قرأ

He collected the thing together, drawing part to part, or portion to portion.

.

[This seems to be generally regarded as the primary meaning.]

The verb is transitive by itself and by means of ب; or that particle is redundant.

Sometimes the ء is dropped, so that one says [قَرَى and] قَرَيْتُ and the like.

Muḍāriʿ قَرَاَ and قَرُاَ, the second on the authority of Ez-Zejjájee, as is said in the L, but generally ignored; maṣdar قِرَآءَةٌ, قُرْآنٌ, and قَرْءٌ, the last mentioned by Az.

Or قَرَأْتُ القُرْآنَ means, properly or etymologically according to some: I uttered the words of the Kur-án in continuous combination; as Ktr is related to have said.

[Or قَرَأَ, as used in a case of this kind, apparently means properly he read, or recited, the Scripture chanting, just as أَنْشَدَ properly means “he recited” poetry “chanting with a high voice”, since Scripture and poetry are usually chanted; and then, he read, or recited, anything in any manner, whether from a book or not.]

In a tradition: مَنْ أَرَادَ أَنْ يَقْرَأَ القُرْآنَ غَضًّا كَمَا أُنْزِلَ فَلْيَقْرَأْهُ قِرَآءَةَ أُمِّ عَبْدٍ [He who desires to read, or recite, the Kur-án freshly, as it was revealed, let him read, or recite, it in the manner of Ibn-Umm-'Abd]; meaning فَلْيُرَنِّلْ كَتَرْتِيلِهِ [properly, let him read, or recite, in a leisurely manner, with distinct utterance and with moderation; but conventionally, let him chant in a peculiar, distinct and leisurely manner, as he did]; or يُحَزِّنْ كَتَحْزِينِهِ [let him read, or recite, with a slender and plaintive voice, as he did]; or يَحْدُرْهُ كَحَدْرِهِ [let him read it, or recite it, quickly, as he did].

In a tradition of I'Ab: كَانَ لَا يَقْرَأُ فِى الظُّهْرِ وَالعَصْرِ, meaning he did not recite [the Kur-án] aloud in the noon prayers or in those of the عْصر; or he did not make himself hear his own reciting — as though he had heard people reciting and making themselves and those near them hear.

The words in the Kur-án [75:17 and 18], إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ فَإِذَا قَرَأْنَاهُ فَٱتَّبِع قُرْآنَهُ, mean: Ours is the collecting of it [that is, of the Kur-án] and the reciting of it; and when we recite it, then follow its reciting. Or, according to I'Ab: and when we explain it to you, then act on what we have explained to you. Or the meaning signified and implied is: ours is the collecting of it in your mind and the fixing of its recitation on your tongue; and when we recite it to you by the tongue of Gabriel, follow its reciting and go over it often, so that it becomes firmly rooted in your understanding.

[So قُرْآنَهُ in the first instance means the teaching you to recite it; and this is how we may explain the statement that] قَرَأَ and أَقْرَأَ are synonymous, just as عَلَا قِرْنَهُ and استعلاهُ are. See form 4.

[As a teacher or an informant (as is shown by phrases in the Kur-án 26:199 and 84:21), like تَلَا عَلَيْهِ; and also, as a conventional and post-classical phrase,] as a pupil, or learner, to his sheykh, or teacher.

The muḍāriʿ of the verb in the first of these two phrases is قَرَاَ, and the maṣdar is قِرَآءَةٌ.

As says that making that verb transitive by itself is a mistake, so one should not say اِقْرَأْهُ السَّلَامَ [meaning Deliver the salutation to him].

AHát: this second phrase is not used unless the salutation is written; or it belongs to a particular dialect, and is used when the salutation is written, meaning he made him read the salutation.

And see form 4, first quarter.

Aboo-'Amr Ibn-El-'Alà: she kept a girl, or young woman, at her home until she should menstruate, in order to find out whether she was free from pregnancy.

Or until the end of her عِدَّة [q. v.].

He read, or studied, with him, each of them teaching the other.

Maṣdar مُقَارَأَةٌ and قِرَآءٌ.

Said of a woman: see form 1, former half.

Said of a she-camel, or of a ewe or she-goat: she retained the seed of the male in her womb.

When this is so, she is said to be فى قِرْوَتِهَا, which is irregular, standing for فى قِرْأَتِهَا, meaning in the first stage of her pregnancy, before it becomes apparent; see art. قرو.

[According to Freytag, apparently in the phrase أَقْرَأَتْ سَمًّا, the verb is explained in the Kitáb el-Addád as said of a serpent, meaning it retained poison for the space of a month.]

Said of a sheykh, or teacher.; [and so قَرَأَهُ, as shown before]. See form 1, last quarter.

AHát: hence أَقْرَأَهُ السَّلَامَ; see form 1, near the end.

He devoted himself to religious exercises [and particularly to reading, or reciting, the Kur-án]; and so also قَرَأَ and اقرأ.

Also the same as تَفَقَّهَ [that is, he learned knowledge, or science; or particularly الفِقْه, meaning the science of the law].

See form 1, former half.

[After mentioning اقترأهُ as synonymous with قَرَأَهُ, the TA adds يقال اقترأت فى الشعر, in which اقترأت is clearly a miscopying — not by the copyist but by the author of the TA, since the whole sentence is out of place.]

Or استقرى الاشياءَ, see art. قرو; [both are probably correct, as dialectal variants.]

He investigated the أَقْرَآء [or modes, or ways of being — plural of قَرْءٌ or قُرْءٌ, and of قَرْوٌ] of the things, in order to learn their conditions and properties. See also art. قرو.

[One also says استقرأ الكتَابَ, meaning He examined the book to find some particular thing.]

Also قُرْءٌ, which is a simple noun, the headword being a maṣdar.

A menstruation; and also a state of purity from the menstrual discharge: so the word has two opposite meanings.

IAth says it has the latter meaning according to Esh-Sháfi'ee and the people of El-Hijáz, and the former according to Aboo-Haneefeh and the people of El-'Irák.

Also a time; and so قَارِئٌ, as in the sayings هَبَّتِ الرِّيحُ لِقَرْئِهَا and لِقَارِئِهَا, The wind blew at its time. According to AA [and some others] this is the primary meaning, and from it come the first and second meanings mentioned above.

قَرْءٌ also means the end of a menstruation; and some say, the period between two menstruations. According to Zj it means the collecting of the blood in the womb, which is only in the case of becoming pure from menstruation.

The plural is أَقْرَآءٌ, قُرُوْءٌ, and أَقْرُؤٌ, the last of which [like the first, properly] is a plural of paucity; or when قَرْءٌ or قُرْءٌ has the first of the meanings given above the plural is أَقْرَآءٌ, and when it has the second the plural is قُرُوْءٌ.

On the phrase ثَلٰثَةَ قُرُوْءٍ in the Kur-án [2:228], As says it should by rule be ثَلٰثَةَ أَقْرُؤٍ; the grammarians say that it stands for ثَلٰثَةً مِنَ القُرُوْءِ, so in the L, or they say that it stands for ثَلٰثَةَ أَقْرُؤٍ مِنَ القُرُوْءِ. But some of them say that a plural of multitude may be used of three and more, up to ten, without any need to construe the phrase otherwise.

See the preceding entry, in two places.

See قَرْءٌ, last quarter.

The وَبَآء [by which is meant here the common, or general, disease] of a country.

It is said that when a person has come to that country and stayed in it fifteen nights [or days, according to one of my copies of the S], its قرأة leaves him — or, as the people of El-Hijáz say, its قِرَة — meaning that if he falls ill after that, it will not be from the وبآء [or قرأة] of the country.

It is also called قِرْءٌ. [But I think it quite possible that this last word arose from a miscopying of قِرَةٌ.]

See also form 4, second sentence.

Some of the learned say it is originally a maṣdar of قَرَأْتُ الشَّىْءَ, meaning “I collected the thing together”, or of قَرَأْتُ الكِتَابَ, meaning “I read, or recited, the book, or Scripture”; and that it was then applied by convention to the Book of God that was revealed to Mohammad.

It is also explained as the revelation, that is, what is termed العَزِيز [the mighty, or inimitable, and the like], which is read, or recited, and written in books, or volumes.

Used as a noun, and without restriction, it is applied in the language of the law to the substance itself [of which the Kur-án consists], and lexically to the alphabetical letters [in which it is written], since these are what are read, as when one says كَتَبْتُ القُرْآنَ [I wrote the Kur-án] and مَسِسْتُهُ [I touched it]. [Without the article, ال is applied to any portion of the Kur-án.]

AO and Zj: it is so called because it collects and comprises the سُوَر [or chapters].

IAth says the original meaning of the word is the collecting, and that the قُرْآن is so called because it has collected the histories [of the prophets and others], and commands and prohibitions, and promises and threats, [the like is said in the O,] and the آيَات [that is, verses, or signs], and the سُوَر [or chapters].

Ismá'eel Ibn-Kustanteen, to whom Esh-Sháfi'ee read, or recited, the Kur-án as a disciple to his teacher, is related on the latter's authority to have said that القُرَانُ is a noun, with hemz, and not taken from قَرَأْتُ, but a name for the Book of God, like التَّوْرَاةُ [the Book of the Law revealed to Moses] and الإِنْجِيلُ [the Gospel].

It is related that Aboo-'Amr Ibn-El-'Alà used to pronounce القران without hemz [like many others, but it is, and always has been, pronounced by most with hemz].

See قَرْءٌ, last quarter.

A good reader, or reciter, [of the Kur-án].

Plural قَرَّاؤُونَ; it has no broken plural.

An adjective applied to a man and to a woman; also قَارِئٌ and مُتَقَرِّئٌ: a devotee, one who devotes himself [and, with the first of these adjectives, herself] to religious exercises [and particularly to reading, or reciting, the Kur-án].

Plural قُرَّاؤُونَ and قَرَارِىْءُ; [in the CK قَرارِئُ, and] in a manuscript copy of the K قَوَارِئُ, which might be a plural of قَارِئٌ; and in the L قَرَائِئُ.

قُرَّآءُ is sometimes a plural of قَارِئٌ.

As an adjective applied to a she-camel; plural قَوَارِئُ. See form 1, former half.

Also reading, or reciting, the Kur-án and the like; or a reader, or reciter, of it.

Sometimes the ء is dropped, so that one says قَارٍ; plural قَرَأَةٌ, قُرَّآءٌ, and قَارِئُونَ.

See also قَرْءٌ, first quarter, in two places.

It is also said to mean the top, or upper part, of a قَصْر [or pavilion and the like].

Occurring in a tradition. It may mean the one of you who reads, or recites, [the Kur-án] most; or, as Ibn-Ketheer says, the one who is soundest in his knowledge of the Kur-án and retains it best in his memory.

[Thus without ة.] Menstruating; and also being pure from the menstrual discharge.

And one who makes, or teaches, another, or others, to read, or recite, the Kur-án and the like.

A woman the end of whose menstruations is waited for, or awaited. [See the verb.]

[A writing that is read.]

This is the only form of the second word allowed by Ks and Fr; مَقْرُوَّةٌ and مَقْرِيَّةٌ are rare, except in the dialect of those who say قَرَيْتُ [for قَرَأْتُ].

See قُرَّآءٌ.