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.)
