قنت

1 قُنُوتٌ is the inf. n. of قَنَتَ, (MA, Msb,) aor. ـُ (Msb,) and signifies The being obedient: (S, M, MA, Mgh, K, TA:) or the being constantly obedient: (IAmb, O, TA:) the former is the primary meaning: and hence, in the Kur [xxxiii. 35], ↓ وَالْقَانِتَاتِ ↓ وَالْقَانِتِينَ [And the obedient men and the obedient women]. (S, M, TA.) One says, قَنَتَ لِلّٰهِ, (MA,) and قَنَتَ اللّٰهَ, (TA,) [but this latter is unusual, the former only being authorized by the Kur-án (in iii. 38 and xxxiii.

31),] meaning He was obedient to God. (MA, TA.) And it is said in the Kur [ii. 110 and xxx. 25], ↓ كُلٌّ لَهُ قَانِتُونَ i. e. All are obedient unto Him: but the meaning here is, that the beings in heaven [and earth] are created by the will of God, and that none of them can alter the form in which it is created; the obedience here spoken of being obedience to the will [of God], not the obedience of religious service; some of them being obedient [in this sense], and others being disobedient. (L, TA.) [It is said that] the proper signification of ↓ القَانِتُ [or the signification that implies all the meanings of the word] is The performer of the command of God. (L, TA.) b2: It signifies also The act of standing; (Mgh, TA;) mentioned by Th, and asserted by him to be the primary meaning. (TA.) and (TA) The standing long. (IAmb, O, TA.) and (TA) The standing in the performance of the divinely-appointed act of prayer. (S, Msb, K, TA.) [See also 4.] Hence, (Mgh, Msb, TA,) it is said in a trad. (S, TA) of the Prophet, as a reply given by him to the question أَىُّ الصَّلَاةِ

أَفْضَلُ, (TA,) أَفْضَلُ الصَّلَاةِ طُولُ القُنُوتِ (S, Mgh, Msb, TA) i. e. [The most excellent characteristic of the performance of the divinely-appointed act of prayer is] the long continuance of the standing. (Mgh, * Msb, * TA.) And hence, قُنُوتُ الوِتْرِ; (S; [see art. وتر;]) or [as it is also termed] دُعَآءُ القُنُوتِ, which means The supplication of the standing; (Msb;) for one utters the supplication standing: (TA:) and what is thus termed (دُعَآءُ القُنُوتِ) is as follows: اَللَّهُمَّ إِنَّا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ وَنُؤْمِنُ بِكَ وَنَتَوَكَّلُ عَلَيْكَ وَنُثْنِى عَلَيْكَ الخَيْرَ وَلَا نَكْفُرُكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ اَللّٰهُمَّ إِيَّاكَ نَعْبُدُ وَلَكَ نُصَلِّى وَنَسْجُدُ وَإِلَيْكَ نَسْعَى وَنَحْفِدُ نَرْجُو رَحْمَتَكَ وَنَخْشَى عَذَابَكَ إِنَّ عَذَابَكَ بِالكُفَّارِ مُلْحِقٌ i. e. O God, verily we beg of Thee aid to be obedient and to forsake disobedience, and we beg of Thee forgiveness of sins, [and we believe in Thee, and we rely upon Thee,] and we laud Thee well, and we will not be unthankful to Thee for Thy favour, and we cast off and forsake him who disobeys Thee: [O God, Thee we worship, and to Thee we perform the divinely-appointed act of prayer, and prostrate ourselves;] and we are quick in working for Thee and in serving Thee: we hope for Thy mercy, and we dread Thy punishment: verily Thy punishment overtakes the unbelievers; thus this clause is expl. on the authority of Ks: or, as some say, it means, causes others to overtake, or become associated with, the unbelievers. (Mgh. [See also art. لحق.]) It is said of the Prophet, قَنَتَ شَهْرًا فِى صَلَاةِ الصُّبْحِ بَعْدَ الرُّكُوعِ يَدْعُو عَلَى رِعْلٍ وَذَكُوَانَ [He stood during a month, in the prayer of daybreak, after (the prayers of) the رُكُوع (pl. of رَكَعَ, q. v.), cursing (the tribes of) Rial and Dhekwán]. (TA.) b3: Also The act of supplicating [God]: (Zj, Mgh, O, Msb, K, TA:) this is the signification [most] commonly known. (Zj, Mgh, O, TA.) And [particularly, accord. to general usage,] The supplicating God [by addressing Him with the form of words mentioned above as used in what is termed دُعَآءُ القُنُوتِ], doing so standing. (TA.) b4: And The divinely-appointed act of prayer; syn. صَلَاةٌ. (IAmb, O, TA.) b5: And The being silent; (O, Msb, K, TA;) by which is meant (O, * TA) the withholding oneself from talking; (O, * K, TA;) in, or during, [the prayer called] الصَّلَاة. (O, * Msb, TA.) Hence, (O, Msb, TA,) accord. to a trad., (O, TA,) the saying in the Kur [ii. 239], وَقُومُوا

↓ لِلّٰهِ قَانِتِينَ [And stand ye unto God, in the divinely-appointed act of prayer, refraining from talking]. (O, Msb, TA.) b6: And The serving of God. (TA.) b7: And The continuing of the performance of the pilgrimage. (TA.) One says, [قَنَتَ and] ↓ اقنت, meaning He continued the performance of the pilgrimage. (IAar, O, K, TA.) b8: And The prolonging of engaging in warring, or warring and plundering. (TA.) One says, [قَنَتَ and] ↓ اقنت, meaning He prolonged the engaging in warring, or warring and plundering. (IAar, O, K, TA.) b9: And The confessing, or acknowledging, one's being in the condition of a servant [to God]. (TA.) b10: and The being lowly, humble, or submissive: (A, TA:) or the keeping to obedience [to God], with lowliness, humility, or submissiveness. (Er-Rághib, TA.) One says, قَنَتَ لَهُ He was, or became, lowly, humble, or submissive, to him. (TA.) and قَنَتَتِ المراة لِزَوْجِهَا, (A,) or لِبَعْلِهَا, (TA,) The woman was, or became, lowly, humble, or submissive, and obedient, to her husband: (A:) or was, or became, quiet and submissive; syn. أَقَرَّت. (TA.) [See also 4, and 8.]

A2: قَنَاتَةٌ [is an inf. n., of which the verb is قَنُتَ, like قَتُنَ, and] signifies The eating little [like قَتَانَةٌ]. (K.) 4 اقنت He stood long in the performance of the divinely-appointed act of prayer. (O, K.) [And قَنَتَ has the same, or nearly the same, meaning; as is shown above.] b2: Also, [like قَنَتَ عَلَى عَدُوِّهِ,] He cursed his enemy. (IAar, O, K.) b3: See also 1, last quarter, in two places. b4: Also He lowered, humbled, or submitted, himself to God. (IAar, O, K.) 8 اقتنت He was, or became, tractable, or submissive. (TA.) [And اكتنت has a similar meaning.]

قَنُوتٌ A woman lowly, humble, or submissive, and obedient [to her husband]. (A.) قَنِيتٌ A woman who eats little: (O, K:) as also قَتِينٌ. (O.) b2: سِقَآءٌ قَنِيتٌ i. q. مِسِّيكٌ, so in a copy of the K, meaning [A skin] that retains the water; and this is the right explanation: (TA:) but accord. to Az and Z, the word مسيك thus used is like أَمِيرٌ; and سِقَآءٌ مَسِيكٌ is expl. by Z as meaning [a skin] that does not exude, and by Az as meaning [a skin] that retains the water so that it does not exude: (TA in art. مسك:) in the present art., in some of the copies of the K, مُسِيلٌ, the act. part. n. from أَسَالَ المَآءَ; and thus in a copy of the Tekmileh. (TA in the present art.: in the O, in this art., it is مَسِيلٌ.) قَانِتٌ [part. n. of قَنَتَ in all its senses]: see three exs. in the first quarter of the first paragraph, and another ex. in the last quarter; its [broken] pl., in all its senses is قَنَّتٌ. (ISd, TA.)

شخس

1 شَخَسَ, aor. ـَ (K,) inf. n. شَخْسٌ, (S, A, O, K,) It was, or became, conflicting, incongruous, or dissimilar, in its several parts; شَخْسٌ being syn. with اِضْطِرَابٌ and اِخْتِلَافٌ [here used in the same, or nearly the same, sense]. (S, A, O, K.) b2: Also, (K,) inf. n. as above; (Lth, O, K;) or ↓ شاخس; (so says Lth, TA; and so in a copy of the A;) and ↓ تشاخس; (O, K;) said of an ass, (Lth, A, O, K,) He opened his mouth on the occasion of gaping (Lth, O, K) and smelling the urine of a she-ass: (Lth, O:) or he opened his mouth, raising his head, after smelling the dung. (A.) It is said that the primary signification of الشَّخْسُ is The opening of the mouth to gape. (Ham p. 196.) 3 شاخس فَاهُ, said of time, It caused his teeth to become incongruous; (ISk, A, O;) some of them being long and some of them being broken: (ISk, O:) this is the case in extreme old age: (A, TA:) شِخَاسٌ and مُشَاخَسَةٌ, [as inf. ns. of the pass. verb,] in relation to the teeth, signify their being in such a condition that some of them incline and some of them have fallen out: (JK, TA: *) one says, [شُوخِسَ فَاهُ, or شُوخِسَتْ أَسْنَانُهُ, and]

فُوهُ ↓ تشاخس, (A,) or تشاخست أَسْنَانُهُ, (S, O, K,) His teeth became incongruous, (S, A, O, K,) and some of them inclined and some of them fell out, (S, O, K,) by reason of extreme old age. (S, A, * O, K.) b2: شاخس الصَّدْعَ, said of the repairer of a wooden bowl, He made the crack of the bowl to incline, so that it remained not closed up. (O, K.) A2: See also 1.4 اشخس (assumed tropical:) He showed a sour, a crabbed, or an austere, face, (Aboo-Sa'eed, O, K,) لَهُ to him, (Aboo-Sa'eed, TA,) فِى المَنْطِقِ in speech; as also اشخص. (Aboo-Sa'eed, O, TA.) b2: And اشخسهُ, (O, K,) and اشخس بِهِ, (TA,) (assumed tropical:) He spoke evil of him behind his back, or in his absence, or otherwise, with truth, or though it might be with truth; syn. اِغْتَابَهُ; (O, K, TA;) as also اشخص به. (TA.) 6 تشاخس: see 1: and 3. b2: It (a crack in a wooden bowl) was made by the repairer to incline, so that it remained not closed up. (TA.) b3: It, said of the upper part of a man's skull, (i. e. said of his قِحْف, IDrd, O,) or said of his head, (K,) became severed in twain, in consequence of a blow: (IDrd, O, K:) or said of the two [lateral] bones of his head (قِحْفَا رَأْسِهِ), meaning تدانيا واختلفا; [but the former of these two verbs is app. a mistranscription for تَبَايَنَا; and the meaning, they became separated, each from the other, and not fitting together:] and it is sometimes said of the thumb; and of a vessel. (TA.) b4: تشاخس القَوْمُ (assumed tropical:) The people, or party, became distant, or remote, one from another. (JK.) b5: تشاخس أَمْرُ القَوْمِ (assumed tropical:) The state of affairs of the people, or party, became divided, (O, K, * TA, *) and conflicting, or inconsistent. (TA.) And تشاخس مَا بَيْنَ القَوْمِ (assumed tropical:) The state between the people, or party, became bad, or corrupt. (ISk, S, O, K. *) شَخِيسٌ (assumed tropical:) An affair, or a state of affairs, (أَمْرٌ,) disorganized, disordered, or unsettled; syn. مُتَفَرِّقٌ. (K.) b2: (assumed tropical:) Speech in which is a sour, a crabbed, or an austere, look: (JK: [like شَخِيصٌ:]) or (tropical:) incongruous, or discordant, speech; (O, K, TA;) as also ↓ مُتَشَاخِسٌ, (A 'Obeyd, TA, in art. شخص,) and مُتَشَاخِصٌ. (K ibid.) b3: [A man] adverse to that which he is commanded to do. (TA.) مُتَشَاخِسٌ: see the next preceding paragraph.