لجام الدابة. وقصرت الصلاة قصرا وقصرتها. والقاصر: كل شيء قصر عنك، وأقصر عما كان عليه. وتقاصرت إليه نفسه ذلا. وقصرت عن هذا الأمر أقصر قصورا وقصرا، وأقصرت عنه أي كففت، قال الشاعر: لولا حبائل من نعم علقت بها ... لأقصر القلب عنها أي إقصار «2» وقصر عني الوجع قصورا أي ذهب. وقصر عني الغضب مثله إذا لم تغضب ونحو ذلك. وامرأة مقصورة الخطو، شبهت بالمقيد الذي يقصر القيد خطوه. وقصرت بفلان أي أعطيته مخسوسا، والتقصير فيما يشبه من هذا المعنى. وقصر الشيء قصرا، وهو خلاف طال طولا وقصرته أي صيرته قصيرا. والمقصورة: المحبوسة في بيتها وخدرها لا تخرج، قال: من الصيف مقصور عليها حجالها «3» والمقصور من نعت الحجال، والقصيرة: المرأة المحجوبة في الحجلة. وتقاصرت عن الشيء إذا لم أبلغه على عمد. والمقصورة: كل ناحية الدار على حيالها محصنة، قال: ومن دون ليلى مصمتات المقاصر «1» والقصيرى: الضلع التي تلي الشاكلة بين الجنب والبطن، والقصرى جائز. والقصار يقصر الثوب قصرا وقصارة، والقصارة فعله. والقوصرة: وعاء للتمر من قصب، ويخفف في لغة، قال: أفلح من كان له قوصره ... يأكل منها كل يوم مره «2» والقصر: كعابر الزرع الذي يخرج من البر وفيه بقية من الحب، وهي القصرى والقصارة. والقصرة: أصل العنق، وكذلك عنق النخلة أيضا، ويجمع القصر والقصرات. وقال أبو عبيدة: كان الحسن يقرأ إنها ترمي بشرر كالقصر، كأنه جمالات صفر «3» ويفسر أن الشرر يرتفع فوقهم كأعناق النخل ثم ينحط عليهم كالأينق السود. والقصر داء يأخذ في القصرة فتغلظ، وبعير قصر، ويجوز في الشعر أقصر، قد قصر قصرا من قصر، وهو الكزاز. وجاءت نادرة عن الأعشى [وهي] جمع قصيرة على قصارة قال: لا ناقصي حسب ولا ... أيد إذا مدت قصاره «4» والقصر معروف، وجمعه قصور والقصر: قبل اصفرار الشمس لأنك تقتصر على أمر قبل غروب الشمس سميت بهذا. وأقصرنا: صرنا في ذلك الوقت.

    al-Khalīl · 170 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 5, p. 57) ↗
  • al-Jawharī · 393Al-qaṣr (القصر): singular of quṣūr (قصور) [palaces].

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

    Al-qaṣr (القصر): singular of quṣūr (قصور) [palaces]. Qaṣr al-ẓalām (قصر الظلام): its mingling/onset, likewise al-muqaṣṣira (المقصرة), plural al-maqāṣir, according to Abū ʿUbayd, who cited Ibn Muqbil describing his she-camel: 'So I sent her out tracing the maqāṣir, after the fire's life had grown weary for the one lighting it.' Qaṣara al-ʿashī yaqṣuru qusūran (قصر العشى يقصر قصورا): you entered the evening. Al-ʿAjjāj said: '...until when the evening set in...' It is said atatayhu qaṣran (أتيته قصرا), i.e., in the evening. And he said: 'As though they were, at dusk, the lamps of a monk at Mawzan, fed with oil, their wicks glowing.' Their saying qaṣruka an tafʿala dhāka (قصرك أن تفعل ذاك), and qiṣāraka an tafʿala dhāka (قصاراك) with ḍamma, and qaṣāraka (قصاراك) with fatḥa: your limit and the end of your affair, that to which you are confined. The poet said: 'Our souls are but a loan, and loans are ultimately to be returned.' They say raḍiya fulān bi-muqṣir mimmā kāna yuḥāwil (رضي فلان بمقصر مما كان يحاول), with kasra on the ṣād, i.e., with less than what he sought. It is said huwa ibnu ʿammihi qaṣra (هو ابن عمه قصرة), with ḍamma, and also muqṣirwa, meaning close/near [in kinship]. Al-qaṣrā and al-qaṣīrā: the rib next to the flank, the weak one at the bottom of the ribs; al-qaṣīrā also: a viper. Al-qūṣara, doubled: that in which dates are packed, made of woven mats. The rājiz said: 'He has succeeded who had a qūṣara, eating from it once each day.' It may be lightened [undoubled]. Al-qaṣra, with fatḥa on the second letter: the base of the neck, plural qaṣr. Ibn ʿAbbās recited with it: 'it throws up sparks like al-qaṣr,' explaining it as palm-tree trunks (qaṣr al-nakhl), meaning the trunks. Al-qiṣāra, with ḍamma: what remains in the ear of grain after threshing, likewise al-qiṣrā, with kasra, a relational form. Al-qaṣr also: a disease afflicting [an animal] in the qaṣra [neck]; it is said qaṣira al-baʿīr (قصر البعير), with kasra, yaqṣaru qaṣaran. Ibn al-Sikkīt said: it is a disease in the neck causing it to twist, so it is cauterized at the neck-joints, and sometimes heals; and qaṣira al-rajul, when he complains of it. Qaṣartu al-shay', with fatḥa, aqṣuruhu qaṣran (قصرته أقصره قصرا): I confined it, whence maqṣūrat al-jāmiʿ (the mosque enclosure). Qaṣarnā (قصرنا), from qaṣr al-ʿashī: we entered evening. Qaṣartu al-sitr (قصرت الستر): I lowered the curtain. Qaṣartu ʿan al-shay' qusūran (قصرت عن الشيء قصورا): I fell short of it, could not reach it; qaṣara al-sahm ʿan al-hadaf (قصر السهم عن الهدف): the arrow fell short of the target. Qaṣara al-shay', with ḍamma, yaqṣuru qaṣran (قصر الشيء يقصر قصرا): opposite of ṭāla, 'was long.' Qaṣartu min al-ṣalāh, with fatḥa, aqṣuru qaṣran (قصرت من الصلاة أقصر قصرا). Qaṣartu al-shay' ʿalā kadhā (قصرت الشيء على كذا), when you do not extend it beyond that. It is said qaṣartu al-liqḥa ʿalā farasī (قصرت اللقحة على فرسي), when you make its milk [only] for it.

    AI translation of the Arabic below

    القصر: واحد القصور. وقصر الظلام اختلاطه، وكذلك المقصرة (4) . والجمع المقاصر، عن أبى عبيد. وأنشد لابن مقبل يصف ناقته: فبعثتها تقص المقاصر بعدما * كربت حياة النار للمتنور - وقد قصر العشى يقصر قصورا، إذا أمسيت. قال العجاج: حتى إذا ما قصر العشى * ويقال: أتيته قصرا، أي عشيا. وقال (1) : كأنهم قصرا مصابيح راهب * بموزن روى بالسليط ذبالها (2) - وقولهم: قصرك أن تفعل ذاك، وقصاراك أن تفعل ذاك بالضم (3) ، وقصاراك أن تفعل ذاك بالفتح، أي غايتك وآخر أمرك وما اقتصرت عليه. قال الشاعر: إنما أنفسنا عارية * والعواري قصارى (4) أن ترد - ورضي فلان بمقصر مما كان يحاول، بكسر الصاد، أي بدون ماكان يطلب. ويقال: هو ابن عمه قصرة بالضم، ومقصروة أيضا، أي دنيا. والقصرى والقصيرى: الضلع التي تلي الشاكلة، وهي الواهنة في أسفل الأضلاع. والقصيرى أيضا: أفعى. والقوصرة بالتشديد: هذا الذى يكنز فيه التمر من البواري. قال الراجز (1) : أفلح من كانت له قوصرة * يأكل منها كل يوم مره - وقد يخفف. والقصرة بالتحريك: أصل العنق. والجمع قصر. وبه قرأ ابن عباس رضي الله عنهما: (إنها ترمى بشرر كالقصر) *، وفسره بقصر النخل، يعنى الاعناق (2) . والقصارة بالضم: ما بقي في السنبل من الحب بعد ما يداس، وكذلك القصرى (3) بالكسر، وهو منسوب. والقصر أيضا، داء يأخذ في القصرة، يقال: قصر البعير بالكسر يقصر قصرا. قال ابن السكيت: هوداء يصيبه في عنقه فيلتوي، فيكوى في مفاصل عنقه فربما برأ. وقصر الرجل أيضا، إذا اشتكى ذلك. وقصرت الشئ بالفتح أقصره قصرا: حبسته، ومنه مقصورة الجامع. وقصرنا، من قصر العشي، أي أمسينا. وقصرت الستر: أرخيته. وقصرت عن الشئ قصورا: عجزت عنه ولم أبلغه. يقال: قصر السهم عن الهدف. وقصر الشئ بالضم يقصر قصرا: خلاف طال. وقصرت من الصلاة بالفتح أقصر قصرا. وقصرت الشئ على كذا، إذا لم تجاوز به إلى غيره. يقال: قصرت اللحقة (1) على فرسى، إذا جعلت درها له. وامرأة قاصرة الطرف: لا تمده إلى غير بعلها. وماء قاصر، أي بارد. وقصرت الثوب أقصره قصرا: دققته، ومنه سمي القصار. وقصرت الثوب تقصيرا، مثله. والتقصير من الصلاة، ومن الشعر، مثل القصر. والتقصير في الأمر: التواني فيه. والقصير: خلاف الطويل، والجمع قصار. والأقاصر: جمع أقصر، مثل أصغر وأصاغر. وأنشد الأخفش: وأصلال الرجال أقاصره (1) * وأما قولهم في المثل: " لا يطاع لقصير أمر "، فهو قصير بن سعد اللخمى، صاحب جذيمة الابرش (2) . وفرس قصير، أي مقربة لا تترك أن ترود لنفاستها. قال الشاعر (3) : تراها عنذ قبتنا قصيرا * ونبذ لها إذا باقت بؤوق (4) - وامرأة قصيرة وقصورة، أي مقصورة، في البيت لا تترك أن تخرج. قال كثير: وأنت التي حببت كل قصيرة * إلي وما تدري بذاك القصائر - عنيت قصيرات الحجال ولم أرد * قصار الخطى شر النساء البحاتر - وأنشد الفراء: " قصورة "، وكذا ابن السكيت. والبحاتر مر ذكره. وقيصر: ملك الروم. والاقتصار على الشئ: الاكتفاء به. وأقصرت عنه: كففت ونزعت مع القدرة عليه، فإن عجزت عنه قلت: قصرت، بلا ألف. وأقصرنا، أي دخلنا قصر العشى، كما تقول: أمسينا من المساء. وأقصرت من الصلاة: لغة في قصرت. وأقصرت المرأة: ولدت أولاد قصارا. وفى الحديث: " إن الطويلة قد تقصر، وإن القصيرة قد تطيل ". وأقصرت النعجة والمعز، فهى مقصر، إذا أسنتا حتى تقصر أسنانهما. حكاها يعقوب. واستقصره، أي عده مقصرا، وكذلك إذا عده قصيرا. والتقصار والتقصارة، بكسر التاء: قلادة شبيهة بالمخنقة، والجمع التقاصير.

    al-Jawharī · 393 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 2, p. 792) ↗
  • Ibn Fāris · 395Qāf, ṣād, and rā' (قصر): two sound roots.

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

    Qāf, ṣād, and rā' (قصر): two sound roots. One indicates that a thing does not reach its extent (madā) and end (nihāya), and the other indicates confinement (al-ḥabs). The two roots are close to one another. The first: al-qaṣr (القصر) is the opposite of length (al-ṭūl). One says huwa qaṣīr (هو قصير), 'characterized by shortness.' It is said qaṣartu al-thawb wa-l-ḥabl taqṣīran (قصرت الثوب والحبل تقصيرا), 'I shortened the garment and the rope.' And al-qaṣr (القصر) is the shortening of the prayer, that is, not completing it because of travel. God Almighty said: 'There is no blame upon you that you shorten the prayer' (fa-laysa ʿalaykum junāḥ an taqṣurū min al-ṣalāh). Al-qaṣīrā (القصيري) is the lowest of the ribs, the weak one (al-wāhina); al-qaṣīrā is also a viper, so named for its shortness. It is said aqṣarat al-shāh (أقصرت الشاة), the ewe grew old until the tips of its teeth shortened; and aqṣarat al-mar'a (أقصرت المرأة), the woman bore short children. It is said qaṣartu fī al-amr taqṣīran (قصرت في الأمر تقصيرا), 'I was remiss in the matter,' when you were negligent; and qaṣartu ʿanhu qusūran (قصرت عنه قصورا), 'I fell short of it,' i.e., I was unable; and aqṣartu ʿanhu (أقصرت عنه), when you withdrew from it though capable of it. He said: 'Were it not for bonds of favor attached to it, the heart would have withdrawn from me — what a withdrawal!' All this follows one analogy: that a thing does not reach its extent and end. The other root — and we said the two are close — is al-qaṣr (القصر), confinement. It is said qaṣartuhu (قصرته), 'I confined him,' and huwa maqṣūr (هو مقصور), 'he is confined,' i.e., imprisoned. God Almighty said: 'maidens confined in pavilions' (ḥūr maqṣūrāt fī al-khiyām). And imra'a qāṣirat al-ṭarf (امرأة قاصرة الطرف), 'a woman restraining her glance,' not extending it to other than her husband, as though restraining her glance, a confinement. God, Glory be to Him, said: 'in them are maidens restraining the glance' (fīhinna qāṣirātu al-ṭarf). From this chapter: qiṣāraka an tafʿala kadhā (قصاراك أن تفعل كذا) and qaṣruka (قصرك), as though meaning what you have confined yourself to and restrained yourself upon. Al-maqāṣīr (المقاصير) is the plural of maqṣūra (مقصورة); every section of a large house, when enclosed, is a maqṣūra — this may possibly belong to the first analogy. They say faras qaṣīr (فرس قصير), a mare kept near, not let loose to roam for its preciousness to its owners. He said: 'You see her by our tent, restrained, and we give her freely when it becomes calamitous.' And jāriya qaṣīra wa-qaṣūra (جارية قصيرة وقصورة), 'a secluded girl,' is from this. Al-tiqṣār (التقصار) is a necklace resembling the choker, as though confined about the neck. He said: '...and she has a gazelle-neck adorning her, placed upon the throat a tiqṣār...' From this chapter: qaṣr al-ẓalām (قصر الظلام), its mingling/onset; one says 'the maqāṣir of darkness have come on,' that being at dusk. This may be attributed to the [first] analogy, in that darkness confines one from movement. It is said aqṣarnā (أقصرنا), 'we entered that time,' and that time is called al-muqaṣṣira (المقصرة), plural maqāṣir. He said: 'So I sent her out tracing the maqāṣir [dusk-times], after the fire's life had grown weary for the one seeking its light.' Among what is anomalous in this chapter is al-qaṣr (القصر), plural of qaṣra (قصرة), the base of the neck and the base/thick part of the tree. It was recited: 'it throws up sparks like al-qaṣr' (innahā tarmī bi-sharrarin ka-l-qaṣr). And al-qaṣr (القصر) is a disease that afflicts [an animal] in the qaṣra [neck]. God knows best.

    AI translation of the Arabic below

    القاف والصاد والراء أصلان صحيحان أحدهما يدل على ألا يبلغ الشيء مداه ونهايته والآخر على الحبس والأصلان متقاربان فالأول القصر خلاف الطول يقول هو قصير بين القصر ويقال قصرت الثوب والحبل تقصيرا والقصر قصر الصلاة وهو ألا يتم لأجل السفر قال الله تعالى ﴿ فليس عليكم جناح أن تقصروا من الصلاة ﴾ والقصيري أسفل الأضلاع وهي الواهنة والقصيري أفعى سميت لقصرها ويقال أقصرت الشاة إذا أسنت حتى تقصر أطراف أسنانها وأقصرت المراة ولدت أولادا قصارا ويقال قصرت في الأمر تقصيرا إذا توانيت وقصرت عنه قصورا عجزت وأقصرت عنه إذا نزعت عنه وأنت قادر عليه قال — لولا علائق من نعم علقت بها … لأقصر القلب مني أي إقصار … وكل هذا قياسه واحد وهو ألا يبلغ مدى الشيء ونهايته والأصل الآخر وقد قلنا إنهما متقاربان القصر الحبس يقال قصرته إذا حبسته وهو مقصور أي محبوس قال الله تعالى ﴿ حور مقصورات في الخيام ﴾ وامراة قاصرة الطرف لا تمده إلى غير بعلها كأنها تحبس طرفها حبسا قال الله سبحانه ﴿ فيهن قاصرات الطرف ﴾ ومن الباب قصاراك أن تفعل كذا وقصرك كأنه يراد ما اقتصرت عليه وحبست نفسك عليه والمقاصير جمع مقصورة وكل ناحية من الدار الكبيرة إذا أحيط عليها فهي مقصورة وهذا جائز أن يكون من القياس الأول ويقولون فرس قصير مقربة مدناة لا تترك ترود لنفاستها عند أهلها قال — تراها عند قبتنا قصيرا … ونبذلها إذا باقت بووق … وجارية قصيرة وقصورة من هذا والتقصار قلادة شبيهة بالمخنقة وكأنها حبست في العنق قال — ولها ظبى يؤرثها … جاعل في الجيد تقصارا … ومن الباب قصر الظلام وهو اختلاطه وقد أقبلت مقاصر الظلام وذلك عند العشي وقد يمكن أن يحمل هذا على القياس فيقال إن الظلام يحبس عن التصرف ويقال أقصرنا إذا دخلنا في ذلك الوقت ويقال لذلك الوقت المقصرة والجمع مقاصر قال — فبعثتها تقص المقاصر بعد ما … كربت حياة النار للمتنور … ومما شذ عن هذا الباب القصر جمع قصرة وهي أصل العنق وأصل الشجرة ومستغلظها وقرئت ﴿ إنها ترمي بشرر كالقصر ﴾ والقصر داء يأخذ في القصر والله أعلم

    Ibn Fāris · 395 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 5, p. 96) ↗
  • al-Rāghib · 502Al-qaṣr (القصر): opposite of length (al-ṭūl), and both belong to correlative nouns assessed relative to one another.

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

    Al-qaṣr (القصر): opposite of length (al-ṭūl), and both belong to correlative nouns assessed relative to one another. Qaṣartu kadhā (قصرت كذا): I made it short; al-taqṣīr (التقصير) is a term for slackening/reclining. Qaṣartu kadhā (قصرت كذا): I gathered part of it to another, whence al-qaṣr (القصر) [palace] is named, plural quṣūr (قصور). He said: 'and a lofty palace' (wa-qaṣrin mashīd) [22:45]; 'and He will make for you palaces' (wa-yajʿal laka quṣūran) [25:10]; 'it throws up sparks like al-qaṣr' (innahā tarmī bi-sharrarin ka-l-qaṣr) [77:32]. It was said al-qaṣr are the bases of trees, singular qaṣra, like jamra/jamr, and their likening to al-qaṣr resembles His saying: 'as though they were yellow camels' (ka'annahu jimālātun ṣufr) [77:33]. Qaṣartuhu (قصرته): I confined him, whence His saying: 'maidens confined in the pavilions' (ḥūrun maqṣūrātun fī al-khiyām) [55:72]. Qaṣr al-ṣalāh (قصر الصلاة): making it short by omitting some of its pillars, as a concession. He said: 'there is no blame upon you that you shorten the prayer' [4:101]. Qaṣartu al-liqḥa ʿalā farasī (قصرت اللقحة على فرسي): I restricted its milk to it. Qaṣara al-sahm ʿan al-hadaf (قصر السهم عن الهدف): it did not reach [the target]. Imra'a qāṣiratu al-ṭarf (امرأة قاصرة الطرف): a woman not extending her glance to what is improper. He said: 'in them are maidens restraining the glance' [55:56]. Qaṣara shaʿrahu (قصر شعره): he trimmed part of his hair. He said: 'shaving your heads and shortening [it]' (muḥalliqīna ru'ūsakum wa-muqaṣṣirīn) [48:27]. Qaṣara fī kadhā (قصر في كذا): he was negligent. Qaṣara ʿanhu (قصر عنه): he did not attain it. Aqṣara ʿanhu (أقصر عنه): he refrained though able. Iqtaṣara ʿalā kadhā (اقتصر على كذا): he was content with the short/little part of it. Aqṣarat al-shāh (أقصرت الشاة): the ewe aged until its teeth-tips shortened. Aqṣarat al-mar'a (أقصرت المرأة): the woman bore short children. Al-tiqṣār (التقصار): a short necklace. Al-qūṣara is well known.

    AI translation of the Arabic below

    القصر: خلاف الطول، وهما من الأسماء المتضايفة التي تعتبر بغيرها، وقصرت كذا: جعلته قصيرا، والتقصير: اسم للتضجيع، وقصرت كذا: ضممت بعضه إلى بعض، ومنه سمي القصر، وجمعه: قصور. قال تعالى: وقصر مشيد [الحج/ 45] ، ويجعل لك قصورا [الفرقان/ 10] ، إنها ترمي بشرر كالقصر [المرسلات/ 32] ، وقيل: القصر أصول الشجر، الواحدة قصرة، مثل: جمرة وجمر، وتشبيهها بالقصر كتشبيه ذلك في قوله: كأنه جمالات صفر [المرسلات/ 33] ، وقصرته جعلته: في قصر، ومنه قوله تعالى: حور مقصورات في الخيام [الرحمن/ 72] ، وقصر الصلاة: جعلها قصيرة بترك بعض أركانها ترخيصا. قال: فليس عليكم جناح أن تقصروا من الصلاة [النساء/ 101] وقصرت اللقحة على فرسي: حبست درها عليه، وقصر السهم عن الهدف، أي: لم يبلغه، وامرأة قاصرة الطرف: لا تمد طرفها إلى ما لا يجوز. قال تعالى: فيهن قاصرات الطرف [الرحمن/ 56] . وقصر شعره: جز بعضه، قال: محلقين رؤسكم ومقصرين [الفتح/ 27] ، وقصر في كذا، أي: توانى، وقصر عنه لم: ينله، وأقصر عنه: كف مع القدرة عليه، واقتصر على كذا: اكتفى بالشيء القصير منه، أي: القليل، وأقصرت الشاة: أسنت حتى قصر أطراف أسنانها، وأقصرت المرأة: ولدت أولادا قصارا، والتقصار: قلادة قصيرة، والقوصرة معروفة «1» .

    al-Rāghib · 502 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 1, p. 672) ↗
  • Lisān · 711Al-qaṣr and al-quṣr (القصر / القصر) in everything: opposite of length.

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

    Al-qaṣr and al-quṣr (القصر / القصر) in everything: opposite of length. Ibn al-Aʿrābī cited: 'Her circumstance returned to qaṣr (قصر)' — he said its meaning is 'to shortness' (ilā quṣr), the two being dialectal variants. Qaṣara al-shay', with ḍamma, yaqṣuru qaṣran (قصر الشيء يقصر قصرا): opposite of ṭāla, 'was long'; and qaṣartu min al-ṣalāh aqṣuru qaṣran. Al-qaṣīr (القصير): opposite of al-ṭawīl. In the ḥadīth of Subayʿa: 'Sūrat al-Nisā' al-quṣrā (القصرى) was revealed after al-ṭūlā (الطولى)'; al-quṣrā is the feminine of al-aqṣar (الأقصر), meaning Sūrat al-Ṭalāq, and al-ṭūlā is Sūrat al-Baqara, because in al-Baqara the waiting-period for widowhood is four months and ten [days], while in Sūrat al-Ṭalāq it is the delivery of the pregnancy, that being His saying: 'and those with child, their term is that they deliver their burden' (wa-ulātu al-aḥmāli ajaluhunna an yaḍaʿna ḥamlahunna). In the ḥadīth: 'A bedouin came to him and said: Teach me a deed that will admit me to Paradise. He said: If you have made the sermon short, you have certainly made the request broad' — meaning you brought the sermon short and the petition expansive, i.e., you diminished the sermon and enlarged the request. In the ḥadīth of ʿAlqama: 'When he proposed marriage he would fall short of (below) his own kin (qaṣara dūna ahlihi)' — i.e., he would propose to one beneath him and refrain from one above him. And qad qaṣara qaṣran wa-qiṣāra (قد قصر قصرا وقصارة) — the latter from al-Liḥyānī — so he is qaṣīr (قصير), plural quṣarā' and quṣṣār (قصراء وقصار), feminine qaṣīra, plural quṣṣār. Qaṣṣartuhu taqṣīran (قصرته تقصيرا): when you make it short. They said: 'lā wa-fā'ita nafsī al-qaṣīr' (لا وفائت نفسي القصير) — meaning the soul, because of its short duration; 'the one who causes [it] to pass' here is God, Mighty and Exalted. Al-aqāṣir (الأقاصر): plural of aqṣar, like aṣghar/aṣāghir. Al-Akhfash cited: 'To you, daughter of al-Aghyār, is concealed the boldness of men, and among the choicest (aṣlāl) of men are their aqāṣir. So let not your eyes stray to every lanky, tall one (sharmaḥ), for the shortest ones (al-aqṣarīn) are their best (amāzir).' He means: do not fault me for shortness, for the choicest and craftiest of men are the shortest of them; he said 'aqāṣiruh' on the pattern of 'huwa aḥsanu al-fityāni wa-ajmaluh' (he is the most handsome of the young men), meaning 'the most handsome of them'; likewise 'fa-inna al-aqṣarīna amāzirah' means 'their best,' singular of amāzir being amzar, like aqāṣir/aqṣar above. Al-amzar is of the pattern afʿal, from 'mazura al-rajul mazāratan' (مزر الرجل مزارة), so he is mazīr, and 'huwa amzaru minhu' — meaning the hard, strong one; and al-sharmaḥ is the tall one. As for their proverb 'lā yuṭāʿu li-qaṣīrin amrun' (لا يطاع لقصير أمر), 'No command is obeyed for a short man' — this [Qaṣīr] is Qaṣīr ibn Saʿd al-Lakhmī, companion of Jadhīma al-Abrash. And faras qaṣīr (فرس قصير): a mare kept near, not let roam freely for her preciousness. Mālik ibn Zaghba said — Ibn Barrī says it is by Zaghba al-Bāhilī, kunya Abū Shaqīq — describing his mare, kept protected for her nobility, given freely when hardship comes: 'And [she is] of noble lineage, lean, choice, as though her back were a well-twisted rope. She towers, high, among the horses, as though her frame were the trunk of a tall palm. You see her by our tent, restrained, but we give her freely when calamity descends.' Al-bu'ūq: calamity. [entry continues]

    AI translation of the Arabic below

    القصر والقصر في كل شيء: خلاف الطول؛ أنشد ابن الأعرابي: عادت محورته إلى قصر قال: معناه إلى قصر، وهما لغتان. وقصر الشيء، بالضم، يقصر قصرا: خلاف طال؛ وقصرت من الصلاة أقصر قصرا. والقصير: خلاف الطويل. وفي حديث سبيعة: نزلت سورة النساء القصرى بعد الطولى ؛ القصرى تأنيث الأقصر، يريد سورة الطلاق، والطولى سورة البقرة لأن عدة الوفاة في البقرة أربعة أشهر وعشر، وفي سورة الطلاق وضع الحمل، وهو قوله عز وجل: وأولات الأحمال أجلهن أن يضعن حملهن. وفي الحديث: أن أعرابيا جاءه فقال: علمني عملا يدخلني الجنة، فقال: لئن كنت أقصرت الخطبة لقد أعرضت المسألة ؛ أي جئت بالخطبة قصيرة وبالمسألة عريضة يعني قللت الخطبة وأعظمت المسألة. وفي حديث علقمة: كان إذا خطب في نكاح قصر دون أهله أي خطب إلى من هو دونه وأمسك عمن هو فوقه، وقد قصر قصرا وقصارة؛ الأخيرة عن اللحياني، فهو قصير، والجمع قصراء وقصار، والأنثى قصيرة، والجمع قصار. وقصرته تقصيرا إذا صيرته قصيرا. وقالوا: لا وفائت نفسي القصير؛ يعنون النفس لقصر وقته، الفائت هنا هو الله عز وجل. والأقاصر: جمع أقصر مثل أصغر وأصاغر؛ وأنشد الأخفش: إليك ابنة الأغيار، خافي بسالة الرجال، ... وأصلال الرجال أقاصره ولا تذهبن عيناك في كل شرمح ... طوال، فإن الأقصرين أمازره يقول لها: لا تعيبيني بالقصر فإن أصلال الرجال ودهاتهم أقاصرهم، وإنما قال أقاصره على حد قولهم هو أحسن الفتيان وأجمله، يريد: وأجملهم، وكذا قوله فإن الأقصرين أمازره يريد أمازرهم، وواحد أمازر أمزر، مثل أقاصر وأقصر في البيت المتقدم، والأمزر هو أفعل، من قولك: مزر الرجل مزارة، فهو مزير، وهو أمزر منه، وهو الصلب الشديد والشرمح الطويل. وأما قولهم في المثل: لا يطاع لقصير أمر، فهو قصير بن سعد اللخمي صاحب جذيمة الأبرش. وفرس قصير أي مقربة لا تترك أن ترود لنفاستها؛ قال مالك بن زغبة، وقال ابن بري: هو لزغبة الباهلي وكنيته أبو شقيق، يصف فرسه وأنها تصان لكرامتها وتبذل إذا نزلت شدة: وذات مناسب جرداء بكر، ... كأن سراتها كر مشيق تنيف بصلهب للخيل عال، ... كأن عموده جذع سحوق تراها عند قبتنا قصيرا، ... ونبذلها إذا باقت بؤوق البؤوق: الداهية. وباقتهم: أهلكتهم ودهتهم. وقوله: وذات مناسب يريد فرسا منسوبة من قبل الأب والأم. وسراتها: أعلاها. والكر، بفتح الكاف هنا: الحبل. والمشيق: المداول. وتنيف: تشرف. والصلهب: العنق الطويل. والسحوق من النخل: ما طال. ويقال للمحبوسة من الخيل: قصير؛ وقوله: لو كنت حبلا لسقيتها بيه، ... أو قاصرا وصلته بثوبيه قال ابن سيده: أراه على النسب لا على الفعل، وجاء قوله هابيه وهو منفصل مع قوله ثوبيه لأن ألفها حينئذ غير تأسيس، وإن كان الروي حرفا مضمرا مفردا، إلا أنه لما اتصل بالياء قوي فأمكن فصله. وتقاصر: أظهر القصر. وقصر الشيء: جعله قصيرا. والقصير من الشعر: خلاف الطويل. وقصر الشعر: كف منه وغض حتى قصر. وفي التنزيل العزيز: محلقين رؤسكم ومقصرين ؛ والاسم منه القصار؛ عن ثعلب. وقصر من شعره تقصيرا إذا حذف منه شيئا ولم يستأصله. وفي حديث عمر، رضي الله عنه: أنه مر برجل قد قصر الشعر في السوق فعاقبه ؛ قصر الشعر إذا جزه، وإنما عاقبه لأن الريح تحمله فتلقيه في الأطعمة. وقال الفراء: قلت لأعرابي بمنى: آلقصار أحب إليك أم الحلق؟ يريد: التقصير أحب إليك أم حلق الرأس. وإنه لقصير العلم على المثل. والقصر: خلاف المد، والفعل كالفعل والمصدر كالمصدر. والمقصور: من عروض المديد والرمل ما أسقط آخره وأسكن نحو فاعلاتن حذفت نونه وأسكنت تاؤه فبقي فاعلات فنقل إلى فاعلان، نحو قوله: لا يغرن امرأ عيشه، ... كل عيش صائر للزوال وقوله في الرمل: أبلغ النعمان عني مألكا: ... إنني قد طال حبسي وانتظار قال ابن سيده: هكذا أنشده الخليل بتسكين الراء ولو أطلقه لجاز، ما لم يمنع منه مخافة إقواء؛ وقول ابن مقبل: نازعت ألبابها لبي بمقتصر ... من الأحاديث، حتى زدنني لينا إنما أراد بقصر من الأحاديث فزدنني بذلك لينا. والقصر: الغاية؛ قاله أبو زيد وغيره؛ وأنشد: عش ما بدا لك، قصرك الموت، ... لا معقل منه ولا فوت بينا غنى بيت وبهجته، ... زال الغنى وتقوض البيت وفي الحديث: من شهد الجمعة فصلى ولم يؤذ أحدا بقصره إن لم يغفر له جمعته تلك ذنوبه كلها أن تكون كفارته في الجمعة التي تليها أي غايته. يقال: قصرك أن تفعل كذا أي حسبك وكفايتك وغايتك، وكذلك قصارك وقصاراك، وهو من معنى القصر الحبس لأنك إذا بلغت الغاية حبستك، والباء زائدة دخلت على المبتدإ دخولها في قولهم: بحسبك قول السوء، وجمعته منصوبة على الظرف. وفي حديث معاذ: فإن له ما قصر في بيته أي ما حبسه. وفي حديث أسماء الأشهلية: إنا معشر النساء، محصورات مقصورات. وفي حديث عمر، رضي الله عنه: فإذا هم ركب قد قصر بهم الليل أي حبسهم. وفي حديث ابن عباس: قصر الرجال على أربع من أجل أموال اليتامى أي حبسوا أو منعوا عن نكاح أك …

    Lisān · 711 · OpenITIvowelled page on al-Maktaba al-Shāmila (print 5, p. 95) ↗
  • Lane · 1876English, synthesising the classical dictionaries.

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

    قَصُرَ

    1. قَصُرَ, aor. قَصُرَ , inf. n. قِصَرٌ (S, M, Msb, K, &c.) and قَصْرٌ (IAar, M, K) and قَصَارَةٌ, (Lh, M, K,) It (a thing, S, Msb, i. e. anything, M) was, or became, short; contr. of طَالَ. (S, M, Msb, K.) [And It was, or became, too short. And قَصُرَ عَنْهُ It was, or became, too short for him, or it. Hence, قَصُرَتْ يَدُهُ, and قَصُرَ بَاعُهُ, (tropical:) He had little, or no, power: and he was, or became, niggardly.] And قَصَرَ السَّهْمُ عَنِ الهَدَفِ, (S, M, Msb,) aor. قَصُرَ , (Msb,) inf. n. قُصُورٌ, (M, Msb,) The arrow fell short of the butt; did not reach it; (S, Msb;) fell upon the ground without reaching the butt: (M:) and قَصَرَ عَنْ مَنْزِلِهِ [he fell short of his place of alighting or abode; did not reach it]. (TA.) [Hence,] قَصَرَ عَنِ الأَمْرِ, (S, Msb, K,) [and قَصَرَ دُونَهُ,] aor. قَصُرَ , (Msb, TA,) inf. n. قُصُورٌ; (S, Msb, K;) and اقصر, (K,) inf. n. إِقَصَارٌ; (TA;) and قصّر, (K,) inf. n. تَقْصِيرٌ; (TA;) and تقاصر; (K;) [He fell, or stopped, or came, short of doing the thing, or affair; he failed of doing, or accomplishing, it;] he lacked power, or ability, to do, or accomplish, the thing, or affair; (S, Msb, K;) he could not attain to it: (S:) or the first has this signification; (ISk, S, Msb;) and [in like manner] عَنْهُ قصّر, (M, K,) inf. n. تَقْصِيرٌ, (TA,) he left or relinquished it, or abstained from it, being unable to do or accomplish it: (M, K:) but عَنْهُ اقصر, he desisted or abstained from it, being able to do or accomplish it: (ISk, S, M, Msb:) such, at least, is generally the case, though both sometimes occur in one and the same sense, that which اقصر عنه generally bears: (TA:) and فِى الأَمْرِ قصّر [he fell, or stopped, or came, short in the affair: it signifies nearly the same as اقصر عنه, i. e., he fell short of accomplishing the affair; he fell short of doing what was requisite, or due, or what he ought to have done, (عَمَّا كَانَ يَنْبَغِى, or the like, being understood,) in, or with respect to, the affair: a meaning very common, and implied, though not expressed, in the M: and] he flagged, or was remiss, in the affair; syn. تَوَانَى: (S, TA:) or قصّر signifies he left, desisted from, neglected, or left undone, a thing, or part thereof, from inability: but اقصر, he left it, &c., or part thereof, with ability to do it. (Kull p. 128.) [And قصّر دُونَهُ He fell short of reaching, or attaining, it: see an ex. voce يَعْقُوبٌ.] [Hence also,] قَصَرَتْ بِنَا النَّفَقَةُ The money for expenses [fell short of what we required;] did not enable us to attain our object; (Msb;) meaning, that they were unable to pay the expenses: (Mgh:) and بِهِ قَصَّرَ أَمَلُهُ [his hope fell short of what he required]: 'Antarah says, [but to-day, hope hath fallen short of extending to the meeting with thee]. (TA.) [And hence, app.,] بِكَذَا نَفْسُكَ قَصَّرَتْ [Thy mind, or wish, fell short of what was requisite with respect to such a thing], said to him who has sought, or desired, little, and a mean share or lot. (TA.) And, بِفُلَانٍ قَصَّرَ [He fell short of what was required by such a one, or due to him; or] he acted meanly, and sparingly, with such a one, in a gift. [&c.] (JK [see مُقَصِّرٌ: and see two exs. of قَصَّرَ بِهِ voce أَزْرَى in art. زرى.] [Also, قَصَرَ عَنِ الأَمْرِ, (M, K,) aor. قَصُرَ , (M,) inf. n. قُصُورٌ; and اقصر; and قصّر and تقاصر; (M, K;) He refrained, abstained, or desisted, from the thing, or affair. (M, K.) A poet says, [When the froth of the water remaining in the drinking-trough covers his nose, he refrains from it, turning to the clear, and raises his head]: or منها تقاصر here signifies he contracts his neck from it: and it is said that عنه قصّر signifies as explained above, he left or relinquished it, &c. (M.) قَصَرَ عَنِّى الوَجَعُ, and الغَضَبُ, (M, K,) aor. قَصُرَ , inf. n. قُصُورٌ, (M,) The pain, and anger, ceased from me; quitted me; (M, K;) as also قَصِرَ; (M, TA;) which latter is erroneously written in the copies of the K, قَصَّرَ: (TA:) and قَصَرْتُ أَنَا عَنْهُ [I ceased from it]. (M.) And ٱلْمَطَرُ أَقْصَرَ The rain left off. (TA.) قَدْ قَصَرَ العَشِىُّ, aor. قَصُرَ , inf. n. قُصُورٌ, [The afternoon, or evening, has come,] is said when you enter upon the مَسَآء [i. e. afternoon, or evening]: (S:) or it means has almost drawn near to night. (TA.) [See also قَصْرٌ, below.] Hence, (S,) قَصَرْنَا and أَقْصَرْنَا We entered upon the عَشِىّ [i. e. afternoon, or evening]; (M, K;) the former signifies أَمْسَيْنَا; and the latter, دَخَلْنَا فِى قَصْرِ العَشِىِّ, like as you say أَمْسَيْنَا from المَسَآءُ: (S:) or the former, we came to be in the last part of the day; and the latter, we entered upon the last part of the day. (IKtt.) قَصَرَهُ, (Msb, K,) aor. قَصُرَ , (Msb,) or قَصِرَ , (K,) inf. n. قَصْرٌ; (TA;) and قصّرهُ, (M, Msb, TA;) inf. n. تَقْصِيرٌ; (TA;) and اقصرهُ; (Msb;) He made it short; (M, K, TA;) he shortened it; took from its length. (Msb.) You say قَصَرَ الشَّعَرَ, (M, Msb, K,) and قَصَرَ مِنَ الشَّعَرِ, (S,) aor. قَصُرَ , (Msb,) or قَصِرَ ; (K;) and قصّره, (Mgh, Msb, TA,) and مِنْهُ قصّر; (S;) and اقصرهُ; (Msb;) He shortened the hair; (M, K, * TA;) took from its length; (Msb;) cut its ends; (Mgh;) clipped, or shore, it. (TA.) And قَصَرَ الصَّلَاةَ, (M, Msb, TA,) and قَصَرَ مِنَ الصَّلَاةِ, (S, M, Msb,) aor. قَصُرَ , inf. n. قَصْرٌ; (S, M, Msb, TA;) and قصّرها, (M, Msb, TA,) and قصّر منها, (S, M,) inf. n. تَقْصِيرٌ; (S;) and اقصرها, (Msb, TA,) and اقصر منها; (S;) but اقصرها is extr.; (TA;) He curtailed [or contracted] the prayer; (M;) he performed a prayer of four rek'ahs (رَكَعَات) making it of two; (Mgh;) in a journey. (Mgh, TA.) And الخُطْبَةَ اقصر He made the [form of words called] خطبة [delivered from the pulpit] short, or concise: (Mgh, TA: *) the doing so being commanded. (Mgh.) قَصْرٌ also signifies the contr. of مَدٌّ; (M, K;) and the verb is قَصَرَ [He contracted, or straitened]. (M.) You say قَصَرْتُ قَيْدَ البَعِيرِ; (Msb;) and قَصَرْتُ لَهُ مِنْ قَيْدِهِ; (M;) aor. قَصُرَ , inf. n. قَصْرٌ; (M, Msb;) I contracted the shackles of the camel; syn. صَيَّقُتُهُ; (Msb;) and I contracted his shackles; syn. قَارَبْتُ. (M.) [And in like manner, العَطِيَّةَ قَصَّرَ, inf. n. تَقْصِيرٌ, He made the gift scanty, or mean: or, accord. to the TK, قصّر فِى العَطِيَّةِ, which properly signifies he fell short of what he ought to have done with respect to the gift: but, though each of these phrases is doubtless correct, the former expression I hold to be that which is indicated when it is said that] التَّقْصِيرُ signifies إِخْسَاسُ العَطِيَّةِ. (M, K.) قَصَرَهُ, (S, M, Msb,) aor. قَصُرَ , (S, M,) inf. n. قَصْرٌ, (S, M, Msb, K,) He confined, restricted, limited, kept within certain bounds or limits, restrained, withheld, hindered or prevented, him, or it; syn. حَبَسَهُ. (S, M, Msb, K. *) It is said in a trad. of Mo'ádh, لَهُ مَا قَصَرَ فِى بَيْتِهِ To him belongeth what he hath held confined in, or kept within, his house or tent: (TA:) or what he hath held in possession &c. (Az, TA in art. خمر: see 10 in that art.) You say also قَصَرْتُ الدَّارَ, inf. n. as above, I [confined and so] defended the house by walls. (TA.) And قَصَرَ الجَارِيَةَ بِٱلْحِجَابِ He [confined and so] kept safe the girl by means of the veil, or covering, or the like: and in like manner you say of a horse. (TA.) And in a trad. of 'Omar it is said, قَصَرَ بِهِمُ اللَّيْلُ, (TA,) or قَصَّرَ, (L,) The night withheld them; namely a company of riders upon camels on other beasts. (L, TA.) You also say قَصَرَ الرَّجُلَ عَنِ الأَمْرِ [and قَصَرَ بِهِ and به قصّر] He withheld the man from the thing, or affair, that he desired to do. (TA.) [See an ex. in a verse cited voce طَلَّاع.] And قَصَرْتُ نَفَسِى عَنْ شَىْءٍ I withheld, or restrained, myself from a thing: (JK, TA: *) and I restrained myself from inordinate desire of a thing. (TA.) Lebeed says meaning, But although thou blame in order that I may be restrained, I do not refrain from that which I desire to do. (El-Mázinee, L.) Also, قَصَرْتُ طَرْفِى [I restrained my eye, or eyes;] I did not raise my eye, or eyes, towards that at which I ought not to look. (TA.) And قَصَرَ البَصَرَ He turned away the eye. (TA.) It is also said in a trad. of I'Ab, قُصِرَ الرِّجَالُ عَلَى أَرْبَعٍ مِنْ أَجْلِ أَمْوَالِ اليَتَامَى Men were restricted to marrying no more than four [because of the property of the orphans which they might leave]. (TA.) And one says قَصَرْتُ نَفْسِى عَلَى الشَّىْءِ I confined, or restricted, myself to the thing, and obliged myself to do it. (TA.) [See also 8.] Hence what is said of Thumámeh, in a trad., فأَبَى أَنْ يُسْلِمَ قَصْرًا But he refused to become a Muslim by constraint and compulsion: or by force, as some say, from القَسُرُ; the س being changed into ص, as is done in many other cases. (TA.) You say also قَصَرْتُ الشَّىْءَ عَلَى كَذَا I restricted the thing to such a thing. (S, TA.) And قَصَرَهُ عَلَى الأَمْرِ, meaning, رَدَّهُ إِلَيْهِ, (M, K,) i. e., [He reduced him, to the thing, or affair; or] he appropriated him [or it, restrictively,] to the thing, or affair. (TK.) [Hence,] قَصَرْتُ اللِّقْحَةَ عَلَى فَرَسِى I appropriated the milk of the milch-camel [restrictively] to my horse. (S, TA.) [And hence,] قَصَرْتُ عَلَى نَفْسِى نَاقَةً I retained for myself [restrictively] a she-camel, that I might drink her milk. (Msb.) Aboo-Du-ád says, describing a horse, meaning, So they were restricted to him, that he might drink their milk, during the severity of the winter, afterwards; and he is a protector to the few she-camels from their being suddenly attacked and divided in shares; مِنْ being understood before أَنْ. (M.) قَصَرَ الثَّوْبَ, (S, M, Msb,) aor. قَصُرَ , (S,) inf. n. قَصْرٌ (S, Mgh, Msb) and قِصَارَةٌ; (Sb, M, TA;) and قصّرهُ, (S, M,) inf. n. تَقْصِيرٌ; (S;) He beat, (S, TA,) washed, (Mgh,) and whitened, (M, Msb, TA,) the cloth, or garment. (S, M, &c.)

    قَصَّرَ

    2: see 1, throughout.

    أَقْصَرَ

    4: see 1, throughout. أَقْصَرَتْ She brought forth short children: hence the saying, إِنَّ الطَّوِيلَةَ قَدْ تُقْصِرُ وَإِنَّ القَصِيرَةَ قَدْ تُطِيلُ [Verily the tall woman sometimes brings forth short children, and verily the short woman sometimes brings forth tall children]. (S, K. *) J is in error in saying that this is in a trad. (Sgh, K.) But IAth also asserts it to be a trad. (MF in art. طول.)

    تقاصر

    6. تقاصر He feigned, or pretended, (أَظْهَرَ,) shortness; (M, Sgh, K;) as also تَقَوْصَرَ: (Sgh, K:) or, accord. to some, these two verbs have different significations: see the latter below. (TA.) [And He contracted himself, or drew himself together. (See R. Q. 1 in art. فذ.)] تقاصرت نَفْسُهُ (assumed tropical:) He (lit. his spirit, or soul,) became abject, mean, contemptible, or despicable; syn. تَضَآءَلَتْ. (M.) تقاصر الظِّلُّ (tropical:) The shade became contracted. (M, TA.) See also 1, in two places.

    اقتصر عَلَى الأَمْرِ

    8. اقتصر عَلَى الأَمْرِ He confined, restricted, or limited, himself to the thing, or affair; did not exceed it. (M, K. *) اقتصر عَلَى الشَّىْءِ, (S,) or على كَذَا, (Msb,) [and بِكَذَا,] He was satisfied, or content, (S, Msb,) with the thing, (S,) or with such a thing. (Msb.) اقتصر عَلَى أَمْرِى He obeyed my command. (JK.)

    استقصرهُ

    10. استقصرهُ He reckoned, or held, him, or it, to be short. (S.) He reckoned him, or held him, to fall short of doing what he ought to do: or to flagg, or be remiss: عَدَّهُ مُقَصِّرًا. (S.)

    تَقَوْصَرَ

    Q. Q. 2. تَقَوْصَرَ, said of a man, (M,) He became contracted; lit., one part of him entered into another part; (M, K;) as though he became like a قَوْصَرَّة, from which word the verb is derived. (Z, TA.) See also 6.

    قَصْرٌ

    قَصْرٌ and قَصَرٌ and قُصْرَةٌ [like the inf. n. قُصُورٌ] The falling, or stopping, or coming, short of accomplishing an affair; or of doing what one ought, or is commanded, to do; or flagging, or remissness: you say to a man whom you have sent to accomplish some needful affair, and who has fallen short of doing what you commanded him to do, on account of heat or some other cause, مَا مَنَعَكَ أَنْ تَبْلُغَ المَكَانَ الَّذِى أَمَرْتُكَ بِهِ إِلَّا أَنَّكَ أَحْبَبْتَ القَصْرَ, and القَصَرَ, and القُصْرَةَ, i. e. أَنْ تُقَصِّرَ [Nothing prevented thy reaching the place to which I commanded thee to go but thy loving to fall short &c.; or to flag, or be remiss]. (M, K *.) And قَصَرَةٌ, (K,) or قَصَرٌ, without ة, accord. to the Nawádir of IAar, as cited in the L, and so in the handwriting of Sgh, (TA,) and قَصَارٌ, (K,) signify Laziness; slothfulness. (IAar, Sgh, K.) An Arab of the desert is related to have said أَرَدْتُ أَنْ آتِيَكَ فَمَنَعَنِى القَصَارُ [I desired to come to thee, but laziness prevented me]. (TA.) قَصْرُكَ أَنْ تَفْعَلَ كَذَا and قَصَارُكَ, (S, M, K,) and قُصَارُكَ, (M, K,) and قُصَارَاكَ, (S, M, K,) and قُصَيْرَاكَ, (M, K,) Thine utmost, or the utmost of thy power or of thine ability or of thy deed, (جُهْدُكَ, M, K, [or app., جَهْدُكَ, (see art. جهد,)] and غَايَتُكَ, S, M, K,) and the end of thy case, and that to which thou hast confined or restricted or limited thyself, (S, TA,) [or that to which thou art confined or restricted or limited,] is, or will be, thy doing such a thing. (S, M, K.) It is from قَصْرٌ signifying the “ act of confining, restricting, limiting, ” &c. (TA.) And قُصْرَى also signifies the end of an affair. (Sgh, TA.) A poet says [Our souls are only a loan: and the end of loans is their being given back; تُرَدْ being for تُرَدَّ]. (S, TA.) You also say, كُلِّ بَلَآءٍ وَشِدَّةٍ المَوْتُ قُصَارِى [Death is the end of every trial and distress]. (TA, art. حمأ.) قَصْرٌ (S, M) and مَقْصَرٌ (K) and مَقْصَرَةٌ and مَقْصِرٌ (M, K) The afternoon: or evening: syn. عَشِىٌّ: (S, M, K:) or the first signifies the last part of the day: (IKtt:) or the time before the sun becomes yellow: (JK:) or the first and second signify the time of the approach of the عَشِىّ, a little before the عَصْر: (A, TA:) and the first (S, K) and second (A'Obeyd, TA) and third, (A'Obeyd, S, TA,) [the time of] the mixing of the darkness: (A'Obeyd, S, K, TA:) pl. of the second (TA) and third (S, M) and fourth, (M,) مَقَاصِرُ (S, M) and مَقَاصِيرُ, which latter is extr.; (M;) in the first sense, as signifying عَشَايَا; (M;) or in the last sense; (S;) not signifying, as it is said to do in the K, العِشَآءُ الآخِرَةُ; for this is a great mistake, app. occasioned by F's seeing the passage [in the T] of Az, [or in the M, in which I find it,] وَالمَقَاصِرُ وَالمَقَاصِيرُ العَشَايَا الأَخِيرَةُ نَادِرَةٌ, and not properly considering it. (TA.) Sb says, that قَصْرٌ has no dim.; the Arabs being content to use in its stead the dim. of مَسَآءٌ. (M.) You say أَتَيْتُهُ قَصْرًا I came to him in the afternoon, or evening; syn. عَشِيًّا. (S.) And جِئْتُ قَصْرًا, and مَقْصَرًا, I came at the approach of the عَشِىّ, a little before the عَصْر. (A, TA.) And العِشَآءِ أَقْبَلَتْ مَقَاصِيرُ [The times of the mixing of the darkness of nightfall came, or advanced]. (A, TA.) قَصْرٌ [A palace: a pavilion, or kind of building wholly or for the most part isolated, sometimes on the top of a larger building, i. e., a belvedere, and sometimes projecting from a larger building, and generally consisting of one room if forming a part of a larger building or connected with another building; the same as the Turkish كوشك: to such buildings we find the appellation to have been applied from very early times to the present day:] a well-known kind of edifice: (M:) a mansion, or house; syn. مَنْزِلٌ: (Lh, M, K:) or any house or chamber (بَيْت) of stone; (M, K;) of the dial. of Kureysh: (M:) so called because a man's wives and the like are confined in it: (M:) pl. قُصُورٌ. (S, M, Msb.) قَصْرُ ٱلْمَلِكِ [The palace, or pavilion, of the king]. (Msb.) Also قَصْرٌ Large and dry, or large and thick, or dry, fire-wood; حَطَبٌ جَزْلٌ. (M, K.) So in the Kur, lxxvii. 32, accord. to El-Hasan, as related by Lh. (M.)

    قَصَرٌ

    قَصَرٌ: see قَصْرٌ, in two places. The necks of men, and of camels: (M, K:) a pl. [or rather coll. gen. n.], of which the sing. [or n. un.] is قَصَرَةٌ: (M:) [see an ex. in the first paragraph of art. سندر:] or [so accord. to the M, but in the K and] قَصَرَةٌ signifies the base of the neck; (S, M, K;) the base of the neck at the place where it is set upon the upper part of the back: (Nuseyr, TA:) or the base of the neck when thick; not otherwise: (Lh, M:) pl. [or coll. gen. n.] قَصَرٌ, and pl. pl. [or pl. of قَصَرٌ] أَقْصَارٌ: (M:) or this latter is pl. of قَصَرَةٌ, (M, K,) accord. to Kr, but this is extr., unless the augmentative letter in the sing. be disregarded in its formation. (M.) I'Ab reads كَٱلْقَصَرِ, in the Kur, lxxvii. 32, (S, M, * TA,) and explains it as meaning Like the thick bases of necks, (M, * TA,) or as meaning كَقَصَرِ النَّخْلِ, i. e. الأَعْنَاق. (S.) [See the next signification.] You say ذَلَّتْ قَصَرَتُهُ [His neck or] the base of his neck became in a state of subjection. (TA.) And إِنَّهُ لَنَامُّ القَصَرَةِ Verily he has a large, or thick, neck. (Aboo-Mo'ádh the Grammarian.) And hence, (Aboo-Mo'ádh,) (tropical:) The trunks, or lower-parts, (أُصُول, M, K, or أَعْنَاق, I'Ab, S,) of palm-trees: (S, M, K:) so explained in the Kur, ubi supra, (S, M,) by I'Ab: (S:) sing. [or n. un.] قَصَرَةٌ: the palm-tree is cut into pieces of the length of a cubit, to make fires therewith in the winter: (Aboo-Mo'ádh:) and [in the TA or] so of other trees: (M, K:) or of large trees: (Ed-Dahhák:) or [accord. to the M, but in the K and] the remains of trees. (M, K.)

    قَصْرَةٌ

    قَصْرَةٌ: see قُصْرَةٌ.

    قُصْرَةٌ

    قُصْرَةٌ: see قَصْرٌ. هُوَ ٱبْنُ عَمِّهِ قُصْرَةً, (S, M, K,) and قَصْرَةً, (K,) and مَقْصُورَةً, (S, M, K,) and قَصِيرَةً, (K,) [He is his cousin on the father's side,] nearly related; (S, M, K;) i. q. دِنْيًا (S, TA) and دُنْيًا: (TA:) and in like manner you say of the ابن العَمَّة and ابن الخَالَة and ابن الخَال. (Lh, M.)

    قُصْرَى

    قُصْرَى: see قَصْرٌ. القُصْرَى (Az, S) and القُصَيْرَى (A'Obeyd, Az, S) The rib that is next to the شَاكِلَة [or flank], (A'Obeyd, Az, S,) also called الوَاهِنَةُ, (S,) and ضِلَعُ الخِلْفِ, (A'Obeyd,) at the bottom of the ribs, (S,) between the side and the belly: (Az:) or the former is the lowest of the ribs, and the latter is the highest of the ribs: (AHeyth:) or the latter is the lowest of the ribs: or the last rib in the side: or the قُصْرَيَانِ and قُصَيْرَيَانِ are the two ribs that are next to the طَفْطَفَة [or flank]: or that are next to the two collar-bones. (M, K.)

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

  • الأسماء المقصورة

    هي أسماء في أواخرها ألف مفردة، نحو: حبلى، وعصا، ورحا.

    Al-asmā' al-maqṣūra (الأسماء المقصورة): nouns ending in a single alif, such as ḥublā (حبلى), ʿaṣā (عصا), and raḥā (رحا).

    al-Jurjānī, al-Taʿrīfāt, line 459 ↗

  • القصر

    في اللغة الحبس، يقال، قصرت اللقحة على فرس، إذا جعلت لبنها له لا لغيره، وفي الاصطلاح: تخصيص شيء بشيء وحصره فيه، ويسمى الأمر الأول: مقصورا، والثاني: مقصورا عليه، كقولنا في القصر بين المبتدأ والخبر: إنما زيد قائم وبين الفعل والفاعل، نحو: ما ضربت إلا زيدا، والقصر في العروض: حذف ساكن السبب الخفيف، ثم إسكان متحركه، مثل إسقاط نون فاعلاتن وإسكان تائه، ليبقى: فاعلات، ويسمى: مقصورا.

    Al-qaṣr (القصر): in language [means] confinement (al-ḥabs); one says 'qaṣartu al-liqḥa ʿalā faras' (قصرت اللقحة على فرس), i.e., you make its milk [only] for it, not for another. In terminology: specifying a thing with a thing and confining it to it. The first thing is called al-maqṣūr (المقصور), and the second al-maqṣūr ʿalayhi (المقصور عليه), as in the restriction (qaṣr) between subject and predicate, such as 'innamā Zaydun qā'im' (إنما زيد قائم), and between verb and agent, such as 'mā ḍarabtu illā Zaydan' (ما ضربت إلا زيدا). Al-qaṣr in prosody: the elision of the quiescent letter of the light metrical element (al-sabab al-khafīf), then making its moving letter quiescent, such as dropping the nūn of 'fāʿilātun' and stilling its tā', leaving 'fāʿilāt'; this is called maqṣūr (مقصور).

    al-Jurjānī, al-Taʿrīfāt, line 3485 ↗

  • القصر الحقيقي

    تخصيص الشيء بالشيء بحسب الحقيقة وفي نفس الأمر بأن لا يتجاوزه إلى غيره أصلا، والقصر الإضافي، هو الإضافة إلى شيء آخر، بألا يتجاوزه إلى ذلك الشيء، وإن أمكن أن يتجاوزه إلى شيء آخر في الجملة.

    Al-qaṣr al-ḥaqīqī (القصر الحقيقي, 'real restriction'): specifying a thing with a thing in reality and in actual fact, such that it is not exceeded to another at all. Al-qaṣr al-iḍāfī (القصر الإضافي, 'relative restriction'): restriction relative to another particular thing, such that it is not exceeded to that thing, even though it may be exceeded to some other thing in a general sense.

    al-Jurjānī, al-Taʿrīfāt, line 3492 ↗

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 ص ر

القاف والصاد والراء أصلان صحيحان أحدهما يدل على ألا يبلغ الشيء مداه ونهايته والآخر على الحبس والأصلان متقاربان

q-ṣ-r: Two sound roots: one indicates that a thing does not reach its full extent and end, and the other, restraint; and the two roots are close to each other.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×11

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 ↗

ص

ومما بين طرف اللسان وفويق الثنايا مخرج الزاي، والسين، والصاد

From between the tip of the tongue and just above the front teeth is the place of the zāy, the sīn and the ṣād. Sībawayh, line 26560 ↗

ومما بين الثنايا وطرف اللسان، مخرج الصاد والزاي والسين

From between the front teeth and the tip of the tongue is the place of the ṣād, the zāy and the sīn. Ibn Jinnī, line 983 ↗

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

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

ص

Level of existence: التراب · earth

Divine Name: المميت · al-Mumīt, the Death-Giver

Lunar mansion: البلدة · al-Balda

Futūḥāt ch. 198, line 62111

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

ر

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 64675

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
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

ص

With fatḥa ـَ

فهي جميع غبار الأرض في الموقف بين يدي الله عز وجل.

It is all the dust of the earth at the Standing (on the Day of Judgement) before God, Mighty and Majestic.

With ḍamma ـُ

فهي جميع نباتاتها.

It is all its (the earth's) plants.

With kasra ـِ

فهي الأرضون السبع.

It is the seven earths.

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

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.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus7 roots in Ibn Fāris’s chapterق ص

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 26573 ↗

  • قصفالقاف والصاد والفاء أصل صحيح يدل على كسر لشيء ولا يخلف هذا القياسQ 1 · L26584
  • قصلالقاف والصاد واللام أصل صحيح واحد يدل على قطع الشيء فالقصل القطعL26594
  • قصمالقاف والصاد والميم أصل صحيح يدل على الكسرQ 1 · L26600
  • قصوىالقاف والصاد والحرف المعتل أصل صحيح يدل على بعد وإبعادL26605
  • قصبالقاف والصاد والباء أصلان صحيحان يدل أحدهما على قطع الشيء ويدل الآخر على امتداد في أشياء مجوفةL26615
  • قصدالقاف والصاد والدال أصول ثلاثة يدل أحدها على إتيان شيء وأمه والآخر على كسر وانكسار والآخر على اكتناز في الشيء فالأصل قصدته قصدا ومقصدا ومن الباب أقصدهQ 6 · L26627
  • قصرالقاف والصاد والراء أصلان صحيحان أحدهما يدل على ألا يبلغ الشيء مداه ونهايته والآخر على الحبس والأصلان متقاربانQ 11 · L26640
In the sister scriptsHebrew ק צ רSyriac ܩ ܨ ܪ
Arabicق ص ر
Hebrewק צ ר
Syriacܩ ܨ ܪ
Ancient South Arabian (musnad)𐩤 𐩮 𐩧
Phoenician𐤒 𐤑 𐤓

Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.

Lenses

  • Classical lexiconAl-Khalīl already holds the two poles together: qaṣr as al-ghāya (the ultimate limit, hence 'this is your qaṣr' = your appointed death/term), qaṣr as fortified dwelling (al-majdal), and the restraint sense in qaṣara ṭarfahu ('he did not raise his gaze') and qāṣirāt al-ṭarf.well attested

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

    Al-Khalīl already holds the two poles together: qaṣr as al-ghāya (the ultimate limit, hence 'this is your qaṣr' = your appointed death/term), qaṣr as fortified dwelling (al-majdal), and the restraint sense in qaṣara ṭarfahu ('he did not raise his gaze') and qāṣirāt al-ṭarf. Al-Jawharī adds the architectural plural quṣūr and a temporal use, qaṣara l-ʿashiyy ('evening fell, the light shortened'), alongside the idiom qaṣāraka an tafʿala dhāka, 'your utmost is to do that.' Ibn Fāris then systematizes the root into two sound aṣl-s — not-reaching-the-end (qaṣīr, qaṣr al-ṣalāh) and confinement (qaṣartu nafsī ʿalā kadhā, qaṣṣartu fī l-amr 'I was remiss') — noting the two are mutaqāribān, close in sense. Al-Rāghib grounds shortness as a correlative term to length (min al-asmāʾ al-mutaḍāyifa) and explains qaṣr (palace) as etymologically 'gathering parts together,' citing 22:45, 25:10, 77:32, and 55:72 (ḥūr maqṣūrāt fī l-khiyām, women confined/secluded in tents). Ibn Manẓūr confirms qiṣar/qaṣr as the plain contrary of ṭūl and preserves the ḥadīth in which sūrat al-nisāʾ al-qusrā (Sūrat al-Ṭalāq) is called 'the shorter' against al-ṭūlā (al-Baqara); Lane closes the arc by giving the tropical extension of qaṣura ʿanhu to incapacity and niggardliness (qaṣurat yaduhu).

    Draws on: cayn · sihah · Ibn Fāris · mufradat · lisan · Lane

    • al-Khalīl, Kitāb al-ʿAyn, root q-ṣ-r
    • al-Jawharī, al-Ṣiḥāḥ, root q-ṣ-r
    • Ibn Fāris, Maqāyīs al-Lugha, root q-ṣ-r
    • al-Rāghib al-Iṣfahānī, al-Mufradāt, root q-ṣ-r
    • Ibn Manẓūr, Lisān al-ʿArab, root q-ṣ-r
    • Lane, Arabic-English Lexicon, root q-ṣ-r
  • Letters & soundAl-Dabbāgh reads qāf as the acquisition of goods or of all lights, ṣād as the dust of the earth gathered at the Standing before God, and rāʾ as all goods, outward and inward;speculative

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

    Al-Dabbāgh reads qāf as the acquisition of goods or of all lights, ṣād as the dust of the earth gathered at the Standing before God, and rāʾ as all goods, outward and inward; al-Akbarī pairs ṣād with earth and rāʾ with the fifth heaven. One could read qṣr's sound-shape as staging an arrested descent — qāf's acquisitive force checked by ṣād's earthbound dust before rāʾ's outward/inward totality is reached — echoing the lexical sense of a thing halted short of its term. This is speculative sound-symbolism in the tradition of Ibn Jinnī's imsās and Ibn ʿArabī's doctrine of the letters in the Breath; mainstream historical linguistics does not recognize systematic sound-meaning correspondence of this kind and treats such readings as at most suggestive.

    Draws on: dabbagh_fatha · akbari198

    • Ibn Jinnī, al-Khaṣāʾiṣ, chapter on imsās al-alfāẓ (link not verified)
  • Root structureAmong Ibn Fāris's neighboring q-ṣ- chapters, qṣf (breaking), qṣl (cutting off), qṣm (breaking), qṣw (distance, removal) and qṣb (cutting;plausible

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

    Among Ibn Fāris's neighboring q-ṣ- chapters, qṣf (breaking), qṣl (cutting off), qṣm (breaking), qṣw (distance, removal) and qṣb (cutting; also hollow extension) all cluster around a stopping or severing of extension — a family into which qṣr's 'not reaching the end' fits naturally, and 'confinement' less directly. Of the permutations, qrṣ (a sharp pinch with the fingertips) and ṣqr (falcon; a hard strike) are attested roots, rqṣ (leaping, dancing) likewise, while ṣrq and rṣq are not. Set beside qrṣ and rqṣ — both involving a sudden, checked, or repeated motion — qṣr's sense of a movement or measure cut short before its term is suggestively of a piece, though this is offered as juxtaposition in Ibn Jinnī's manner of greater derivation, not as an asserted etymology.

    Draws on: nucleusSiblings · permutations

  • Semitic kin & loanwordsHebrew qāṣar (קָצַר) carries both 'to be/become short' and 'to reap, harvest' (the shortening of standing grain), and Aramaic/Syriac qṣr shows the same double sense of shortness and reaping.plausible

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

    Hebrew qāṣar (קָצַר) carries both 'to be/become short' and 'to reap, harvest' (the shortening of standing grain), and Aramaic/Syriac qṣr shows the same double sense of shortness and reaping. These point to a shared Common Semitic root for 'shortness' rather than any borrowing. No confident Akkadian or Geʿez cognate for this specific sense-cluster is available here, and there is no reason to treat Arabic qaṣara as a loanword; it is native Semitic vocabulary.

    Draws on: comparative

  • Quranic exegesisAt 22:45 and 7:74 (biʾr muʿaṭṭala wa-qaṣr mashīd;well attested

    How the classical exegetes read the word in the Quran.

    At 22:45 and 7:74 (biʾr muʿaṭṭala wa-qaṣr mashīd; wa-tattakhidhūna min suhūlihā quṣūran) exegetes read qaṣr straightforwardly as a fortified palace or dwelling, al-Ṭabarī noting the Thamūd's carving of both plains-dwellings and mountain-houses. At 77:32 (tarmī bi-shararin ka-l-qaṣr) al-Ṭabarī records a dispute over whether qaṣr means 'palace' (image of a huge spark) or the base/trunk of a tree, a reading al-Rāghib also transmits. Qāṣirāt al-ṭarf (37:48, 38:52) is read by al-Zamakhsharī and al-Rāghib as women who restrain their gaze, confining it to their spouses — a moral-modest sense built directly on the 'holding back' pole of the root, paralleled by maqṣūrāt fī l-khiyām at 55:72 (secluded in the tents). At 4:101 (an taqṣurū min al-ṣalāh) al-Ṭabarī and al-Rāzī treat qaṣr al-ṣalāh as the traveler's dispensation to shorten the prayer, a major locus for fiqh discussion of the verse's conditions.

    Draws on: quran occurrences

  • Akbarian readingIn the closing lines of Faṣṣ Ādam, Ibn ʿArabī writes faqtaṣartu ʿalā mā dhakartuhu min hādhihi l-ḥikam fī hādhā l-kitāb ʿalā ḥaddi mā thabata fī Umm al-Kitāb — 'I have confined myself to what I have mentioned of these wisdoms in this book, according to what is fixed in the Umm al-Kitāb.' The Form VIII iqtaṣara here carries the root's 'holding oneself back within a limit' sense: the author restricts his exposition to a given measure rather than exceeding it, deliberately not reaching beyond the boundary set by the archetype (Umm al-Kitāb).plausible

    The word in Ibn ʿArabī's text and terminology.

    In the closing lines of Faṣṣ Ādam, Ibn ʿArabī writes faqtaṣartu ʿalā mā dhakartuhu min hādhihi l-ḥikam fī hādhā l-kitāb ʿalā ḥaddi mā thabata fī Umm al-Kitāb — 'I have confined myself to what I have mentioned of these wisdoms in this book, according to what is fixed in the Umm al-Kitāb.' The Form VIII iqtaṣara here carries the root's 'holding oneself back within a limit' sense: the author restricts his exposition to a given measure rather than exceeding it, deliberately not reaching beyond the boundary set by the archetype (Umm al-Kitāb). No separate Iṣṭilāḥ entry for the root is given in the definitions supplied.

    Draws on: inFassAdam

    • Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam (closing lines)

Reference

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