حب

1 حَبَّ [signifying He, or it, was, or became, loved, beloved, an object of love, affected, liked, or approved, is originally حَبُبَ or حَبِبَ]. Yousay, حَبَّ إِلَىَّ هٰذَا الشَّىْءُ, [aor. ـُ or حَبَّ,] inf. n. حُبٌّ, This thing was, or became, an object of love to me. (K. [The meaning is there indicated, but not expressed. In the CK, الشَّىءَ is erroneously put for الشَّىْءُ.]) And حَبُبْتُ إِلَيْهِ I became loved, beloved, or an object of love, to him: [said to be] the only instance of its kind except شَرُرْتُ and لَبُبْتُ. (K.) And مَا كُنْتَ حَبِيبًا وَلَقَدْ حَبِبْتَ, with kesr, Thou wast not loved, and thou hast become loved. (S.) See also 5. b2: حَبَّ, formed from حَبُبَ, by making the former ب quiescent and incorporating it into the latter, is also a verb of praise [signifying Beloved, lovely, pleasing, charming, or excellent, is he, or it]; (TA;) and so حُبَّ, [which is more common,] formed from the same, by incorporating the former ب into the latter after transferring the dammeh of the former to the ح. (ISk, S, TA.) A poet says, وَزَادَهُ كَلَفًا فِى الحُبِّ أَنْ مَنَعَتْ وَحَبَّ شَيْئًا الَى الانْسَانِ مَا مُنِعَا [And her denying increased his devotion in love: for lovely, as a thing, to man, is that which is denied]. (TA.) And Sá'ideh says, هَجَرَتْ غَضُوبُ وَحَبَّ مَنْ يَتَجَنَّبُ وَعَدَتْ عَوَادٍ دُونَ وَلْيِكَ تَشْعِبُ [Ghadoob hath forsaken thee, (and lovely is the person who withdraweth far away,) and obstacles in the way of thy drawing near have occurred to separate thee and her]. (S, TA.) [See also حَبَّذَا, below.] b3: [Both are also verbs of wonder.] Yousay, حَبَّ بِفُلَانٍ, (As, S, and so in copies of the K,) and حُبَّ, (I 'Ak p. 236, [where both forms are mentioned as correct,] and so in the CK,) How beloved, or lovely, &c., is such a one (As, S, K) to me! (As, S.) [See also 4.] A'Obeyd and Fr read this حَبَّ, saying that it means حَبُبَ بفلان, and that the former ب is rendered quiescent by the suppression of its dammeh, and incorporated into the latter. (S, * TA.) A2: See also 4, in two places.

A3: Also حَبَّ, [aor., accord. to analogy, حَبِّ,] He stood still, stopped, or paused. (K.) A4: And حُبَّ, with damm, He was fatigued, or tired. (K.) 2 حبّبهُ إِلَىَّ He, or it, [rendered him, or it, an object of love, lovely, or pleasant, to me;] made me to love, affect, like, approve, or take pleasure in, him, or it. (K.) You say, حبّبهُ إِلَىَّ

إِحْسَانُهُ [His beneficence made him an object of love to me]. (A, TA.) And حَبَّبَ اللّٰهُ إِلَيْهِ الإِيمَانَ [God made faith lovely to him]. (A, TA.) and حُبِّبَ إِلَىَّ بِأَنْ تَزُورَنِى [Thy visiting me hath been made pleasant to me]. (A, TA.) A2: حبّب الدَّوَآءَ [He formed the medicine into pills, or little clots or balls: see its quasi-pass., 5]. (K in حثر, &c.) A3: And حبّب He filled a water-skin &c. (AA, TA.) A4: See also 5.3 مُحَابَّةٌ, (S,) or مُحَابَبَةٌ, (K,) and حِبَابٌ signify the same [as inf. ns. of حابّ]. (S, K.) [You say, حابّ بَعْضُهُمْ بَعْضًا They loved, affected, liked, approved, or took pleasure in, one another.] and حابّهُ He acted, or behaved, in a loving, or friendly, manner with him, or to him. (A, TA.) b2: See also 4.4 احبّهُ, (S, A, Msb, K,) inf. n. إِحْبَابٌ; (KL;) and ↓ حَبَّهُ, (S,) first Pers\. حَبَبْتُهُ, (Msb, K,) aor. ـِ which is anomalous, (S, Msb, K,) the regular aor. being حَبُ3َ, which is unused, (Msb,) [said to be] the only instance of a trans. verb whose second and third radical letters are the same having the measure يَفْعِلُ as that of its aor. without having also the measure يَفْعُلُ, (S,) and therefore by some disapproved, as not chaste, and disallowed by Az, though he allows the pass. form حُبَّ, (TA,) inf. n. حُبٌّ, (K,) or this is a simple subst., (Msb,) and حِبٌّ; (K;) and [↓ حَبَّهُ,] first Pers\. حَبِبْتُهُ, aor. ـَ and ↓ حَابّهُ, inf. n. حِبَابٌ, of the dial. of Hudheyl; (Msb;) and ↓ استحبّهُ; (Msb, K;) signify the same; (S, Msb, K;) He loved, affected, liked, approved, or took pleasure in, him, or it: (A, K, and KL in explanation of the first and last:) he held him, or esteemed him, as a friend: (KL in explanation of the first and last:) or اِسْتِحْبَابٌ signifies the esteeming [a person or thing] good: (S:) and the preferring, or choosing, [a person or thing,] as also إِحْبَابٌ: (KL:) and استحبّهُ عَلَى غَيْرِهِ means he loved, or esteemed, him, or it, above another, or others; preferred him, or it, to another, or others. (K, A, * TA.) مَا أَحَبْتُ ذٰلِكَ, in the dial. of the tribe of Suleym, is for ما أَحْبَبْتُهُ [I loved not, or liked not, that]; like ظَنْتُ for ظَنَنْتُ, and ظَلْتُ and ظِلْتُ for ظَلِلْتُ. (Lh, TA.) [أُحِبُّ أَنْ يَكوُنَ كَذَا may be rendered I would that it were thus, or that such a thing were.] It is said of Ohod, in a trad., هُوَ جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ, meaning It is a mountain whose inhabitants love us, and whose inhabitants we love: or it may mean we love the mountain itself, because it is in the land of people whom we love. (IAth, TA.) And one says فِى سَاعَةٍ يُحِبُّهَا الطَّعَامُ for يُحَبُّ فِيهَا [In an hour, or a time, in which food is loved, or liked]. (TA.) b2: مَا أَحَبَّهُ

إِلَىَّ i. q. حَبَّ بِهِ [How beloved, lovely, pleasing, charming, or excellent, is he, or it, to me!]; (As, S, K, * TA;) and so أَحْبِبْ إِلَىَّ بِهِ. (A, TA.) [De Sacy, in his Gram. Ar., sec. ed., ii. 221, mentions the saying, مَا أَحَبَّ المُؤْمِنَ للّٰهِ وَمَا أَحَبَّهُ إِلَى اللّٰهِ, as meaning How greatly does the believer love God! and how great an object of love is he to God!]

A2: احبّ, (S, K,) inf. n. as above, (S,) also signifies He (a camel) kneeled and lay down, and would not spring up: (K:) or was restive: or kneeled and lay down: (S:) or was afflicted by a fracture, or disease, and would not move from his place until cured, or remained there until he died: (Az, S, K:) or became jaded: (TA: [agreeably with this last explanation the act. part. n. is rendered in the S and K on the authority of Th:]) or was at the point of death, by reason of violent disease, and therefore kneeled and lay down, and could not be roused. (AHeyth, TA.) Accord. to AO, أَحْبَبْتُ حُبَّ الخَيْرِ عَنْ ذِكْرِ رَبِّى [in the Kur xxxviii. 31] means I have stuck to the ground, on account of my love of the horses, [lit., of good things,] and so been diverted from prayer, until the time of prayer has passed: (TA:) by الخير is meant الخَيْل. (Jel.) A3: Also He became in a state of recovery from his disease. (K.) A4: And It (seed-produce) had, bore, or produced, grain. (S, K.) 5 تجبّب He manifested, or showed, love, or affection, (S, K,) إِلَيْهِ to him. (S.) تحبّب and ↓ حَبَّ are both syn. with تُودّد. (TA.) b2: [Also, app., He became, or made himself, an object of love or affection to him: see مُحَبَّبٌ, said to be syn. with مُتَحَبِّبٌ.]

A2: He became swollen, or inflated, like a jar (حُبّ), from drinking. (A, TA.) b2: It (a water-skin &c.) became full. (AA, TA.) b3: He began to be satiated with drink. (K.) b4: He (an ass &c.) became filled with water: (S:) and ↓ حَبَّبَ also is used in this sense, but ISd doubts its correctness: (TA:) one says, شَرِبَتِ الإِبِلُ حَتَّى حَبَّبَتْ The camels drank until they were satiated. (S.) A3: تحبّب الجَلِيدُ كَاللُّؤْلُؤِ الصِّغَارِ [The hoar-frost formed into grains like small pearls]. (TA in art. صأب.) b2: تحبّب الرِّيقُ عَلَى الأَسْنَانِ [The saliva formed, or collected, in little bubbles upon the teeth]. (Az, TA.) b3: تَقَطَّعَ اللَّبَنُ وَتَحَبَّبَ [The milk became decomposed, and formed little clots of curd]. (S in art. بحثر.) b4: تحبّب الزُّبْدُ [The butter formed into little clots, when first appearing in the milk or cream]. (S and K in art. ثمر.) The verb is also used in like manner in relation to honey, (K in art. حثر,) and دِبْس (S in that art.,) and medicine. (TA in that art. [See also 2.]) b5: تحبّب الجِلْدُ [The skin broke cat with pimples, or small pustules: so in the language of the present day: see حَبٌّ]. (TA in art. حثر.) 6 تحابّوا They loved, or affected, or liked, one another. (S, A, * K. *) 10 إِسْتَحْبَ3َ see 4.

A2: اِسْتَحَبَّتْ كَرِشُ المَالِ The stomachs of the cattle, or camels &c., retained the water [that they had drunk], and the time between the two waterings thereof became long, or became lengthened. (K.) This is at the conjunction of [the periods of] الطَّرْف and الجَبْهَة [the ninth and tenth of the Mansions of the Moon, which, in central Arabia, about the commencement of the era of the Flight, took place on the 12th of August, O. S., (see مَنَازِلُ القَمَرِ, in art. نزل,)] when Canopus rises with them. (TA. [الصَّرْفَة is there put for الطَّرْف; but evidently by a mistake of a copyist. There is also another mistake, though a small one, in the foregoing passage: for Canopus rises, in central Arabia, after الطرف, and before الجبهة; and rose aurorally, in that latitude, about the commencement of the era of the Flight, on the 4th of August, O. S.]) حَبْ and حَبٍ A cry by which a he-camel is chidden, to urge him on. (TA voce حَوْبِ, q. v.) حَبٌّ, (S, Msb, K,) a [coll.] gen. n., (Msb,) n. un. حَبَّةٌ; (S, Msb, K;) Grain of wheat, barley, lentils, rice, &c.: (Az, TA:) accord. to Ks, only of wheat and barley: (TA:) or wheat &c. while in the ears or other envelopes: (Msb:) [but applied also to various other seeds; among which, to beans, (as in the Mgh in art. بقل,) and peas and the like; and kernels; and] the stones of grapes, dates, pomegranates, and the like: (Mgh voce عجَمٌ:) by some it is applied even [to berries; as, for instance,] to grapes: you say حَبَّةٌ مِنْ عِنَبٍ, as well as مِنَ البُرِّ, and مِنَ الشَّعِيرِ, and the like: (TA:) [and hence, to beads: (see حِبٌّ:)] the pl. (of حَبٌّ, Msb) is حُبُوبٌ (S, Msb, K) and حُبَّانٌ, like تُمْرَانٌ, (K,) pl. of تَمْرٌ; (TA;) and (of حَبَّةٌ, Msb) حَبَّاتٌ (Msb, K) and حِبَابٌ, [or this is pl. of حَبٌّ also,] like كِلَابٌ as pl. of كَلْبَةٌ [and of كَلْبٌ]: (Msb:) and حَبٌّ is also called [by lexicologists, but not by grammarians,] a pl. of حَبَّةٌ. (TA.) b2: [Hence,] Seed-produce, whether small or large. (TA.) b3: And الحَبَّةُ الخَضْرَآءُ (S, K) i. q. البُطْمُ [The fruit of the terebinth-tree, or pistacia terebinthus of Linn. (Delile, Flor. Æg. no. 936.)] (K.) b4: And الحَبَّةُ السَّوْدَآءُ (S, K) i. q. الشُّونِيزُ [The black aromatic seed of a species of nigella]. (K.) [But see art. سود.

And for other similar terms, see the latter word of each.] b5: And حَبَّ الغَمَامِ and حَبُّ المُزْنِ and حَبُّ قُرٍّ Hail. (S. [See a metaphorical usage of the first of these in a verse cited voce أَنَّ.]) b6: [Hence likewise,] حَبٌّ also signifies Pimples, or small pustules: [so in the present day: and any similar small extuberances: a coll. gen. n.: n. un. with ة.] (S and K * in art. حثر.) حُبٌّ Love; affection; syn. وُدٌّ, (A,) or وِدَادٌ; (K;) inclination of the nature, or natural disposition, towards a thing that pleases, or delights; (Kull p. 165;) contr. of بُغْضٌ: (Mgh, TA:) حُبٌّ and ↓ حِبٌّ and ↓ حُبَّةٌ [this being said in the S to be syn. with حُبٌّ and in the K to be syn. with مَحَبَّةٌ, and it is used as an inf. n. in an ex. cited voce دَاحٌ in art. دوح,] and ↓ حُبَابٌ (S, K) and ↓ حِبَابٌ (K) and ↓ مَحَبَّةٌ (S) signify the same; (S, K;) i. e., as above. (K.) The degrees of حُبّ are as follow: first, هَوًى, the “ inclining of the soul, or mind; ” also applied to the “ object of love itself: ” then, عَلَاقَةٌ, “love cleaving to the heart; ” so termed because of the heart's cleaving to the object of love: then, كَلَفٌ, “violent, or intense, love; ” from كُلْفَةٌ signifying “ difficulty, or distress, or affliction: ” then, عِشْقٌ, [“ amorous desire; ” or “ passionate love; ”] in the S, “excess of love; ” and in the language of the physicians, “ a kind of melancholy: ” then, شَغَفٌ, “ardour of love, accompanied by a sensation of pleasure; ”

like لَوْعَةٌ and لَاعِجٌ; the former of which is “ ardour of love; ” and the latter, “ardent love: ”

then, جَوًى, “inward love; ” and “ violence of amorous desire,” or “ of grief, or sorrow: ” then, تَتَيُّمٌ, “a state of enslavement by love: ” then تَبْلٌ, “lovesickness: ” then, وَلَهٌ, “distraction, or loss of reason, in love: ” and then, هُيَامٌ “ a state of wandering about at random in consequence of overpowering love. ” (Kull ubi suprà.) [Accord. to the Msb, it is a simple subst.: but accord. to the K, an inf. n.; and hence,] حُبًّا لِمَا أَحْبَبْتُمْ, meaning أُحِبُّ حُبًّا [I love with loving, i. e. much, what ye have loved]. (Har p. 186.) Hence the phrase, وَكَرَامَةً ↓ نَعَمْ وَحُبَّةً [Yea; and with love and honour will I do what thou requirest: or for the sake of the love and honour that I bear thee: or حبّة may be here used for حُبًّا to assimilate it in termination to كرامة: see what follows]. (S, TA.) Hence also the saying of Abu-l-' Atà EsSindee, فَوَاللّٰهِ مَا أَدْرِى وَإِنِّى لَصَادِقٌ

أَدَآءٌ عَرَانِى مِنْ حُبَابِكِ أَمْ سِحْرُ [And by God, I know not (and indeed I am speaking truth) whether disease have befallen me in consequence of love of thee, or enchantment]: (S, TA:) but IB says that the reading best known is ↓ مِنْ حِبَابِكِ; and that حِباب, here, may be an inf. n. of حَابَبْتُهُ; or it may be pl. of حُبٌّ, like as عِشاشٌ is of عُشٌّ; (TA;) or it may be an inf. n. of حَبَبْتُهُ: some also read ↓ مِنْ حَبَابِكِ, with fet-h to the ح, said to mean on account of the love of thee, and of the main amount thereof: (Ham p. 26:) and some read مِنْ جَنَابِكِ “ from thy part ” [or “ from thee ”]. (TA.) b2: See also حَبِيبٌ.

A2: Also a Persian word, arabicized, (AHát, S, Msb,) from خُنْب, (AHát, TA,) [or خُبْ or خُپْ,] i. q. خَابِيَةٌ, (S, Msb,) A jar, (K, MF,) whether large or small, used for preparing wine: (MF:) or a large jar: (K:) or one for water: (IDrd, TA:) or the four pieces of wood upon which is placed a two-handled, or two-eared, jar: (K, TA: [in the CK, by a misplacement of words, this last signification is assigned to حَبَاب:]) pl. [of pauc.] أَحْبَابٌ (K) and [of mult.]

حِبَابٌ and حِبَبَةٌ. (S, Msb, K.) From this last signification is [said to be] derived the phrase حُبًّا وَكَرَامَةً [pronounced حُبًّا وَكَرَامَهْ, lit. A jarstand and a cover will I give thee, or the like], كرامة signifying the “ cover ” of a jar, (K, TA,) whether of wood or of baked clay. (TA.) [If this be the true derivation, the phrase may have originated from a person's asking of another the loan or gift of a jar, and the latter's replying

“ Yea; and I will give thee a jar-stand and a cover; ” meaning “ I will do what thou requirest, and more: ” but this phrase is now, and perhaps was in early times, generally used, agreeably with the more common significations of the two words, in the sense assigned above to the phrase حُبَّةً

وَكَرَامَةً.]

حِبٌّ: see حُبٌّ: b2: and حَبِيبٌ, in four places: A2: and حِبَّةٌ.

A3: Also, and ↓ حِبَابٌ, [but the latter is doubted by the author of the TA, and thought to be perhaps syn. with حِبٌّ in the sense of مُحِبٌّ, and in the L it is said to be syn. with حبٌّ, but in what sense is not explained,] An ear-ring [formed] of one حَبَّة [or bead]. (K.) حَبَّةٌ n. un. of حَبٌّ [q. v.]. (S, Msb, K.) [Hence,] جَابِرُ بْنُ حَبَّةَ a name of (assumed tropical:) Bread. (ISk, S.) b2: See also حِبَّةٌ, in two places. b3: [A grain; meaning the weight of a grain of barley;] a wellknown weight. (K.) b4: A [small] piece, or portion, of a thing. (S, K.) b5: حَبَّةُ القَلْبِ The heart's core; (AA, TA;) the black, or inner, part of the heart; or i. q. ثَمَرَتُهُ; (S, A, K;) which is that [same thing]: (S:) or a black thing in the heart: (K:) or the black clot of blood that is within the heart: (T, TA:) or the heart's blood. (K.) You say, أَصَابَتْ فُلَانَةُ حَبَّةَ قَلْبِهِ [Such a woman smote his heart's core]. (A, TA.) A2: A want: or an object of want; a needful, or requisite, thing: syn. حَاجَةٌ. (K.) حُبَّةٌ: see حُبٌّ, in two places: b2: and حَبِيبٌ. b3: [It is also used in a pl. sense.] You say, هُوَ مِنْ حُبَّةِ نَفْسِى [He is of the beloved of my soul]. (TA voce حُمَّةٌ.) b4: And حُبَّتُكَ also signifies What thou lovest to receive as a gift, or to have. (K.) You say, اِخْتَرْ حُبَّتَكَ Choose thou what, or whom, thou lovest; as also ↓ مُحَبَّتَكَ. (TA.) A2: Also A grape-stone: sometimes without teshdeed; (K;) i. e. حُبَةٌ. (TA.) حِبَّةٌ, a pl., [or rather quasi-pl. n.,] The seeds of desert-plants that are not used as food; pl. حِبَبٌ: (S:) or seeds of herbs, or leguminous plants, (بُقُول,) and of odoriferous plants: (K:) or of the latter only; (Ks, Az, TA;) and one of such seeds is called ↓ حَبَّةٌ; (Az, TA;) or حِبَّةٌ; the coll. n. being ↓ حِبٌّ: (Msb:) or different seeds of every kind: or the seeds of the herbage called عُشْب: or all seeds of plants: sing. the same, and ↓ حَبَّةٌ: or this signifies everything that is sown: and حِبَّةٌ, the seed of everything that grows spontaneously, without being sown: or a small plant growing among the kind of herbage called حَشِيش: (K:) and dry herbage, broken in pieces, and heaped together: (Aboo-Ziyád, K:) or dry herbs or leguminous plants: (K:) or the seeds of wild herbs or leguminous plants, and of those of the kind called عُشْب, and their leaves, that are scattered and mixed therewith; such as the قُلْقُلَان and بَسْبَاس and ذُرَق and نَفَل and مُلَّاح, and all kinds of those herbs or leguminous plants that are eaten crude, and those that are thick, or gross, and bitterish: upon these seeds and leaves, cattle, or camels &c., pasture and fatten in the end of [the season called] the صَيْف (T, TA.) حَبَبٌ: see حَبَابٌ. b2: Also, (S, K,) and ↓ حِبَبٌ, (K,) A beautiful arrangement of the teeth in regular rows. (S, K.) b3: And Streaks of saliva on the teeth. (TA.) b4: And (both accord. to the K, but the latter only accord. to the TA,) The saliva that flows over the teeth, or collects in the mouth, in little bubbles. (T, K, TA.) حِبَبٌ: see حَبَابٌ: b2: and حَبَبٌ.

حَبَابٌ: see حُبٌّ. b2: حَبَابُكَ Thine utmost: (Msb:) or the utmost of thy power: (S:) or the utmost of thy love: or, of thine endeavour (جَهْدِكَ [like جُهَادَاكَ and حُمَادَاكَ and قُصَارَاكَ and غُنَامَاكَ and نُعَامَاكَ]). (K. [In the CK جُهْدِكَ.]) Yousay, حَبَابُكَ كَذَا, (K,) and حبابك أَنْ تَفْعَلَ ذٰلِكَ, (S, Msb, * TA,) and حبابك أَنْ يَكُونَ ذٰلِكَ, (TA,) Thine utmost, (Msb,) or the utmost of thy power, (S,) or of thy love, or of thine endeavour, (K,) will be such a thing, (K,) and thy doing that, (S, Msb, * TA,) and that event's taking place. (TA.) A2: Also, and ↓ حَبَبٌ and ↓, The main body, the mass, or bulk, or greater part or portion, of water, (S, K,) and of sand, (K,) and of [the beverage called] نَبِيذ: but it is said that the third word applies particularly to water: (TA:) or the first signifies the streaks, or lines, of water, (As, K, TA,) resembling variegated work: (As, TA:) or the waves of water that follow one another: (TA:) or the bubbles (S, A, K) of water, (S, K,) or of wine, (A, TA,) that float upon the surface; (S, A, K;) as also the second (AHn, A) and the third: (AHn, TA:) [it is a coll. gen. n., in this sense, of which the n. un. is with ة:] accord. to IDrd, حببُ المَآءِ and حبابُ المَآءِ signify تَكَسَّرُهُ [app. meaning the ripple, or broken surface, of water, such as is seen when it is slightly fretted by wind, and when it flows over uneven ground]. (TA.) طِرْتَ بِعُبَابِهَا وَفُزْتَ بِحَبَابِهَا, in a trad. of 'Alee, relating to Aboo-Bekr, is explained as meaning Thou hast outrun others, and attained to the place where the flood of El-Islám collects, and reached the first [springs] thereof, and drunk the purest of it, and become possessor of its excellencies: [this is the only explanation of it that I have found:] but it is also otherwise explained. (Hr and others, TA in art. عب.) b2: حَبَابٌ also signifies (tropical:) Dew-drops; (A;) the dew (IAth, K) that is on trees &c. in the evening. (IAth, TA.) It is said in a trad., of the inhabitants of Paradise, that their food shall turn into a sweat like حباب المسْك, by which is meant Musky dew: or, perhaps, musky bubbles. (IAth, TA.) حُبَابٌ: see حُبٌّ, in two places: b2: and حَبِيبٌ.

A2: Also The serpent: (S, IAth, K:) or a serpent not of a malignant species: (TA:) and the name of a devil, (S, K,) accord. to some; (S;) but said to be so only because a serpent is called شَيْطَان. (A 'Obeyd, S, TA.) b2: And a pl. [or rather coll. gen. n.] of which the sing. [or n. un.] is حُبَابَةٌ [accord. to the CK حُبَابَةُ], meaning A certain black aquatic insect or small animal. (K.) A3: أُمُّ حُبَابٍ (tropical:) The present world; (K, TA;) metonymically used in this sense. (TA.) حِبَابٌ: see حُبٌّ, in two places: A2: and حِبٌّ.

حَبِيبٌ A person loved, beloved, affected, liked, or approved; (S, * A, Msb, * K;) as also ↓ مَحْبُوبٌ and ↓ مُحَبٌّ, (S, Msb, K,) of which two the former is generally used for the latter, (S, K, TA,) in like manner as are used مَزْكُومٌ and مَحْزُونٌ and مَجْنُونٌ and مَكْزُوزٌ and مَقْرُورٌ, each of which has its proper verb of the measure فُعِلَ, (TA,) and ↓ حِبٌّ (S, K) and ↓ حُبَابٌ and ↓ حُبًّةٌ, which last is also applied to a female, and has for its pl. حُبَبٌ: (K:) the fem. of حَبِيبٌ is with ة; (Msb, K;) and so is that of ↓ مَحْبُوبٌ, (K, TA,) [and that of ↓ مُحَبٌّ,] and that of ↓ حِبٌّ: (TA:) the pl. of حَبِيبٌ is أَحِبَّآءُ, instead of حُبَبَآءُ, which would be the reg. pl. but for the repetition of the ب; and the pl. of حَبِيبَةٌ is حَبَائِبُ: (Msb:) the pl. of ↓ حِبٌّ is أَحْبَابٌ [a pl. of pauc.] and حِبَّانٌ (K) and حُبَّانٌ (MF) and حُبُوبٌ and حِبَبَةٌ and ↓ حُبٌّ, which last is rare (عَزِيزٌ) [as a pl.], or is a quasi-pl. n. (K.) Though ↓ مُحَبٌّ is uncommon it occurs in the following verse of 'Antarah: وَلَقَدْ نَزَلْت فَلَا تَظُنّى غَيْرَهُ مِنِّى بِمْنْزِلَةِ المُحَبِّ المُكْرَمِ [And thou hast taken (and imagine not otherwise), in respect of me, i. e. of my heart, the place of the beloved, the honoured; or become in the condition of the beloved, &c.]. (T, TA.) b2: Also, (IAar, KL, TA,) and ↓ حِبٌّ, (K, KL,) A person loving; a lover; a friend; (KL;) i. q. ↓ مُحِبٌّ: (IAar, K, TA:) [fem. of each with ة:] the pl. of the first (i. e. حبيب) is أَحْبَابٌ (TA) [and أَحِبَّآءُ and أَحِبَّةٌ, mentioned by Golius as from the S, but not in my copies of the S: both, however, are correct: the former, the more common: the latter, a pl. of pauc.]. You say اِمْرَأَةٌ لِزَوْجِهَا ↓ مُحِبَّةٌ and ↓ مُحِبٌّ [A woman loving to her husband]. (Fr, S, K. *) b3: أَبُو حَبِيبٍ The kid. (Har p. 227.) b4: الحَبِيبَةُ: see مُحَبٌّ.

حُبَاحِبٌ, (K,) or أَبُو حُبَاحِبٍ, (S,) [A kind of fire-fly;] a fly that flies in the night, (K,) resembling fire, (S,) emitting rays like a lamp: (K:) AHn says that حباحب and ابوحباحب were both unknown to him, and that nothing respecting them had been heard by him from the Arabs; but that some people asserted the insect thus called to be the يَرَاع, a moth that, when it flies by night, no person not knowing it would doubt to be a spark of fire: Aboo-Tálib says, as on the authority of Arabs of the desert, that حباحب is the name of a flying thing longer than the common fly, and slender, that flies between sunset and nightfall, resembling a spark of fire: (TA:) or, accord. to As, it is a flying thing, like the common fly, with a wing that becomes red; when it flies appearing at a distance like a lighted piece of fire-wood. (Har p. 500.) نَارُ الحُبَاحِبِ (S, K) and نَارُأَبِى حُبَاحِبٍ and simply الحُبَاحِبُ (S) mean The fire of the fly above mentioned: or of El-Hobáhib or Aboo-Hobáhib: (TA:) [for] El-Hobáhib, (S,) or Aboo-Hobáhib, (K,) is said to have been a niggardly man, who never lighted any but a faint fire, fearing to attract guests, so that his fire became proverbial. (S, K.) El-Kumeyt says, describing swords, يَرَى الرَّاؤُونَ بِالشَّفَرَاتِ مِنْهَا كَنَارِ أَبِى حُبَاحِبَ وَالظُّبِينَا [The beholders see, in the sides of the blades thereof, and the extremities, the semblance of the fire of the fire-fly]: (S:) here the poet has made حباحب imperfectly decl., regarding it as a fem. [proper] name [of the fly above mentioned]. (TA.) Or نارالحباحب (S, K) and simply الحباحب (S) signify The fire that is struck by a horse's hoofs: (Fr, S:) or the sparks of fire that are made to fly forth in the air by the collision of stones: or the sparks that fall from the pieces of wood that are used for producing fire [by means of friction]: (K:) or they are derived from حَبْحَبَةٌ, (IAar, K,) signifying “ weakness,” (IAar, TA,) [and their meaning is faint fire.] b2: أُمُّ حُبَاحِبٍ

A flying insect resembling the [species of locust called] جُنْدَب, (K, * TA,) spotted with yellow and green: when people see it, they say, بَرِّدِى

يَا حُبَاحِبُ [Spread forth thy wings (بُرْدَيْكِ), hobáhib]; whereupon it spreads its two wings, which are adorned with red and yellow. (TA.) حَبَّذَا, meaning حَبِيبٌ, as in the phrase حَبَّذَا الأَمْرُ [Loved, beloved, affected, loved, or approved, is the thing, or affair; or lovely, charming, or excellent, is it]; (K;) and in حَبَّذَا زَيْدٌ [Loved, beloved, &c., is Zeyd]; (S;) is composed of حَبَّ, (Sb, Fr, S, K,) a verb of praise, in the pret. form, invariable, originally حَبُبَ, (Fr, S,) and ذَا, (Sb, Fr, S, K,) its agent, (S,) which together constitute it a single word, (Sb, S, K,) a noun, (Sb, K,) or occupying the place of a noun, (S,) governing the noun [particularized by praise] that follows it in the nom. case; (Sb, S, K;) the place that it occupies in construction making it virtually in the nom. case as an inchoative, and the noun that follows it being its enunciative: (S:) [but see what follows.] It is used in the same manner as a prov.; (Sb, K;) [i. e., it is not altered to agree in number or gender with the noun particularized by praise, which follows it;] remaining the same when used in the dual and pl. and fem. sense; so that one says, حبّذا زَيْدٌ and الزَّيْدَانِ and الزَّيْدُونَ and هِنْدٌ and أَنْتَ and أَنْتُمَا and أَنْتُمْ [&c.]; (Ibn-Keysán, TA;) and حبّذا امْرَأَةٌ, not حَبَّذِهِ المَرْأَةُ; (Sb, S, K; *) which shows that the noun that follows it may not be regarded as a substitute for ذا: (S:) [but see what follows.] It is allowable, but bad, to say, زَيْدٌ حَبَّذَا. (TA.) [There are, however, various opinions respecting حبّذا and the noun that follows it.] Some hold that حبّذا is a noun, composed of حَبَّ and ذا, and is an inchoative, and that the noun particularized by praise is its enunciative; or that the former is an enunciative, and the latter an inchoative, reversing the usual order: others hold that حَبَّ is a verb in the pret. form; and ذا, its agent; and that the noun particularized by praise may be an inchoative, of which حبّذا is the enunciative; or it may be an enunciative of which the inchoative is suppressed, so that حبّذا زَيْدٌ is for حبّذا هُوَ زَيْدٌ [Loved, or beloved, &c., is this person: he is Zeyd], or حبّذا المَمْدُوحُ زَيْدٌ [loved, &c., is this person: the person praised is Zeyd]: others hold that حبّذا is a pret. verb, composed of حَبَّ and ذا, and that the noun following it is its agent; but this is the weakest of opinions: one also says, in dispraise, لَاحَبَّذَا زَيْدٌ. (I 'Ak p. 235.) حَابٌّ An arrow that falls [in the space] around the butt: pl. حَوَابُّ. (K.) أَحَبُّ [More, and most, loved, beloved, &c. You say, هٰذَا أَحَبُّ إِلَىَّ مِنْ ذَاكَ This is more an object of love, affection, liking, or approval, or is more lovely, charming, or pleasing, to me than that. And هُوَ أَحَبُّهُمْ إِلَىَّ He is the most beloved of them to me.]

مُحَبٌّ: see حَبِيبٌ, in three places. b2: المُحَبَّةُ and ↓ المَحْبُوبَةُ and ↓ المُحَبَّبَةُ and ↓ الحَبِيبَةُ are epithets of El-Medeeneh. (K.) مُحِبٌّ, and its fem.: see حَبِيبٌ, in three places.

مَحَبَّةٌ: see حُبٌّ. b2: Also A cause of love or affection: (Jel in xx. 39:) [pl. مَحَابُّ, like مَحَاشُّ pl. of مَحَشَّةٌ, &c.] You say, أُوتِىَ فُلَانٌ مَحَابَّ القُلُوبِ [Such a one was gifted with qualities that are the causes of the love of hearts]. (A, TA.) مُحَبَّةٌ: see حُبَّةٌ.

مُحَبَّبٌ إِلَى النَّاسِ i. q. مُتَحَبِّبٌ [see 5]. (A, TA.) b2: المُحَبَّبيَةُ: see مُحَبٌّ.

مَحْبُوبٌ: see حَبِيبٌ, in two places. b2: المَحْبُوبَةُ: see مُحَبٌّ. b3: أُمُّ مَحْبُوبٍ a surname of The serpent. (K.) [See also حُبَابٌ.]

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.)

لم

1 لَمَّ اللّٰهُ شَعَثَهُ God rectified, or repaired, and consolidated, what was disorganized, disordered, or unsettled, of his affairs. (S.) 2 لَمَّمَ He made a لِمَّة of his hair. (Z, TA in art. جم.) 4 أَلَمَّ بِالقَوْمِ He came to the people, and alighted at their abode as a guest. (Msb.) See أَطَافَ. b2: And hence, أَلَمَّ بِالمَعْنَى (assumed tropical:) He knew the meaning. (Msb.) b3: And أَلَمَّ بَالذَّنْبِ (assumed tropical:) He committed the sin, or offence. (Msb.) b4: And أَلَمَّ He, or it, visited covertly; (Ham, p. 23;) or in a light, slight, or hasty manner. (Idem, pp. 385 and 815.) It became near. (Msb.) b5: It happened. (Ham, p. 385.) b6: أَلَمَّ بِهِ He came to him. (Ham, p. 127.) b7: I. q. زَارَهُ غِبًّا; as also أَلَمَّ عَلَيْهِ. (TA.) 8 اِلْتَمَّ It was collected, accumulated. b2: التمّوا They collected themselves; congregated.

لَمْ with an aor. following it is often to be rendered in English by the preterperfect: ex., لَمْ أَرَهُ مُذُ يَوْمَانِ I have not seen him for two days. b2: لَمْ يَضْرِبْ He did not beat. (S, &c.) See also لَمَّا. b3: أَلَمْ: see the latter half of art. أَلَا; and the former part of art. أَمَا. b4: لَمَّا as a particle of exception [is equivalent to our But; meaning both except and, after an oath or the like, only, or nothing more than; and] is put before a nominal proposition; as, إِنْ كُلُّ نَفْسٍ

لَمَّا عَلَيْهَا حَافِظٌ [There is not any soul but over it is a guardian, (Kur lxxxvi. 4,)] accord. to those who pronounce the م with teshdeed: and before a verb which is literally, but not in meaning, a preterite; as in أَنْشُدُكَ اللّٰهَ لَمَّا فعَلْتَ [I conjure, or beg, or beseech, thee by God but that thou do such a thing], i. e. مَا أَسْأَلُكَ إَلَّا فِعْلَكَ [I do not ask of thee anything save thy doing such a thing]. (Mughnee.) See its syn. إِلَّا. In the Kur xxxviii. 13, accord. to one reading, it occurs before a verb which is a preterite literally and in meaning. b5: لَمَّا, accord. to Ibn-Málik, is syn. with إِذْ: [and sometimes, like إِذْ, it means Since, or because:] one may say, لَمَّا

أَكْرَمْتَنِى أَمْسِ أَكْرَمْتُكَ اليَوْمَ: but this is said to mean لَهَّا ثَبَتَ اليَوْمَ إِكْرَامُكَ لِى أَمْسِ أَكْرَمْتُكَ. (Mughnee.) See also an ex. voce رَزَقَ. b6: لَمَّا يَضْرِبْ He has not yet beaten. (S, &c.) See also لَمْ.

لَمَمٌ A slight insanity or diabolical possession; (Mgh, Msb:) a slight taint or infection of insanity. See طَيْفٌ.

لَمَّةٌ A touch, or somewhat [of a taint or an infection of insanity], from the jinn. (S, K.) See لَمَمٌ.

لِمَّةٌ Hair that descends below the lobe of the ear. (S, K.) But see وَفْرَةٌ: and see a tropical use of it in a verse of Kumeyt cited in art. حف, p. 597 c.

مِلَمٌّ: see مِثَمٌّ.

مُلِمَّةٌ A misfortune that befalls in the present world. (S.) See an ex. in a verse cited voce حَجَا.

مُلَمَّمٌ A boy having a لِمَّة. (IDrd, TA, voce مُجَمَّمٌ.)