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 قَنَتَــتِ 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.)

حقن

1 حَقَنَهُ, aor. ـُ and حَقِنَ, (K,) inf. n. حَقْنٌ, (TA,) i. q. حَبَسَهُ [as meaning He confined it; kept it in; prevented it from escape; retained, restrained, or withheld, it]; (K;) as also ↓ احتقنهُ, (as in some copies of the K,) or ↓ احقنهُ; (as in other copies and in the TA;) but see, in what follows, what is said of this last in the S. (TA.) b2: حَقَنَ اللَّبَنَ (S, Mgh, K) فِى السِّقَآءِ, (K,) aor. ـُ (S,) inf. n. as above, (TA,) He collected the milk in the skin, (S, Mgh,) and poured fresh milk upon that which was curdled, or thick, or upon that which was churned: (S:) or he poured the milk into the skin, [and kept it therein] that its butter might come forth. (K.) And حَقَنَ المَآءَ فِى السِّقَآءِ, aor. ـُ inf. n. as above, He collected the water in the skin. (Msb.) b3: حَقَنَ البَوْلَ, (Ks, S, M,) or بَوْلَهُ, (Mgh, Msb,) He kept in, or retained, (M, Mgh, Msb,) and collected, (Mgh, Msb,) the urine, (M,) or his urine: (Mgh, Msb:) one should not say ↓ احقنهُ; (Ks, S, M;) nor should one say [of the urine] حَقَنَنِى هُوَ. (M.) b4: حَقَنَ دَمَهُ, (S, Mgh, Msb, K,) and حَقَنَ لَهُ دَمَهُ, (TA from a trad.,) (tropical:) He prevented or forbade, the shedding of his blood, (S, Mgh, TA,) and the slaying him; (TA;) [he spared his blood, or forbore to shed it;] i. e., (Mgh,) he saved him (Mgh, K) from slaughter (K) when it had become lawful to slay him; from حَقَنَ اللَّبَنَ; (Mgh;) contr. of هَدَرَهُ; as though he collected his blood in him, and did not pour it forth. (Msb.) b5: حَقَنَ مَآءَ وَجْهِهِ (assumed tropical:) He preserved [the lustre of his face; meaning his honour, or reputation]. (TA.) b6: حَقَنَ المَرِيضَ (S, * Mgh, Msb, K *) He administered to the sick person what is termed حُقْنَة, i. e. [a clyster,] a medicine put into a مِحْقَنَة; (Mgh;) he conveyed medicine into the inside of the sick person by his anus (مِنْ مَخْرَجِهِ) with the مِحْقَنَة. (Msb.) See also 8.4 احقن He collected different sorts of milk [in a skin, old and fresh,] to become good. (K.) b2: See also 1, in two places.5 تَحَــقَّنَتِ الإِبِلُ The camels became full in their insides. (TA.) 8 احتقن as a trans. v.: see 1.

A2: Also It (blood) collected in the inside in consequence of a spear-wound, or stab, or the like, penetrating thereinto. (TA.) b2: And He (a man) administered to himself, or had administered to him, a حُقْنَة [or clyster]: (S, * Mgh, Msb:) or he (a sick man) made use of the حُقْنَة in consequence of suppression of his urine. (K.) The saying اِحْتَقَنَ الصَّبِىُّ بِلَبَنِ أُمِّهِ [meaning The child had its mother's milk administered to it as a clyster] is farfetched: and اُحْتُقِنَ is not allowable: the right expression is ↓ حُقِنَ, or عُولِجَ بِالحُقْنَةِ. (Mgh.) b3: And اِحْتَــقَنَتِ الرَّوْضَةُ The روضة [i. e. meadow, or garden,] had its sides elevated عَلَى سَائِرِهَا [above the rest of it]: so says AHn: in the K, على سَرَارِهَا [above the depressed, or the best, or most fruitful, part of it: in the CK, سِرارِها]. (TA.) حَقِنٌ: see حَاقِنٌ.

حَقْنَةٌ A pain in the belly: pl. أَحْقَانٌ. (IAar, K.) حُقْنَةٌ The administration of a medicine to a sick person by his anus; (TA;) [i. e. the administration of a clyster;] the conveyance of a medicine to the inside of a sick person by his anus with the مِحْقَنَة. (Msb.) b2: And hence, (Msb,) [A clyster;] a medicine so administered to a sick person: (S, Mgh, Msb, K:) pl. حُقَنٌ. (Msb.) b3: And, by extension of the meaning, The tube of a مِحْقَنَة. (Mgh.) حَقِينٌ Confined, kept in, prevented from escape, retained, restrained, or withheld; as also ↓ مَحْقُونٌ. (K.) b2: And, as a subst., (S,) Milk collected in a skin, (S, IF, Msb,) when fresh milk has been poured upon that which has become curdled, or thick, or upon that which has been churned. (S, TA.) Hence the prov., أَبَى الحَقِينُ العِذْرَةَ; i. e. العُذْرَ; [The milk collected in the skin, &c., has disallowed the excuse;] (A 'Obeyd, S, TA;) applied to him who excuses himself when having no [real] excuse: (TA:) originally said by a man who asked some people to give him milk to drink, upon their excusing themselves while they had milk which they had collected in a skin; meaning, this حقبن belies you. (A 'Obeyd, TA.) حَاقِنٌ A man keeping in, or retaining, and collecting, his urine; from حَقِينٌ meaning “ milk collected in a skin: ” (IF, Msb:) [suffering from retention of the urine:] having urine that distresses [by its quantity]: (S, TA:) having much urine retained and collected: (Mgh:) and ↓ حَقِنٌ signifies the same. (TA.) Hence the saying, (Mgh, TA,) in a trad., (TA,) لَا رَأْىَ لِحَاقِنٍ وَلَا حَاقِبٍ وَلَا حَازِقٍ (S, * Mgh, TA *) No counsel, or advice, is possible to one who has much urine retained and collected, nor to one suffering suppression of the feces, nor to one who is pinched by a tight boot. (Mgh, TA. *) b2: [Collecting grease, or melted grease, in a skin.] You say, أَنَا مِنْهُ كَحَاقِنِ الإِهَالَةِ (assumed tropical:) I am a person skilled in it; because such a one does not collect the اهالة in a skin until he knows that it has cooled, lest the skin should be burnt. (K.) b3: (assumed tropical:) A moon a little after or before the change (هِلَال) having its two extremities elevated, and its back decumbent. (K.) Hence the saying, هِلَالٌ وَاقِفٌ خَيْرٌ مِنْ هِلَالٍ حَاقِنٍ (tropical:) [A هلال erect (here meaning nearly erect) is better, or more auspicious, than a هلال decumbent]. (A, TA.) [See also أَذْفَقُ.]

الحَاقِنَةُ The stomach; (K;) an epithet in which the quality of a subst. is predominant; because it retains, or collects, the food: (TA:) and the pit between each collar-bone and what is termed حَبْلُ العَاتِقِ [explained in art. حبل, q. v.]; (AA, S, K; *) the two together being termed [the]

حَاقِنَتَــانِ: (AA, S:) the pit of each collar-bone: (T, TA:) the part between the collar-bone and the neck: (TA:) or the lower part of the belly: (S, K:) pl. الحَوَاقِنُ. (T, TA.) [See also الذَّاقِنَةُ.] Hence, (K,) it is said in a prov., لَأُلْحِقَنَّ حَوَاقِنَكَ بِذَوَاقِنِكِ, (S, K,) i. e. [I will assuredly conjoin] the lower part of thy belly with the upper part thereof: or the part of thy belly that retains, or collects, the food, with the lower part of thy belly, and with thy knees. (TA.) The ذَاقِنَة is [also said to be] the extremity of the حُلْقُوم [or windpipe]: and hence the saying attributed to 'Áïsheh, that the Prophet died [with his head] between her حَاقِنَة and her ذَاقِنَة. (S.) مِحْقَنٌ A skin in which milk is collected; fresh milk being poured into it upon that which is curdled, or thick, or upon that which has been churned: (S:) or a skin into which milk is poured, [and in which it is kept,] that its butter may come forth. (K.) b2: And A funnel with which the milk is poured into the skin: (Az, K: *) or a funnel which is put into the mouth of a skin, into which one then pours wine, and water. (TA.) مَحْقَنَةٌ app. sing. of مَحَاقِنُ as used in the following saying; like as مَحْقَلَةٌ is sing of مَحَاقِلُ.]

بَارَكَ اللّٰهُ فِى مَحَاقِلِكُمْ وَمَحاقِنِكُمْ May God bless your seed-produce and your progeny. (TA.) مِحْقَنَةٌ The thing with which a حُقْنَة [or clyster] is administered; (Mgh, Msb;) being a leathern pouch, furnished with a tube. (Mgh.) مِحْقَانٌ One who retains his urine, and, when he discharges it, discharges much: (S, K:) applied by ISd peculiarly to a camel. (TA.) مَحْقُونٌ: see حَقِينٌ.