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حكم

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Form 1حَكَمَهُ7 senses · 3 main
muḍāriʿـُيَفْعُلُmaṣdarحُكْمٌ حَكْمٌ حكم

Core sense — he restrained, or prevented, him; he judged, or decided judiciallygenerated

1.1he prevented, restrained, or withheld him from acting in an evil, or corrupt, manner—احكمهُ

In its primary sense the verb means: he prevented, restrained, or withheld him from acting in an evil, or corrupt, manner., and in the TK حَكْمٌ.

he prevented him from doing what he desired—احكمهُ
he prevented him from doing what he desired—حكّمهُ

Maṣdar تَحْكِيمٌ; and حُكُومَةٌ [is another maṣdar of حَكَمَهُ and], according to As, primarily means the turning of a man back from wrongdoing.

Ibrāheem En-Nakhaʿee is related to have said حَكِّمِ اليَتِيمَ كَمَا تُحَكِّمُ وَلَدَكَ, meaning: restrain the orphan from acting in an evil, or corrupt, manner, and make him good, as you restrain your own offspring and the like. Of everyone whom you prevent, restrain, or withhold from doing a thing you say [حَكَمْتُهُ and] حكّمته and احكمته.

According to Aboo-Saʿeed Ed-Dareer, as related by Sh, En-Nakhaʿee's saying means: let the orphan decide about his property when he is good, as you let your own offspring decide; but this explanation is not approved.

Jereer says: [O sons of Haneefeh, restrain your light-witted ones: I fear for you that I may become angry]

shāhid
أًبَنِى حَنِيفَةَ أَحْكِمُوا سُفَهَآءَكُمْإِنِّى أَخَافُ عَلَيْكُمُ أَنْ أَغْضَبَا

— that is, restrain and prevent them from opposing me.

One says also احكمهُ عَنِ الأَمْرِ, meaning: he made him turn back, or revert, from the thing, or affair.

1.1.1he pulled in the horse by the bridle and bit, to stop him; he curbed him—حَكَمَ الفَرَسَ

احكمهُ and حكّمهُ mean the same.

he put a حَكَمَة to the bit of the beast, or horse—حَكَمَ الدَّابَّةَ

Also الفَرَسَ; and أَحْكَمَهَا or احكمهُ.

1.1.2figurative · مجاز — inferredhe controlled events—حكّم الحَوَادِثَ

See مُحَكَّمٌ.

1.1.3I restrained him from anything but such a thing, so that he could not escape it—حَكَمْتُ عَلَيْهِ بِكَذَا
he judged, passed sentence, or decided judicially—حَكَمَ

[Hence it means: I condemned him to such a thing — for instance, to the payment of a fine or of a debt, or to death.] This is the original meaning.

maṣdar حُكْمٌ and حُكُومَةٌ.

بَيْنَهُمْ between them; لَهُ in his favour; عَلَيْهِ against him.

he decided the thing, or affair, or case judicially against him—حَكَمَ عَلَيْهِ بِالأَمْرِ
he awarded such a thing by judicial sentence in his favour, against another person—حَكَمَ لَهُ عَلَيْهِ بِكَذَا
he exercised judicial authority, rule, or government over him—حَكَمَ عَلَيْهِ
he ordered, ordained, or decreed such a thing—حَكَمَ بِكَذَا
1.2he turned back, or reverted, from the thing, or affair—حَكَمَ عَنِ الأَمْرِ
1.3he was, or became, such as is termed حَكِيمٌ, that is, wise—حَكُمَ

With damm to the ك, like كَرُمَ, not حَكَمَ as in the lexicons of Golius and Freytag.

Maṣdar حُكْمٌ and حِكْمَةٌ.

1.3.1he reached the utmost point, or degree, in its meaning—حكم

Used in praise, not in blame.

. [So in the TA, without vowel signs; apparently حَكُمَ.]

Said of a man.

فِى مَعْنَاهُ means, apparently, in what is the root meaning of the verb, namely in judging; like قَضُوَ.

Qur’ānic occurrences Form 1 5 shown of 40
21:112
قَـٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ ۗ وَرَبُّنَا ٱلرَّحْمَـٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

Say: "O my Lord! judge Thou in truth!" "Our Lord Most Gracious is the One Whose assistance should be sought against the blasphemies ye utter!"

22:69
ٱللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

"Allah will judge between you on the Day of Judgment concerning the matters in which ye differ."

29:4
أَمْ حَسِبَ ٱلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسْبِقُونَا ۚ سَآءَ مَا يَحْكُمُونَ

Do those who practise evil think that they will get the better of Us? Evil is their judgment!

37:154
مَا لَكُمْ كَيْفَ تَحْكُمُونَ

What is the matter with you? How judge ye?

68:36
مَا لَكُمْ كَيْفَ تَحْكُمُونَ

What is the matter with you? How judge ye?

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, K,) [aor. حَكُمَ ,] inf. n. حُكْمٌ , (Msb, K, [in the TK حَكْمٌ ,]) in its primary acceptation, (Msb,) He prevented, restrained, or withheld, him (S, Msb, K) from acting in an evil, or a corrupt, manner; as also احكمهُ : (K:) and (K) from doing that which he desired; as also احكمهُ ; and حكّمهُ , (S, K,) inf. n. تَحْكِيمٌ : (S:) and حُكُومَةٌ [is another inf. n. of حَكَمَهُ , and], accord. to As, primarily signifies the turning a man back from wrongdoing. (TA.) Ibrá- heem En-Nakha'ee is related to have said, حَكِّمِ اليَتِيمَ كَمَا تُحَكِّمُ وَلَدَكَ , meaning Restrain thou the orphan from acting in an evil, or a corrupt, manner, and make him good, or virtuous, as thou restrainest thine offspring &c.: and of every one whom thou preventest, or restrainest, or withholdest, from doing a thing, thou sayest, [ حَكَمْتُهُ and] حكّمته and احكمته : or, accord. to Aboo-Sa'eed Ed-Dareer, as related by Sh, the forementioned saying of En-Nakh'ee means let the orphan decide respecting his property, when he is good, or virtuous, as thou lettest thine offspring &c.; but this explanation is not approved. (Az, TA.) And Jereer says, 1 [O sons of Haneefeh, restrain your lightwitted ones: verily I fear for you that I may be angry]: (S, TA:) i. e., restrain and prevent them from opposing me. (TA.) You say, also, احكمهُ عَنِ الأَمْرِ He made him to turn back, or revert, from the thing, or affair. (K.) أًبَنِى حَنِيفَةَ أَحْكِمُوا سُفَهَآءَكُمْ | إِنِّى أَخَافُ عَلَيْكُمُ أَنْ أَغْضَبَا حَكَمَ الفَرَسَ , and احكمهُ , and حكّمهُ , He pulled in the horse by the bridle and bit, to stop him; he curbed, or restrained, him. (TA.) And حَكَمَ الدَّابَّةَ , (S,) or الفَرَسَ , (K,) inf. n. حَكْمٌ ; (S; [so in my two copies of that work;]) and أَحْكَمَهَا , (S,) or احكمهُ ; (K;) He put a حَكَمَة [q. v.] to the bit of the beast, or horse. (S, * K.) And حكّم الحَوَادِثَ [He controlled events: see مُحَكَّمٌ ]. (MF.) حَكَمْتُ عَلَيْهِ بِكَذَا originally signifies I prevented, restrained, or withheld, him from doing, or suffering, any other than such a thing, so that he could not escape it. (Msb.) [Hence it means I condemned him to such a thing; as, for instance, the payment of a fine or of a debt, and death.] And hence, (Msb,) حَكَمَ , (S, Mgh, Msb, K,) aor. حَكُمَ , (S, K,) inf. n. حُكْمٌ (S, Mgh, Msb, K) and حُكُومَةٌ , (K,) He judged, gave judgment, passed sentence, or decided judicially, بَيْنَهُمْ between them, (S, Msb, K, TA,) and لَهُ in his favour, and عَلَيْهِ against him. (S, TA.) And حَكَمَ عَلَيْهِ بِالأَمْرِ He decided judicially the thing, or affair, or case, against him. (K, TA.) And حَكَمَ لَهُ عَلَيْهِ بِكَذَا [He awarded by judicial sentence in his favour, against him (i. e. another person), such a thing]. (Mgh.) [And حَكَمَ عَلَيْهِ He exercised judicial authority, jurisdiction, rule, dominion, or government, over him. And حَكَمَ بِكَذَا He ordered, ordained, or decreed, such a thing.] حَكَمَ عَنِ الأَمْرِ He turned back, or reverted, from the thing, or affair. (IAar, Az, K.) حَكُمَ , (S, MA, TA,) with damm to the ك , (S,) like كَرُمَ , (TA,) [not حَكَمَ as in the Lexicons of Golius and Freytag,] inf. n. حُكْمٌ (KL, MA) and حِكْمَةٌ , (MA,) He was, or became, such as is termed حَكِيمٌ [i. e. wise, &c.]. (S, KL, MA, TA.) And حكم , inf. n. حكم , [so in the TA, without any syll. signs, app. حَكُمَ inf. n. حُكْمٌ ,] is said of a man, signifying He reached the utmost point, or degree, in its meaning ( فِى مَعْنَاهُ [i. e., app., in what is the radical meaning of the verb, namely, in judging; like قَضُوَ ]); in praising, not in dispraising. (TA.)
Form 2حكّمهُ3 senses · 1 main
maṣdarتَحْكِيمٌ

Core sense — he made him judge, he gave him authority to decide judiciallygenerated

2.1

. See form 1, in five places.

2.1.1he made him judge in the affair, or case—فِى الأَمْرِ

He committed to him the office of judging, or deciding judicially; or he ordered him to judge; or he allowed him to judge.

I gave him authority to judge, or decide judicially, respecting my property—حَكَّمْتُهُ فِى مَالِى
2.1.2the schismatics called the خوارج asserted that judgment belongs to none but God—حَكَّمَتِ الخَوَارِجُ
the assertion of the schismatics called the حروريّة that there is no judgment but God's, and no judge but God—تَحْكِيمُ الحَرُورِيَّةِ

In the K written, erroneously, تَحَكُّمُ الحروريّة.

Qur’ānic occurrences Form 2
4:65
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا

But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.

5:43
وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوْرَىٰةُ فِيهَا حُكْمُ ٱللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنۢ بَعْدِ ذَٰلِكَ ۚ وَمَآ أُو۟لَـٰٓئِكَ بِٱلْمُؤْمِنِينَ

But why do they come to thee for decision, when they have (their own) law before them?- therein is the (plain) command of Allah; yet even after that, they would turn away. For they are not (really) People of Faith.

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
, inf. n. تَحْكِيمٌ : see 1, in five places. Also [He made him judge; or] he committed to him the office of judging, giving judgment, passing sentence, or deciding judicially; (Mgh, Msb;) or he ordered him to judge, give judgment, pass sentence, or decide judicially; (K;) or he allowed him to judge, &c.; (TA;) فِى الأَمْرِ in the affair, or case. (K.) And حَكَّمْتُهُ فِى مَالِى I gave him authority to judge, give judgment, pass sentence, or decide judicially, respecting my property. (S, TA.) Hence, حَكَّمَتِ الخَوَارِجُ The [schismatics called the] خوارج asserted that judgment ( الحُكْمُ ) belongs not to any but God. (Mgh.) تَحْكِيمُ الحَرُورِيَّةِ , in the K, erroneously, تَحَكُّمُ الحروريّة , (TA,) signifies The assertion of the [schismatics called] حروريّة that there is no judgment ( حُكْم ) but God's, (K, TA,) and that there is no judge ( حَكَم ) but God. (TA.)
Form 3حاكمهُ إِلَى الحَاكِمِ1 sense
maṣdarمُحَاكَمَةٌ

Core sense — he summoned him to the judge and litigated with himgenerated

3.1we summoned him to the judgment of God [administered by the Kāḍee]—حَاكَمْنَاهُ إِلَى ٱللّٰهِ

. He summoned him to the judge and litigated with him, seeking judgment; or he made a complaint of him to the judge, bringing him before the judge to arraign him and litigate with him.

بِكَ حَاكَمْتُ, which occurs in a tradition, is said to mean: I have submitted the judgment of my case to You, and there is no judgment but Yours; and by You I have litigated in seeking judgment and in proving false the one who has disputed with me in the matter of religion. [The past tense here is perhaps used as a strong present.]

Show Lane's original text
, (K,) inf. n. مُحَاكَمَةٌ , (S,) He summoned him to the judge, and litigated with him, (S, K, TA,) seeking judgment: and he made a complaint of him to the judge; or brought him before the judge to arraign him and litigate with him, and made a complaint of him. (TA.) And حَاكَمْنَاهُ إِلَى ٱللّٰهِ We summoned him to the judgment of God [administered by the Kádee]. (TA.) بِكَ حَاكَمْتُ , occurring in a trad., is said to mean I have submitted the judgment [of my case] to Thee, and there is no judgment but thine; and by Thee [or thy means or aid] I have litigated in seeking judgment and in proving the falseness of him who has disputed with me in the matter of religion. (TA. [The past tense, here, is perhaps used as a corroborative present.])
Form 4أَحْكَمَ5 senses · 1 main
maṣdarإِحْكَامٌ

Core sense — he made it firm, strong, and sound, by the exercise of skillgenerated

4.1

See form 1, in seven places.

The saying of Lebeed, describing a coat of mail: [Every nail repelled the sword from its interstices; when it was struck with force, it made a clashing sound]

shāhid
أَحْكَمَ الجِنْثِىَّ مِنْ عَوْرَاتِهَاكُلُّ حِرْبَآءٍ إِذَا أُكْرِهَ صَلٌّ

.

Or, as some say, the right reading is الجنثىُّ and كُلَّ, and, according to some, صَنْعَتِهَا in the place of عوراتها, and the meaning is: its maker made every nail firm, or strong [of its interstices, or of its fabric].

احكم in this case has the meaning of أَحْرَزَ.

4.1.1he made it (a thing) firm, strong, sound, and free from defect, by the exercise of skill—احكمهُ

the same as أَتْقَنَهُ. He made it firmly, solidly, compactly, soundly, thoroughly, skilfully, or well; he so constructed, established, arranged, or executed it; he put it into a firm, sound, or good state; and he knew it, or learned it, soundly, thoroughly, or well; see form 1, last sentence, in the article حنك.

Hence, in the Kur-án 11:1, كِتَابٌ أَحْكِمَتْ آيَاتُهُ, that is, a book whose verses are rendered valid by arguments and proofs, or by command and prohibition and the statement of what is lawful and unlawful; or disposed in a sound manner (Ksh) with respect to the words and the meanings, like a building firmly and orderly and well constructed (Ksh); or prevented from being corrupted (Ksh) and from being abrogated; or made to be characterized by wisdom (Ksh), as comprising the sources of speculative and practical wisdom.

Hence one says of a man such as is termed حَكِيم, that is, wise, قَدْ أَحْكَمَتْهُ التَّجَارِبُ [Tryings have rendered him firm, or sound, in judgment].

4.1.2it was secured from such a thing—أُحْكِمَ عَنْ كَذَا

See مُحْكَمٌ.

4.1.3

إِحْكَامٌ is also often used as the maṣdar of the passive verb, meaning the being firm, or firmness. See مِرَّةٌ.

4.1.4

See also حَكَمَةٌ.

Qur’ānic occurrences Form 4
11:1
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ الٓر ۚ كِتَـٰبٌ أُحْكِمَتْ ءَايَـٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

A. L. R. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things):

22:52
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِىٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَـٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَـٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَـٰتِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom:

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
see 1, in seven places. The saying of Lebeed, describing a coat of mail, 1 is explained as meaning Every nail repelled the sword from its interstices: [when it was struck with force, it made a clashing sound:] or, as some say, [the right reading is الجنثىُّ and كُلَّ , (as in the S in arts. جنث and صل ,) and, accord. to some, صَنْعَتِهَا in the place of عوراتها , (as in the S and M in art. صل ,) and] the meaning is, the manufacturer thereof made firm, or strong, every nail [of its interstices, or of its fabric: &c.]: احكم in this case signifying أَحْرَزَ [agreeably with the explanation here next following]. (TA.) أَحْكَمَ الجِنْثِىَّ مِنْ عَوْرَاتِهَا | كُلُّ حِرْبَآءٍ إِذَا أُكْرِهَ صَلٌّ احكمهُ , (S, Mgh, Msb, K,) inf. n. إِحْكَامٌ , (TA,) i. q. أَتْقَنَهُ [He made it, or rendered it, (namely, a thing, S, Mgh, Msb,) firm, stable, strong, solid, compact, sound, or free from defect or imperfection, by the exercise of skill; he made it firmly, strongly, solidly, compactly, so that it was firmly and closely joined or knit together, soundly, thoroughly, skilfully, judiciously, or well; he so constructed, constituted, established, settled, arranged, did, performed, or executed, it; he put it into a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing: and he knew it, or learned it, soundly, thoroughly, or well; see 1, last sentence, in art. حنك ]. (Msb, K.) Hence, in the Kur [xi. 1], كِتَابٌ أَحْكِمَتْ آيَاتُهُ (TA) i. e. [A book whereof the verses are rendered valid] by arguments and proofs; (Bd;) or by command and prohibition, and the statement of what is lawful and unlawful: (TA:) or disposed in a sound manner, (Ksh, Bd,) with respect to the words and meanings, (Bd,) like a building firmly and orderly and well constructed: (Ksh:) or prevented from being corrupted (Ksh, Bd) and from being abrogated: (Bd:) or made to be characterized by wisdom, (Ksh, Bd:) as comprising the sources of speculative and practical wisdom. (Bd.) And hence one says of a man such as is termed حَكِيم , [i. e. wise, &c.,] قَدْ أَحْكَمَتْهُ التَّجَارِبُ [Tryings have rendered him firm, or sound, in judgment]. (TA.) [Hence, أُحْكِمَ عَنْ كَذَا It was secured from such a thing: see مُحْكَمٌ .] [ إِحْكَامٌ is also often used as the inf. n. of the pass. verb, signifying The being firm, &c.; or firmness, &c.: see مِرَّةٌ .] See also حَكَمَةٌ .
Form 5تحكّم فِيهِ2 senses · 1 main

Core sense — he decided according to his own judgment about itgenerated

5.1he had authority over me to judge respecting my property—احتكم عَلَىَّ فِى مَالِى

He did, or decided, according to his own judgment respecting it, or did what he judged fit in it; or he had authority to judge, or decide judicially, respecting it; and so does احتكم فيه. Each is quasi-passive of حَكَّمَهُ, the former regular and the latter irregular; or the former means he pretended to have authority to judge.

5.1.1

See also form 2.

Show Lane's original text
He did [or decided] according to his own judgment, or did what he judged fit, respecting it, or in it: (Msb:) or he had authority to judge, give judgment, pass sentence, or decide judicially, respecting it; (K, TA;) as also احتكم فيه : (S, K:) each is quasi-pass. of حَكَّمَهُ ; the former regular, and the latter irregular: (TA:) or the former signifies he pretended to have authority to judge, &c. (KL.) You say, احتكم عَلَىَّ فِى مَالِى He had authority over me to judge, &c., respecting my property. (S.) See also 2.
Form 6تحاكموا إِلَى الحَاكِمِ1 sense

Core sense — they summoned one another to the judge and litigatedgenerated

6.1

They summoned one another to the judge, seeking judgment (see form 3), and litigated; and so does احتكموا إِلَيْهِ.

Qur’ānic occurrences Form 6
4:60
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّـٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَـٰنُ أَن يُضِلَّهُمْ ضَلَـٰلًۢا بَعِيدًا

Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right).

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
They summoned one another to the judge, [seeking judgment, (see 3,)] and litigated; as also احتكموا إِلَيْهِ . (S, TA.)
Form 8إِحْتَكَمَ3 senses · 1 main

Core sense — he decided according to his own judgment; it became firmgenerated

8.1

See form 5, in two places.

8.1.1

And see form 6.

8.1.2

And see form 10.

Show Lane's original text
see 5, in two places: and 6: and 10.
Form 10استحكم3 senses · 1 main

Core sense — it became firm, strong, and sound; he refrained from what would injure himgenerated

10.1

He (a man) refrained from what would injure him in his religion and his worldly concerns. (Aboo-ʿAdnán)

10.1.1

Quasi-passive of أَحْكَمَهُ in the sense of أَتْقَنَهُ: it was, or became, firm, stable, strong, solid, compact, sound, or free from defect, by the exercise of skill; firmly, solidly, soundly, thoroughly, skilfully, or well made, constructed, established, arranged, or executed.

Said of a quality or faculty: it was, or became, firm, strong, sound, free from defect, established, or confirmed.

Said of an affair, or a case: it was, or became, in a firm, solid, sound, or good state; and so does احتكم.

10.1.2the thing, or affair, became confused and doubtful to him—استحكم عَلَيْهِ الأَمْرُ

Synonymous with اِلْتَبَسَ, so in the A. [But this seems to need confirmation.]

Show Lane's original text
He (a man) refrained from what would injure him in his religion and his worldly concerns. (Aboo-' Adnán, TA.) Also quasipass. of أَحْكَمَهُ (S, Mgh, Msb, K) as signifying أَتْقَنَهُ ; (Msb, K;) [It was, or became, firm, stable, strong, solid, compact, firmly and closely joined or knit together, sound, or free from defect or imperfection, by the exercise of skill; firmly, strongly, solidly, compactly, soundly, thoroughly, skilfully, judiciously, or well, made or constructed or constituted or established or settled or arranged or done or performed or executed: and, said of a quality or faculty &c., it was, or became, firm, strong, sound, free from defect or imperfection, established, or confirmed:] and, said of an affair, or a case, it was, or became, in a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing; as also احتكم . (TA.) استحكم عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him; syn. اِلْتَبَسَ : so in the A. (TA. [But this seems to require confirmation.])

Derived nouns 14

Nounحُكْمٌ8 senses · 1 main

Core sense — judgment, judicial decision; rule, government; an ordinancegenerated

1

Maṣdar of form 1; originally it means prevention, or restraint.

1.1

And hence, judgment, or judicial decision; or judgment respecting a thing, that it is such a thing or is not such a thing, whether it is necessarily connected with another thing or not.

In logic, the judging of a thing to stand to another in the relation of an attribute to its subject, affirmatively or negatively; or the perception of relation or non-relation.

Or it properly means judgment with equity, or justice; and حُكُومَةٌ means the same, originally, according to As, the restraint of a man from wrongdoing.

Each, though a maṣdar, is used as a simple noun and has a plural: the plural of the former is أَحْكَامٌ, which, though properly a plural of paucity, is its only plural form; the plural of the latter is حُكُومَاتٌ.

You say هُوَ يَتَوَلَّى الحُكُومَاتِ وَ يَفْصِلُ الخُصُومَاتِ [He presides over the affairs of judgment, and decides litigations].

It is said in a tradition, إِنَّ مِنَ الشِّعْرِ لَحُكْمًا, meaning: of poetry there is that which is true judgment. Er-Rāghib says this. Others say: profitable discourse, which restrains from and forbids ignorant and silly behaviour; that is, exhortations and proverbs profitable to men. Or the right reading, as some relate it, is لَحِكْمَةً [i. e. wisdom], or حِكَمًا [plural of حِكْمَة]. (So in a copy of the “Jámiʿ es-Sagheer” of Es-Suyootee.)

1.2

The exercise of judicial authority; jurisdiction; rule; dominion; or government. See also حُكُومَةٌ.

1.3according to custom or usage—حُكْمَ العَادَةِ

An ordinance; a statute; a prescript; an edict; a decree; or a particular law; like قَضَآءٌ.

Properly, according to the ordinance of custom or usage.

1.4the rule applying to the case of the agent is that it be put in the nominative—حُكْمُ الفَاعِلِ الرَّفْعُ

A rule in grammar and the like.

Or أَنْ يُرْفَعَ.

the rule applying to it is the same as, or like, the rule applying to such a thing—حُكْمُهُ حُكْمُ كَذَا

Or كَحُكْمِ كذا.

1.5categorically, or in respect of category; and virtually—حُكْمًا

It may often be rendered category: so the rule applying to a thing may be spoken of as its category, the same as the category of such a thing, or like the category of such a thing.

Also فِى الحُكْمِ.

As distinguished from لَفْظًا (literally), and حَقِيقَةً (really), and the like.

1.6

Also knowledge of the law in matters of religion.

1.7

See also حِكْمَةٌ, in two places.

Er-Rāghib: it is a more general term than حِكْمَةٌ, for all حِكْمَة is حُكْم, but not the reverse.

Show Lane's original text
[inf. n. of 1, q. v.,] originally signifies Prevention, or restraint. (Msb.) And hence, (Msb,) Judgment, or judicial decision: (S, Msb, K, TA:) or judgment respecting a thing, that it is such a thing, or is not such a thing, whether it be necessarily connected with another thing, or not: (TA:) [whence,] in logic, [what our logicians term judgment; i. e.] the judging a thing to stand to another [thing] in the relation of an attribute to its subject, affirmatively or negatively; or the perception of relation or non-relation: (Kull:) or it properly signifies judgment with equity or justice: (Az, TA:) and حُكُومَةٌ signifies the same; (K, TA;) originally, accord. to As, the restraint of a man from wrongdoing: (TA:) [each, though an inf. n., being used as a simple subst., has its pl.:] the pl. of the former is أَحْكَامٌ , (K,) [properly a pl. of pauc., but] its only pl. form: and the pl. of the latter is حُكُومَاتٌ . (TA.) You say, هُوَ يَتَوَلَّى الحُكُومَاتِ وَ يَفْصِلُ الخُصُومَاتِ [He presides over the affairs of judgment, and decides litigations]. (TA.) And it is said in a trad., إِنَّ مِنَ الشِّعْرِ لَحُكْمًا meaning Verily, of poetry, there is that which is true judgment: so says Er-Rághib: or, as others say, profitable discourse, such as restrains from, and forbids, ignorant and silly behaviour; i. e., [what contains] exhortations and proverbs profitable to men: or, the right reading is, as some relate it, لَحِكْمَةً [i. e. wisdom, &c.]: (TA:) or حِكَمًا [pl. of حِكْمَة ]. (So in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) [The exercise of judicial authority; jurisdiction; rule; dominion; or government. See also حُكُومَةٌ . An ordinance; a statute; a prescript; an edict; a decree; or a particular law; like قَضَآءٌ . Hence the phrase حُكْمَ العَادَةِ According to custom or usage; properly, according to the ordinance of custom or usage. A rule in grammar &c.; as when one says, حُكْمُ الفَاعِلِ الرَّفْعُ or أَنْ يُرْفَعَ , i. e. The rule applying to the case of the agent is that it be put in the nom. case; and حُكْمُهُ حُكْمُ كَذَا , or كَحُكْمِ كذا , i. e. The rule applying to it is the same as the rule applying to such a thing, or like the rule applying to such a thing. It may often be rendered Predicament: (thus the last of the foregoing exs. may be rendered Its predicament is the same as the predicament of such a thing, or like the predicament of such a thing:) and حُكْمًا , or فِى الحُكْمِ , predicamentally, or in respect of predicament; and virtually; as distinguished from لَفْظًا (literally), and حَقِيقَةً (really), and the like.] Also Knowledge of the law in matters of religion. (TA.) See also حِكْمَةٌ , in two places. It is a more general term than حِكْمَةٌ ; for all حِكْمَة is حُكْم , but the reverse is not the case. (Er-Rághib, TA.)
Nounحَكَمٌ3 senses · 2 main

Core sense — an arbiter, a judge; a man extremely advanced in agegenerated

1the Judge, one of the names of God—الحَكَمُ

See حَاكِمٌ, in two places; and مُحَكِّمٌ.

1.1

A man advanced in age to the utmost degree.

2

See also حَكَمَةٌ.

Qur’ānic occurrences حَكَم
4:35
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَـٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا

If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.

6:114
أَفَغَيْرَ ٱللَّهِ أَبْتَغِى حَكَمًا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَـٰبَ مُفَصَّلًا ۚ وَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌ مِّن رَّبِّكَ بِٱلْحَقِّ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ

Say: "Shall I seek for judge other than Allah? - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt.

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
: see حَاكِمٌ , in two places; and مُحَكِّمٌ . [Hence,] الحَكَمُ [The Judge] is one of the names of God. (TA.) A man advanced in age (K, TA) to the utmost degree. (TA.) See also حَكَمَةٌ .
Nounحِكْمَةٌ7 senses · 1 main

Core sense — wisdom, knowledge; equity in judgment; what restrains from ignorant behaviourgenerated

1

Properly, or primarily, what prevents, or restrains, from ignorant behaviour; in its most usual sense, wisdom.

It is derived from حَكَمَةٌ, meaning a certain part of a beast's harness, a kind of curb, because it prevents its possessor from having bad dispositions.

It means knowledge, or science, and so does حُكْمٌ; or, generally, knowledge of the true natures of things and action according to what they require, and so it is divided into intellectual and practical; or a state, or quality, of the intellectual faculty: this is the theological حِكْمَة.

In the Kur-án 31:11, by the حِكْمَة given by God to Luḳmán is meant the evidence of the intellect in accordance with the statutes of the law.

In the conventional language of the learned, it means the perfecting of the human mind by the acquisition of the speculative sciences and of the full faculty of doing excellent deeds, so far as one is able. (Bd on the passage of the Kur-án mentioned above.)

Or it means the attainment of what is true, or right, by knowledge and by deed: so that in God it is the knowledge of things and the origination of them in the most perfect manner, and in man the knowledge and doing of good things.

Or it means acquaintance with the most excellent of things by the most excellent kind of knowledge. In the modern language, philosophy. Plural حِكَمٌ. See حُكْمٌ.

Qur’ān 31:12 approximate — somewhere between 31:1 and 31:19 Lane cites “Kur xxxi. 11”
Qur’ān 31:12 the verse Lane’s citation points to, and it uses this root
وَلَقَدْ ءَاتَيْنَا لُقْمَـٰنَ ٱلْحِكْمَةَ أَنِ ٱشْكُرْ لِلَّهِ ۚ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ

we bestowed (in the past) Wisdom on Luqman: "Show (thy) gratitude to Allah." Any who is (so) grateful does so to the profit of his own soul: but if any is ungrateful, verily Allah is free of all wants, Worthy of all praise.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

Also equity, or justice, in judgment or judicial decision; and so does حُكْمٌ.

1.2

And the same as حِلْمٌ, that is, forbearance, or clemency: the management of one's soul and temper when anger is stirred; which, if correct, is nearly the same as equity or justice.

1.3

And obedience of God; knowledge in matters of religion and acting agreeably with it; understanding; reverential fear, piety, or abstaining from unlawful things; the doing, or saying, of what is right; and reflection upon what God has commanded, and acting accordingly.

1.4

And knowledge of the interpretation of the Kur-án, and saying what is right in relation to it: so in the Kur-án 2:272.

Qur’ān 2:270 approximate — somewhere between 2:259 and 2:273 Lane cites “Kur ii. 272”
1.5

And the gift of prophecy, or the prophetic office; and apostleship: so in the Kur-án 2:252 and 3:43 and 38:19; or in the first and the last of these instances it has the meaning that follows.

Qur’ān 2:251 approximate — somewhere between 2:246 and 2:253 Lane cites “Kur ii. 252”
Qur’ān 2:251 the verse Lane’s citation points to, and it uses this root
فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَـٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَـٰلَمِينَ

By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.6

The Book of the Psalms of David; or, as some say, any saying, or discourse, that agrees with the truth.

It also means, in other instances, the Book of the Law of Moses; and the Gospel; and the Kur-án: because each of these comprises what is termed الحِكْمَةُ المَنْطُوقُ بِهَا, that is, the secrets of the sciences of the law and of the course of conduct, and الحِكْمَةُ المَسْكُوتُ عَنْهَا, that is, the secrets of the science of the Divine Essence.

Qur’ānic occurrences حِكْمَة 5 shown of 19
2:269
يُؤْتِى ٱلْحِكْمَةَ مَن يَشَآءُ ۚ وَمَن يُؤْتَ ٱلْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ

He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.

3:48
وَيُعَلِّمُهُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ

"And Allah will teach him the Book and Wisdom, the Law and the Gospel,

33:34
وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا

And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).

38:20
وَشَدَدْنَا مُلْكَهُۥ وَءَاتَيْنَـٰهُ ٱلْحِكْمَةَ وَفَصْلَ ٱلْخِطَابِ

We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision.

54:5
حِكْمَةٌۢ بَـٰلِغَةٌ ۖ فَمَا تُغْنِ ٱلنُّذُرُ

Mature wisdom;- but (the preaching of) Warners profits them not.

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
[properly, or primarily,] signifies What prevents, or restrains, from ignorant behaviour: (Mgh:) [in its most usual sense, which is wisdom, agreeably with explanations here following,] it is derived from حَكَمَةٌ , signifying a certain appertenance of a beast, [a kind of curb,] because it prevents its possessor from having bad dispositions: (Msb:) it means knowledge; or science; (S, K;) as also حُكْمٌ : (S, TA:) or [generally] knowledge of the true natures of things, and action according to the requirements thereof; and therefore it is divided into intellectual and practical: or a state, or quality, of the intellectual faculty: this is the theological حِكْمَة : in the Kur xxxi. 11, by the حِكْمَة given by God to Lukmán, is meant the evidence of the intellect in accordance with the statutes of the law: (TA:) in the conventional language of the learned, it means the perfecting of the human mind by the acquisition of the speculative sciences, and of the complete faculty of doing excellent deeds, according to the ability possessed: (Bd on the passage of the Kur above mentioned:) or it means the attainment of that which is true, or right, by knowledge and by deed: so that in God it is the knowledge of things, and the origination thereof in the most perfect manner: and, in man, the knowledge and doing of good things: or it means acquaintance with the most excellent of things by the most excellent kind of knowledge: (TA:) [and in the modern language, philosophy: pl. حِكَمٌ :] see حُكْمٌ . Also Equity, or justice, (K, TA,) in judgment or judicial decision; and so حُكْمٌ . (TA.) And i. q. حِلْمٌ ; (K, TA;) i. e. [Forbearance, or clemency, or] the management of one's soul and temper on the occasion of excitement of anger: which, if correct, is nearly the same as equity or justice. (TA.) And Obedience of God: and knowledge in matters of religion, and the acting agreeably therewith: and understanding: and reverential fear; piety; pious fear; or abstinence from unlawful things: and the doing, or saying, that which is right: and reflection upon what God has commanded, and doing according thereto. (TA.) And [Knowledge of] the interpretation of the Kur-án, and saying that which is right in relation to it: so in the Kur ii. 272. (TA.) And The gift of prophecy, or the prophetic office; (K, TA;) and apostleship: so in the Kur ii. 252 and iii. 43 and xxxviii. 19: (TA:) or in the [first and] last of these instances it means The Book of the Psalms [of David]: or, as some say, any saying, or discourse, agreeable with the truth: (Mgh:) and it also means [in other instances] the Book of the Law of Moses: (TA:) and the Gospel: and the Kur-án: (K:) because each of these comprises what is termed الحِكْمَةُ المَنْطُوقُ بِهَا , i. e. the secrets of the sciences of the law and of the course of conduct; and الحِكْمَةُ المَسْكُوتُ عَنْهَا , i. e. the secrets of the science of the Divine Essence. (TA.)
Nounحَكَمَةٌ4 senses · 2 main

Core sense — a kind of curb for a horse; the fore part of the face; rankgenerated

1

A kind of curb for a horse; a certain part of a beast's harness, so called because it renders him manageable, or submissive, to the rider and prevents him from being refractory and the like; or because it prevents him from running violently.

It is the part of the لِجَام [or bridle] that surrounds the حَنَك [or part beneath the chin and lower jaw]. The Arabs used to make it of untanned thong or of hemp, because what they aimed at was courage, not finery.

Or the part of the لجام that surrounds the حَنَكَانِ [which word apparently means here the two jaws] of the horse, and to which the عِذَارَانِ [or two side-pieces of the headstall, that lie against the two cheeks] are attached.

Or a ring of silver, iron, or thong which surrounds the مَرْسِن [or part of the nose which is the place of the halter] and the حَنَك [or part beneath the chin and lower jaw]. (IDrd in his Book on the Saddle and Bridle.) Or a ring which is upon the mouth of the horse.

Plural حَكَمَاتٌ, and the collective noun is حَكَمٌ.

Zuheyr says, describing horses: [That had been curbed with curbs of untanned thong, and with curbs of hemp]

shāhid 1
قَدْ أُحْكِمَتْ حَكَمَاتِ القِدِّ وَ الأَبَقَا

— meaning قَدْ أُحْكِمَتْ بِحَكَمَاتِ القِدِّ وَ بِحَكَمَاتِ الأَبَقِ.

Or, according to Abu-l-Ḥasan, the meaning is: that had been furnished with curbs; for he says that احكمت is here made transitive because it implies the meaning of قُلِّدَتْ.

Some relate the hemistich as

shāhid 2
مَحْكُومَةً حَكَمَاتِ القِدِّ وَ الأَبَقَا

[furnished with curbs of untanned thong, and hemp].

1.1figurative · مجاز — inferred

The chin of a sheep or goat.

1.2figurative · مجازGod exalted, or may God exalt, his head, or his state, or condition, and his rank and station—رَفَعَ ٱللّٰهُ حَكَمَتَهُ

And, of a man, the fore part of the face; or, as some say, the lower part of the face: a figurative use of the حَكَمَة of the لِجَام, or [in some copies of the K “and”] his head. [According to the CK, or the fore part of the head of a man.]

Because the stooping of the head is a characteristic of the low, or abject.

he has rank in our estimation—لَهُ عِنْدَنَا حَكَمَةٌ
such a one is elevated in respect of rank, or station—فُلَانٌ عَالِى الحَكَمَةِ

on this sense And his state, or condition; and rank, and station.

2

See also حَاكِمٌ, of which it is a plural.

Show Lane's original text
[A kind of curb for a horse;] a certain appertenance of a beast; so called because it renders him manageable, or submissive, to the rider, and prevents him from being refractory and the like; (Msb;) or because it prevents him from vehement running: (TA:) it is the appertenance of the لِجَام [or bridle] that surrounds the حَنَك [or part beneath the chin and lower jaw]: the Arabs used to make it of untanned thong or of hemp; because what they aimed at was courage, not finery: (S:) or the appertenance of the لجام that surrounds the حَنَكَانِ [which word app. here means the two jaws] of the horse, and in which are [attached] the عِذَارَانِ [or two side-pieces of the headstall, that lie against the two cheeks]: (K:) or a ring which surrounds the مَرْسِن [or part of the nose which is the place of the halter] and the حَنَك [or part beneath the chin and lower jaw], of silver or iron or thong: (IDrd in his Book on the Saddle and Bridle:) or a ring which is upon ( فى ) the mouth of the horse: (ISh, TA:) pl. حَكَمَاتٌ (S, TA) and [coll. gen. n.] حَكَمٌ . (TA.) Zuheyr says, describing horses, 1 meaning قَدْ أُحْكِمَتْ بِحَكَمَاتِ القِدِّ وَ بِحَكَمَاتِ الأَبَقِ [That had been curbed with curbs of untanned thong, and with curbs of hemp]: (S, TA:) or, accord. to Abu-l-Hasan, [the meaning is that had been furnished with curbs &c.; for he says that] احكمت is here made trans. because it implies the signification of قُلِّدَتْ : (TA:) some relate the hemistich thus: 2 [furnished with curbs of untanned thong, and hemp]. (S, TA.) قَدْ أُحْكِمَتْ حَكَمَاتِ القِدِّ وَ الأَبَقَا مَحْكُومَةً حَكَمَاتِ القِدِّ وَ الأَبَقَا The chin of a sheep (S, K) or goat. (S.) And, of a man, The fore part of the face: (K, TA:) or, as some say, the lower part of the face: a metaphorical term from the حَكَمَة of the لِجَام : (TA:) or [in some copies of the K “ and ”] his head: [accord. to the CK, or the fore part of the head of a man:] and his state, or condition: and rank, and station. (K, TA.) You say, رَفَعَ ٱللّٰهُ حَكَمَتَهُ God exalted, or may God exalt, his head, or his state, or condition, and his rank, and station: because the stooping of the head is a characteristic of the low, or abject. (TA.) And لَهُ عِنْدَنَا حَكَمَةٌ He has rank in our estimation. (TA.) And فُلَانٌ عَالِى الحَكَمَةِ [Such a one is elevated in respect of rank, or station.] (TA.) [See also حَاكِمٌ , of which it is a pl.]
Nounحَكِيمٌ2 senses · 1 main

Core sense — wise, possessing wisdom; a sage; one who does things soundlygenerated

1the All-wise, one of the names of God—الحَكِيمُ

Possessing knowledge, or science; in its most usual sense, possessing حِكْمَة as meaning wisdom [see also أَحْكَمُ الحَاكِمِينَ]: wise; a sage; in the modern language, a philosopher; and particularly a physician.

One who performs, or executes, affairs firmly, solidly, soundly, thoroughly, skilfully, or well; so that in this sense it is of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ: one who executes well, and firmly and soundly, the niceties of arts. Plural حُكَمَآءُ.

1.1the admonition that decides judicially in your favour and against you—الذِّكْرُ الحَكِيمُ

Applied to the Kur-án; or the meaning is: that is rendered free from defect or imperfection, in which there is no incongruity nor any unsoundness.

Qur’ānic occurrences حَكِيم 2 shown of 97
36:2
وَٱلْقُرْءَانِ ٱلْحَكِيمِ

By the Qur'an, full of Wisdom,-

44:4
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

In the (Night) is made distinct every affair of wisdom,

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
Possessing knowledge or science; [in its most usual sense,] possessing حِكْمَة [as meaning wisdom]; (S, TA; [see also أَحْكَمُ الحَاكِمِينَ ;]) [wise; a sage: and in the modern language, a philosopher: and particularly a physician:] one who performs, or executes, affairs firmly, solidly, soundly, thoroughly, skilfully, judiciously, or well; (S, IAth;) so that it is, in this sense, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ : (IAth, TA:) one who executes well, and firmly, solidly, &c., the niceties of arts: (TA:) [pl. حُكَمَآءُ .] الحَكِيمُ [as meaning The All-wise] is one of the names of God. (TA.) الذِّكْرُ الحَكِيمُ , applied to the Kur-án, means [The admonition] that decides judicially in your favour and against you: or that is rendered free from defect or imperfection; in which is no incongruity, nor any unsoundness. (TA.)
Nounحُكُومَةٌ2 senses · 1 main

Core sense — judicial authority, authority to judge; judgmentgenerated

1

A maṣdar of حَكَمَ, and used as a simple noun; plural حُكُومَاتٌ. See حُكْمٌ, in two places.

1.1

Also judicial authority; authority to judge, or decide judicially, فِى أَمْرٍ respecting an affair, or a case: a noun from اِحْتَكَمَ and تَحَكَّمَ; and so is أُحْكُومَةٌ.

Show Lane's original text
an inf. n. of حَكَمَ [q. v.]: (K:) [and used as a simple subst.; pl. حُكُومَاتٌ :] see حُكْمٌ , in two places. Also [Judicial authority; authority to judge, give judgment, pass sentence, or decide judicially, فِى أَمْرٍ respecting an affair, or a case;] a subst. from اِحْتَكَمَ and تَحَكَّمَ ; and so أُحْكُومَةٌ . (K, TA.)
Nounحَاكِمٌ2 senses

Core sense — a judge, an arbiter; a ruler, or governorgenerated

1in his house the judge is to be come to—فِى بَيْتِهِ يُؤْتَى الحَكَمُ

One who judges, passes sentence, or decides judicially; a judge; an arbiter, arbitrator, or umpire between people; one who exercises judicial authority, jurisdiction, rule, dominion, or government; a ruler, or governor. حَكَمٌ means the same.

The حَاكِم between people is so called because he restrains from wrongdoing.

The plural is حُكَّامٌ and حَكَمَةٌ, meaning judges, and حَاكِمُونَ is allowable.

A proverb. (See Freytag's Arab. Prov. ii. 204.)

the Supreme Judge, one of the names of God—الحَاكِمُ

on this sense See also the next paragraph.

2mockers, scoffers, or deriders—حَكَمَةٌ

[The ح in this case seems to be a substitute for ه: see the article هكم.]

the most qualified to judge of those who judge—أَحْكَمُ الحَاكِمِينَ

Or the most knowing and most just of them (Bd and Jel on 11:47, where it is applied to God); or it may mean the wisest of those who possess attributes of wisdom, supposing حَاكِمٌ to be a possessive adjective from الحِكْمَةُ, like دَارِعٌ from الدِّرْعُ.

Lane cites “Jel in xi. 47” — a commentary, not the verse; no modern number is given
Show Lane's original text
One who judges, gives judgment, passes sentence, or decides judicially; a judge; an arbiter, arbitrator, or umpire; (S * Msb, K, TA;) between people: (Msb, TA:) [one who exercises judicial authority, jurisdiction, rule, dominion, or government; a ruler, or governor:] and حَكَمٌ signifies the same: (S, Mgh, Msb, K:) the حَاكِم between people is so called because he restrains from wrongdoing: (As, TA:) the pl. is حُكَّامٌ (Msb, K) and حَكَمَةٌ , meaning judges, [&c.,] (TA,) and حَاكِمُونَ is allowable. (Msb.) It is said in a prov., فِى بَيْتِهِ يُؤْتَى الحَكَمُ [In his house the judge is to be come to]. (S. [See Freytag's Arab. Prov. ii. 204.]) الحَاكِمُ [as meaning The Supreme Judge] is one of the names of God. (TA.) See also the next paragraph. [The pl.] حَكَمَةٌ also signifies Mockers, scoffers, or deriders. (TA. [The ح in this case seems to be a substitute for ه : see art. هكم .]) أَحْكَمُ الحَاكِمِينَ [The most qualified to judge of those who judge: or] the most knowing and most just [of them]: (Bd and Jel in xi. 47, where it is applied to God:) or it may mean the wisest of those who possess attributes of wisdom; supposing حَاكِمٌ to be [a possessive epithet] from الحِكْمَةُ , like دَارِعٌ from الدِّرْعُ . (Bd.)
Nounأُحْكُومَةٌ1 sense

Core sense — judicial authority, authority to judgegenerated

1

See حُكُومَةٌ.

Show Lane's original text
: see حُكُومَةٌ .
Nounمُحْكَمٌ2 senses · 1 main

Core sense — made firm, strong, and sound; not abrogatedgenerated

1

Ism mafʿūl of أَحْكَمَهُ. Applied to a building and the like: made, or rendered, firm, stable, strong, solid, or compact; held to be secure from falling to pieces.

1.1a chapter of the Kur-án not abrogated—سُورَةٌ مُحْكَمَةٌ

And hence, a passage, or portion, of the Kur-án whose meaning is secured from change, from alteration, from being made to apply to a particular case, from interpretation other than the obvious import, and from abrogation.

the portion commencing with قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ [Kur-án 6:152], to the end of the chapter—الآيَاتُ المُحْكَمَاتُ

Or the verses that are rendered free from defect or imperfection, so that the hearer does not need to interpret them otherwise than according to their obvious import, such as the stories of the prophets; or so that they are kept from being open to several meanings.

See Kur-án 3:5, where it is opposed to آيَاتٌ مُتَشَابِهَاتٌ.

the portion of the Kur-án called المُفَصَّلُ—المُحْكَمُ

Because none of it has been abrogated; or, as some say, what is unequivocal, or unambiguous, because its clearness is made free from defect, and it requires nothing else to explain it.

Qur’ān 3:7 matched to Lane’s own quotation of it Lane cites “Kur iii. 5”
Qur’ān 6:151 matched to Lane’s own quotation of it Lane cites “Kur vi. 152”
Lane cites “Bd in iii. 5” — a commentary, not the verse; no modern number is given
Qur’ān 3:7 Lane quotes this verse
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَـٰبَ مِنْهُ ءَايَـٰتٌ مُّحْكَمَـٰتٌ هُنَّ أُمُّ ٱلْكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ

He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

Show Lane's original text
[pass. part. n. of أَحْكَمَهُ ;] applied to a building [&c.,] Made, or rendered, firm, stable, strong, solid, compact, &c.; held to be secure from falling to pieces. (KT.) And hence, A passage, or portion, of the Kur-án of which the meaning is secured ( أُحْكِمَ ) from change, and alteration, and peculiarization, and interpretation not according to the obvious import, and abrogation. (KT.) And سُورَةٌ مُحْكَمَةٌ A chapter of the Kur-án not abrogated. (K.) And الآيَاتُ المُحْكَمَاتُ , [see Kur iii. 5, where it is opposed to آيَاتٌ مُتَشَابِهَاتٌ ,] The portion commencing with قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ [Kur vi. 152], to the end of the chapter: or the verses that are rendered free from defect or imperfection, so that the hearer thereof does not need to interpret them otherwise than according to their obvious import; such as the stories of the prophets; (K;) or so that they are preserved from being susceptible of several meanings. (Bd in iii. 5.) And المُحْكَمُ The portion of the Kur-án called المُفَصَّلُ [q. v.]; because nought thereof has been abrogated: or, as some say, what is unequivocal, or unambiguous; because its perspicuity is made free from defect, or imperfection, and it requires nothing else [to explain it]. (TA.)
Nounمَحْكَمَةٌ1 sense

Core sense — a place of judging, a tribunal, a court of justicegenerated

1

[A place of judging; a tribunal; a court of justice.]

Show Lane's original text
[ A place of judging; a tribunal; a court of justice.]
Nounمُحَكَّمٌ فِى نَفْسِهِ2 senses · 1 main

Core sense — one made to judge respecting himself; one who chooses slaughter over denying Godgenerated

1

One who is made to judge respecting himself; and particularly one who is given his choice between denial of God and slaughter, and chooses slaughter.

In a tradition it is said, إِنَّ الجَنَّةَ لِلْمُحَكَّمِينَ [Paradise is for the مُحَكَّمُون]. لِلْمُحَكَّمِينَ, or, as some read, لِلْمُحَكَّمِينَ, denotes a people of those who are called أَصْحَابُ الأُخْدُودِ, who were given their choice between slaughter and the denial of God, and chose to remain constant to El-Islám, with slaughter.

Or المحكّمون means those who fall into the hand of the enemy and are given their choice between professing belief in a plurality of Gods and slaughter, and choose slaughter.

1.1an old man, tried, or proved, and strengthened by experience in affairs—المُحَكَّمُ

It occurs in a poem of Ṭarafeh; or this is a mistake, and the right reading is المُحَكِّمُ.

One to whom حِكْمَة [or wisdom] is attributed. Or both readings are correct, like مُجَرَّبٌ and مُجَرِّبٌ, as several authors have allowed: the former meaning one whom events have controlled and tried, or proved; the latter, one who has controlled and experienced events.

Show Lane's original text
[One who is made to judge respecting himself: and particularly] one who is given his choice between denial of God and slaughter, and chooses slaughter. (Mgh.) In a trad., in which it is said, إِنَّ الجَنَّةَ لِلْمُحَكَّمِينَ , [Verily Paradise is for the مُحَكَّمُون ], (S,) لِلْمُحَكَّمِينَ , (S, K,) or, as some read, لِلْمُحَكَّمِينَ , (K,) denotes a people of those who are called أَصْحَابُ الأُخْدُودِ , who were given their choice between slaughter and the denial of God, and chose the remaining constant to El-Islám, with slaughter: (S, K:) or المحكّمون means those who fall into the hand of the enemy, and are given their choice between [the profession of] belief in a plurality of Gods, and slaughter, and choose slaughter. (IAth, TA.) المُحَكَّمُ occurring in a poem of Tarafeh, (S,) or this is a mistake, and the right reading is المُحَكِّمُ , (K,) An old man, tried, or proved, and strengthened by experience in affairs; (S, K;) to whom حِكْمَة [or wisdom, &c.,] is attributed: (S:) or both are correct, like مُجَرَّبٌ and مُجَرِّبٌ , as several authors have allowed; the former meaning one whom events have controlled ( حَكَّمَتْهُ الحَوَادِثُ ), and tried, or proved; and the latter, one who has controlled ( حَكَّمَ ), and experienced, events. (MF.)
Nounمُحَكِّمٌ2 senses · 1 main

Core sense — one who commits judgment to another; one who denies judgment to any but Godgenerated

1

This word and its plural مُحَكِّمُونَ: see مُحَكَّمٌ.

1.1an appellation applied to the schismatics called the خَوَارِج—المُحَكِّمَةُ

Because they disallowed the judgment of the حَكَمَانِ [or two judges], namely Aboo-Moosà El-Ashʿaree and ʿAmr Ibn-El-ʿÁs, and said that judgment belongs to none but God.

Show Lane's original text
, and its pl. مُحَكِّمُونَ : see مُحَكَّمٌ . المُحَكِّمَةُ is an appellation applied to the [schismatics called the] خَوَارِج because they disallowed the judgment of the حَكَمَانِ [or two judges], (S,) namely, Aboo-Moosà El-Ash'aree and 'Amr Ibn-El-' Ás, (K, TA,) and said that judgment الحُكْمُ ) belongs not to any but God. (S.)
Nounفَرَسٌ مَحْكُومَةٌ1 sense

Core sense — a horse having a curb upon his headgenerated

1

A horse [furnished with a حَكَمَة, or] having a حَكَمَة upon his head. See حَكَمَةٌ.

Show Lane's original text
A horse [furnished with a حَكَمَة ; or] having a حَكَمَة upon his head. (Az, TA.) See حَكَمَةٌ .
Nounمُتَحَكِّمٌ1 sense

Core sense — a judge who judges without evidencegenerated

1

A judge who judges without evidence; and one who judges by asking about a thing with the wish to bring perplexity, or doubt, and difficulty upon the person asked.

Show Lane's original text
A judge who judges without evidence: and one who judges in the way of asking respecting a thing with the desire of bringing perplexity, or doubt, and difficulty, upon the person asked. (Har p. 97.)