حسب

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Form 1حَسَبَهُ3 senses

muḍāriʿـُيَفْعُلُ·ـَيَفْعَلُ·ـِيَفْعِلُmaṣdarحَسْبٌ حِسْبَانٌ حَسَابَةٌ

Core sense — he counted it, he reckoned it; he thought him to be sogenerated

1.1[Who can count the sands, and number the pebbles?]—مَنْ يَقْدِرُ عَلَى عَدِّ الرَّمْلِ وَحَسْبِ الحَصَى

maṣdar حَسْبٌ, حُسْبَانٌ, حِسْبَانٌ, and حِسَابٌ, which is generally a maṣdar of this verb but sometimes of حَاسَبَ; and حِسَابَةٌ and حِسْبَةٌ, or this last is like قِعْدَةٌ and رِكْبَةٌ [denoting a mode, or manner], as in a verse of En-Nábighah cited below; and حَسْبَةٌ, which is rare.

[Throw this into the reckoning]—أَلْقِ هٰذَا فِى الحَسْبِ

And the sun and the moon [run their courses] according to a [certain] reckoning—وَالشَّمْسُ وَالقَمَرُ بِحُسْبَانٍ

He numbered, counted, reckoned, calculated, or computed it; namely, property [and the like].

That is, into what you have reckoned.

In the Kur 55:4. Or: through a series of mansions [or constellations] whose bounds they do not pass. Or بحسبان alludes to the numbers of the months and years and all other times; but properly speaking حسبان is here a maṣdar. Or, according to Akh, it is a plural of حِسَابٌ, and AHeyth says the same. Or, according to some, it is here a proper noun meaning the firmament.

حُسْبَانًا in the Kur 6:96 is held by Akh to be for بِحُسْبَانٍ, meaning بِحِسَابٍ, as in the phrase quoted above from the Kur 55:4 according to the first explanation.

On God be it to reckon with you—حُسْبَانُكَ عَلَى ٱللّٰه

Equivalent to حِسَابُكَ على اللّٰه. See also حَسِيبُكَ ٱللّٰهُ.

Az says that the reckoning in buying and selling is called حِسَابٌ because one knows by it what is sufficient.

God is quick in reckoning—وَٱللّٰهُ سَرِيعُ الحِسَابِ

He supplies whom He wills, without reckoning—يَرْزُقُ مَنْ يَشَآءُ بَغَيْرِ حِسَابٍ

In the Kur 2:198 and elsewhere. It means that his reckoning is necessary, of necessity, and that his reckoning with one person does not divert Him from reckoning with another.

In the Kur 2:208 and elsewhere: without sparing or scanting, as when a man spends without reckoning. But the phrase is explained in various ways: without appointing for anyone what is deficient; or without fearing that anyone will call Him to account for it; or without the receiver's thinking that He will bestow upon him, or without his reckoning upon the supply, so that it may be from حَسِبَ, "he thought", or from حَسَبَ, "he reckoned".

IAar cites the saying

shāhid 1

يَا جُمْلُ أَسْقَاكِ بِلَا حِسَابَهْ

, as related by J, though correctly أُسْقيت; it means [O Juml, may you be given rain] without reckoning and without measure.

An instance of حِسْبَةٌ as similar to قِعْدَةٌ and رِكْبَةٌ occurs in the saying of En-Nábighah: [And she completed a hundred, in which was her pigeon; and she was quick in the mode of computing that number]

shāhid 2

فَكَمَّلَتْ مِائَةً فِيهَا حَمَامَتُهَاوَأَسْرَعَتْ حسْبَةً فِى ذٰلِكَ العَدَدٍ

Qur’ān 6:96 approximate — somewhere between 6:78 and 6:100 Lane cites “Kur vi. 96”

Qur’ān 55:4 approximate — somewhere between 55:1 and 55:26 Lane cites “Kur lv. 4”

Qur’ān 6:96 the verse Lane’s citation points to, and it uses this root

فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

He it is that cleaveth the day-break (from the dark): He makes the night for rest and tranquillity, and the sun and moon for the reckoning (of time): Such is the judgment and ordering of (Him), the Exalted in Power, the Omniscient.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2he [counted, accounted, reckoned, or esteemed, meaning] thought, or supposed, him, or it, to be so—حَسِبَهُ كَذَا

A verb of the kind termed أَفْعَالُ القُلُوبِ, taking two objects, the first of which is called its noun and the second its khabar.

Muḍāriʿ حَسَبَ and حَسِبَ; the former is the more approved and belongs to the dialects of all the Arabs except Benoo-Kináneh, while the latter is peculiar to that tribe and irregular, since by rule it should be حَسَبَ only.

حَسِبَ is the only verb of the measure فَعِلَ having both يَفْعَلُ and يَفْعِلُ as the measures of its muḍāriʿ, except نَعِمَ, يَئِسَ, and يَبِسَ [and وَعِر َ, وَحِرَ, بَئِسَ, وَلِهَ, and وَهِلَ, mentioned by Ibn-Málik with the preceding, cited voce وَرِثَ]; but eight verbs having an unsound first radical have kesreh to the middle radical in the past tense and the muḍāriʿ: وَثِقَ, وَرِثَ, وَرِعَ, وَرِمَ, وَرِيَ, وَفِقَ, وَلِىَ, and وَمِقَ.

Maṣdar حِسْبَانٌ, مَحْسَبَةٌ, مَحْسِبَةٌ, and حِسَابٌ.

I counted him, or thought him, good, or righteous—حَسِبْتُهُ صَالِحًا

I thought Zeyd to be standing—حَسِبْتُ زَيْدًا قَائِمًا

Such a thing was not in my thought—مَا كَانَ فِى حِسْبَانِى كَذَا

You should not say فى حِسَابِى unless you mean by it that it was not included in my reckoning, or, by extension of the sense, I did not think it.

1.3he was, or became, characterized, or distinguished, by grounds of pretension to respect or honour—حَسُبَ

maṣdar حَسَابَةٌ and حَسَبٌ.

The quality in question is حَسَبٌ, explained below.

Qur’ānic occurrences Form 1 3 shown of 43

75:36

أَيَحْسَبُ ٱلْإِنسَـٰنُ أَن يُتْرَكَ سُدًى

Does man think that he will be left uncontrolled, (without purpose)?

90:7

أَيَحْسَبُ أَن لَّمْ يَرَهُۥٓ أَحَدٌ

Thinketh he that none beholdeth him?

104:3

يَحْسَبُ أَنَّ مَالَهُۥٓ أَخْلَدَهُۥ

Thinking that his wealth would make him last for ever!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (S, A, Mgh, &c.,) aor. حَسُبَ , (S, Mgh, Msb, &c.,) inf. n. حَسْبٌ (S, A, Mgh, Msb, K) and حُسْبَانٌ (S, Mgh, Msb, K) and حِسْبَانٌ (K) and حِسَابٌ (S, K,) which is generally an inf. n. of this verb, but sometimes of حَاسَبَ , (TA,) and حِسَابَةٌ (S, K) and حِسْبَةٌ , (Msb, K,) or this is like قِعْدَةٌ and رِكْبَةٌ , [denoting a mode, or manner,] as in a verse of En-Nábighah cited below, (S,) and حَسْبَةٌ , which is of rare occurrence, (MF, TA,) He numbered, counted, reckoned, calculated, or computed, it; (S, A, Mgh, Msb, K;) namely, property [&c.]. (A, Mgh, Msb.) You say, مَنْ يَقْدِرُ عَلَى عَدِّ الرَّمْلِ وَحَسْبِ الحَصَى [Who can count the sands, and number the pebbles?]. (A.) And أَلْقِ هٰذَا فِى الحَسْبِ [Throw thou this into the reckoning]; i. e., into what thou hast reckoned. (A.) وَالشَّمْسُ وَالقَمَرُ بِحُسْبَانٍ , in the Kur [lv. 4], means And the sun and the moon [run their courses] according to a [certain] reckoning; or through a series of mansions [or constellations], the bounds of which they do not transgress: (TA:) or بحسبان alludes to the numbers of the months and years and all other times: [but properly speaking,] حسبان is here an inf. n.: (Zj, TA:) or, accord. to Akh, a pl. of حِسَابٌ ; (S, TA;) and so says AHeyth: or, accord. to some, it is here a proper subst., signifying the firmament. (TA.) حُسْبَانًا in the Kur vi. 96 is held by Akh to be for بِحُسْبَانٍ , meaning بِحِسَابٍ [as in the phrase quoted above, from the Kur lv. 4, accord. to the first explanation]. (TA.) And حُسْبَانُكَ عَلَى ٱللّٰه signifies حِسَابُكَ على اللّٰه [On God be it to reckon with thee: see also حَسِيبُكَ ٱللّٰهُ ]. (TA.) Az says that the reckoning in buying and selling is termed حِسَابٌ because one knows thereby what is sufficient. (TA.) وَٱللّٰهُ سَرِيعُ الحِسَابِ , in the Kur [ii. 198, &c., God is quick in reckoning], signifies that his reckoning is necessary, or of necessity, and that his reckoning with one person does not divert Him from reckoning with another. (TA.) And يَرْزُقُ مَنْ يَشَآءُ بَغَيْرِ حِسَابٍ , in the Kur [ii. 208, &c., He supplieth whom He willeth, without reckoning], means without sparing, or scanting; as when a man expends without reckoning: but the phrase is variously explained, as meaning without appointing for any one what is deficient: or without fearing that any one will call Him to account for it: or without the receiver's thinking that He will bestow upon him, or without his reckoning upon the supply; so that it may be from حَسِبَ “ he thought, ” or from حَسَبَ “ he reckoned. ” (L, TA.) The saying, cited by IAar, 1 as related by J [in the S], but correctly أُسْقيت , (TA,) means [O Juml, mayest thou be given rain] without reckoning, and without measure. (S.) An instance of حِسْبَةٌ as similar to قِعْدَةٌ and رِكْبَةٌ occurs in the saying of En-Nábighah, 2 [And she completed a hundred, in which was her pigeon; and she was quick in the mode of computing that number]. (S.) يَا جُمْلُ أَسْقَاكِ بِلَا حِسَابَهْ فَكَمَّلَتْ مِائَةً فِيهَا حَمَامَتُهَا | وَأَسْرَعَتْ حسْبَةً فِى ذٰلِكَ العَدَدٍ حَسِبَهُ كَذَا , [a verb of the kind termed أَفْعَالُ القُلُوبِ , having two objective complements, the former of which is called its noun, and the latter its enunciative,] aor. حَسَبَ and حَسِبَ ; (S, Msb, K;) the former the more approved, (TA,) of the dialects of all the Arabs except Benoo-Kináneh; the latter aor. being peculiar to the dial. of this tribe, (Msb,) and contr. to analogy, (S, Msb,) for by rule it should be حَسَبَ [only]; and حَسِبَ is the only verb of the measure فَعِلَ having both يَفْعَلُ and يَفْعِلُ as the measures of its aor. except نَعِمَ and يَئِسَ and يَبِسَ [and وَعِر َ and وَحِرَ and بَئِسَ and وَلِهَ and وَهِلَ mentioned by Ibn-Málik (with the preceding) cited in the TA voce وَرِثَ ]; but eight verbs having an unsound letter for the first radical have kesreh to the medial radical in the pret. and aor., viz., وَثِقَ and وَرِثَ and وَرِعَ and وَرِمَ and وَرِيَ and وَفِقَ and وَلِىَ and وَمِقَ ; (S;) inf. n. حِسْبَانٌ (S, Mgh, Msb, K) and مَحْسَبَةٌ and مَحْسِبَةٌ (S, K) and حِسَابٌ ; (TA; [but see what follows;]) He [counted, accounted, reckoned, or esteemed, meaning] thought, or supposed, him, or it, to be so. (S, Mgh, Msb, K.) You say, حَسِبْتُهُ صَالِحًا [I counted him, or thought him, good, or righteous]. (S.) And حَسِبْتُ زَيْدًا قَائِمًا [I thought Zeyd to be standing]. (Msb.) And مَا كَانَ فِى حِسْبَانِى كَذَا [Such a thing was not in my thought]: you should not say فى حِسَابِى , (K,) unless you mean thereby it was not included in my reckoning, or, by amplification of the sense, I did not think it. (MF.) حَسُبَ , aor. حَسُبَ , (S, Msb, K,) inf. n. حَسَابَةٌ (S, K) and حَسَبٌ , (Msb, K,) He was, or became, characterized, or distinguished, by what is termed حَسَبٌ as explained below [i. e. grounds of pretension to respect or honour; &c.]. (S, Msb, K.)

Form 2حسّبهُ5 senses · 1 main

maṣdarتَحْسِيبٌ

Core sense — he placed a pillow for him; he honoured him; he buried himgenerated

2.1

see form 4.

2.1.1

He also placed a pillow for him, supporting him with a pillow, and seated him on a حُسْبَانَة or مَحْسَبَة.

2.1.2

And hence: he honoured him.

2.1.3

He buried him; or buried him in stones [see حَسْبٌ]; or buried him wrapped in grave-clothing; said of a dead person.

2.1.4

Nuheyk El-Fezáree says, addressing 'Ámir Ibn-Et-Tufeyl: [You would have avoided, by turning your hinder part, the thrust of a thin, thirsty weapon, or you would have taken your resting-place not honoured, or not shrouded, or not pillowed]

shāhid

لَتَقَيْتَ بِالوَجْعَآءِ طَعْنَةَ مُرْهَفٍحَرَّانَ أَوْ لَثَوَيْتَ غَيْرَ مُحَسَّبِ

غير محسّب is rendered in various ways; one person prefers the meaning "not buried". Az says that the meanings of burial in stones and of wrapping in grave-clothes assigned to the verb were unknown to him, and that غير محسّب means not supported with a pillow.

Show Lane's original text

, inf. n. تَحْسِيبٌ : see 4. Also He placed a pillow for him; supported him with a pillow; (S, K;) seated him upon a حُسْبَانَة , or مَحْسَبَة . (TA.) And hence, He honoured him. (L.) He buried him: (TA:) or buried him in stones: [see حَسْبٌ :] or buried him wrapped in grave-clothing: namely, a dead person. (K, TA.) Nuheyk El-Fezáree says, (S, TA,) addressing 'Ámir Ibn-Et-Tufeyl, (TA,) 1 (S, TA) Thou wouldst have avoided, by turning thy hinder part, the thrust [of a thin, thirsty weapon], or thou wouldst have taken thy restingplace (TA) not honoured, or not shrouded, (S, TA,) or not pillowed: غير محسّب being variously rendered: one person prefers the meaning not buried: Az says that the signification of burial in stones and that of wrapping in grave-clothes, assigned to the verb, were unknown to him; and that غير محسّب signifies not supported with a pillow. (TA.) لَتَقَيْتَ بِالوَجْعَآءِ طَعْنَةَ مُرْهَفٍ | حَرَّانَ أَوْ لَثَوَيْتَ غَيْرَ مُحَسَّبِ

Form 3حاسبهُ1 sense

maṣdarمُحَاسَبَةٌ

Core sense — he reckoned with him, he called him to accountgenerated

3.1He called him to account for it—حاسبهُ عَلَيْهِ

He reckoned with him., and sometimes حِسَابٌ, which is also a maṣdar of حَسَبَ; or, according to Th, it seems to be a quasi-maṣdar.

Qur’ānic occurrences Form 3 1 shown of 3

84:8

فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

Soon will his account be taken by an easy reckoning,

Show Lane's original text

, inf. n. مُحَاسَبَةٌ (S, TA) and sometimes حِسَابٌ , which is also an inf. n. of حَسَبَ , or, accord. to Th, it seems to be a quasi-inf. n., (TA,) [He reckoned with him.] And حاسبهُ عَلَيْهِ [He called him to account for it]. (TA.)

Form 4احسبهُ2 senses · 1 main

maṣdarإِحْسَابٌ

Core sense — he gave him what sufficed him; it sufficed himgenerated

4.1figurative · مجازHe gave, and gave much—أَعْطَى فَأَحْسَبَ

. He gave him what sufficed, or satisfied, him, مِنْ كُلِّ شَىْءٍ, of everything; he contented him, or gave him what contented him.

Also حسّبهُ, maṣdar تَحْسِيبٌ; both verbs mean he gave him to eat and drink until he was satisfied; and the former, or both, he gave him until he said حَسْبِى [It is sufficient for me].

I gave him much—اِحْتَسَبْتُهُ

If this is not a mistranscription for أَحْسَبْتُهُ.

4.1.1I passed by a man sufficient for you as a man—مَرَرْتُ بِرَجُلٍ أَحْسَبَكَ مِنْ رَجُلٍ

Also: it (a thing) sufficed him; he sufficed him.

That is, supplying to you the place of any other [by his excellent qualities].

Similarly [مِنْ رَجُلَيْنِ] بِرَجُلَيْنِ أَحْسَبَاكَ, and by two men, and [مِنْ رِجَالٍ] بِرِجَالٍ أَحْسَبُوكَ, and by men.

The verb here is rendered, in grammatical analysis, by its ism fāʿil. See also حَسْبُ.

Show Lane's original text

, (Th, S, K,) inf. n. إِحْسَابٌ , (TA,) He gave him what sufficed, or satisfied, him, مِنْ كُلِّ شَىْءٍ of everything: (Th, TA:) he contented him: (K:) or he gave him what contented him; as also حسّبهُ : (S:) and both verbs, inf. n. of the latter تَحْسِيبٌ , he gave him to eat and drink until he was satisfied: (K:) and the former, [or both,] he gave him until he said حَسْبِى [It is sufficient for me]. (AZ, S.) You say also, أَعْطَى فَأَحْسَبَ He gave, and gave much: (S:) and اِحْتَسَبْتُهُ , [if not a mistranscription for أَحْسَبْتُهُ ,] I gave him much. (A, TA.) Also It (a thing, S, Msb,) sufficed him: (S, A, Msb:) he sufficed him. (TA.) You say, مَرَرْتُ بِرَجُلٍ أَحْسَبَكَ مِنْ رَجُلٍ , and [ مِنْ رَجُلَيْنِ ] بِرَجُلَيْنِ أَحْسَبَاكَ , and [ مِنْ رِجَالٍ ] بِرِجَالٍ أَحْسَبُوكَ , I passed by a man sufficient for thee as a man, i. e., supplying to thee the place of any other [by his excellent qualities], and by two men &c., and by men &c. (S.) [The verb here is rendered, in grammatical analysis, by its act. part. n. See also حَسْبُ .]

Form 5تحسَب2 senses

Core sense — he sought to learn news; he reclined upon a pillowgenerated

5.1figurative · مجازThey used to assemble, and try to ascertain the time of prayer—كَانُوا يَجْتَمِعُونَ فَيَتَحَسَّبُونَ الصَّلَاةَ

He sought, or sought leisurely and repeatedly, to learn news; he sought after news; he asked about news. Of the dialect of El-Hijáz. A 'Obeyd: he searched after news as a spy.

In the CK, اسْتَخْيَرَ is wrongly put for اِسْتَخْبَرَ.

This is one reading in the tradition; the common reading is يَتَحَيَّنُونَ.

5.2

Also: he reclined upon a pillow.

Show Lane's original text

He sought, or sought leisurely and repeatedly, to learn news: (A, K, * TA:) he sought after news: (K, * TA:) he inquired, or asked, respecting news; (S, K, * TA; [in the CK, اسْتَخْيَرَ is erroneously put for اِسْتَخْبَرَ ;]) of the dial. of El-Hijáz: (TA:) he searched after news as a spy. (A 'Obeyd, TA.) It is said in a trad., accord. to one reading, كَانُوا يَجْتَمِعُونَ فَيَتَحَسَّبُونَ الصَّلَاةَ They used to assemble, and endeavour to ascertain the time of prayer: but the common reading is يَتَحَيَّنُونَ . (TA.) Also He reclined upon a pillow. (K.)

Form 8احتسب7 senses · 1 main

Core sense — he sought a reward from God; he made account of it; he disapproved itgenerated

8.1And He will supply him with the means of subsistence from where he does not reckon, or expect—وَيَرْزُقُهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

For احتسب أَجْرًا: he reckoned upon a reward; or he sought a reward from God in the world to come.

Whoever fasts during Ramadán, believing in God and His Apostle, and seeking a reward from God—مَنْ صَامَ رَمَضانَ إِيمَانًا وَٱحْتِسَابًا

he sought, by such a thing or such an action, a reward from God—احتسب بِكَذَا أَجْرًا عِنْدَ ٱللّٰهِ

he prepared, or provided, in store for himself good, i.e. a reward, with God—احتسب عِنْدَ ٱللّٰهِ خَيْرًا

he laid up for himself in store the reward, with God, not hoping for the reward of the present life—احتسب الأَجْرَ عَلَى ٱللّٰهِ

In the Kur 65:2: from where it does not occur to his mind.

Occurs in a tradition.

Or: he prepared, or provided, such a thing, seeking a reward from God by it.

اِحْتِسَابُ الأَجْرِ relates only to an action done for the sake of God.

he stored up a reward for himself by his patience at being tried by the death of his adult child—احتسب وَلَدَهُ

Also said as ٱبْنَهُ, ٱبْنًا, or بنْتًا; said when one has lost by death an adult child, son, or daughter.

When a man has lost by death a child not yet arrived at puberty, you say of him اِفْتَرَطَهُ.

he reckoned upon, or prepared for himself, a reward by his deed—احتسب عَمَلَهُ

Or: he did his deed seeking a reward from God in the world to come.

Qur’ān 65:4 matched to Lane’s own quotation of it Lane cites “Kur lxv. 2”

8.1.1I included the thing in a reckoning; I made account of it, accounting it a matter of importance—اِحْتَسَبْتُ بَالشَّىْءِ

Such a one is made no account of; he is not esteemed as of any importance—فُلَانٌ لَا يُحْتَسَبُ

For لا يحتسب بَهِ.

8.1.2I was, or became, sufficed, or contented, with him, or at his abode—اِحْتَسَبْتُ عِنْدَهُ

That is, اِكْتَفَيْتُ.

[IbrD thinks the verb has the same meaning in the phrase اِحْتَسَبْتُ عَلَيْهِ بِالمَالِ, quoted from the A, holding عليه to be here used in the sense of عَنْهُ, so that the meaning is: I was, or became, sufficed, so as to have no need of him, or it, by the property; but I doubt whether this phrase is correctly transcribed.]

8.1.3he abstained, or desisted—احتسب

Equivalent to اِنْتَهَى; apparently as one sufficed, or contented.

8.1.4He disapproved and disallowed his doing, or having done, such a thing—احتسب عَلَيْهِ كَذَا

Said of a foul deed; from this comes the appellation مُحْتَسِبٌ.

According to some, احتسب ٱللّٰهَ عَلَيْهِ means: he said, may God take, or execute, vengeance upon him, or punish him, for his evil deeds. [See حَسِيبٌ.]

In the present day, احتسب عَلَيْهِ is used to mean he prayed for aid against him by saying حَسْبُنَا ٱللّٰهُ, God is, or will be, sufficient for us.

8.1.5figurative · مجازHe tried to learn what such a one had [in his mind, or in his possession]—احتسب فُلَانًا

Also said as احتسب مَا عِنْدَهُ.

8.1.6

Derived nouns 16

Nounحَسْبٌ4 senses · 2 main

Core sense — sufficiency; a thing sufficing you; burial of the deadgenerated

Sufficiency. Mentioned voce هَسْبٌ.

1.1Your sufficiency, or a thing sufficing you, is a dirhem—حَسْبُكَ دِرْهَمٌ

حَسْبُ is a prefixed noun [syn. with كَفْىُ, as is implied in the K voce قَطْ, or] syn. with كَافِى, or virtually meaning كَفَى [as a past tense in the sense of an emphatic muḍāriʿ]; or يَكْفِى. Sb says that it is used to denote being sufficed, or content.

Also بِحَسْبِكَ دِرْهَمٌ, in which the ب is redundant.

The phrase may be used in two ways: predicating of what is sufficient that it is a dirhem, and predicating of a dirhem that it is sufficient. In the latter case بحسبك is a khabar put before its mubtadaʾ, so that the meaning is: a dirhem is a thing sufficing you, i.e. a dirhem is sufficient for you; as is shown in a marginal note in my copy of the Mughnee, in art. بِ. Or, according to the S and K, a dirhem suffices you.

According to Bd, بحسبك means مُحْسِبُكَ and كَافِيكَ, from أَحْسَبَهُ meaning كَفَاهُ; it is shown to have this meaning by its not importing a determinate sense even though it is a prefixed noun with its complement.

This is a man sufficing you—هٰذَا رَجُلٌ حَسْبُكَ

That is, or will be, [or let that be,] sufficient for you—حَسْبُكَ ذٰلِكَ

God is, or will be, sufficient for you—حَسْبُكَ ٱللّٰهُ

In the Kur 8:65. Fr. See also حَسِيبُكَ ٱللّٰهُ.

[A person sufficing you is our friend]—حَسْبُكَ بِصَدِيقِنَا

The ب here is added to denote emphatic praise. Fr, in art. بِ.

This is a man sufficing you as a man—هٰذَا رَجُلٌ حَسْبُكَ مِنْ رَجُلٍ

I passed by a man sufficing you as a man—مَرَرْتُ بِرَجُلٍ حَسْبِكَ مِنْ رَجُلٍ

That is, supplying to you the place of any other [by his excellent qualities].

حسبك is an expression of praise, referring to the indeterminate noun [رجل]; because in its case what is originally a maṣdar (فِعْلٌ, a term under which lexicologists, but not grammarians, include the مَصْدَر) is rendered, in grammatical analysis, by another word, i.e. by an ism fāʿil, as though one said مُحْسِبٌ لَكَ or كَافٍ لَكَ.

Thus حسبك in these two instances is a صِفَة, i.e. an adjectival phrase; and من رجل is a تَمْيِيز, i.e. a specifying phrase.

This is 'Abd-Allah, being one sufficing you as a man—هٰذَا عَبْدُ ٱللّٰهِ حَسْبَكَ مِنْ رَجُلٍ

When the noun to which حسبك refers is determinate, you put حسب in the accusative case, as a حال, i.e. a denotative of state.

Here من رجل is, as before, a specifying phrase. See also form 4, the corresponding verb.

حسب, used in this manner, is the same for singular, dual and plural, being originally a maṣdar. It is also used alone, as a prefixed noun whose complement is understood.

Zeyd is sufficient for me, or for you—زَيْدٌ حَسْبُ

Without tenween, for حَسْبِى or حَسْبُكَ and the like; as one says جَآءَنِى زَيْدٌ لَيْسَ غَيْرُ for لَيْسَ غَيْرُهُ عِنْدِى. That is, حَسْبُ, when thus used, follows the same rules as غَيْرُ, قَبْلُ, and بَعْدُ and the like when so used.

Qur’ān 8:63 approximate — somewhere between 8:48 and 8:75 Lane cites “Kur viii. 65”

1.2

See حَسَبٌ, in three places.

Also, and حِسْبَةٌ: burial of the dead; or burial of the dead in stones [apparently meaning in a grave cased with stones]; or burial of the dead wrapped in grave-clothes; like تَحْسِيبٌ.

Qur’ānic occurrences حَسْب 4 shown of 11

2:206

وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ

When it is said to him, "Fear Allah", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)!

8:62

وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّهُ ۚ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ

Should they intend to deceive thee,- verily Allah sufficeth thee: He it is That hath strengthened thee with His aid and with (the company of) the Believers;

8:64

يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ

O Prophet! sufficient unto thee is Allah,- (unto thee) and unto those who follow thee among the Believers.

9:129

فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

But if they turn away, Say: "Allah sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the Throne (of Glory) Supreme!"

Show Lane's original text

Sufficiency. (K voce هَسْبٌ .) حَسْبُ is a [prefixed] noun (S) [syn. with كَفْىُ , as is implied in the K voce قَطْ ; or] syn. with كَافِى ; (Msb;) or [virtually] meaning كَفَى [as a pret. in the sense of an emphatic aor.]; (S, K;) or يَكْفِى : (TA:) Sb says that it is used to denote the being sufficed, or content. (TA.) You say, حَسْبُكَ دِرْهَمٌ [and بِحَسْبِكَ دِرْهَمٌ , in which latter the ب is redundant; meaning Thy sufficiency, or a thing sufficing thee, is a dirhem; a phrase which may be used in two ways; as predicating of what is sufficient, that it is a dirhem; and as predicating of a dirhem, that it is sufficient; in which latter case, بحسبك is an enunciative put before its inchoative, (as also حَسْبُكَ ,) so that the meaning is, a dirhem is a thing sufficing thee, i. e. a dirhem is sufficient for thee; as is shown in a marginal note in my copy of the Mughnee, in art. بِ ; or, accord. to the S and K, a dirhem suffices thee: accord. to Bd (iii. 167), بحسبك means مُحْسِبُكَ , and كَافِيكَ , from أَحْسَبَهُ meaning كَفَاهُ ; and is shown to have this meaning by its not importing a determinate signification in consequence of its being a prefixed noun with its complement in the saying, هٰذَا رَجُلٌ حَسْبُكَ This is a man sufficing thee]. (S, Msb, K.) You say also, حَسْبُكَ ذٰلِكَ That is, or will be, [or let that be,] sufficient for thee. (TA.) And حَسْبُكَ ٱللّٰهُ , in the Kur viii. 65, God is, or will be, sufficient for thee. (Fr, TA. See also حَسِيبُكَ ٱللّٰهُ .) And حَسْبُكَ بِصَدِيقِنَا [A person sufficing thee is our friend]; in which the ب is added to denote emphatic praise. (Fr, TA in art. بِ .) In the saying, هٰذَا رَجُلٌ حَسْبُكَ مِنْ رَجُلٍ This is a man sufficing thee as a man, i. e. supplying to thee the place of any other [by his excellent qualities], (S, K,) and مَرَرْتُ بِرَجُلٍ حَسْبِكَ مِنْ رَجُلٍ I passed by a man sufficing thee as a man, (TA,) حسبك is an expression of praise, referring to the indeterminate noun [ رجل ]; because, in its case, [what is originally (see below)] an inf. n. ( فِعْلٌ [under which term lexicologists, but not grammarians, include the مَصْدَر ]) is rendered, in grammatical analysis, by another word, [i. e., by an act. part. n.,] as though one said مُحْسِبٌ لَكَ , or كَافٍ لَكَ . (S. [Thus حسبك in these two instances is a صِفَة , i. e. an epithetic phrase; and من رجل is a تَمْيِيز , i. e. a specificative phrase.]) When the noun to which حسبك refers is determinate, you put حسب in the accus. case, as a حال , i. e. a denotative of state; as in the saying, هٰذَا عَبْدُ ٱللّٰهِ حَسْبَكَ مِنْ رَجُلٍ This is 'Abd-Allah; being one sufficing thee as a man. (S. [Here من رجل is, as before, a specificative phrase.]) [See also 4, the corresponding verb.]) حسب , in this manner, is used alike as sing. and dual and pl.; (S, K;) being [originally] an inf. n. (S.) It is also used alone, [as a prefixed noun of which the complement is understood,] as in the phrase زَيْدٌ حَسْبُ , without tenween, for حَسْبِى or حَسْبُكَ [&c., meaning Zeyd is sufficient for me or for thee &c.]; like as one says, جَآءَنِى زَيْدٌ لَيْسَ غَيْرُ , for لَيْسَ غَيْرُهُ عِنْدِى . (S. [That is, حَسْبُ , when thus used, is subject to the same rules as غَيْرُ and قَبْلُ , and بَعْدُ &c. when so used.]) See also حَسَبٌ , in three places. Also, (TA,) and حِسْبَةٌ , (K,) Burial of the dead: (TA:) or burial of the dead in stones [app. meaning in a grave cased with stones]: or burial of the dead wrapped in grave-clothes: like تَحْسِيبٌ . (K. [See 2.])

Nounحَسَبٌ5 senses · 1 main

Core sense — a number counted; amount, quantity; grounds of pretension to respect or honourgenerated

Same as مَحْسُوبٌ, of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ: numbered, counted, reckoned, calculated, or computed.

1.1

A number counted.

1.2The recompense is, or shall be, according to the amount, or value, of your work—الأَجْرُ بِحَسَبِ مَا عَمِلْتَ

Amount, quantity, or value. Sometimes, by poetic licence and in prose, حَسْبٌ.

Also said as بِحَسْبِ.

The man is, or shall be, paid according to the amount of his work—يُجْزَى المَرْءُ عَلَى حَسَبِ عَمَلِهِ

According to the amount, or value, of the benefits you have conferred on me are my thanks to you—عَلَى حَسَبِ مَا أَسْدَيْتَ إِلَىَّ شُكْرِى لَكَ

Also حَسْبَمَا, for عَلَى حَسَبِ مَا.

Let your deed be correspondent to the quantity, or number, of that—لِيَكُنْ عَمَلُكَ بِحَسَبِ ذٰلِكَ

This is equal in number or quantity, or is equivalent, to that—هٰذَا بِحَسَبِ ذَا

[apparently: I do not know what the value of your story is]—مَا أَدْرِى مَا حَسَبُ حَدِيثِكَ

Or: adequate, or equivalent, to that.

That is, ما قَدْرُهُ.

I benefited him according to the measure of ability—أَحْسَنْتُ إِلَيْهِ حَسَبَ الطَّاقَةِ

Also said as عَلَى حَسَبِ الطَّاقَةِ.

1.3

Grounds of pretension to respect or honour, consisting in any qualities (either of oneself or of one's ancestors) which are enumerated, or recounted, as causes of glorying; and hence nobility; rank or quality; honourableness, or estimableness, from whatever source derived.

Originally, what one enumerates of the deeds, or qualities, in which his ancestors have gloried; secondly, what one enumerates of his own deeds, or qualities, in which he glories; thirdly, what one enumerates of any deeds, or qualities, that are causes of his glorying, of whatever kind they are.

Or the memorable deeds, or qualities, of one's ancestors, and one's own deeds, or qualities, in which one glories, because the Arabs enumerated them when contending, or disputing, for glory; one's own consisting in such qualities as courage, good disposition, and liberality.

Or what are enumerated of generous actions, or qualities; or good actions, or conduct, of oneself and of one's ancestors; or generosity, or nobility, of actions or conduct; or righteous, virtuous, or good actions or conduct; or good disposition.

Or religion, piety, because true nobility consists in religion or piety; or wealth, because it serves in place of true nobility. In this sense, and in the one just before it, it has no corresponding verb.

Or state, or condition [i.e. good state or condition]; syn. بَالٌ [i. q. حَالٌ]; or intellect, or understanding; and a man's relations, consisting of his children and others. Plural أَحْسَابٌ.

According to ISk, حَسَبٌ and كَرَمٌ may belong to one who has no noble ancestors, but not شَرَفٌ nor مَجْدٌ.

حَسَبٌ is also used with a word left out, in the sense of حَسِيبٌ, for ذُو حَسَبٍ and for ذَوُو حَسَبٍ.

1.4He bought a thing in an honourable manner with respect to himself and the seller—اِشْتَرَى بِالحَسَبِ

حسب here is said to be from حَسَّبَهُ, "he honoured him", or from حُسْبَانَةٌ, "a small pillow" [because one for whom you put a pillow you honour: see form 2].

Show Lane's original text

i. q. مَحْسُوبٌ ; (S, K;) of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ , like نَفَضٌ in the sense of مَنْفُوضٌ ; (S;) Numbered, counted, reckoned, calculated, or computed. (S, K.) A number counted. (L.) Amount, quantity, or value. (L.) Sometimes, (S, L, K,) by poetic license, (S,) and in prose, (L,) حَسْبٌ . (S, L, K.) You say, الأَجْرُ بِحَسَبِ مَا عَمِلْتَ , and بِحَسْبِ , The recompense is, or shall be, according to the amount, or quantity, or value, of thy work. (L.) And يُجْزَى المَرْءُ عَلَى حَسَبِ عَمَلِهِ The man is, or shall be, paid according to the amount, or quantity, of his work. (Msb.) And عَلَى حَسَبِ مَا أَسْدَيْتَ إِلَىَّ شُكْرِى لَكَ [and حَسْبَمَا (for عَلَى حَسَبِ مَا )] According to the amount, or value, of the benefit, or benefits, that thou hast conferred upon me are my thanks to thee. (L.) And لِيَكُنْ عَمَلُكَ بِحَسَبِ ذٰلِكَ Let thy deed, or work, be correspondent to the quantity, or number, of that: or adequate, or equivalent, to that. (S.) And هٰذَا بِحَسَبِ ذَا This is equal in number or quantity, or is equivalent, to that. (K.) And مَا أَدْرِى مَا حَسَبُ حَدِيثِكَ , i. e. ما قَدْرُهُ [app. I know not what is the value of thy story]. (Ks, S.) And أَحْسَنْتُ إِلَيْهِ حَسَبَ الطَّاقَةِ and عَلَى حَسَبِ الطَّاقَةِ I benefited him according to the measure of ability. (Mgh.) Also [Grounds of pretension to respect or honour, consisting in any qualities (either of oneself or of one's ancestors) which are enumerated, or recounted, as causes of glorying: and hence signifying nobility; rank or quality; honourableness, or estimableness, from whatever source derived:] originally, (MF,) what one enumerates, or recounts, of the deeds, or qualities, in which his ancestors have gloried: (S, A, Mgh, * K, MF:) secondly, what one enumerates, or recounts, of his own deeds, or qualities, in which he glories: thirdly, what one enumerates, or recounts, of any deeds, or qualities, that are causes of his glorying, of whatever kind they be: (MF:) or the memorable deeds, or qualities, of one's ancestors; and one's own deeds, or qualities, in which he glories; because they were enumerated, or recounted, by the Arabs in contending, or disputing, for glory; (T, Msb, * TA;) the latter consisting in such qualities as courage, and good disposition, and liberality: (Msb:) or what are enumerated, or recounted, of generous actions, or qualities: (Msb:) or good actions, or conduct, of oneself, and of one's ancestors: (Sh, Mgh:) or generosity, or nobility, of actions or conduct: (IAar, K:) or righteous, virtuous, or good, actions or conduct: (K:) or good disposition: (TA:) or religion; (S, Msb, K;) piety; because true nobility consists in religion or piety: (MF:) or wealth; (S, K;) because it serves in lieu of true nobility: (TA:) in this sense, and in the sense next preceding, it has no corresponding verb: (TA:) or state, or condition; [i. e. good state or condition;] syn. بَالٌ [i. q. حَالٌ ]: (K:) or intellect, or understanding: (MF:) and a man's relations, consisting of his children and others: pl. أَحْسَابٌ . (Az, Mgh.) Accord. to ISk, (S, Msb,) حَسَبٌ and كَرَمٌ may pertain to him who has not noble ancestors; but not شَرَفٌ nor مَجْدٌ . (S, Msb, * K.) حَسَبٌ is also used elliptically, (Mgh, TA,) [in the sense of حَسِيبٌ , q. v.,] for ذُو حَسَبٍ , (TA,) and for ذَوُو حَسَبٍ . (Mgh.) اِشْتَرَى بِالحَسَبِ He bought a thing in an honourable manner with respect to himself and the seller: حسب , here, is said to be from حَسَّبَهُ “ he honoured him; ” or from حُسْبَانَةٌ “ a small pillow ” [because him for whom you put a pillow you honour: see 2]. (TA.)

Nounحُسْبَةٌ2 senses · 1 main

Core sense — a colour of whiteness, redness and blackness; leprosygenerated

In a camel: a colour in which are whiteness and redness and blackness. In a man: a reddish colour such as is termed شُقْرَة in the hair of the head. Also, in a man and in a camel: whiteness and redness produced by a whiteness of the skin arising from disease which infects the hair so as to turn it red.

According to IAar: blackness inclining to redness.

1.1

Also leprosy.

Show Lane's original text

, in a camel, A colour in which are whiteness and redness (K, TA) and blackness: (TA:) in a man, [a reddish colour such as is termed] شُقْرَة in the hair of the head: (K:) and also in a man, (K, TA,) and in a camel, (TA,) whiteness and redness produced by a whiteness of the skin arising from disease and infecting the hair [so as to turn it red]: (K, TA:) accord. to IAar, blackness inclining to redness. (TA.) Also Leprosy. (K.)

Nounحِسْبَةٌ6 senses · 4 main

Core sense — a reckoning upon a reward in the world to come; a rewardgenerated

Originally the act of numbering, counting, and the like; or a mode, or manner, of numbering: see form 1.

1.1He did it reckoning upon, or seeking, a reward in the world to come—فَعَلَهُ حِسْبَةً

A noun from اِحْتَسَبَ أَجْرًا, synonymous with اِحْتِسَابٌ, meaning a reckoning upon, or seeking, or preparing, or laying up for oneself in store, a reward in the world to come.

1.2He is good at managing, ordering, or regulating, and at judging, and at sufficing—هُوَ حَسَنُ الحِسْبَةِ

فِى الأَمْرِ: in the affair.

This is not from اِحْتِسَابُ الأَجْرِ, for احتساب الاجر relates only to an action done for the sake of God.

A reward, or recompense. Plural حِسَبٌ.

The office of the مُحْتَسِب.

See also حَسْبٌ, last sentence.

Show Lane's original text

[originally The act of numbering, counting, &c.: or a mode, or manner, of numbering, &c.: see 1. ] A subst. from اِحْتَسَبَ أَجْرًا ; (S, Msb, K;) syn. with اِحْتِسَابٌ (A) [as meaning A reckoning upon, or seeking, or preparing or providing, or laying up for oneself in store, a reward in the world to come]. You say, فَعَلَهُ حِسْبَةً [He did it reckoning upon, or seeking, &c., a reward in the world to come]. (A, TA.) هُوَ حَسَنُ الحِسْبَةِ He is good in respect of managing, conducting, ordering, or regulating, (S, A, Msb, K,) and examining, or judging, (Msb,) and sufficing, (A,) فِى الأَمْرِ in the affair. (S, A, Msb.) This is not from اِحْتِسَابُ الأَجْرِ ; for احتساب الاجر relates only to an action done for the sake of God. (Msb.) A reward, or recompense: pl. حِسَبٌ . (S, K.) [The office of the مُحْتَسِب .] See also حَسْبٌ , last sentence.

Nounحُسْبَانٌ10 senses · 3 main

Core sense — a reckoning, a computation; small arrows shot from Persian bows; a punishmentgenerated

See حِسَابٌ.

Also a punishment.

2.1

A calamity; an affliction with which a man is tried. Aboo-Ziyád.

2.2

Evil; mischief. Aboo-Ziyád.

2.3

Locusts. Aboo-Ziyád.

2.4

Dust; or smoke: syn. عَجَاجٌ.

2.5

Fire.

This, and each of the five meanings before it, and the one that follows, have been assigned to the word as used in the Kur 18:38. See also حُسْبَانَةٌ.

Qur’ān 18:40 approximate — somewhere between 18:1 and 18:42 Lane cites “Kur xviii. 38”

Qur’ān 18:40 the verse Lane’s citation points to, and it uses this root

فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ ٱلسَّمَآءِ فَتُصْبِحَ صَعِيدًا زَلَقًا

"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-Abdullah Yusuf Ali, The Holy Qur’ān (1934)

2.6

Small arrows, or short arrows, which are shot from Persian bows; said by IDrd to be post-classical in this sense.

Or arrows which a man shoots in the hollow of a reed, or cane; drawing the bow, he discharges twenty of them at once, and they pass by nothing without wounding it, whether it is an armed man or another object; they come out like rain and scatter among the people.

Or small arrows, with slender heads, in the hollow of a reed, or cane, which, when discharged, come out like a shower of rain, and scatter, and pass by nothing without wounding it.

Or iron-headed arrows, like large needles, slender but somewhat long, and without edges to the heads. Ism waḥda with ة.

It is also said to mean the circumference of a mill-stone.

3.1

And hence, in the Kur 55:4, the [revolving] firmament. El-Khafájee.

Qur’ān 55:4 approximate — somewhere between 55:1 and 55:26 Lane cites “Kur lv. 4”

Qur’ān 55:5 located by this root inside the range Lane’s citation allows

ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ

The sun and the moon follow courses (exactly) computed;Abdullah Yusuf Ali, The Holy Qur’ān (1934)

Qur’ānic occurrences حُسْبَان

6:96

18:40

"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-

55:5

ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ

The sun and the moon follow courses (exactly) computed;

Show Lane's original text

: see حِسَابٌ . Also A punishment. (S, K.) A calamity; an affliction with which a man is tried. (Aboo-Ziyád, K.) Evil; mischief. (Aboo-Ziyád, K.) Locusts. (Aboo-Ziyád, S, K.) Dust: or smoke: syn. عَجَاجٌ . (K.) Fire. (TA.) This, and each of the five significations next preceding, and that next following, have been assigned to the word as used in the Kur xviii. 38. (TA.) See also حُسْبَانَةٌ . Small arrows, (Mgh, Msb, K,) or short arrows, (S,) which are shot from Persian bows: (Mgh, Msb:) said by IDrd to be, in this sense, postclassical: (TA:) or arrows which a man shoots in the hollow of a reed, or cane; drawing the bow, he discharges twenty of them at once, and they pass by nothing without wounding it, whether it be an armed man or another object; they come forth like rain, and scatter among the people: (ISh, TA:) or small arrows, with slender heads, in the hollow of a reed, or cane, which, when discharged, come forth like a shower of rain, and scatter, and pass by nothing without wounding it: (Az, Msb:) or iron-headed arrows, like large needles, slender, but somewhat long, and without edges [to the heads]: (Th, TA:) n. un. with ة . (S, Mgh, Msb, K.) It is also said to signify The circumference of a mill-stone: and hence, in the Kur lv. 4, [see 1, above,] to mean The [revolving] firmament. (El-Khafájee, MF.)

Nounحُسْبَانَةٌ6 senses · 3 main

Core sense — a single small arrow; a thunderbolt; a hailstone; a small pillowgenerated

Ism waḥda of حُسْبَانٌ.

1.1

Also a thunderbolt; syn. صَاعِقَةٌ, and حُسْبَانٌ [of which it is the ism waḥda], meaning thunderbolts, syn. صَوَاعِقُ.

Lane cites “Jel in xviii. 38” — a commentary, not the verse; no modern number is given

1.2

A hailstone; syn. بَرَدَةٌ. [In some copies of the K, بَرْدَةٌ.]

1.3

A cloud.

A small ant.

A small pillow; and so مِحْسَبَةٌ, or that word means a pillow of skin, or leather.

Show Lane's original text

n. un. of حُسْبَانٌ [q. v.]. (S, Mgh, &c.) Also A thunderbolt; syn. صَاعِقَةٌ : (K:) and حُسْبَانٌ , [of which it is the n. un.,] thunderbolts; syn. صَوَاعِقُ . (Bd and Jel in xviii. 38.) A hailstone; syn. بَرَدَةٌ . (K. [In some copies of the K بَرْدَةٌ .]) A cloud. (K.) A small ant. (K.) A small pillow; (S, K;) and so مِحْسَبَةٌ : (K:) or this signifies a pillow of skin, or leather. (TA.)

Nounحِسَابٌ4 senses · 1 main

Core sense — a numbering, a reckoning, a computation; a great number of mengenerated

1The agent presented his reckoning—رَفَعَ العَامِلُ حِسَابَهُ

A numbering, counting, reckoning, calculation, or computation: see form 1.

حُسْبَانٌ is used in the same sense; or the latter is the plural of the former, according to Akh, AHeyth and others, when the former means what is numbered, i.e. a number or quantity. The former also has a plural of paucity, أَحْسِبَةٌ.

Also حُسْبَانَهُ.

Hence حِسَابُ الجُمَّلِ and الجُمَلِ: see the article on جمل.

the numbering, counting, or reckoning, with the fingers—حِسَابُ عَقْدِ الأَصَابِعِ

the day of reckoning, i.e. of the final judgment—يَوْمُ الحِسَابِ

Kur 38:15 and elsewhere.

Qur’ān 38:16 approximate — somewhere between 38:6 and 38:32 Lane cites “Kur xxxviii. 15”

Qur’ān 38:16 the verse Lane’s citation points to, and it uses this root

وَقَالُوا۟ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ ٱلْحِسَابِ

They say: "Our Lord! hasten to us our sentence (even) before the Day of Account!"Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

حِسَابٌ also means the reckoning, enumerating, or recounting, of causes of glorying, or of memorable, or generous, actions or qualities.

1.2figurative · مجاز

And a great number of men; of the dialect of Hudheyl.

1.3figurative · مجاز — inferred

And a sufficing thing, and gift; also حَسَّابٌ. Or a large gift. Or a gift according to one's works.

Lane cites “Bd in lxxviii. 36” — a commentary, not the verse; no modern number is given

Qur’ānic occurrences حِسَاب 4 shown of 37

69:26

وَلَمْ أَدْرِ مَا حِسَابِيَهْ

"And that I had never realised how my account (stood)!

78:36

جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَابًا

Recompense from thy Lord, a gift, (amply) sufficient,

84:8

فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

Soon will his account be taken by an easy reckoning,

88:26

ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم

Then it will be for Us to call them to account.

Show Lane's original text

and حُسْبَانٌ [A numbering, counting, reckoning, calculation, or computation: see 1:] both signify the same: (S:) or the latter is pl. of the former, (S, K, TA,) accord. to Akh (S, TA) and AHeyth and others, when the former signifies what is numbered; &c.; [a number; or quantity;] and the former has also for a pl. [of pauc.] أَحْسِبَةٌ . (TA.) You say, رَفَعَ العَامِلُ حِسَابَهُ and حُسْبَانَهُ [The agent presented his reckoning, &c.]. (A.) Hence, حِسَابُ الجُمَّلِ and الجُمَلِ : see art. جمل . [And حِسَابُ عَقْدِ الأَصَابِعِ The numbering, counting, or reckoning, with the fingers.] And يَوْمُ الحِسَابِ [The day of reckoning; i. e., of the final judgment]. (Kur xxxviii. 15, &c.) حِسَابٌ also signifies The reckoning, or enumerating, or recounting, of causes of glorying; or of memorable, or generous, actions or qualities. (Msb.) And A great number of men: (A, L, K:) of the dial. of Hudheyl. (L.) And A sufficing thing, (S, K,) and gift, (S, K, and Bd in lxxviii. 36,) as also حَسَّابٌ : (Bd ib.:) or a large gift: (Jel ib.:) or a gift according to one's works. (Bd ib.)

Nounحَسِيبٌ3 senses · 2 main

Core sense — a reckoner; a giver of what suffices; noble, honourablegenerated

1God is sufficient as a reckoner, or as a giver of what suffices—كَفَى بِٱللّٰهِ حَسِيبًا

A reckoner, or taker of accounts [see also حَاسِبٌ]; or a sufficer, or giver of what is sufficient, from أَحْسَبَ, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ.

It has the former of these meanings, or the latter, in this phrase, in the Kur 4:7 and 33:39; and so in the Kur 4:88.

Qur’ān 4:85 approximate — somewhere between 4:65 and 4:87 Lane cites “Kur iv. 88”

Qur’ān 4:86 located by this root inside the range Lane’s citation allows

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ حَسِيبًا

When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1May God take, or execute, vengeance upon you; may God punish you—حَسِيبُكَ ٱللّٰهُ

In the L, حَسْبُكَ ٱللّٰهُ; both phrases are used in the present day in this sense. It is an imprecation, though literally a statement. [See also حُسْبَانُكَ عَلَى ٱللّٰهِ, voce حَسَبَ.]

Also: characterized, or distinguished, by what is termed حَسَبٌ, as explained above [i.e. grounds of pretension to respect or honour]; generous, liberal, honourable, or noble; bountiful, or munificent; and having a numerous household. Plural حُسَبَآءُ.

Qur’ānic occurrences حَسِيب 3 shown of 4

4:86

When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.

17:14

ٱقْرَأْ كِتَـٰبَكَ كَفَىٰ بِنَفْسِكَ ٱلْيَوْمَ عَلَيْكَ حَسِيبًا

(It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."

33:39

ٱلَّذِينَ يُبَلِّغُونَ رِسَـٰلَـٰتِ ٱللَّهِ وَيَخْشَوْنَهُۥ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا ٱللَّهَ ۗ وَكَفَىٰ بِٱللَّهِ حَسِيبًا

(It is the practice of those) who preach the Messages of Allah, and fear Him, and fear none but Allah. And enough is Allah to call (men) to account.

Show Lane's original text

A reckoner, or taker of accounts: [see also حَاسِبٌ :] or a sufficer, or giver of what is sufficient; (K, TA;) from أَحْسَبَ , of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ . (TA.) It has the former of these significations, or the latter, in the phrase, كَفَى بِٱللّٰهِ حَسِيبًا [God is sufficient as a reckoner, or as a giver of what sufficeth], (Fr, K, TA,) in the Kur [iv. 7, and xxxiii. 39]: (TA:) and so in the Kur iv. 88. (TA.) [Hence,] حَسِيبُكَ ٱللّٰهُ , (S, K,) in the L حَسْبُكَ ٱللّٰهُ , (TA,) [both of which phrases are used in the present day in the sense here following,] May God take, or execute, vengeance upon thee; or punish thee: (S, L, K:) meaning an imprecation though literally predicatory. (IAmb, Har p. 371.) [See also حُسْبَانُكَ عَلَى ٱللّٰهِ , voce حَسَبَ .] Also Characterized, or distinguished, by what is termed, حَسَبٌ as explained above [i. e. grounds of pretension to respect or honour; &c.]: (S, K:) generous, liberal, honourable, or noble: (Msb:) bountiful, or munificent: and having a numerous household: (Az, Mgh:) pl. حُسَبَآءُ . (A, K.)

Nounحَسَّابٌ1 sense

Core sense — a reckoner, an accountantgenerated

See حِسَابٌ.

Show Lane's original text

: see حِسَابٌ .

Nounحَاسِبٌ1 sense

Core sense — numbering, counting; a reckoner, an accountantgenerated

Ism fāʿil of form 1: numbering, counting; a reckoner, an accountant [see also حَسِيبٌ]. Plural حُسَّبٌ, حُسَّابٌ, and حَسَبَةٌ.

Qur’ānic occurrences حَٰسِبِين 1 shown of 2

6:62

ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۚ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَـٰسِبِينَ

Then are men returned unto Allah, their protector, the (only) reality: Is not His the command? and He is the swiftest in taking account.

Show Lane's original text

[act. part. n. of 1; Numbering, counting, &c.:] a reckoner; an accountant: [see also حَسِيبٌ :] pl. حُسَّبٌ and حُسَّابٌ (TA) and حَسَبَةٌ . (A.)

Nounأَحْسَبُ3 senses · 1 main

Core sense — of a colour mixing whiteness, redness and blackness, said of a camel; a lepergenerated

Feminine حَسْبَآءُ.

A camel of a colour in which are whiteness and redness and blackness; a man in the hair of whose head is a reddish colour such as is termed شُقْرَة; a man, or a camel, whose skin has become white through disease and whose hair is infected and turned red in consequence, so that he has become white and red.

According to Sh, one that has no [distinct] colour, of whom, or of which, one says: I think so, and I think so. [The latter clause of this explanation I have rendered conjecturally, supposing يقال to have been omitted by a copyist after يقال.]

1.1

Also a leper.

1.2figurative · مجاز — inferred

And a mean, avaricious man.

Show Lane's original text

, (S, K,) fem. حَسْبَآءُ , (TA,) A camel of a colour in which are whiteness and redness (S, K, TA) and blackness: (TA:) a man in the hair of whose head is [a reddish colour such as is termed] شُقْرَة : (S, K:) a man, (K,) and a camel, (TA,) whose skin has become white by reason of disease, and whose hair is infected [and turned red] in consequence thereof, so that he has become white and red: (K:) accord. to Sh, that has no [distinct] colour; of whom, or of which, one says, I think so, and I think so. (TA. [The latter clause of this explanation (in the TA الذى يقال احسب كذا و احسب كذا ) I have rendered conjecturally; supposing يقال to have been omitted by a copyist, after يقال ,]) Also A leper. (Lth, T, K.) And A mean, avaricious, man. (S, TA.)

Nounإِبِلٌ مُحْسِبَةٌ1 sense

Core sense — camels that have much flesh and fatgenerated

Camels that have much flesh and fat. Or محسبة has two meanings: from حَسَبٌ, meaning nobility, i.e. noble camels; and from إِحْسَابٌ, i.e. satisfying their owners and the guest with their milk.

Show Lane's original text

Camels that have much flesh and fat: (TA:) or محسبة has two meanings; from حَسَبٌ signifying “ nobility; ” [i. e. noble camels;] and from إِحْسَابٌ ; i. e. satisfying, with their milk, their owners and the guest. (IAar, TA.)

Nounمِحْسَبَةٌ1 sense

Core sense — a small pillow, or a pillow of skin or leathergenerated

See حُسْبَانَةٌ.

Show Lane's original text

: see حُسْبَانَةٌ .

Nounمُحَسَّبٌ1 sense

Core sense — supported with a pillow; honoured; buriedgenerated

See form 2.

Show Lane's original text

: see 2.

Nounمَحْسُوبٌ1 sense

Core sense — numbered, counted, reckonedgenerated

See حَسَبٌ, first sentence.

Show Lane's original text

: see حَسَبٌ , first sentence.

Nounمُحْتَسِبٌ1 sense

Core sense — the inspector of the markets and of the weights and measuresgenerated

1Such a one is the inspector of the markets and the like of the town—فُلَانٌ مُحْتَسِبُ البَلَدِ

The inspector of the markets and of the weights and measures and the like; an appellation derived from اِحْتَسَبَ, as shown above: see that verb.

You should not say مُحْسِبٌ.

Show Lane's original text

[The inspector of the markets and of the weights and measures &c.] is an appellation derived from اِحْتَسَبَ , as shown above: see this verb. (K.) You say, فُلَانٌ مُحْتَسِبُ البَلَدِ [Such a one is the inspector of the markets &c. of the town]: you should not say مُحْسِبٌ . (S.)