حب

The meaning "he, or it, was, or became, loved, an object of love, liked, or approved" is originally حَبُبَ or حَبِبَ.

Muḍāriʿ حَبُبَ or حَبَبَ.

The meaning is indicated in the K, but not expressed. In the CK, الشَّىءَ is wrongly put for الشَّىْءُ.

Said to be the only instance of its kind except شَرُرْتُ and لَبُبْتُ.

With kesr.

on this sense See also form 5.

See also form 4, in two places.

Muḍāriʿ, by analogy, حَبِبَ.

With damm.

on this sense He, or it, made him, or it, an object of love or pleasure to me; made me love, like, or take pleasure in him, or it.

For its quasi-passive, see form 5.

Mentioned in the K under حثر and elsewhere.

See also form 5.

مُحَابَبَةٌ and حِبَابٌ mean the same, as maṣdars of حابّ.

Maṣdar إِحْبَابٌ and حَبَّهُ; first person حَبَبْتُهُ, which is irregular, the regular muḍāriʿ being حَبُبَ, which is not used. It is said to be the only instance of a transitive verb whose second and third radical letters are the same having the measure يَفْعِلُ for its muḍāriʿ without also having the measure يَفْعُلُ; so some disapprove of it as not chaste, and Az disallows it, though he allows the passive form حُبَّ — or this last is a simple noun.

Also حِبٌّ and [حَبَّهُ], first person حَبِبْتُهُ, muḍāriʿ حَبَبَ and حَابّهُ, of the dialect of Hudheyl; and استحبّهُ means the same: he loved, liked, or approved him, or it; he held him, or esteemed him, as a friend.

إِحْبَابٌ has the same meaning.

In the dialect of the tribe of Suleym, for ما أَحْبَبْتُهُ; like ظَنْتُ for ظَنَنْتُ, and ظَلْتُ and ظِلْتُ for ظَلِلْتُ.

Said of Ohod, in a tradition; or it may mean: we love the mountain itself, because it is in the land of people whom we love.

Used for يُحَبُّ فِيهَا.

Maṣdar as above.

Or he was restive; or he simply kneeled and lay down; or he was struck by a fracture or a disease and would not move from his place until cured, or stayed there until he died; or he became worn out; or he was at the point of death from violent disease, and so kneeled and lay down and could not be roused.

On the explanation "he became worn out", the ism fāʿil is rendered in the S and K on the authority of Th.

According to AO, أَحْبَبْتُ حُبَّ الخَيْرِ عَنْ ذِكْرِ رَبِّى [in the Kur 38:31] means: I have stuck to the ground out of my love of the horses [literally, of good things], and so have been kept from prayer until the time of prayer has passed; by الخير is meant الخَيْل.

Also: he became in a state of recovery from his disease.

And it (seed-produce) bore, or produced, grain.

تحبّب and حَبَّ both mean the same as تُودّد.

He became swollen, or blown up, like a jar, from drinking.

Mentioned under صأب.

They loved, or liked, one another.

See form 4.

The time between their two waterings became long.

This happens at the meeting of الطَّرْف and الجَبْهَة [the ninth and tenth of the Mansions of the Moon, which in central Arabia, about the beginning of the era of the Flight, fell on 12 August, O. S.; see مَنَازِلُ القَمَرِ under نزل], when Canopus rises with them.

الصَّرْفَة is there put for الطَّرْف, evidently by a copyist's mistake. There is another small mistake as well: Canopus rises, in central Arabia, after الطرف and before الجبهة, and rose at dawn, in that latitude, about the beginning of the era of the Flight, on 4 August, O. S.

This word and the headword are the same in meaning. Mentioned under حَوْبِ.

This is the ism waḥda of the collective noun.

According to Ks, only of wheat and barley; or of wheat and the like while still in the ears or other husks.

It is applied also to various other seeds — among them beans, and peas and the like, and kernels — and to the stones of grapes, dates, pomegranates and the like.

Some apply it even to berries: one says حَبَّةٌ مِنْ عِنَبٍ as well as مِنَ البُرِّ and مِنَ الشَّعِيرِ and the like; and hence it is applied to beads.

The plural of حَبٌّ is حُبُوبٌ and حُبَّانٌ, like تُمْرَانٌ, plural of تَمْرٌ; and the plural of حَبَّةٌ is حَبَّاتٌ and حِبَابٌ [or this last is a plural of حَبٌّ also], like كِلَابٌ as plural of كَلْبَةٌ [and of كَلْبٌ]; and حَبٌّ is also called a plural of حَبَّةٌ by lexicologists, though not by grammarians.

Love; affection; the same as وُدٌّ, or وِدَادٌ: the inclination of the nature, or natural disposition, towards a thing that pleases or delights; the opposite of بُغْضٌ.

This word is said in the S to mean the same as حُبٌّ, and in the K to mean the same as مَحَبَّةٌ; and it is used as a maṣdar in an example cited under دَاحٌ, in the article دوح.

The degrees of حُبّ are as follows: first, هَوًى, the inclining of the soul, or mind, a word also applied to the object of love itself; then عَلَاقَةٌ, love clinging to the heart, so called because of the heart's clinging to the object of love; then كَلَفٌ, violent, or intense, love, from كُلْفَةٌ, meaning difficulty, 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 first of which is ardour of love and the second 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 from overpowering love.

According to the Msb it is a simple noun, but according to the K a maṣdar; hence this phrase, which means أُحِبُّ حُبًّا.

Or the meaning is: for the sake of the love and honour I bear you; or حبّة may here stand for حُبًّا, to make its ending match كرامة.

Hence also the saying of Abu-l-'Atà Es-Sindee: [And by God, I do not know (and indeed I am speaking truth) whether disease has come upon me from love of you, or from enchantment]

IB says that the best-known reading is مِنْ حِبَابِكِ, and that حِباب here may be a maṣdar of حَابَبْتُهُ, or a plural of حُبٌّ, as عِشاشٌ is of عُشٌّ, or a maṣdar of حَبَبْتُهُ. Some also read مِنْ حَبَابِكِ, with fet-h to the ح, said to mean: on account of the love of you, and of the main amount of it. And some read مِنْ جَنَابِكِ, "from your part".

Also a Persian word, arabicized (AHát), from خُنْب (AHát) [or خُبْ or خُپْ].

Or a large jar; or one for water; or the four pieces of wood on which a two-handled, or two-eared, jar is placed.

In the CK, by a misplacement of words, this last meaning is given to حَبَاب.

Plural, of the smaller number, أَحْبَابٌ; of the larger number, حِبَابٌ and حِبَبَةٌ.

This phrase, pronounced حُبًّا وَكَرَامَهْ, is said to come from that last meaning; كرامة is the cover of a jar, whether of wood or of baked clay.

If that is the true derivation, the phrase may have started from someone asking another for the loan or gift of a jar, and the other answering "Yes; and I will give you a jar-stand and a cover", meaning "I will do what you ask, and more". But the phrase is now, and perhaps was in early times, generally used in the sense given above to حُبَّةً وَكَرَامَةً, in keeping with the more common meanings of the two words.

See حُبٌّ.

And حِبَّةٌ.

The headword has this meaning too.

The author of the TA doubts this second word, and thinks it may mean the same as حِبٌّ in the sense of مُحِبٌّ; in the L it is said to mean the same as حبٌّ, but in what sense is not explained.

That is, of one حَبَّة.

The ism waḥda of حَبٌّ.

A want; or an object of want, a needful thing; the same as حَاجَةٌ.

See حُبٌّ, in two places.

Also a grape-stone; sometimes without teshdeed, that is, حُبَةٌ.

A plural, or rather an ism jamʿ: the seeds of desert plants that are not used as food; plural حِبَبٌ.

Or the seeds of herbs, or leguminous plants, and of sweet-smelling plants; or of the latter only. One of such seeds is called حَبَّةٌ, or حِبَّةٌ, the collective noun being حِبٌّ.

Or different seeds of every kind; or the seeds of the herbage called عُشْب; or all seeds of plants, the singular being the same word, and also حَبَّةٌ — or this last means everything that is sown.

And حِبَّةٌ: the seed of everything that grows of itself, without being sown; or a small plant growing among the kind of herbage called حَشِيش, and dry herbage broken into pieces and heaped together (Aboo-Ziyád); or dry herbs or leguminous plants.

Or the seeds of wild herbs or leguminous plants, and of those of the kind called عُشْب, together with their leaves, which are scattered and mixed with them: such as the قُلْقُلَان, بَسْبَاس, ذُرَق, نَفَل and مُلَّاح, and all kinds of those herbs or leguminous plants that are eaten raw, and those that are coarse and bitterish. On these seeds and leaves cattle, or camels and the like, pasture and grow fat at the end of the season called the صَيْف.

See حَبَابٌ.

See حَبَابٌ.

See حُبٌّ.

This word, and حَبَبٌ, and the word below: the main body, the mass, the bulk, or the greater part, of water, of sand, and of the drink called نَبِيذ; but it is said that the third of them applies particularly to water.

Or the first means the streaks, or lines, of water, like variegated work; or the waves of water that follow one another; or the bubbles of water, or of wine, that float on the surface — and so the second and the third. In this sense it is a collective noun, whose ism waḥda ends in ة.

According to IDrd, حببُ المَآءِ and حبابُ المَآءِ mean تَكَسَّرُهُ [apparently the ripple, or broken surface, of water, such as is seen when it is slightly fretted by wind, or when it flows over uneven ground].

طِرْتَ بِعُبَابِهَا وَفُزْتَ بِحَبَابِهَا, in a tradition of 'Alee relating to Aboo-Bekr, is explained as meaning: You have outrun others, and reached the place where the flood of El-Islám gathers, and come to its first springs, and drunk the purest of it, and gained its excellencies. This is the only explanation of it that I have found, but it is also explained otherwise. (Hr and others, under عب.)

See حُبٌّ, in two places.

Also the serpent; or a serpent not of a deadly kind; and, according to some, the name of a devil — but A 'Obeyd says it is so called only because a serpent is called شَيْطَان.

Used in this sense metonymically.

See حُبٌّ, in two places.

And حِبٌّ.

The first of these two is generally used in place of the second, in the same way as are مَزْكُومٌ, مَحْزُونٌ, مَجْنُونٌ, مَكْزُوزٌ and مَقْرُورٌ, each of which has its own verb of the measure فُعِلَ, حِبٌّ, حُبَابٌ or حُبًّةٌ; this last is also applied to a female, and has for its plural حُبَبٌ.

The feminine of حَبِيبٌ ends in ة, and so does that of مَحْبُوبٌ [and that of مُحَبٌّ] and that of حِبٌّ.

The plural of حَبِيبٌ is أَحِبَّآءُ, instead of حُبَبَآءُ, which would be the regular plural but for the repetition of the ب; and the plural of حَبِيبَةٌ is حَبَائِبُ.

The plural of حِبٌّ is أَحْبَابٌ [a plural of the smaller number], and حِبَّانٌ, حُبَّانٌ, حُبُوبٌ, حِبَبَةٌ and حُبٌّ, this last being rare as a plural, or else an ism jamʿ.

Though مُحَبٌّ is uncommon, it occurs in this verse of 'Antarah: [And you have taken (and do not imagine otherwise), in respect of me, that is, of my heart, the place of the beloved, the honoured; or become in the condition of the beloved]

It gives off rays like a lamp.

AHn says that حباحب and ابوحباحب were both unknown to him, and that he had heard nothing about them from the Arabs; but that some people said the insect so called was the يَرَاع, a moth which, when it flies by night, no one not knowing it would doubt to be a spark of fire.

Aboo-Tálib says, on the authority of Arabs of the desert, that حباحب is the name of a flying thing longer than the common fly, and slender, which flies between sunset and nightfall and looks like a spark of fire. Or, according to As, it is a flying thing like the common fly, with a wing that turns red; when it flies it looks at a distance like a lighted piece of firewood.

El-Kumeyt says, describing swords: [The beholders see, in the sides of the blades and their extremities, the semblance of the fire of the fire-fly]

Here the poet has made حباحب imperfectly declinable, treating it as a feminine proper name.

Or the fire of El-Hobáhib, or Aboo-Hobáhib, who is said to have been a miserly man who never lit any but a faint fire, for fear of attracting guests, so that his fire became proverbial.

Or نارالحباحب, and simply الحباحب, mean the fire struck out by a horse's hoofs; or the sparks made to fly out in the air by the collision of stones; or the sparks that fall from the pieces of wood used for producing fire by friction; or they come from حَبْحَبَةٌ, meaning weakness, and so mean faint fire.

It means حَبِيبٌ.

It is made up of حَبَّ, a verb of praise in the past-tense form, invariable, originally حَبُبَ, and ذَا, its agent; the two together make a single word, a noun, or standing in the place of a noun, which puts the noun singled out for praise after it in the nominative case. Its place in the construction makes it virtually nominative as a mubtadaʾ, and the noun that follows is its khabar — but see below.

It is used like a proverb: it is not altered to agree in number or gender with the noun singled out for praise, and stays the same in the dual, the plural and the feminine, so that one says حبّذا زَيْدٌ, الزَّيْدَانِ, الزَّيْدُونَ, هِنْدٌ, أَنْتَ, أَنْتُمَا and أَنْتُمْ (Ibn-Keysán); and حبّذا ٱمْرَأَةٌ, not حَبَّذِهِ المَرْأَةُ, which shows that the noun following it may not be treated as a substitute for ذا — but see below.

It is allowable, but bad, to say زَيْدٌ حَبَّذَا.

There are various opinions about حبّذا and the noun that follows it. Some hold that حبّذا is a noun, made up of حَبَّ and ذا, and is a mubtadaʾ, and that the noun singled out for praise is its khabar; or that the former is the khabar and the latter the mubtadaʾ, reversing the usual order.

Others hold that حَبَّ is a verb in the past-tense form, and ذا its agent, and that the noun singled out for praise may be a mubtadaʾ of which حبّذا is the khabar, or may be a khabar whose mubtadaʾ is left out, so that حبّذا زَيْدٌ stands for حبّذا هُوَ زَيْدٌ [Loved, or beloved, is this person: he is Zeyd], or حبّذا المَمْدُوحُ زَيْدٌ [loved is this person: the person praised is Zeyd].

Others hold that حبّذا is a past-tense verb made up of حَبَّ and ذا, and that the noun following it is its agent; but this is the weakest of these opinions.

In dispraise one also says لَاحَبَّذَا زَيْدٌ. (I 'Ak p. 235.)

An arrow that falls in the space around the butt; plural حَوَابُّ.

on this sense More, and most, loved, beloved, or pleasing.

See حَبِيبٌ, in three places.

This word and its feminine: see حَبِيبٌ, in three places.

See حُبٌّ.

See حُبَّةٌ.

The same as مُتَحَبِّبٌ: see form 5.

See حَبِيبٌ, in two places.