Root · 1 in the Quran · 14 in 5 texts of the library
هرب (root hrb)
الهاء والراء والباء كلمة واحدة هي هرب إذا فر وما له هارب ولا قارب أي صادر عن الماء ولا وارد أي لا شيء له .
Ibn Fāris, Maqāyīs al-lugha
The family of the root
Patterns computed · our dataThe words of ه ر ب that our sources attest: the root's letters in green, the added letters in gold.
11 words4 verbs2 verbal nouns2 participles2 places and instruments1 other noun
- هَرَبescape; desertion
- هَرَبَhe fled
- هَرَّبَhe made, or caused, him to flee, or run away
- أَهْرَبَhe forced, or compelled, him to flee, or run away
- تَهَارَبَthey fled, one from another
The whole family5 groups, by pattern; tap a pattern to see what it does
Verbs4هَرَبَ · هَرَّبَ · أَهْرَبَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
Form I vowels: فَعَلَ يَفْعُلُ (a – u; the imperfect from Lane's “aor.”)
Verbal nouns2هَرَب · تَهْرِيب
The action itself, named as a noun (maṣdar).grammar →
- هَرَبescape; desertionautoForm I · Lane: inf. n.Qurʾān ×1library ×1LaneIbn Fāris
- تَهْرِيبForm II · Lane: inf. n.Lane
Participles2هَارِب · مُهْرِب
The one who does it, and the one it is done to.grammar →
Place, time and instrument2مَهْرَب · مِهْرَب
Where or when it happens, and what it is done with: the m- nouns.grammar →
Reference
Why this shape?What each of the 11 patterns does
What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.
The pattern machinePour the root into a pattern; see whether the word exists
Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.
Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.
Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary AI
But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.
The grammarians on this pattern (4)
ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة
Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)' AI
Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
و نحو المظنة و المقبرة فتحا و ضما ليس بقياس
and words like maẓinna and maqbara (with a or u) are not by rule AI
Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
- “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
- “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
About thisWhat “attested” means here; the sources
Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.
The dictionaries
Ibn Fāris · 395الهاء والراء والباء كلمة واحدة هي هرب إذا فر وما له هارب ولا قارب أي صادر عن الماء ولا وارد أي لا شيء له .
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
The same letters, turned
The same three letters in all six orders. Choose one.
ه ر ب
الهاء والراء والباء كلمة واحدة هي هرب إذا فر وما له هارب ولا قارب أي صادر عن الماء ولا وارد أي لا شيء له
The letters h-r-b are a single word: haraba, when he fled. 'Ma lahu harib wa-la qarib,' meaning he has no one departing from water nor coming to it, i.e. he has nothing. AI
an entry in Ibn Fārislater sources onlyin none of them
Do these six share one core meaning?
Reference
About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary
al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).
A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).
Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).
Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.
Neighbours on the ring differ by one swap of two letters.
The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).
The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.
Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:
- 1 of 6319
- 2 of 6218
- 3 of 6164
- 4 of 6155
- 5 of 6107
- 6 of 658
- 1 of 6148
- 2 of 6108
- 3 of 6157
- 4 of 6179
- 5 of 6111
- 6 of 643
Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.
Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.
Letters & sound
- هhāʾdeep in the throat · voiceless, continuantSīb. · I. Jinnī
- رrāʾtip of the tongue, near the nūn · voiced, in betweenSīb. · I. Jinnī
- بbāʾbetween the lips · voiced, stopSīb. · I. Jinnī
How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under Reference.
Sharing two of its three letters (computed; kinship of form, not of meaning)
Reference
How it is madeSībawayh and Ibn Jinnī · phonetics
English throughout: AI translation of the Arabic AI
ه
فأقصاها مخرجا: الهمزة والهاء والألف
The furthest of them [the three in the throat] in place: the hamza, the hāʾ and the alif. Sībawayh, line 26548 ↗
فأولها من أسفله وأقصاه، مخرج الهمزة والألف والهاء، هكذا يقول سيبويه
The first of them [in the throat], from its lowest and furthest part, is the place of the hamza, the alif and the hāʾ: so Sībawayh says. Ibn Jinnī, line 965 ↗
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 ↗
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 ↗
Sībawayh, al-Kitāb (ed. Hārūn) and Ibn Jinnī, Sirr ṣināʿat al-iʿrāb; OpenITI digital texts (CC BY-NC-SA 4.0). Full credits on each letter's page.
In the Breath of the All-MercifulIbn ʿArabī · metaphysics
English throughout: AI translation of the Arabic AI
ه
Level of existence: أبتداء العالم · the beginning of the world
Divine Name: البديع · the Originator (who creates without prior model)
Lunar mansion: الشرطين · al-Sharaṭān (the Two Signs), first of daily time, when the sun is in Aries
Futūḥāt ch. 198, line 66017Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
وإلا الهاء والهمزة فإنهما باردتان رطبتان
And except hāʾ and hamza, for these two are cold and moist.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2583ر
Level of existence: السماء الخامسة · the fifth heaven
Divine Name: المصور · the Form-Giver (al-Muṣawwir)
Lunar mansion: الغفر · al-Ghafr
Futūḥāt ch. 198, line 64675Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582ب
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 62118Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
ه
With fatḥa ـَ
فهي الرحمة الطاهرة التي لا نهاية لها.
It is pure mercy that has no end.
With ḍamma ـُ
فهي اسم من أسمائه تعالى.
It is one of the names of God, Exalted is He.
With kasra ـِ
فهي إشارة إلى الخير الذي يخرج من ذوات المخلوقات.
It is an indication of the good that issues from the selves of created beings.
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.
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.
Two-letter nucleus14 roots in Ibn Fāris’s chapterه ر
Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 33315 ↗
- هرسالهاء والراء والسين : أصل صحيح يدل على دق وهزم في الشيء وهرست الشيء : دققته ومنه الهريسة والمهراس : حجر منقور لعله يدق فيه الشيء وربما كان مستطيلا يتوL33317
- هرشالهاء والراء والشين : كلمة واحدة هي مهارشة الكلاب : تحريش بعضها على بعض ومنه يقاس التهريش وهو الإفساد بين الناس . ومما ليس من هذا الباب هرشى : هضبة معL33326
- هرصالهاء والراء والصاد ليس بشيء إلا أنهم يقولون : الهريصة : مستنقع الماء .L33331
- هرضالهاء والراد والضاد سبيله سبيل ما قبله إلا أن أبا بكر زعم أن الهرض : الحصف يخرج بالإنسان من الحرL33334
- هرطالهاء والراء والطاء شيء يدل على اختصام وتشاتم . وتهارط الرجلان تشاتما وهرط في كلامه : خلط .L33337
- هرعالهاء والراء والعين : أصل صحيح يدل على حركة واضطراب وأهرع الرجل : ارتعد فرقا وسمي الأحمق هيرعا لاضطراب رأيه ويمكن أن الهاء فيه زائدة فيكون من باب يرع Q 2 · L33340
- هرفالهاء والراء والفاء يقولون : الهرف كالهذيان بالثناء على الإنسان إعجابا به يقولون : لا تهرف بما لا تعرف ويقولون : هرفت النخلة إذا عجلت إتاءها وما أرى هL33347
- هرلالهاء والراء واللام يقولون : الهرولة : بين المشي والعدو .L33351
- هرمالهاء والراء والميم كلمتان : إحداهما الهرم : كبر السن ويقال الهرمة : اللبؤة وابن هرمة : آخر ولد الرجل والأخرى الهرمان : العقل .L33353
- هروالهاء والراء والحرف المعتل والمهموز باب لم يوضع على قياس واصول كلمه متباينة ومما جاء منه : هروته بالهراوة : ضربته بها وهريت العمامة : صفرتهاL33356
- هربالهاء والراء والباء كلمة واحدة هي هرب إذا فر وما له هارب ولا قارب أي صادر عن الماء ولا وارد أي لا شيء له .Q 1 · L33366
- هرتالهاء والراء والتاء : كلمة تدل على سعة في شيء فالهرت : سعة الشدق والهريت : المرأة المفضاة .L33369
- هرجالهاء والراء والجيم أصل صحيح يدل على اختلاط وتخليط منه هرج الرجل في حديثه : خلط ويقاس على هذا فيقال للقتل هرج بسكون الراءL33372
- هردالهاء والراء والدال كلمات تدل على معالجة شيء بصبغ أو ما أشبهه وثوب مهرود : صبغ أصفر وهردت الثوب شققته وهردت عرضه : ثلبته وهردت اللحم : أنضجته شيئا تهرL33379
In the sister scriptsHebrew ה ר בSyriac ܗ ܪ ܒ
| Arabic | ه ر ب |
| Hebrew | ה ר ב |
| Syriac | ܗ ܪ ܒ |
| Ancient South Arabian (musnad) | 𐩠 𐩧 𐩨 |
| Phoenician | 𐤄 𐤓 𐤁 |
Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.
Reference