قد

1 قَدَّهُ, aor. ـُ (S, M, O, L, Msb,) inf. n. قَدٌّ; (S, M, A, O, L, Msb, K;) and ↓ قدّدهُ, (M, L,) [but this app. has an intensive signification, or denotes repetition of the action, or its relation to several objects,] inf. n. تَقْدِيدٌ; (L, K;) and ↓ اقتدّهُ, (M, L,) inf. n. اِقْتِدَادٌ; (K;) He cut it in an enlongated form; or lengthwise: (IDrd, M, L, K:) or slit, split, clave, rent, or divided, it, (namely, a thong, &c., S, O, L, and a garment, or piece of cloth, L,) lengthwise: (S, M, A, O, L, Msb, K:) and he cut it off entirely: (M, L, K:) or he cut it, or cut it off, in an absolute sense: (TA:) he cut it, namely, a skin: and he rent it, namely, a garment, or piece of cloth, or the like. (L.) One says, ضَرَبَهُ بِالسَّيْفِ فَقَدَّهُ بِنِصْفَيْنِ [He smote him with the sword and clave him in halves,] (L, Msb, *) or قَدَّهُ نِصْفَيْنِ. (A.) And قَدَّ القَلَمَ وَقَطَّهُ [He slit the writing-reed, and nibbed it, or cut off its point breadthwise, or crosswise]: (A, TA:) [for] قَطَّهُ is opposed to قَدَّهُ: (S and TA in art. قط:) and both of these verbs occur in a trad. describing 'Alee's different modes of cutting [with the sword] when contracting himself and when stretching himself up. (TA.) b2: And [hence] قَدَّ, (S, M, A, L,) inf. n. قَدٌّ, (M, L, K,) (tropical:) He clave, cut through by journeying, or passed through, the desert, (S, M, A, O, L, K,) and the night. (M, L) b3: and قَدَّ بِهِ الطَّرِيقُ, (so in a copy of the M,) or قَدَّتْهُ الطَّرِيقُ, (so in the L and TA,) aor. and inf. n. as above, (M, L, TA,) i. q. قَطَعَهُ (M) or قَطَعَتْهُ (L, TA) (tropical:) [The road cut him off, app. from his companions, or from the object of his journey: compare قَطَعَ بِهِ and قُطِعَ بِهِ]. b4: And قَدَّ الكَلَامَ, (M, L,) inf. n. as above, (M, L, K,) i. q. قَطَعَهُ (M, L, K *) and شَقَّهُ (M, L) [both of which explanations may here mean, as قَطَعَ الكَلَامَ generally does, (assumed tropical:) He cut short, or broke off, the speech; or ceased from speaking: or both may here mean, as قَطَعَ الكَلَامَ sometimes does, he articulated speech, or the speech: compare this latter rendering with an explanation of شَقَّقَ الكَلَامَ]. b5: [قَدَّهُ also signifies He cut it out, or shaped it, in any manner, whether lengthwise or otherwise; like قَتَّهُ: see this latter, and a verse cited as an ex. of its inf. n.: and see also a saying near the end of the first paragraph of art. فرى. Hence] قُدَّ فُلَانٌ قَدَّ السَّيْفِ [Such a one was shaped with the shaping of the sword] means (tropical:) such a one was made goodly, or beautiful, in respect of التَّقْطِيع [i. e. conformation, or proportion, &c., like as is the sword]. (S, O, L, TA.) [See also قَدٌّ, below.] b6: And قُدّ means also (assumed tropical:) He suffered a pain [app. what may be termed a cutting pain] in the belly, called قُدَاد. (M, L, K.) 2 قَدَّّ see 1, first sentence. b2: [Hence,] قدّد, (as implied in the L,) or قدّد اللَّحْمَ, (A, O, *) inf. n. تَقْدِيدٌ, (O, L,) He made قَدِيد [i. e. he cut flesh-meat into strips, or oblong pieces, and spread them in the sun, or salted them and spread them in the sun, to dry]. (L.) A2: قدّد عَلَيهِ, said of a garment, It fitted him, or suited him, in size and length. (L, from a trad.) 4 اقدّ عَلَيْهِ, said of food, (assumed tropical:) It occasioned him a pain in the belly, termed قُدَاد. (IKtt, TA.) 5 تَقَدَّّ see 7. b2: تقدّد said of a garment, or piece of cloth, It was, or became, much slit or rent. or ragged, or tattered, (O, K, TA,) and old and worn out. (TA.) b3: And, said of flesh-meat, quasi-pass. of 2, [i. e. It was, or became, cut into strips, or oblong pieces, and spread in the sun, or salted and spread in the sun, and so dried.]. (O.) b4: And, said of a company of men (قَوْمٌ), It became separated (S, M, O, L, K) into قِدَد [or parties, &c., pl. of قِدَّةٌ, q. v.]. (M, L.) b5: Also, said of a thing, (TA,) [perhaps from the same v. said of flesh-meat,] It was, or became, dry; or it dried, or dried up. (K, TA.) b6: And تقدّدت said of a she-camel, She became somewhat lean (O, K) after having been fat: (O:) or she became fat, (TA,) or began to become fat, after having been lean. (K, TA.) 7 انقدّ, (S, M, A, O, L, Msb, K,) and ↓ تقدّد, (M, L, K,) [but the latter app. has an intensive signification, or is said of a number of things,] the former said of a skin, and of a garment, or piece of cloth, (A,) not said of aught except some such thing as a bag for travelling-provisions and for goods or utensils &c., and such as clothing, (O,) It became cut in an elongated form; or lengthwise: (L, K:) or became slit, split, cloven, rent, or divided, lengthwise: (S, M, A, O, L, Msb, K:) or became cut off entirely: (M, L, K:) or became cut, or cut off. (TA.) 8 إِقْتَدَ3َ see 1, first sentence. b2: اقتدّ الأُمُورَ means (tropical:) He considered the affairs, forcasting their issues, or results, and discriminated them: (S, O, K:) or he devised the affairs, and considered what would be their issues, or results. (M.) 10 استقدّ (tropical:) It contained, or continued in one manner, or state. (Ibn-'Abbád, A, O, K,) لَهُ to him. (A.) And (assumed tropical:) It (an affair, TA) was, or became, uniform, or even in its tenour. (Ibn-'Abbád, O, K, TA.) And استقدّت الإِبِلُ (assumed tropical:) The camels went on undeviatingly, in one course, way, or manner: (O, K:) so says AA. (O.) قَدْ is a noun and a particle: (S, O, Mughnee, K:) and as a noun it is used in two ways. (Mughnee, K.) b2: (I) It is a noun syn. with حَسْبُ; (S, O, Mughnee, K;) generally used indeclinably; (Mughnee, K;) thus accord. to the Basrees; with the د quiescent; (TA;) because resembling قَدْ the particle in respect of the letters composing it, and many other particles in respect of its form, (Mughnee, TA,) such as عَنْ and بَلْ &c.: (TA:) one says, قَدْ زَيْدٍ دِرْهَمٌ [The sufficiency of Zeyd (i. e. what is sufficient for Zeyd) is a dirhem], (Mughnee, K,) with the د quiescent; (Mughnee, * K, * TA;) and قَدِى (S, O) and قَدْنِى (S, O, Mughnee) [both] meaning حَسْبِى [My sufficiency (i. e. what is sufficient for me)]; (S, O;) the ن in قَدْنِى being inserted in order to preserve the quiescence [of the final letter of the noun] because this is the original characteristic of what they make indeclinable; (Mughnee;) but the insertion of the ن in this case is anomalous, for it is [by rule] only added in verbs, by way of precaution, [to prevent the confusion of the pronominal affix of the verb and that of the noun,] as in ضَرَبَنِى: (S, O:) [see, however, in the next sentence, an explanation of قَدْنِى accord. to which the ن is inserted regularly:] accord. to Yaakoob, using قَدْ in the sense of حَسْبُ, one says, مَا لَكَ عِنْدِى إِلَّا هٰذَا فَقَدْ i. e. فَقَطْ [There is nothing for thee with me, or nothing due to thee in my possession, except this, and it is a thing sufficient, or it is enough, فَقَطْ being held to signify properly فَحَسْبُ, but it is commonly used as meaning and no more]; and he asserts it [i. e. قَدْ] to be a substitute [for قَطْ]: (M:) and it is also used declinably; (Mughnee, K;) thus accord. to the Koofees; (TA;) but this is rare: (Mughnee:) one says قَدُ زَيْدٍ, making it marfooa, (Mughnee, K,) like as one says حَسْبُهُ; and قَدِى without ن [as mentioned above,] like as one says حَسْبِى. (Mughnee.) b3: (2) It is also a verbal noun, syn. with يَكْفِى: one says, قَدْ زَيْدًا دِرْهَمٌ [A dirhem suffices, or will suffice, Zeyd], and قَدْنِى دِرْهَمٌ [A dirhem suffices, or will suffice, me]; (Mughnee, K;) like as one says يَكْفِى زَيْدًا دِرْهَمٌ, and يَكْفِيْنِى دِرْهَمٌ. (Mughnee, K. *) A2: As a particle, it is used peculiarly with a verb, (Mughnee, K,) [i. e.] as such it is not preposed to anything except a verb, (S, O,) either a pret. or an aor. , (TA,) from which it is not separated unless by an oath, (Mughnee,) such as is perfectly inflected, enunciative, (Mughnee, K,) not an imperative, (TA,) affirmative, and free from anything that would render it mejzoom or man-soob, and from what is termed حَرْف تَنْفِيس [i. e.

سَوْفُ and its variants]: and it has six meanings. (Mughnee, K.) b2: (1) It denotes expectation: (M, Mughnee, K:) and when it is with an aor. , this is evident; (Mughnee;) one says قَدْ يَقْدَمُ الغَائِبُ, (Mughnee, K,) meaning It is expected that the absent will come: (TA:) and most affirm that it is thus used with a pret.: (Mughnee:) accord. to some, (M,) it is used in reply to the saying لَمَّا يَفْعَلْ [i. e. “ He has not yet done ” such a thing, which implies expectation that he would do it]; (S, M, O;) the reply being, قَدْفَعَلَ [Already he has done the thing]: (M:) and Kh asserts that it is used in reply to persons expecting information; (S, M, * O, Mughnee;) [for to such] you say, قَدْ مَاتَ فَلَانٌ [Already such a one has died]; but if one inform him who does not expect it, he does not say thus, but he says [merely] مَاتَ فُلَانٌ: (S, O:) thus some say قَدْ رَكِبَ الأَمِيرُ [Already the commander has mounted his horse] to him who expects his mounting: some, however, disallow that قَدْ is used to denote expectation with the pret. because the pret. denotes what is already past; and hence it appears that those who affirm it to be so used mean that the pret. denotes what was expected before the information: (Mughnee: [in which it is added, with some other observations, that, in the opinion of its author, it does not denote expectation even with the aor. ; because the saying يَقْدَمُ الغَئِبُ denotes expectation without قَدْ:]) MF says, What we have been orally taught by the sheykhs in ElAndalus is this, that it is a particle denoting the affirmation of truth, or certainty, when it occurs before a pret., and a particle denoting expectation when it occurs before a future. (TA.) b3: (2) It denotes the nearness of the past to the present: (O, Mughnee, K:) so in the saying قَدْ قَامَ زَيْدٌ [Zeyd has just, or just now, stood; a meaning often intended by saying merely, has stood]; (Mughnee, K;) for this phrase without قد may mean the near past and the remote past; (Mughnee;) and so in the saying of the muëdhdhin, قَدْ قَامَتِ الصَّلَاةُ [The time of the rising to prayer has just come, or simply has come]: (O:) [and, when thus used, it is often immediately preceded by the pret. or aor. of the verb كَانَ; thus you say, كَانَ قَدْ ذَهَبَ He had just, or simply had, gone away; and يَكُونُ قَدْ ذَهَبَ He will, or shall, have just, or simply have gone away:] and accord. to the Basrees, except Akh, it must be either expressed or understood immediately before a pret. used as a denotative of state; as in [the saying in the Kur ii. 247,] وَمَا لَنَا أَلَّا نُقَاتِلُ فِى سَبِيلِ اللّٰهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا [And what reason have we that we should not fight in the cause of God when we have been expelled from our abodes and our children?]; and in [the saying in the Kur iv. 92,] أَوْ جَاؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أنْ يُقَاتِلُوكَمْ [Or who come to you, their bosoms being contracted so that they are incapable of fighting you, or their bosoms shrinking from fighting you]; but the Koofees and Akh says that this is not required, because of the frequent occurrence of the pret. as a denotative of state without قَدْ, and [because] the primary rule is that there should be no meaning, or making, anything to be understood, more especially in the case of that which is in frequent use: (Mughnee:) Sb [however] does not allow the use of the pret. as a denotative of state without قَدْ; and he makes حصرت صدورهم to be an imprecation [meaning may their bosoms become contracted]: (S in art. حصر; in which art. in the present work see more on this subject:) and the inceptive لَ is prefixed to it like of the saying, إِنَّ زَيْدًا لَقَدْ قَامَ [Verily Zeyd has just stood, or has stood]; because the primary rule is that it is to be prefixed to the noun, and it is prefixed to the aor. because it resembles the noun, and when the pret. denotes a time near to the present it resembles the aor. and therefore it is allowable to prefix it thereto. (Mughnee.) [See also the two sentences next after what is mentioned below as the sixth meaning.] b4: (3) It denotes rareness, or paucity; (Mughnee, K;) either of the act signified by the verb, (Mughnee,) as in [the saying], قَدْ يَصْدُقُ الكَذُوبُ [In some few instances the habitual liar speaks truth]; (Mughnee, K;) or of what is dependent upon that act, as in [the saying in the Kur xxiv. last verse,] قَدْ يَعْلَمُ مَا

أَنْتُمْ عَلَيْهِ [as though] meaning أَنَّ مَا هُمْ عَلَيْهِ هُوَ

أَقَلُّ مَعْلُومَاتِهِ [so that it should be rendered At least He knoweth that state of conduct and mind to which ye are conforming yourselves]: but some assert that in these exs. and the like thereof it denotes the affirmation of truth, or certainty; [as will be shown hereafter;] and that the denoting of rareness, or paucity, in the former ex. is not inferred from قَدْ, but from the saying الكَذُوبُ يَصْدُقٌ. (Mughnee.) b5: (4) It denotes frequency; (Mughnee, K;) [i. e.] sometimes (S, O) it is used as syn. with رُبَّمَا [as denoting frequency, as well as with رُبَّمَا in the contr. sense, mentioned in the next preceding sentence]: (S, M, O:) thus in the saying (S, M, O, Mughnee, K) of the Hudhalee, (M, Mughnee,) or 'Abeed Ibn-El-Abras, (IB, TA,) قَدْ أَتْرُكُ القِرْنَ مُصْفَرًّا أَنَامِلُهُ [Often I leave the antagonist having his fingers' ends become yellow]. (S, M, O, Mughnee, K.) b6: (5) It denotes the affirmation of truth, or certainty: thus in [the saying in the Kur xci. 9,] قَدْ أَفْلَحَ مَنْ زَكَّاهَا [Verily, or certainly, or indeed, or really, he prospereth, or will prosper, who purifieth it; (namely, his soul;) each pret. here occupying the place of a mejzoom aor. ]: (Mughnee, K:) and thus accord. to some in [the saying in the Kur xxiv. last verse, of which another explanation has been given above,] قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ [Verily, or certainly, &c., He knoweth that state of conduct and mind to which ye are conforming yourselves]. (Mughnee.) b7: (6) It denotes negation, (Mughnee, K,) accord. to ISd, (Mughnee,) occupying the place of مَا, (M,) in the saying, قَدْ كُنْتَ فِى خَيْرٍ فَتَعْرِفَهُ, (M, Mughnee, K,) with تعرف mansoob, [as though meaning Thou wast not in prosperity, that thou shouldst know it,] (Mughnee, K,) heard from one of the chaste in speech: (M:) but this is strange. (Mughnee.) b8: [When it is used to denote the nearness of the past to the present, as appears to be indicated by the context in the O,] قَدْ may be separated from the verb by an oath; as in قَدْ وَاللّٰهِ أَحْسَنْتَ [Thou hast, by God, done well] and قَدْ لَعَمْرِى بِتُّ سَاهِرًا [I have, by my life, or by my religion, passed the night sleepless]. (O, Mughnee. [In the latter, this and what here next follows are mentioned before the explanations of the meanings of the particle; probably because the meaning in these cases can hardly be mistaken.]) And the verb may be suppressed after it, (M, * O, Mughnee,) when its meaning is apprehended, (O,) or because of an indication; (Mughnee;) as in the saying of En-Nábighah (M, O, Mughnee) Edh-Dhubyánee, (O,) أَفِدَ التَّرَحُّلُ غَيْرَ أَنَّ رِكَابَنَا لَمَّا تَزُلْ بِرِحَالِنَا وَكَأَنْ قَدِ [The time of departure has drawn near, though the camels that we ride have not left with our utensils and apparatus for travelling, but it is as though they had (left)]; meaning كَأَنْ قَدْ زَالَتْ. (M, O, Mughnee.) b9: If you make قَدْ an اِسْم [i. e. a subst. or a proper name], you characterize it by teshdeed: therefore you say, كَتَبْتُ قَدًّا حَسَنَةً [I wrote a beautiful قد]; and so you do in the case of كَىْ and هُوَ and لَوْ; because these words have no indication of what is deficient in them [supposing them to be originally of three radical letters], therefore it is requisite to add to the last letter of each what is of the same kind as it, and this is incorporated into it: but not in the case of ا; for in this case you add ء; thus if you name a man لَا, or مَا, and then add at the end of it ا, you make it ء; for you make the second ا movent, and ا when movent becomes ء: (S, O:) so says J, [and Sgh has followed him in the O,] and such is the opinion of Akh and of a number of the grammarians of El-Basrah [and of El-Koofeh (MF)], and F has quoted this passage in the B and left it uncontradicted: but IB says, (TA,) [and after him F in the K,] this is a mistake: that only is characterized by teshdeed of which the last letter is infirm: you say, for هُوَ, (IB, K,) used as the name of a man, (IB,) هُوٌّ, (IB, K,) and for لَوْ you say لَوٌّ, and for فِى you say فِىٌّ; (IB;) and such is characterized by teshdeed only in order that the word may not be reduced to one letter on account of the quiescence of the infirm letter [which would disappear] with tenween [as it does in دَمٌ and يَدٌ &c.]: (K:) but as to قَدْ, if you use it as a name, you say قَدٌ; (IB, K;) and for مَنْ you say مَنٌ, and for عَنْ you say عَنٌ; (K;) like يَدٌ (IB, K) and دَمٌ &c.: (K:) F, however, [following IB,] is wrong in calling J's statement a mistake; though the rule given by him [and IB] is generally preferred. (MF, TA.) قَدٌّ The skin of a lamb or kid: (M, A, L, Msb, K:) or [only] of a kid: (S, O, L:) or, accord. to IDrd, a small skin, but of what kind he does not say: (M, L:) pl. (of pauc., S) أَقُدٌّ and (of mult., S) قِدَادٌ (ISk, S, M, L, Msb, K) and [of pauc. also] أَقِدَّةٌ, which is extr. (M, L.) Hence the saying, ↓ فُلَانٌ مَا يَعْرِفُ القَدَّ مِنَ القِدِّ Such a one knows not the skin of a lamb, or kid, from the thong. (A.) And hence, (O, K,) it is said in a prov., (S, M, A, O,) مَا يَجْمَلُ قَدَّكَ إِلَى أَدِيمِكَ (S, M, A, O, K) What approximates thy skin of a lamb, or kid, to thy hide [of a full-grown beast]? meaning, accord. to Th, (assumed tropical:) what makes the great to be like the little? (M: [or the little to be like the great?]) or meaning what induces thee to make thy small affair [appear] great? (S:) or what approximates thy small [affair] to thy great? (O, K:) applied to him who transgresses his proper limit; (M, O, K;) and to him who compares the contemptible with the noble. (O, K.) b2: See also قِدٌّ, in two places.

A2: Also (assumed tropical:) The measure, quantity, size, or bulk, (M, L, Msb, K,) of a thing: (M, L:) (tropical:) the conformation, or proportion, syn. تَقْطِيع, (S, M, A, O, L, K,) of a thing, (M, L,) or of a young woman, (A,) or of a man: (K:) (tropical:) the stature, syn. قَامَة, (S, A, O, L, K,) of a man: (K:) (assumed tropical:) his justness of form, or symmetry: (M, L, K:) and (assumed tropical:) his figure, person, or whole body: (M, L:) pl. [of pauc.] أَقُدٌّ (M, L, K) and أَقِدَّةٌ, (K,) which is extr., (TA,) and [of mult.] قُدُودٌ (M, L, K) and قِدَادٌ. (K.) One says, هٰذَا عَلَى قَدِّ ذَاكَ (assumed tropical:) This is equal in measure, quantity, size, or bulk, to that; is like that. (Msb.) And شَىْءٌ حَسَنُ القَدِّ (assumed tropical:) A thing goodly, or beautiful, in respect of conformation, or proportion. (L.) And جَارِيَةٌ حَسَنَةُ القَدِّ (tropical:) A young woman goodly, or beautiful, in respect of stature, and of conformation, or proportion. (A.) And غُلَامٌ حَسَنُ القَدِّ (assumed tropical:) A young man goodly, or beautiful, in respect of justness of form, or symmetry, and in person, or the whole of his body. (M, L.) A3: See, again, قِدٌّ.

A4: By the phrase يَا وَيْلَ قَدٍّ, addressed to Mikdád, in a verse of Jereer, is meant يَا وَيْلَ مِقْدَادٍ [O, woe to thee Mikdád]; the poet restricting himself to some of the letters [of the name]: an instance [more obviously] of a similar kind is سَلَّام used by El-Hoteiäh for سُلَيْمَان. (O.) قُدٌّ A certain marine fish, (O, K,) the eating of which is said to increase [the faculty of] الجِمَاع. (O.) قِدٌّ A thing that is مَقْدُود [i. e. cut in an elongated form, &c.]. (M, L.) b2: [And hence] A thong cut from an untanned skin, (S, M, * A, O, * L, Msb, K,) with which sandals or shoes are sewed, (M, * L, Msb,) and with which a captive is bound; (A;) pl. أَقُدٌّ: (S, O, L:) and [as a coll. gen. n.] thongs, cut from an untanned skin, with which camels' saddles and [the vehicles called]

مَحَامِل are bound: (M, L:) and ↓ قِدَّةٌ [of which the pl. is قِدَدٌ] is a more special term, (S, O, L,) signifying a single thong of this kind. (K.) See an ex. voce قَدٌّ. b3: And (hence, L) A whip; (O, L, K;) as also ↓ قَدٌّ. (K.) Thus in the trad., لَقَابُ قَوْسِ أَحَدِكُمْ وَمَوْضِعُ قِدِّهِ فِى الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا, (O, * L,) or ↓ قَدِّهِ, (K,) i. e. Verily the space that would be occupied by the bow of any one of you, and the place that would be occupied by his whip, in Paradise, are better than the present [sublunary] world and what is in it: or قِدّه may here have the meaning next following. (L.) b4: A sandal; because cut in an elongated form from the skin: (O, L:) or a sandal not stripped of the hair, in order that it may be more pliant. (IAar, O, L.) b5: And A vessel of skin. (S, O, K.) One says, مَا لَهُ قِدٌّ وَلَا قِحْفٌ He has not a vessel of skin nor a vessel of wood: (S, O, M:) or a skin nor a fragment of a drinking-cup or bowl. (M.) b6: شَدِيدُ القِدِّ occurs in a trad. as some relate it, meaning Having a strong bowstring: but accord. to others, it is ↓ شَدِيدُ القَدِّ, meaning strong in pulling the bow. (L.) قِدَّةٌ: see قِدٌّ. b2: Also A piece of a thing. (M, L.) b3: And hence, (M,) A party, division, sect, or distinct body or class, of men, holding some particular tenet, or body of tenets, creed, opinion, or opinions, (S, M, O, L, Msb, K,) accord. to some, (Msb,) of whom each has his own, (S, O, L, K,) or of which each has its own, (Msb,) erroneous opinion: (S, O, L, Msb, K:) pl. قِدَدٌ. (Msb.) Hence, كُنَّا طَرَائِقَ قِدَدًا, (S, L, O, K,) in the Kur [lxxii. 11], (L, O,) said by the Jinn, (Fr, L,) We were parties, or sects, differing in their erroneous opinions, or in their desires: (Fr, O, L, K:) or separate [sects]; Muslims and not Muslims: (Zj:) or diverse, or discordant, or various, sects; Muslims and unbelievers. (Jel.) And one says, صَارَ القَوْمُ قِدَدًا The people became divided, or different, in their states, or conditions, and their desires, or erroneous opinions. (L.) قَدَادٌ The hedge-hog: b2: and The jerboa. (O, K.) قُدَادٌ A pain [app. what may be termed a cutting pain] in the belly. (S, M, O, L, K.) حَبَنًا وَقُدَادًا is a form of imprecation, meaning [May God inflict upon thee] dropsy, and a pain in the belly. (L.) قَدِيدٌ, (S, M, O, L, K,) or لَحْمٌ قَدِيدٌ, (Msb,) Flesh-meat cut into strips, or oblong pieces: (M, L, K:) or cut, (M,) or cut into oblong pieces, and spread, or spread in the sun, to dry: (M, L, K:) or salted, and dried in the sun: (L:) i. q. لَحْمٌ مُقَدَّدٌ: (S, O, L:) قَدِيدٌ is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ. (L.) b2: ثَوْبٌ قَدِيدٌ A garment, or piece of cloth, [slit, or rent, and] old and worn out. (S, O, L, K.) قُدَيْدٌ A small مِسْح [or garment of thick, or coarse, hair-cloth], (M, * K, * TA,) such as is worn by persons of low condition. (TA.) قَدِيدِيُّونَ, (IAth, O, K, TA,) thus accord. as a trad., in which it occurs is related, (IAth, TA,) not to be pronounced with damm, (K,) or, as some say, it is [قُدَيْدِيُّونَ, i. e.] with damm to the ق and fet-h to the [first] د, (IAth, TA,) and thus in the handwriting of Z in the “ Fáïk,” (O,) [and thus I find it in a copy of the A,] The followers of an army, consisting of handicraftsmen, (A, IAth, O, K, TA,) such as the repairer of cracked wooden bowls, and the farrier, (O, K, TA,) and the blacksmith: (O, TA:) of the dial. of the people of Syria: as though they were called by the former appellation because of the tattered state of their clothing; (O;) or by the latter as though, by reason of their low condition, they wore the small مِسْح called قُدَيْد; or from التَّقَدُّدُ, because they disperse themselves in the provinces on account of need, and because of the tattered state of their clothing; and the diminutive form denotes mean estimation of their condition: (IAth, TA:) a man (IAth, O, TA) of them (O) is reviled by its being said to him يَا قَدِيدىُّ (IAth, O, TA) and يا قُدَيْدِىُّ: (IAth, TA:) and it is commonly used in the language of the Persians also. (O.) قَيْدُودٌ A she-camel long in the back: (O, K:) but this is said to be derived from القَوْدُ, like الكَيْنُونَةُ from الكَوْنُ: (L:) [see art. قود:] pl. قَيَادِيدُ. (K. [In the O the pl. is written قَنَادِيدُ.]) مَقَدٌّ (tropical:) A road: (A, K, TA:) because it is cut: so in the phrase مَفَازَةٌ مُسْتَقِيمَةُ المَقَدِّ (tropical:) [A desert, or waterless desert, whereof the road is straight, or direct]. (A, TA.) b2: (assumed tropical:) The rima vulvæ of a woman. (M, L.) b3: (assumed tropical:) The part of the back of the neck that is between the ears. (K, L.) [A dial. var. of, or a mistake for, مَقَذٌّ.]) b4: And i. q. قَاعٌ, i. e. (assumed tropical:) An even, or a plain, place. (S, M, O, L.) مِقَدٌّ, like مِدَقٌّ [in measure], (K, [in a copy of the M, erroneously, مَقَدّ,]) or ↓ مِقَدَّةٌ, (L,) The iron instrument with which skin is cut (يُقَدُّ). (L, * K, * TA.) مِقَدَّةٌ: see the next preceding paragraph.

مَقَدِّىٌّ Wine of El-Makadd, a town of the region of the Jordan, (K,) or, as is said in the Marásid and the Moajam, near Adhri'át, in the Howrán; (TA;) wrongly said by J to be without teshdeed to the د, for the wine called مَقَدَىٌّ is different from that called مَقَدِّىٌّ: (K:) or it is wine boiled until it is reduced to half its original quantity; likened to a thing that is divided (قُدَّ) in halves; so accord. to Rejá Ibn-Selemeh, and in the Nh and Ghareebeyn; and sometimes it is pronounced without teshdeed to the د. (TA.)

دق: دَقّ: دقت سلسة الجبال: تمهدت وتسطحت واستوت (معجم الادريسي).
دقّ: طرق المعادن. (المقري 1: 602) ويجب قراءة الفعل دَقّ كما قلت في رسالتي إلى السيد فليشر (ص83).
دقّ: درس الحنطة وداسها. (ألف ليلة برسل 6: 210).
دقّ: قرع الطبل. (بوشر، همبرت ص98، مملوك 1: 173 - 174).
وتستعمل دق الطبل بمعنى هذى وثرثر. (همبرت ص239).
ودَقَّ: قرع الناقوس (بوشر، همبرت ص156 - 157، محيط المحيط، باين سميث 1561) دق الجرس: قرعه بتواتر، واتر قرعه، وجلجلة من غير حاجة (بوشر).
ودقّ: رنّ، دوى (بوشر).
دقت البوقات: نفخ في البوقات ودوت، ودقت الساعة: رنّت (بوشر).
دق نوبة: بوّق، نغّم بالبوق (بوشر).
ودقّ: ركز، غرز، أوتد (بوشر، ألف ليلة 1: 21).
دقّ المراس: ألقى المرساة (الانجر). (ألف ليلة 2: 30).
دقّ: ضرب، شعر بحركة اضطراب (بوشر).
دقّ: وَشَم (بوشر، لين عادات 2: 121).
دق على: ضرب على، عزف على وهو من مصطلح الموسيقى (بوشر).
دقّ في: تشبث ب، امسك به بقوة بغتة. (بوشر).
ودقّ: تعلق به ودعاه إلى الدخول، ويقال هذه في الكلام عن البغيّ (بوشر).
دقّ المعاملة: ضرب النقود (بوشر).
دق الكيمياء زيف النقود، ضرب نقوداً مزيفة (بوشر).
دقَّق (بالتشديد): نقّى الكتان (بوشر).
ودقَّق: محّص، أمعن النظر (بوشر).
وفي كتاب الخطيب (ص55 ق): من أهل المعرفة بصناعة الطب وتدقيق النظر فيها.
وفي المقري (1: 569): له تدقيق في التصوف. انظر أيضاً: تدقيق فيما يلي: دقَّق: صفّي، جوهر (بوشر). وأقرأ فيه دقَّق بدل دفَّق.
ودقق على الشيء: محّص ونقّر عنه وعني بفصحه، وتفحصه. (بوشر).
ودقق على فلان: نَقَب عن سلوكه وتقصاه، وألح بالسؤال عليه (بوشر).
ودقَّق: ذر عليه دقيقاً، غشاه بالدقيق وهو الطحين (الكالا).
أَدَق. أدق في عرضه: ذمّه وشتمه. (أساس البلاغة في مادة ولع).
تَدَفَّق: تغشى بالدقيق (الكالا).
اندق: الباب يندق: الباب يقرع (فوك، بوشر).
اندق في: اصطدم، صدم (بوشر).
استدقّ الطريق: ضاق (معجم البلاذري).
استدق الشيء: سهل حمله (معجم البلاذري).
دَقّ: وَشْم (لين عادات 1: 56). دق موزون: حركة، جزء رئيسي في عمل موسيقى طويل، دوزنة (بوشر) دقّ النبض: حركة العرق. ضربات النبض (بوشر).
دق الناقوس: اسم للبحر المتدارك البحر السادس عشر من بحور العروض حين يصبح الجزء فَعِلُن كقول الشاعر
ما لي مال إلا درهَمْ ... أو بذوني ذاك الأدهم
(محيط المحيط).
دِقّ: يلفظونها في أسبانيا دَقّ. (فوك، الكالا).
دق السكر: ما تفتتت منه قطعاً صغيرة، ويقال له دَقّ ودِق (محيط المحيط).
ودَقّ الفحم: ما تكسر منه ناعماً (بوشر، فهرست المخطوطات الشرقية في مكتبة ليدن 1: 155، ألف ليلة 1: 144) ويقال له دَقّ ودِقّ.
حمى الدق: بدلاً من أن يقال حمى الدق يقال الدق فقط، غير أن هذا يعتبر خطأ. (معجم المنصوري، ويذكر نيبور في رحلة إلى بلاد العرب (ص34) دق فقط في هذا المعنى.
حمار دق: حمار صغير مثل حمير سردينيا (الكالا).
دقّ: اسم نسيج رقيق. ويقول الثعالبي في اللطائف (ص97) إنه نسيج من الكتان. غير أن دق الطرز (الثعالبي لطائف ص1) لا بد أن يدل على نوع من الديباج. ونجد في هذا المعنى دق المطرق (ألف ليلة برسل 3: 281) ودق المطرقة، ودق فقط. (الملابس ص392).
دَقَّة: ضربة، لطمة (بوشر)، ولعل هذه الكلمة تدل على هذا في قولهم الذي سار مسير الأمثال: دقة بدقة ولو زدتُ لزاد السقّاء. (ألف ليلة 2: 400) وعلى هذا لابد من ترجمتها بما معناه: ضربة بضربة ولو زدت لزاد السقاء. وفي ألف ليلة حكاية أصل هذا القول. وفي طبعة برسل (8: 216) الكلمة الأخيرة الشقة.
زَوَّل الدَقّات: أزال النتوءات من الأواني المعدنية (الكالا) وقد فسرها فكتور بقوله أزال النتوءات والتديات من أواني النحاس والقصدير التي أصابها من الطرق أو السقوط، وسواها.
دَقّة: وشم (محيط المحيط). ودقة الكرش: أخلاط من الورس والفلفل وكبش القرنفل والقرفة والكراوية والكمون يطيب بها ما يحشى به كرش الكبش وأمعاؤه (محيط المحيط).
هذا دقة فن: طرفة عجيبة (محيط المحيط).
دِقّة: إتقان، إحكام. ودقة الحرف: متابعة المعنى الحرفي في الترجمة (بوشر).
ودقة: إمعان، عناية (هلو).
دِقّة: صفاء النية وخلوصها (بوشر).
دقة شغل: يظهر أن معناها عمل صغير ففي ألف ليلة (4: 618): توجّه إلى دكانه فجاءته دقة شغل فأخذها واشتغلها بقية النهار.
دُقّة: خليط من الملح والفلفل (لين عادات 1: 200).
دَقّيّ: نبضي، نبض، محدث للنبض والخفقات (بوشر).
دِقّي: دقيق، صغير (بوشر).
دُقاق: دقيق، طحين (معجم الأسبانية ص51، ابن العوام 1: 257) وبخاصة طحين الترمس (الباقلاء المصرية) الذي ستعمل استعمال الصابون (لين ترجمة ألف ليلة 2: 377 رقم 4).
وهذا ما يفسر العبارة التالية وأمثالها. ففي ألف ليلة (1: 109): غسلت جسده غسلاً جيداً بدقاق ودلكته وفي (1: 408): واشترى له سدراً ودقاقاً وقال أغسل لك جسدك.
دقيق: طحين، وجمع في فوك على دقائق والدقيق عند الأطباء المعنى الثالث (محيط المحيط).
دَقّاق. دقاق الجس أو الأجراس: قارع الأجراس على الوزن والإيقاع. ودقاق نقريات: دقّاق، طبال. وساعة دقاقة: ساعة تدق. وفي محيط المحيط: دقاق الساعة.
ودقّاق: منخل دقيق يستعمل لنخل الطحين واستخراج الناعم جداً منه (بوشر).
تدقيق: حذاقة، كياسة (المقري 1: 940).
وتدقيق: إتقان، إحكام - بتدقيق وتحقيق: بإحكام بإتقان، بدقة - بتدقيق: بتدقيق، بتنطس - بالتدقيق: بحصر المعنى، بصرامة - على التدقيق: حرفياً، بحسب النص.
على وجه التدقيق: بإحكام، بتدقيق، بإتقان.
تدقيق في اللغة: تنطس في اللغة، مفرط في التنقير عن فصاحة اللغة (بوشر).
مِدَقّ: يد الهاون (معجم المنصوري) انظر دسجّ.
ومِدَقّ: مدك البندقية، شيش (هلو). وعند دومب وبوشر مدك بالكاف.
مِدَقّة: يد الهاون (بوشر).
ومِدَقّة: آلة يدق بها الكتان والقنب (بوشر).
ومِدَقّة: زر الجرس (باين سميث 1561).
ومِدَقّة: قنينية صغيرة (محيط المحيط).
مُدِقّق: بصير، ثاقب، لبيب، لوذعي المعي (رولاند).
وكدقق: متنطس، مبالغ في التدقيق (بوشر).
مدقق في اللغة: صفائي، من يتكلف الحرص على صفاء اللغة (بوشر).
ومدقق: علاّمة يؤيد أدلة المحقق بأدلة جديدة (دي سلان، المقدمة).
مُدَقّقَة: كُبّة، كبيبة صغيرة من اللحم المفروم والبصل والكرفس (بوشر).
مَدْقُوق: ثور خصي، وقد أطلق عليه هذا الاسم لان المسلمين يسحقون خصيتيه بين قطعتي خشب بدل انتزاعهما - (هوست ص293، جرابورج ص124).
دقات، دقاد وتجمع على دقادش: هكذا وجدت كلمة duceat مكتوبة في مواثيق غرناطة (الكالا).

دق

1 دَقَّ, aor. ـِ inf. n. دِفَّةٌ, (S, Msb, K,) It (a thing, S) was, or became, دَقِيق, which means the contr. of غَلِيظ; as also ↓ استدقّ: (S, K:) [i. e. it was, or became, thin as meaning slender, or small in diameter or circumference as compared with length: also small in all dimensions; small in size; minute, or fine, either as a whole, or in its component particles: and sometimes, as said of a garment or the like, thin, or fine, as opposed to thick or coarse; like رَقَّ:] contr. of غَلُظَ: (Msb:) ↓ استدقّ is said of the هِلَال [or moon a little after or before the change], and of other things. (TA.) [See also رِقَّةٌ.] b2: and [hence], aor. and inf. n. as above, (tropical:) He, or it, was, or became, little in estimation, paltry, inconsiderable, mean, vile, or contemptible. (TA.) One says to him who refuses to confer a benefit, دَقَّ بِكَ خُلُقُكَ (assumed tropical:) [Thy nature, or natural disposition, hath rendered thee mean, &c.; the verb being made trans. by بِ, agreeably with a common usage mentioned in p. 141]. (TA.) b3: Also, [aor. and] inf. n. as above, said of a thing, an affair, or a case, [and of speech, or language,] (assumed tropical:) It was, or became, subtile, nice, abstruse, recondite, or obscure. (Msb.) And you say, دَقَّ فِى كَلَامِهِ (tropical:) [He was, or became, subtile, nice, abstruse, &c., in his speech, or language]. (TA.) A2: دَقَّهُ, (S, M, Msb, K,) aor. ـُ inf. n. دَقٌّ, (M, Msb,) He broke it, (M, K, TA,) or crushed it, (M,) in any manner: (M, TA:) or he bruised, brayed, or pounded, it; i. e., he beat it with a thing so that he broke it, or crushed it: (M, K: *) namely, a thing, (S, M, TA,) such as medicine, &c. (TA.) b2: [And hence, He beat it; namely, a garment or the like; in washing and whitening it. and دَقَّ البَابَ He knocked at the door for admission.]

b3: And [hence also, (in the CK, erroneously, “ or,”) as appears from what follows,] (assumed tropical:) He made it apparent; showed, exhibited, manifested, or revealed, it: (K:) so says IAar, citing the following verse of Zuheyr: تَدَارَكْتُمَا عَبْسًا وَذُبْيَانَ بَعْدَمَا تَفَانَوْا وَدَقُّوا بَيْنَهُمْ عِطْرَ مَنْشِمِ (TA:) i. e. Ye two repaired the condition of the tribes of 'Abs and Dhubyán by peace, (تَلَافَيْتُمَا

أَمْرَهُمَا بِالصُّلْحِ,) after they had shared, one with another, in destruction, and had brayed [among themselves] the perfume of Menshim as a sign of their having leagued together against their enemy; i. e., after slaughter had come upon the last of their men, as upon the last of those who perfumed themselves with the perfume of Menshim: for [it is said that] منشم is the name of a woman who sold perfume in Mekkeh, and a party bought of her some perfume, and leagued together to fight their enemy, making the dipping of their hands in that perfume to be a sign of their league; and they fought until they were slain to the last of them: whence the prov., أَشْأَمُ مِنْ عِطْرِ مَنْشِمَ: (EM p. 117:) [so that, accord. to this explanation, which is one of many, منشم is made perfectly decl. for the sake of the rhyme:] or the meaning is, (assumed tropical:) after they had manifested enmities and faults. (TA.) One says also, in cases of enmity, لَأَدُقَّنَّ شُعُورَكَ, meaning (assumed tropical:) I will assuredly manifest thy circumstances. (TA.) A3: دُقَّ, inf. n. دَقٌّ and دِقٌّ, He was seized with the malady termed دِقّ [i. e. hectic fever]. (MA.) 2 دقّق, (K,) inf. n. تَدْقِيقٌ, (S,) He bruised, brayed, or pounded, finely; he comminuted, or pulverized; syn. أَنْعَمَ الدَّقَّ. (S, K.) This is the primary signification. (TA.) b2: And hence, (assumed tropical:) [He made a minute examination. b3: And He spoke, or expressed himself, and] he proved a question, or a problem, in a subtile, nice, abstruse, recondite, or obscure, manner. (El-Munáwee, TA.) b4: See also 4.3 داقّ صَاحِبَهُ الحِسَابَ, inf. n. مُدَاقَّةٌ, (tropical:) [He was minute, observant of small things, nice, or scrupulous, with his companion in the reckoning; and so داقّهُ فِى الحِسَابِ;] (JK, K, TA;) he reckoned with his companion with minuteness: (TK:) it signifies an act between two. (TA.) [and داقّهُ فِى الأَمْرِ (assumed tropical:) He was minute, &c., with him in the affair, or case.] المُدَاقَّةُ فِى الأَمْرِ signifies ↓ التَّدَاقُّ; (S;) which is an instance of تَفَاعُلٌ from الدِّقَّةُ: (Sgh, K:) you say, ↓ تَدَاقَّا, meaning (assumed tropical:) They were minute, &c., each with the other. (TK.) You say also, داقّ النَّظَرَ فِى مُعَامَلَاتِهِ وَنَفَقَاتِهِ [He examined minutely into his dealings and his expenses]. (TA in art. دنق.) b2: and [hence] مُدَاقَّةٌ, metonymically, signifies (tropical:) The being niggardly, stingy, or avaricious. (Az, TA in art. دنق.) 4 ادقّهُ He made, or rendered, it (a thing, S, M) دَقِيق [i. e. thin, or slender, &c.]; (S, M, K;) as also ↓ دقّقهُ. (S, M.) b2: And He gave him a small thing: (S, TA:) or he gave him little: (S in art. جل:) or (tropical:) he gave him a sheep, or goat; (M;) or sheep, or goats. (K, TA.) You say, أَتَيْتُهُ فَمَا أَدَقَّنِى وَلَا أَجَلَّنِى (S, M) I came to him, and he gave me not a small thing, nor gave he me a great thing: (S in the present art.:) or he gave me not little, nor gave he me much: (S in art. جل:) or he gave me not a sheep, or goat, nor gave he me a camel. (M.) b3: and ادقّت, said of the eye, It shed few tears; opposed to اجلّت; as in the saying of El-Fak'asee cited in art. جل. (S * and TA voce أَجَلَّ, q. y.) A2: And ادقّ (assumed tropical:) He pursued little, paltry, or mean, things. (TA.) 6 تَدَاْقَّ see 3, in two places.7 اندقّ It (a thing, S, M, TA, such as medicine, &c., TA) was, or became, broken, (M, K, TA,) or crushed, (M,) in any manner: (M, TA:) or bruised, brayed, or pounded; i. e. beaten with a thing so that it was broken, or crushed: (M, K: *) quasi-pass. of دَقَّهُ. (S, M, K.) 10 إِسْتَدْقَ3َ see 1, first sentence, in two places. استدقّ نُحُولُهَا means Her thinness increased in thinness. (Ham p. 33.) دِقٌّ: see دَقِيقٌ, in nine places. b2: Hence, حُمَّى

الدِّقِّ [Hectic fever; so termed in the present day]; that is, from دِقٌّ as signifying the contr. of غَلِيظٌ. (S.) A2: دِقٌّ in measuring, relating to the thing measured, is The being broken, crushed, or bruised, in the measure, so as to become close, or compact. (TA.) A3: Also (tropical:) Niggardliness, stinginess, or avarice; the condition of him in whom is little, or no good. (M, TA.) دُقَّةٌ Soft dust swept by the wind (S, K) from the ground: pl. دُقَقٌ: (S:) or dust swept from the ground; as also ↓ دُقَاقَةٌ: (TA:) or دُقَقُ التُّرَابِ signifies fine dust; and دُقَّةٌ is its sing.: (M:) or, accord. to IB, the sing. of دُقَقٌ is ↓ دُقَّى, like as the sing. of جُلَلٌ is جُلَّى. (TA.) b2: Also Seeds that are used in cooking, for seasoning food, (IDrd, M, K,) bruised, or brayed, (M,) and what are mixed therewith; (IDrd;) such as are termed قَزْح, and the like: all such seeds of the cooking-pot are called دُقَّة by the people of Mekkeh: (IDrd, Sgh:) and salt with such seeds mixed therewith: (M, K:) this is the application now commonly obtaining: (TA:) or salt alone: (M:) or salt bruised, or brayed: (Lth, K:) whence the saying, مَا لَهُ دُقَّةٌ He has not salt. (Lth, M, K. *) b3: And [hence,] (tropical:) Beauty, or prettiness: (M, K, TA:) whence the phrase اِمْرَأَةٌ لَا دُقَّةَ لَهَا, (M,) or قَلِيلَةُ الدُّقَّةِ, (K,) or مَا لَهَا دُقَّةٌ, (TA,) (tropical:) A woman who is not beautiful, or pretty; (M, K; *) who has not beauty, or prettiness. (TA.) b4: Also A certain ornament (حَلْىٌ) of the people of Mekkeh. (K.) b5: And The small, or young, (حَشْو,) of camels. (TA.) دِقَّةٌ inf. n. of the intrans. verb دَقَّ [q. v.]. (S, Msb, K.) [As a simple subst.,] The state, or condition, or quality, of that which is termed دِقٌّ [and دَقِيقٌ; properly and tropically: i. e., it signifies slenderness, &c.]: and smallness, littleness, or the like; [properly and tropically;] contr. of عِظَمٌ. (K.) b2: [Hence,] (tropical:) Littleness in estimation, paltriness, inconsiderableness, meanness, vileness, or contemptibleness. (K, TA.) b3: [And (assumed tropical:) Subtileness, niceness, abstruseness, reconditeness, or obscureness.]

دَقَقَةٌ [pl. of ↓ دَاقٌّ, agreeably with analogy,] Persons who manifest, or reveal, the faults, or vices, of the Muslims. (IAar, K.) دُقَاقٌ What is broken, or crushed; or bruised, brayed, or pounded; of a thing; as also ↓ دُقَاقَةٌ: (M:) broken particles of anything: (JK, K:) and [particularly] fragments, or broken pieces, of branches; as also ↓ دِقَاقٌ. (K.) b2: See also مَدْقُوقٌ [with which it is sometimes syn.]: b3: and see دَقِيقٌ.

دِقَاقٌ: see the next preceding paragraph.

دَقُوقٌ A certain medicine (JK, M, K) for the eye, (JK, K,) bruised, brayed, or pounded, (JK, M, K,) and then sprinkled (JK, M) therein. (JK.) دَقِيقٌ contr. of غَلِيظٌ (JK, * S, M, * Msb, K) and جَلِيلٌ; (Msb;) as also ↓ دُقَاقٌ and ↓ دِقٌّ; (S, K;) the last contr. of جِلٌّ: (JK, S, M:) [i. e. Slender, or small in diameter or circumference as compared with length: also small in all dimensions; small in size; minute, or fine, either as a whole, or in its component particles: and sometimes, as applied to a garment or the like, thin, or fine, as opposed to thick or coarse; like رَقِيقٌ: but properly,] دَقِيقٌ differs from رَقِيقٌ; the former signifying the contr. of غَلِيظٌ [as stated above], and the latter, the contr. of ثَخِينٌ: therefore one says حَسًا رَقِيقٌ and حَسًا ثَخِينٌ [“ thin soup ” and “ thick soup ”], but not حَسًا دَقِيقٌ; and one says سَيْفٌ دَقِيقُ المَضْرِبِ [a sword thin in the edge, or in the part next the point]; and رُمْحٌ دَقِيقٌ [a slender spear]; and غُصْنٌ دَقِيقٌ [a slender branch]; and حَبْلٌ دَقِيقٌ [a slender rope]: (IB, TA:) pl. [of mult. دِقَاقٌ and of pauc.] أَدِقَّةٌ. (Msb.) One says, وَلَا جِلٌّ ↓ مَا لَهُ دِقٌّ [He has neither slender, or small, or fine, nor thick, or great, or coarse]; i. e. دَقِيقٌ وَلَا جَلِيلٌ. (S in art. جل.) And أَخَذْتُ وَجِلَّهُ ↓ دِقَّهُ [I took the slender, &c., thereof, and the thick, &c., thereof]; like as one says, اخذت قَلِيلَهُ وَ كَثِيرَهُ. (S in the present art.) And it is said in a trad., وَجِلَّهُ ↓ اَللّٰهُمَّ اغْفِرْلِى ذَنْبِى كُلَّهُ دِقَّهُ [O God, forgive me all my sin, the small thereof and the great thereof]. (TA.) ↓ شَجَرٌ دِقٌّ meansShrubs, bushes, or small trees: (M:) opposed to شَجَرٌ جِلٌّ. (Lth in art. جل, and Mgh in art. بقل.) Accord. to AHn, ↓ دِقٌّ signifies Plants that are slender and soft to the camels, so that the weak of the camels, and the young, and such as has its teeth worn down to the sockets, and the sick, eat them: or, as some say, their small leaves: (M:) or slender and long leaves of the أَرَاك: and grain trodden out but not winnowed: pl. أَدْقَاقٌ. (JK.) And ↓ حُلَلُ دِقٍّ means Thin, or fine, [garments, or dresses, of the kind called]

حُلَل; opposed to حُلَلُ جِلٍّ: (Mgh:) or ↓ دِقٌّ signifies the contr. of جِلٌّ as applied to carpets, and to the garments called أَكْسِيَة [pl. of كِسَآء] and the like, and to the [cloth called] حِلْس, and to the mat and the like. (TA in art. جَل.) b2: [Hence,] دَقِيقٌ is also applied to a thing, an affair, or a case, as meaning (assumed tropical:) Little in estimation, paltry, inconsiderable, mean, vile, or contemptible; in this case, contr. of جَلِيلٌ: (IB, TA:) and means also (tropical:) niggardly, stingy, or avaricious; (M, TA;) in whom is little, or no, good; (M, K, TA;) applied to a man: (M:) pl. [of pauc.] أَدِقَّةٌ and [of mult.] دِقَاقٌ and أَدِقَّآءُ. (TA.) b3: Also, applied to a thing, an affair, or a case, (assumed tropical:) Subtile, nice, abstruse, recondite, or obscure: (M, K, TA:) [applied likewise to speech; and so ↓ دِقٌّ:] you say, جَآءَ بِكَلَامٍ دِقٍّ and دَقِيقٍ (tropical:) [He uttered subtile, nice, abstruse, recondite, or obscure, speech]. (TA.) b4: [The fem.]

↓ دقيقة [used as a subst.] signifies (tropical:) Small cattle; i. e. sheep or goats; opposed to جَلِيلَةٌ (JK, K, TA) which signifies camels: (JK, TA:) pl. دَقَائِقُ. (TA.) You say, مَا لَهُ دَقِيقَةٌ وَلَا جَلِيلَةٌ (tropical:) He has neither sheep, or goats, nor camels: (TA:) or neither a sheep, or goat, nor a she-camel. (M.) And كَمْ دَقِيقَتُكَ (tropical:) How many are thy sheep, or goats? (TA.) And هُوَ رَاعِى

الدَّقَائِقِ (tropical:) He is the pastor of sheep, or goats. (TA.) And أَعْطَاهُ مِنْ دَقَائِقِ المَالِ (tropical:) [He gave him of the small cattle]. (TA.) b5: Also, [i. e.

↓ دَقِيقَةٌ,] as a conventional term of the astronomer, (assumed tropical:) [A minute of a circle;] the sixtieth [in the O, and in some copies, app. most, of the K, erroneously, “thirtieth,” as remarked by MF and SM and others,] part of a دَرَجَة [or degree of a circle: pl. دَقَائِقُ, as above]. (K, TA.) b6: ↓ [And (assumed tropical:) A minute of time; the fourth part of a دَرَجَة (or degree) of time: pl. as above. b7: ↓ دَقِيقَةٌ is also sing. of دَقَائِقُ as syn. with مَدَاقٌّ, q. v.]

A2: دَقِيقٌ signifies also Flour, or meal, (S, M, Msb, K, &c.,) of wheat &c.; (Msb;) [thus used as a subst.; as though] in the sense of مَدْقُوقٌ. (Msb, TA.) b2: [Hence, Farina,] You say, جَرَى الدَّقِيقُ فِى السُّنْبُلِ [The farina pervaded the ears of wheat]. (L in art. قمح.) And حَمَلَ الدَّقِيقَ [It bore farina] is said of seed-produce [or corn]. (TA in art. حنق. [See 4 in that art.]) دُقَاقَةٌ: see دُقَّةٌ: and دُقَاقٌ.

دَقُوقَةٌ Bulls, or cows, and asses, that tread, or thrash, wheat or grain. (JK, M, K.) دَقِيقَةٌ: see دَقِيقٌ, in four places, in the latter part of the paragraph.

دَقِيقِىٌّ, (M, L, TA,) or ↓ دَقَّاقٌ, (O, K,) but the latter is disallowed by Sb, (M, L,) A seller of دَقِيق, i. e. flour, or meal. (M, O, L, K, TA.) دُقَّى: see دُقَّةٌ.

دَقَّاقٌ One who breaks [or crushes] much, in any manner; or who bruises, brays, or pounds, much. (TA.) b2: See also دَقِيقِىٌّ.

دَقَّاقَةٌ [in the CK, erroneously, دَقَاقَة,] A thing with which one breaks or crushes, or bruises, brays, or pounds, rice (Ibn-'Abbád, M, K) and the like. (Ibn-'Abbád, K.) دَقْدَقَةٌ an onomatopœia, (S, M,) The sounds of the hoofs of horses or similar beasts, (JK, S, M, K, TA,) with quick reiteration; like طَقْطَقَةٌ. (S, TA.) And The cries, shouts, noises, or clamour, or the confusion of cries &c., of men. (JK, Ibn-'Abbád, K.) دَقْدَاقٌ Small gibbous tracts of sand heaped up. (El-Mufaddal, K.) دَاقٌّ: see دَقَقَةٌ.

أَدَقُّ [More, and most, دَقِيق, i. e. slender, &c. See an ex. in a prov. cited voce خَيْطٌ].

مَدَقُّ [A place of breaking or crushing, or of bruising, braying, or pounding]. [Hence,] مَدَقُّ الحَوَافِرِ The place of falling of the hoofs of horses or the like [upon the ground]. (Ham p. 679.) مُدُقٌّ: see what next follows, in two places.

مِدَقٌّ and ↓ مِدَقَّةٌ and ↓ مُدُقٌّ, (S, M, Mgh, Msb, K,) the last extr. (Msb, K) with respect to rule, (Msb,) one of the instances of an instrumental noun of the measure مُفْعُلٌ, (S, TA,) like مُنْخُلٌ, (Az, TA,) said by Sb to be of this form because it is a subst. like جُلْمُودٌ, (M,) A thing with which one breaks (S, * M, Mgh, * K) or crushes in any manner, (M,) or with which one bruises, brays, or pounds, i. e. beats so as to break or crush, (S, * M, Mgh, * K,) a thing, (M,) in a general sense: (Mgh:) [signifying also] the thing with which قُمَاش [or cloth of any kind] &c. are beaten: (Msb:) [also, the first, the wooden implement called مِنْدَف, by means of which, and a bow, cotton is separated and loosened: and the second, the implement with which corn is thrashed; as mentioned by Golius on the authority of ElMeydánee:] but the particular terms for the thing used by the قَصَّار [or whitener of cloth, for beating it, in washing,] are كُذِينَقٌ and بَيْزَرٌ and مِيجَنَةٌ: (Mgh:) Az says that ↓ مُدُقٌّ, with damm to the م [and د], signifies a stone with which perfume is bruised: [and in like manner it is said in the S, in one place, to mean the مِدْوَك of the seller of perfumes:] but when it is made an epithet, it is restored to the measure مِفْعَلٌ [so that you say مِدَقٌّ]: (TA:) the pl. is مَدَاقُّ: and the dim. is ↓ مُدِيُقٌّ. (S, K.) [Hence,] حَافِرٌ مُدَقٌّ A solid hoof that breaks, crushes, or bruises, things. (M, TA.) b2: Also, مِدَقٌّ, (assumed tropical:) Strong; (M, TA;) applied to a man. (TA.) مِدَقَّةٌ: see the next preceding paragraph.

مُدَقَّقَةٌ, meaning A kind of food, [a ball of minced meat &c., so called in the present day,] is post-classical. (Sgh, K.) مَدْقُوقٌ [Broken or crushed, in any manner; or bruised, brayed, or pounded; i. e. beaten with a thing so as to be broken, or crushed, thereby; and so ↓ دُقَاقٌ, as in a verse cited voce رَتْمٌ: and beaten, as a garment or the like in the process of washing and whitening it:] pass. part. n. of دَقَّهُ. (Msb.) A2: Also Seized with the malady termed دِقّ [i. e. hectic fever]. (MA.) مَدَاقُّ [a pl. of which the sing is not mentioned and app. is not used]. You say, يَتَتَبَّعُونَ مَدَاقَّ الأُمُورِ [and الأُمُورِ ↓ دَقَائِقَ (assumed tropical:) They pursue, or investigate, or they seek successively, time after time, or repeatedly, or in a leisurely manner, gradually, step by step, or one thing after another, to obtain a knowledge of,] the subtilties, niceties, abstrusities, or obscurities, of things, affairs, or cases. (TA.) [And (assumed tropical:) They pursue, &c, the minutiæ of things, affairs, or cases: or small, or little, things &c.; for in the phrase تَتَبَّعَ مَدَاقَّ الأُمُورِ (in the S in art. سف), مداقّ الامور signifies, accord. to the PS, small, or little, things &c.] And you say, أَسَفَّ إِلَى مَدَاقِّ الكَسْبِ (assumed tropical:) [He pursued small means of gain]. (TA in art. دقع.) And أَسَفَّ إِلَى مَدَاقِّ الأُمُورِ وَأَلَائِمِهَا [lit. (assumed tropical:) He pursued small, or little, things, and the meanest, or most ignoble, thereof]; meaning he became mean, or ignoble. (M in art. سف.) مُدَيْقٌ: see مدَقٌّ, near the end of the paragraph.

مُسْتَدَقٌّ The slender, or thin, part of anything. (M, TA.) And [hence,] The fore part of the سَاعِد [or fore arm], next the wrist. (M, K.) [And The lower part of the سَاق, or shank, next the ankle.]

تواضع: أطاع (الكالا)، غير متواضع غير مطيع: (أصل الكلمة الفرنسية obeir أطاع - المترجم).
تواضع: بنجاح طفيف أو رديء (الأخطل في دي ساسي كرست 243:2):
فإن تكُ حرب ابني نزار تواضعت ... فقد أعذرتنا في كلابٍ وفي كعبِ
تواضع: القواعد المتفق عليها أي المتعارف عليها واسم المصدر منها هو ما يدعى بالنظام الاتفاقي systéme convention elle ( المقدمة 182:2)؛ بالتواضع: بالاتفاق par convention ( المقدمة 242:13).
تواضع: تصاغر، انحطّ methre bas ( تقويم 3:25 و 7:100 واقرأ أيضاً ابن العوام 430:2).
انوضع: فانوضع المدام: عُرضت كؤوس الخمر على الخوان (ألف ليلة برسل 295:9).
أتضع قدّام: انحط أمام، تذلل (بقطر).
إتّضع: تواضع (بقطر، المقري 14:510:1).
أتضع عن: تخلّف عن (الكامل 11:104).
وَضّع: حالة (المقدمة 8:306:1) الأوضاع من الفلك: أحوالها (بقطر): Position.
سائر أحداث: وأوضاع الجو. (مختلف الظواهر الجوية) (بقطر).
وضع: التركيب أو العمل، ونفقته، وتركيبه (بقطر).
أوضاع: قواعد الحكومة (المقري 12:133)؛ المبادئ والأصول: أوضاع الاحتساب (أوضاع المحاسبة التي ينبغي أن تــراعى mohasib) ( المقري 7:135:1): أوضاع العربية: قواعد اللغة (المقري 1:137:1). أوضاع: أساليب (المقري 7:121:1 و10 و11): أوضاع القرى أسلوب بناء القرى (2:128 و4) الأوضاع في العمائم: أوضاع ارتدائها، (بقطر): الأساليب. كيفية التصرف؛ وكذلك الطريقة الاعتيادية (المقري 12:152). أما (الجيوش البربرية) فهي: منحرفة الطباع، خارجة عن الأوضاع. في تاريخ ما قبل الإسلام (لأبي الفداء 3:174) تفسر كلمة أوضاع بطقوس دينية: وهو مهملون في أديانهم ولهم أوثان وأوضاع مختلفة. وفي (مولر 2:106) أوضاع الأعذار هي الألعاب التي تعرض ابتهاجاً بختان أولاد الأمير.
أوضاع: Patrons: حامٍ، نصير، مدافع، ربّ مهنة، ولي الأمر (المقدمة 321:2).
وضع وحقيقة وضع: ميزة، خاصية. وهذا هو المعنى الحرفي لهذه الكلمة Propriété؛ وعكسها على غير وضع: خلافاً للأصول improprement ( بقطر).
علم وضع الكتابة: الإملاء، ضبط الكتابة orthographe؛ كتب على الوضع: كتب orthographier ( بقطر). وضَّع: إملاء أيضاً في عبارة وردت (لهاماكر ذكرها (فريتاج)
باعتبار إنها جاءت ضمن عنوان لكتاب شهير (لياقوت) اسمه المشترك والختلف صعقاً.
وضع: مؤلف (المقري 590:1): وصنف أوضاعاً وكتباً كثيرة تلقوها منه ونقولها عنه. وفي 8:433:2) يذكر المعجم اللاتيني كلمة edition في مقابل ترجمة ووضع.
وضع: كلمة mot ( المقدمة 9:279:3) (البربرية 4:7:2 و 3:8 و 1 و 3): الأوضاع تعني أيضاً صيغ الكلمات (الهيئات) (المقدمة 2:280:3).
وضع: جملة Proposition ( المعجم اللاتيني).
وضع: قرينة، حدس، تخمين، حكم بني على المظاهر (دي سلات المقدمة 233:1، رقم 1).
وضع: في الحديث عن ما لا قيمة له إلا نتيجة تحقق بعض الشروط conrention ويكون (الوضع) هنا ... في مقابل الطبع (المقدمة 366:2 و 7:257:3).
وضعي: (علم وضعي عكس العلم العقلي): العلم الذي يعتمد على السلطة (المقدمة 1:62:1 و 10:385:2).
وضعي: اتفاقي، اصطلاحي conventionnel أي لا يمكن أن يكون موجوداً بغير الاتفاق convention ( وهو عكس الطبيعي) (المقدمة 203:1 و 364:2 و 16:376 و 257:3).
وضع: حقير والجمع وضعاء (المقدمة 12:29:1). (وفي فوك): وضاع.
الوضعاء: باللاتينية tirones ( المعجم اللاتيني).
وضاعة: باللاتينية vilitas ( المعجم اللاتيني).
وضعية: في (محيط المحيط): (الوضعية عند الفقهاء بيع شخص ما ملكه بأقل مما قام عليه، أو هي بنقيصة من الثمن الأول ويسمى مواضعة وتواضعاً) (فان ديربرج 109).
وضاع: واضع الأحاديث غير الصحيحة (ياقوت 17:107:2 و 12:279:3، المقدمة 9:144:2 هاماكر فهرست 14:58 حيث يجب تغيير النص وفقاً لاقتراح هاماكر وضرب لذلك مثالاً جاء في 244).
الوضّاعون: (الديكتاتوريون) المتسلطون أصحاب الأمر والنهي باللاتينية dictators ( المعجم اللاتيني).
وضّاعة: السريع في عدوه، يقال سرعة علقمة (البيت 24:2) صيغة علاّمة؛ وتفسيرها: سريعة مسرع هاءه للمبالغة.
واضع: هذه الكلمة لا تعني scriptor libri كما يعتقد (فريتاج) في تعليقه على (هاماكر .. فتوح مصر، الواقدي 244) الواضعون للحديث تعني: الذين يضعون الأحاديث المختلقة وكان (لهاماكر) في ذلك كل الحق.
واضع: في (عبد الواحد 7:23): رأيته ببغداد في نسخة لأبي بكر بن دريد بخط كاكرع النمل في جوانبها علامات الوضاع هكذا هكذا ولم أفهم بوضوح معنى هذه الكلمة.
أوضعُ: أكثر اتضاعاً (الكامل 6:73).
تواضع: في (محيط المحيط): (الوضعية عند الفقهاء بيع شخص ما ملكه بأقل مما قام عليه أو هي بيع بنقيصة من الثمن الأول
ويسمى مواضعة وتواضعاً).
موضع: عمل له موضعاً أي مكاناً (فوك).
موضع: مكان، عبارة في مخطوط (فوك) غالباً.
موضع: المكان الذي نعثر فيه على كل شيء معين (أبو الفرج 3:246): فأقبل على طلب العلم في مواضعه.
موضع: الموطن الأصلي: (جي. جي. شولتنز): وعلم الفتى في موضعه جهل.
لولا موضع الآية: أي أَوَلَمْ تقع معجزة أو لم يم يكن هذا نتيجة وقوع معجزة (الثعالبي لطائف 10:93). موضع: باعث، سبب في (كليلة ودمنة، ص30): (وأمر تلميذه أن يكتب على لسان بيدبا مثل ما كان الملك شَرَطهُ في أن يجعله لهواً وحكمة. فذكر بيدبا إن الحكمة متى دخلها كلام النقلة أفسدها واستجهل حكمتها. فلم يزل وتلميذه يعملان الفكر فيما سأله الملك حتى فتق لهما العقل أن يكون كلامهما على لسان بهيمتين فوقع لهما موضع اللهو والهزل بكلام البهائم وكانت الحكمة ما نطقا به).
موضع: رتبة، درجة التقدير التي يصلها الإنسان (الأغاني 2:39): أخطأنا عليك ولم تعرف موضعك فقال له هبك لم تعرف موضعي كان ينبغي لك أن .. الخ؛ عظمة (عبّاد 127:2، شولتنز 6:489:1).
موضع للسر: أي ذلك الذي يؤتمن عليه لأنه أمين قادر على الاحتفاظ به (بدرون 2:238): وأرجو أن تكون للسر موضعاً وللأمانة راعياً.
موضع: موضوع الكتابة (ابن خلكان 10:95:9): وعمل له رسالة بديعة وكان قد أخطأ في بعض هذا الموضع فأصلحه الشيخ كمال الدين.
موضع: اصطلاح موسيقي، لحن (عود) (ألف ليلة برسل 10:12):ولقد حضرت معه مرات وأوريته في العود مواضع و (فيه): وإني أريد أريك موضعاً في العود وتعلين به على كل الناس. و (فيه): وأراها موضعاً ما كانت تعرفه. و (فيه) أيضاً: ورجعت إلى الموضوع الذي أراه لها إبليس.
موضع: معنى (ابن خلكان 195:9): والردافة موضعان أحدهما ... الخ والموضع الثاني .. الخ (أي إن لكلمة ردافة معنيين .. الخ).
موضوع: أي موضوع العمل (بقطر) Fond.
موضوع: هو العمارة التي تقوم بقواعد البناء والمحمول هو المنشآت نفسها، بمقابل الموضع (معيار 6:23).
موضوع والجمع: موضوعات: موقع، وضع البناء أو المدينة (معجم الجغرافيا).
موضوع: نص (موعظة) (همبرت 156) والجمع في (محيط المحيط) موضوعات ومواضيع.
موضوع: مادة الإنشاء التي تعطى للتلاميذ (بقطر، همبرت 113).
موضوع والجمع موضوعات: مكتوب، كتاب؛ أنظر مفرد الكلمة في (عبّاد 2:183:2، والمقري 12:640:1؛ والجمع في المقري 13:591:1 و7:596 و4:869) و (المقدمة 5:104:3 وابن الخطيب 19): وله على بعض موضوعات أبيه شرح. وفي (139 منه): وأما تقاليده على أقوال يعترضها ومواضيع ينتقدها فكثير. وفي (106 منه): تواليف حسان وموضوعات مفيدة.
الموضوعات اللغوية: الكلمات التي توضع لكي تعبّر عن الأفكار (المقدمة 12:282:3 ومعها الملاحظات التي أشار إليها دي سلان).
موضوع: أنظر (دي سلان المقدمة 88:1 رقم 2) وما ذكره حول هذه الكلمة: objet حين يتعلق الأمر بموضوع علم من العلوم.
موضوع: صفة، مهنة، وظيفة (دي ساسي كرست 3:109:1): الحسبة التي موضوعها الأمر بالمعروف والنهي عن المنكر. وفي (4:55:2 منه): وموضوع الحجية أن متوليها ينصف الأمراء .. الخ.
وفي (5:178): موضوع أمير جاندار التسلُّم لباب السلطان .. الخ. وفي (مملوك 18:1:1): نظر الجهات موضوعه التحدث فيما يتحصل من التجار براً وبحراً.
خنزيرة موضوعة: لرعايتها لتحسين نسل الخنازير (الكالا).
مواضعة: اصطلاح قانوني حول المشتري حين يُجبر على البيع بخسارة (فان دربرج 109).

علم الشعر
لم يتكلم عليه في كشف الظنون سوى ذكر اسمه وسيأتي في باب القاف.
وفي المستطرف من كل فن مستطرف فصل في ذكر الشعر والشعراء وسرقاتهم وكذا في محاضرات الأدباء وغيرهما من كتب الأدب.
والشعر بالكسر وسكون العين لغة الكلام الموزون المقفى كما في المنتخب. وعند أهل العربية: الكلام الذي قصد إلى وزنه وتقفيته قصدا أوليا والمتكلم بهذا الكلام يسمى شاعراً.
فمن يقصد المعنى فيصدر عنه كلام موزون مقفى لا يكون شاعرا وعلى هذا فلا يكون القرآن والحديث شعر العدم القصد إلى وزن اللفظ قصد أوليا ويؤيد ما ذكرنا أنك إذا تتبعت كلام الناس في الأسواق تجد فيه ما يكون موزونا واقعا في بحر من بحور الشعر ولا يسمى المتكلم به شاعرا ولا الكلام شعر العدم القصد إلى اللفظ أولا وبالجملة.
فالشعر ما قصد وزنه أولا بالذات ثم يتكلم به مــراعى جانب الوزن فيتبعه المعنى فلا يرد ما يتوهم من أن الله تعالى لا تخفى عليه خافية وفاعل بالاختيار فالكلام الموزون الصادر عنه سبحانه معلوم له تعالى كونه موزونا وصادرا عن قصد واختيار فلا معنى لنفي كون وزنه مقصودا لأن الكلام الموزون وإن صدر عنه تعالى عن قصد واختيار ولكن لم يصدر عن قصد أولي هو المراد ههنا فتأمل كذا ذكره الحلبي في حاشية شرح المواقف.
ولا بأس بالشعر إذا كان توحيدا أو حثا على مكارم الأخلاق من جهاد وعبادة وحفظ فرج وغض بصر وصلة رحم وشبهها أو مدحا للنبي - صلى الله عليه وسلم - والصالحين بما هو الحق وكان أبو بكر وعمر شاعرين وكان علي أشعر الثلاثة ولما نزل {وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ} الآية جاء حسان وابن رواحة وغيرهما إلى النبي - صلى الله عليه وسلم - وكان غالب شعرهم توحيدا وذكرا فقالوا: يا رسول الله قد نزلت هذه الآية والله يعلم إنا شعراء فقال - صلى الله عليه وسلم -: "إن المؤمن يجاهد بسيفه ولسانه وإن الذي ترمونهم به نضح النبل". ذكره أحمد الرازي في تفسيره.
وقال البيضاوي تحت قوله سبحانه: {وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ، أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ} لأن أكثر مقدماتهم خيالات لا حقيقة لها وأغلب كلماتهم في النسيب بالحرم وذكر صفات النساء والغزل والابتهاء وتمزيق الأعراض في القدح في الأنساب والوعد الكاذب والافتخار الباطل ومدح من لا يستحقه والإطراء فيه ثم قال قوله: {إِلَّا الَّذِينَ آمَنُوا} الآية استثناء للشعراء المؤمنين الصالحين الذين يكثرون ذكر الله ويكون أكثر أشعارهم في التوحيد والثناء على الله والحث على طاعته ولو قالوا: اهجوا أرادوا به الانتصار ممن هجاهم مكافحة هجاة المسلمين كابن رواحة وحسان بن ثابت وكعب بن مالك وكعب بن زهير وكان عليه السلام يقول لحسان: قل وروح القدس معك. انتهى.
ذكر أبو الحسن الأهوازي في كتاب القوافي أن الشعر عند العرب ينقسم إلى أربعة أقسام:
الأول: القصيدة وهو الوافي الغير المجز ولأنهم يصدوا به إثم ما يكون من ذلك الجنس.
الثاني: الرمل وهو المجز ورباعيا كان أو سداسيا لأنه اقصر عن الأول فشبه بالرمل في الطواف وقد يسمى هذا أيضا قصيدة.
والثالث: الرجز وهو ما كان على ثلاثة أجزاء كمشطور الرجز والسريع سمي بذلك لتقارب أجزائه وقلة حروفه تشبيها بالناقة التي في مشيها ضعف لداء يعتريها.
الرابع: الخفيف وهو المنهوك وأكثر ما جاء في ترقيص الصبيان واستقاء الماء من الآبار وإنما يدعى الرامل شاعرا إذا كان الغالب على شعره القصيدة فإن كان الغالب عليه الرجز سمي راجزا انتهى. قلت: وللشعر أقسام كثيرة غير ما ذكر يعرفها الشاعرون وهي مدونة في كتب هذا الفن وقد تقدم الكلام منا على ذلك في القسم الأول من هذا الكتاب وإنما تعرضنا بالشعر في هذا المقام ضبطا لأطراف العلوم.
والشعر عند المنطقيين هو القياس المركب من مقدمات يحصل للنفس منها القبض والبسط ويسمى قياسا شعريا كما إذا قيل: الخمر ياقوتية سيالة تنبسط النفس ولو قيل العسل مرة مهوعة تنقبض والغرض منه ترغيب النفس وهذا معنى ما قيل هو قياس مؤلف من المخيلات. والمخيلات تسمى: قضايا شعرية وصاحب القياس الشعري يسمى: شاعرا كذا في شرح المطالع وحاشية السيد علي إيساغوجي.
وشعراء العرب على طبقات:
جاهليون: كامرئ القيس وطرفة وزهير.
ومخضرمون: المخضرم من قال الشعر في الجاهلية ثم أدرك الإسلام كلبيد وحسان.
ومتقدمون: ويقال الإسلاميون وهم الذين كانوا في صدر الإسلام كجرير والفرزدق.
ومولدون: وهم من بعدهم كبشار.
ومحدثون: وهم من بعدهم كأبي تمام والبحتري.
ومتأخرون: كمن حدث بعدهم من شعراء الحجاز والعراق ولا يستدل في استعمال الألفاظ بشعر هؤلاء بالاتفاق كما يستدل بالجاهلين والمخضرمين والإسلاميين بالاتفاق.
واختلف في المحدثين فقيل: لا يستشهد بشعرهم مطلقا واختاره الزمخشري ومن حذا حذوه وقيل لا يستهشد بشعرهم إلا بجعلهم بمنزلة الراوي فيما يعرف أنه لا مساغ فيه سوى الرواية ولا مدخل فيه للدراية هذا خلاصة ما في الخفاجي وغيره من حواشي البيضاوي في تفسير قوله تعالى: {كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ} كذا في كشاف اصطلاحات الفنون والكلام على فن الشعر وحسنه وقبحه والشعراء يطول جدا لا يسع له هذه المقام.