قلب

Form 1 · Form 2 · Form 4 · Form 5 · Form 7 · 31 entries · Qur'ānic frequency 168

Form 1قَلَبَهُ10 senses · 3 main

muḍāriʿـِيَفْعِلُ·ـُيَفْعُلُmaṣdarقَلْبٌ يَأْسٌ قُلَابٌ

Core sense — he altered, or changed, it; he turned it over, or upside-down; he examined itgenerated

1.1he altered, or changed, its, or his, way of being—قلّبهُ

It means the same as قَلَبَهُ, or is like it in the sense given above and in other senses, but denotes intensity and frequency.

Lh also gives اقلبهُ in the same sense as قَلَبَهُ, but on weak authority.

Hence: he inverted it, turned it upside-down, so that its uppermost part became its lowest; said of a thing, for instance a garment of the kind called رِدَآء.

قلّبهُ has a similar meaning, but properly denotes intensity and frequency; two examples of it are given under قَلَبَةٌ.

he turned it over, or upside-down, so that the upper side became the under side (literally, back for belly)—حَوَّلَهُ ظَهْرًا لِبَطْنٍ

Like قلّبهُ, except that the latter properly denotes intensity and frequency.

The TA takes it as back upon belly, but that is hardly conceivable; the other explanation is clearly right in another case: see form 5.

Another meaning of قَلَبَهُ and قُلبهُ, he turned it inside out, is indicated in the TA by the addition that he knew what was in it.

1.1.1he altered the order of the words of a sentence, by inversion or some other transposition—قَلَبَ كَلَامًا

An example is given under قَلَابِ.

he altered the order of the letters of a word, by inversion or some other transposition—قَلَبَ كَلِمَةً

Es-Sakháwee says, in his commentary on the Mufassal, that when the letters of a word are transposed, no maṣdar is assigned to the transposed derivative, so that it may not be confused with the original; only the maṣdar of the original is used, as evidence that the original is the source of the meaning shared by both. So they say يَئِسَ, while أَيِسَ is مَقْلُوبٌ مِنْهُ, formed from it by transposition, and has no maṣdar. When both maṣdars exist, the grammarians hold each of the two verbs to be an original, and neither to be مقلوب from the other, as with جَذَبَ and جَبَذَ; but the lexicologists generally say that all such words belong to the class called مقلوب. (Mz, close of the 33rd نوع.)

قَلَبَ also means he changed, or converted, one letter into another, the verb here being doubly transitive: قَلَبَ الوَاوَ يَآءً means he changed the و into ى.

1.1.2figurative · مجاز — inferredhe turned him from his way, or course, of acting—قَلَبَهُ عَنْ وَجْهِهِ

Lh mentions اقلبهُ in the same sense, but as disapproved.

he (the teacher) sent the boys away, and returned them, to their homes—قَلَبَ الصِّبْيَانَ

Lh mentions اقلبهم as a dialectal variant of weak authority, saying that the first verb is the one the Arabs use in this and other such cases.

I turned away, or dismissed, the people—قَلَبْتُ القَوْمَ

As you also say صَرَفْتُ الصِّبْيَانَ.

God took such a one to Himself, by death, taking his soul—قَلَبَ ٱللّٰهُ فُلَانًا إِلَيْهِ

Also اقلبه; hence the saying of Anooshirwán, أَقْلَبَكُمُ ٱللّٰهُ مُقْلَبَ أَوْلِيَائِهِ, may God take you as He takes his favourites (مقلب here being a maṣdar).

1.1.3he turned about, or rolled, his eye, and so the parts of it that the eyelids sometimes cover—قَلَبَ عَيْنَهُ

Said on the occasion of anger, and of threatening.

Also حِمْلَاقَهُ, or حِمْلَاقَ عَيْنِهِ.

1.1.4he turned over bread, and the like, when its upper part was thoroughly baked, so that the under side might bake too—قَلَبَ

. اقلب is used in the same way, but is of weak authority, mentioned by Lh.

I turned the vessel over on its head—قَلَبْتُ الإِنَآءَ عَلَى رَأْسِهِ

Given by the Msb in explaining كَبَبْتُ الإِنَآءَ.

I turned over the earth for sowing—قَلَبْتُ الأَرْضَ لِلزِّرَاعَةِ

قَلَّبْتُهَا means I did this much.

the earth is turned over in digging—يُقْلَبُ التُّرَابُ بِالحَفْرِ

Hence قَلَبْتُ قَلِيبًا means I dug a well.

1.1.5figurative · مجاز — inferredI turned the thing over, examining its several parts, with a view to buying, and saw its outside and its inside—قَلَبْتُ الشَّىْءَ لِلْاِبْتِيَاعِ

تَصَفَّحْتُهُ: that is, I turned the thing over in order to examine it. قَلَّبْتُهُ means I did this much.

he (a trafficker) examined the commodity and scrutinized its condition—قَلَبَ السِّلْعَةَ

قَلَّبَهَا means he did this much.

he examined the beast, or horse, or the like—قَلَبَ الدَّابَّةَ

he examined the youth, or young man, or male slave—الغُلَامَ

he uncovered and examined the male slave, to see his defects, on the occasion of buying—قَلَبَ المَمْلُوكَ

I turned over in my mind what the issues, or results, of the affair might be—قَلَبْتُ الأَمْرَ ظَهْرًا لِبَطْنٍ

قَلَّبْتُهُ means I did this much.

1.2a turning outward, and flabbiness, of a man's lip, or upper lip—قَلَبٌ

The same as اِنْقِلابٌ.

it (the lip) turned outward and was flabby—قَلِبَت

Said of the lip. According to the TK also of قَلِبَ, said of a man, meaning his lip had what is called قَلَبٌ.

Hence أَقْلَبُ as an adjective applied to a man, and its feminine قَلْبَآء as an adjective applied to a lip.

1.3he (a man) hit his heart—قَلَبَهُ

he (a man) was affected by a pain in his heart from which one hardly, or never, becomes free—قُلِبَ

he (a camel) was attacked by the disease explained below—قُلِبَ

Also, said of a disease: it affected, or attacked, his heart.

. The disease is قُلَاب, explained below; or he was suddenly attacked by the pestilence called غُدَّة and died of it.

1.3.1figurative · مجازhe plucked out the heart of the palm-tree—قَلَبَ النَّخْلَةَ

The heart here is قَلْب, or قُلْب.

1.3.2figurative · مجاز — inferredthe unripe date became red—قَلَبَتِ البُسْرَةُ

Qur’ānic occurrences Form 1

29:21

يُعَذِّبُ مَن يَشَآءُ وَيَرْحَمُ مَن يَشَآءُ ۖ وَإِلَيْهِ تُقْلَبُونَ

"He punishes whom He pleases, and He grants Mercy to whom He pleases, and towards Him are ye turned.

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, O, Msb, K,) aor. قَلِبَ , (Msb, K.) inf. n. قَلْبٌ , (Msb,) He altered, or changed, its, or his, mode, or manner, of being; (A, Mgh, Msb, * K;) and قلّبهُ signifies the same, (K,) or is like قَلَبَهُ in the sense expl. above and in other senses but denotes intensiveness and muchness; (Msb;) and اقلبهُ also signifies the same as قَلَبَهُ in the sense expl. above, (K,) on the authority of Lh, but is of weak authority. (TA.) Hence, (Mgh,) He inverted it; turned it upside-down; turned it so as to make its upper most part its undermost; (S, * A, * Mgh, Msb;) namely, a thing; (S;) for instance, a [garment of the kind called] رِدَآء : (A, * Mgh:) and قلّبهُ has a similar meaning, but [properly] denotes intensiveness and muchness. (Msb. See two exs. of the latter verb voce قَلَبَةٌ .) And, (A, K,) like قلّبهُ , [except that the latter properly denotes intensiveness and muchness,] (K,) it signifies حَوَّلَهُ ظَهْرًا لِبَطْنٍ (A, K) [He turned it over, or upsidedown as meaning so that the upper side became the under side; lit. back for belly; accord. to the TA, meaning back upon belly ( ظَهْرًا عَلَى بَطْنٍ ); but this is hardly conceivable; whereas the former explanation is obviously right in another case: (see 5:) and another meaning of قَلَبَهُ and قُلبهُ , i. e. he turned it inside-out, is indicated in the TA by its being added, so that he knew what was in it]. See an ex. voce قَلَابِ . One says, قَلَبَ كَلَامًا [meaning He altered, or changed, the order of the words of a sentence or the like, by inversion, or by any transposition]. (TA.) [And in like manner, قَلَبَ كَلِمَةً He altered, or changed, the order of the letters of a word, by inversion, or by any transposition.] Es-Sakháwee says, in the Expos. of the Mufassal, that when they transpose [the letters of a word], they do not assign to the [transformed] derivative an inf. n., lest it should be confounded with the original, using only the inf. n. of the original that it may be an evidence of the originality [of the application of the latter to denote the signification common to both]: thus they say يَئِسَ , inf. n. يَأْسٌ ; and أَيِسَ is مَقْلُوبٌ مِنْهُ [i. e. formed by transposition, or metathesis, from it], and has no inf. n.: when the two inf. ns. exist, the grammarians decide that each of the two verbs is [to be regarded as] an original, and that neither is مقلوب from the other, as in the case of جَذَبَ and جَبَذَ : but the lexicologists [in general] assert that all such are [of the class termed] مقلوب . (Mz, close of the 33rd نوع .) [And قَلَبَ likewise signifies He changed, or converted, a letter into another letter; the verb in this sense being doubly trans.: for ex., one says, قَلَبَ الوَاوَ يَآءً He changed, or converted, the و into ى .] And [hence] one says, قَلَبَهُ عَنْ وَجْهِهِ He turned him [from his manner, way, or course, of acting, or proceeding, &c.]: and Lh has mentioned اقلبهُ [in the same sense], but as being disapproved. (TA.) And قَلَبَ الصِّبْيَانَ He (the teacher) turned away [or dismissed] the boys to their dwellings: (Th, A, TA:) or sent them [away], and returned them, to their abodes: and Lh has mentioned اقلبهم as a dial. var. of weak authority, saying that the former verb is that which is used by the Arabs in this and other [similar] cases. (TA.) And قَلَبْتُ القَوْمَ I turned away [or dismissed] the people, or party; (Th, S, O;) like as you say صَرَفْتُ الصِّبْيَانَ . (Th, S.) And قَلَبَ ٱللّٰهُ فُلَانًا إِلَيْهِ [God translated such a one unto Himself, by death: meaning God took his soul]; as also اقلبه ; (K, TA;) whence the saying of Anooshirwán, أَقْلَبَكُمُ ٱللّٰهُ مُقْلَبَ أَوْلِيَائِهِ [May God translate you with the translating of his favourites ( مقلب being here an inf. n.), meaning, as He translates his favourites]. (TA.) And قَلَبَ عَيْنَهُ , and حِمْلَاقَهُ , (TA,) or حِمْلَاقَ عَيْنِهِ , (A,) [He turned about, or rolled, his eye, and therefore the parts of his eye that are occasionally covered by the eyelids,] on the occasion of anger, (A, TA,) and of threatening. (TA.) قَلَبَ , aor. قَلِبَ , inf. n. قَلْبٌ ; and اقلب likewise, but this is of weak authority, mentioned by Lh; signify also He turned over bread, and the like, when the upper part thereof was thoroughly baked, in order that the under side might become so. (TA.) And you say, قَلَبْتُ الإِنَآءَ عَلَى رَأْسِهِ [I turned over the vessel upon its head]. (Msb, in explanation of كَبَبْتُ الإِنَآءَ .) And قَلَبْتُ الأَرْضَ لِلزِّرَاعَةِ [I turned over the earth for sowing]: and قَلَّبْتُهَا , also, I did so much.] (Msb.) And يُقْلَبُ التُّرَابُ بِالحَفْرِ [The earth is turned over in digging]: whence قَلَبْتُ قَلِيبًا means I dug a well. (A.) And [hence also] one says, قَلَبْتُ الشَّىْءَ لِلْاِبْتِيَاعِ I turned over the thing, or I examined the several parts, or portions, of the thing, ( تَصَفَّحْتُهُ ,) [or I turned over the thing for the purpose of examining it,] with a view to purchasing, and saw its outer part or side, and its inner part or side: and قَلَّبْتُهُ , also, I did so much. (Msb.) And قَلَبَ السِّلْعَةَ He (a trafficker) examined the commodity, and scrutinized its condition: and قَلَّبَهَا , also, he did so [much]. (A.) And قَلَبَ الدَّابَّةَ and الغُلَامَ [He examined, &c., the beast, or horse, or the like, and the youth, or young man, or male slave]: (A:) and قَلَبَ المَمْلُوكَ , aor. قَلِبَ , inf. n. قَلْبٌ , he uncovered and examined the male slave, to look at [or to see] his defects, on the occasion of purchasing. (O, TA.) And قَلَبْتُ الأَمْرَ ظَهْرًا لِبَطْنٍ I considered [or turned over in my mind] what might be the issues, or results, of the affair, or case: and قَلَّبْتُهُ , also, I did so much. (Msb.) قَلَبٌ signifies اِنْقِلابٌ , (S, A, O, K, TA,) meaning A turning outward, (TK,) and being flabby, (TA,) of the lip, (S, A, O, K,) or of the upper lip, (TA,) of a man: (S, A, O, K, TA:) it is the inf. n. of قَلِبَت said of the lip ( الشَّفَةُ ); (TA;) [and also, accord. to the TK, of قَلِبَ said of a man as meaning His lip had what is termed قَلَبٌ :] and hence أَقْلَبُ as an epithet applied to a man; and [its fem.] قَلْبَآء as an epithet applied to a lip. (S, A, O, K, TA.) قَلَبَهُ , (S, A, O, K,) aor. قَلُبَ (Lh, K) and قَلِبَ , (K,) He (a man, S, O) hit his heart. (S, A, O, K.) And It (a disease) affected, or attacked, his heart. (A.) And قُلِبَ He (a man) was affected, or attacked, by a pain in his heart, (Fr, A, * TA,) from which one hardly, or nowise, becomes free. (Fr, TA.) And قُلِبَ said of a camel, (As, S, O, K, TA,) inf. n. قُلَابٌ , (As, S, TA,) He was attacked by the disease called قُلَاب expl. below: (As, S, O, K, TA:) or he was attacked suddenly by the [pestilence termed] غُدَّة , and died in consequence. (As, TA.) [Hence,] قَلَبَ النَّخْلَةَ He plucked out the قَلْب , or قُلْب , meaning heart, of the palm-tree. (S, A, O, K.) And قَلَبَتِ البُسْرَةُ The unripe date became red. (S, O, K.)

Form 2قَلَّبَ3 senses · 1 main

maṣdarتَقْلِيبٌ

Core sense — he turned it over and over; he turned affairs over in his mindgenerated

2.1I turned it over and over with my hand—قَلَّبْتُهُ بِيَدِى

See form 1, first quarter, in four places.

Hence several other meanings mentioned above; see again form 1, latter half, in four places.

2.1.1figurative · مجازand he began to turn his hands over and over, in grief or regret—فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ

In the Qur'ān 18:40, explained by فاصبح يقلّب كفّيه ظَهْرًا لِبَطْنٍ.

Or: he came to be in a state of repenting, or grieving. (Ksh)

Turning the hands over is the act of one who is repenting or grieving, and so it is used to mean repentance, or grief, like عَضُّ الكَفِّ and السُّقُوطُ فِى اليَدِ. (Ksh)

2.1.2figurative · مجازthe employing of property, or turning it to use, in various ways, for the sake of gain—تَقْلِيبُ المَالِ لِغَرَضِ الرِّبْحِ

Occurs in the A, in the article تجر, as an explanation of التِّجَارَةُ.

I employed him to act as he pleased, at his own discretion, in the affair—قَلَّبْتُهُ فِى الأَمْرِ

Explained by صَرَّفْتُهُ: I made him a free agent in the affair; or I employed him to practise versatility, or to use art or cunning, in it; or simply, I employed him in managing the affair.

he turned thoughts, or ideas, over and over in his mind about an affair, with a view to some object—قَلَّبَ الفِكَرَ فِى أمّرٍ

he investigated, or examined, affairs, and considered what their results would be—قلّب الأُمُورَ

that is, he turned them over and over in his mind, thinking what he should do.

and they turned affairs over and over in their minds against you—وَقَلَّبُوا لَكَ الأُمُورَ

A phrase in the Qur'ān 9:48, and figurative: they turned over repeatedly in their minds thoughts about beguiling you and making your religion ineffectual; or they devised wiles, plots, or stratagems against you; or, more in keeping with the primary sense of the verb, they revolved opinions about frustrating your affair. (Ksh)

Qur’ānic occurrences Form 2 3 shown of 6

6:110

وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَـٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ

We (too) shall turn to (confusion) their hearts and their eyes, even as they refused to believe in this in the first instance: We shall leave them in their trespasses, to wander in distraction.

24:44

يُقَلِّبُ ٱللَّهُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَـٰرِ

It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision!

33:66

يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى ٱلنَّارِ يَقُولُونَ يَـٰلَيْتَنَآ أَطَعْنَا ٱللَّهَ وَأَطَعْنَا ٱلرَّسُولَا۠

The Day that their faces will be turned upside down in the Fire, they will say: "Woe to us! Would that we had obeyed Allah and obeyed the Messenger!"

Show Lane's original text

see 1, first quarter, in four places. You say, قَلَّبْتُهُ بِيَدِى [I turned it over and over with my hand], inf. n. تَقْلِيبٌ . (S.) [And hence several other significations mentioned above.] See, again, 1, latter half, in four places. فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ , (A, O,) in the Kur [xviii. 40], (O,) means فاصبح يقلّب كفّيه ظَهْرًا لِبَطْنٍ [And he began to turn his hands upside-down, or to do so repeatedly,] in grief, or regret: (Bd:) or he became in the state, or condition, of repenting, or grieving: (Ksh, A, O:) for تَقْلِيبُ الكَفَّيْنِ is an action of him who is repenting, or grieving; (Ksh, O:) and therefore metonymically denotes repentance, or grief, like عَضُّ الكَفِّ and السُّقُوطُ فِى اليَدِ . (Ksh.) [ تَقْلِيبُ المَالِ لِغَرَضِ الرِّبْحِ occurs in the A, in art. تجر , as an explanation of التِّجَارَةُ , meaning The employing of property, or turning it to use, in various ways, for the purpose of gain.] And you say, قَلَّبْتُهُ فِى الأَمْرِ , meaning صَرَّفْتُهُ [i. e. I employed him to act in whatever way he pleased, according to his own judgment or discretion or free will, or I made him a free agent, in the affair: or I made him, or employed him, to practise versatility, or to use art or artifice or cunning, in the affair: and simply, I employed him in the managing of the affair]. (K in art. صرف .) [And قَلَّبَ الفِكَرَ فِى أمّرٍ He turned over and over, or revolved repeatedly, in his mind, thoughts, considerations, or ideas, with a view to the attainment of some object, in relation to an affair.] And قلّب الأُمُورَ , (TA,) inf. n. تَقْلِيبٌ , (S, K, TA,) He investigated, scrutinized, or examined, affairs, [or turned them over and over in his mind, meditating what he should do,] and considered what would be their results. (TA.) وَقَلَّبُوا لَكَ الأُمُورَ is a phrase occurring in the Kur-án [ix. 48,] (Msb,) and is tropical, (A,) meaning [And they turned over and over in their minds affairs, meditating what they should do to thee: or] they turned over [repeatedly in their minds] thoughts, or considerations, concerning the beguiling, or circumventing, thee, and the rendering thy religion ineffectual]: (Jel:) or they meditated, or devised, in relation to thee, wiles, artifices, plots, or stratagems; and [more agreeably with the primary import of the verb] they revolved ideas, or opinions, respecting the frustrating of thy affair. (Ksh, Bd.)

Form 4أَقْلَبَ4 senses · 3 main

Core sense — he made him return from a journey; it became fit to be turned overgenerated

4.1figurative · مجاز — inferredhe (God) made him return from a journey—اقلبهُ

See form 1, in six places.

An example is given in the first paragraph of the article صحب.

In the phrase أَقْبِلْنَا بِذِمَّةٍ, explained in the TA under دم as meaning restore us to our family in safety, أَقْبِلْنَا is a mistranscription for أَقْلِبْنَا.

4.2it became fit to be turned over—اقلب

Intransitive, said of bread and the like, so that the other side might become thoroughly baked.

4.2.1the grapes became dry, or tough, on the outside, and were therefore turned over, or shifted—اقلب العِنَبُ

4.3

Also: he had his camels attacked by the disease called قُلَاب.

Show Lane's original text

see 1, in six places. [ اقلبهُ , said of God, also signifies He made him to return from a journey: see an ex. in the first paragraph of art. صحب . (In the phrase أَقْبِلْنَا بِذِمَّةٍ , expl. in the TA in art. دم as meaning Restore us to our family in safety, أَقْبِلْنَا is a mistranscription for أَقْلِبْنَا .)] اقلب as intrans., said of bread [and the like], It became fit to be turned over [in order that the other side might become thoroughly baked]. (S, O, K.) And اقلب العِنَبُ The grapes became dry, or tough, externally, (K, TA,) and were therefore turned over, or shifted. (TA.) Also He had his camels attacked by the disease called قُلَاب . (S, O, K.)

Form 5تقلّب الشَّىْءُ ظَهْرًا لبِطْنٍ1 sense

Core sense — it turned over and over; he journeyed about, or managed affairs, as he pleasedgenerated

5.1figurative · مجازit (a man's face) turned about, much or in various directions—تقلّب

The thing turned over and over, so that the upper side became the under side (literally, back for belly), doing so repeatedly, as the serpent does on ground violently heated by the sun.

Explained by تصرّف: it turned about, properly meaning much, or in various ways or directions; or it was turned about.

in which the hearts and the eyes will be in commotion—تَتَقَلَّبُ فِيهِ ٱلْقُلُوبُ وَٱلْأَبْصَارُ

in their journeyings for traffic—فِى تَقَلُّبِهِمْ

he journeyed about the country as he pleased, for traffic or otherwise—تقلّب فِى البِلَادِ

Both are explained by تَصَرَّفَ فِيهَا كَيْفَ شَآءَ: he acted as a free agent, at his own judgement, in journeying through the country and in managing affairs; or simply, he employed himself in journeying, for traffic or otherwise, and in managing affairs. Or تقلّب فى الامور means he practised versatility, or used art or cunning, in managing affairs.

he managed affairs as he pleased, at his own discretion—فى الأُمُورِ

In the Qur'ān 24:37: the hearts and the eyes will be agitated by fear and impatience — the hearts between safety and perdition, the eyes between the right side and the left.

In the Qur'ān 16:48.

he acts as he pleases, or simply employs himself, in the offices of administration, or in the provinces, of the Sultán—هُوَ يَتَقَلَّبُ فِى أَعْمَالِ السُّلْطَانِ

Qur’ān 16:46 approximate — somewhere between 16:34 and 16:84 Lane cites “Kur xvi. 48”

Qur’ān 3:200 approximate — somewhere between 3:181 and 3:200 Lane cites “Kur iii. 196”

Lane cites “Jel in ii. 139” — a commentary, not the verse; no modern number is given

Qur’ān 16:46 the verse Lane’s citation points to, and it uses this root

أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ

Or that He may not call them to account in the midst of their goings to and fro, without a chance of their frustrating Him?-Abdullah Yusuf Ali, The Holy Qur’ān (1934)

Qur’ānic occurrences Form 5

24:37

رِجَالٌ لَّا تُلْهِيهِمْ تِجَـٰرَةٌ وَلَا بَيْعٌ عَن ذِكْرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَوٰةِ وَإِيتَآءِ ٱلزَّكَوٰةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ ٱلْقُلُوبُ وَٱلْأَبْصَـٰرُ

By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),-

Show Lane's original text

[The thing turned over and over, or upside-down as meaning so that the upper side became the under side, (lit. back for belly,) doing so much, or repeatedly], like as does the serpent upon the ground vehemently heated by the sun. (S, O, TA.) تقلّب said of a man's face [&c.] signifies تصرّف [i. e. It turned about, properly meaning much, or in various ways or directions; or it was, or became, turned about, &c.]. (Jel in ii. 139.) And تَتَقَلَّبُ فِيهِ ٱلْقُلُوبُ وَٱلْأَبْصَارُ , in the Kur [xxiv. 37], means In which the hearts and the eyes shall be in a state of commotion, or agitation, by reason of fear, (Zj, Jel, TA,) and impatience; (Zj, TA;) the hearts between safety and perdition, and the eyes between the right side and the left. (Jel.) And فِى تَقَلُّبِهِمْ , in the Kur xvi. 48, means In their journeyings for traffic. (Jel. [See also the Kur iii. 196, and xl. 4.]) You say, تقلّب فِى البِلَادِ , (TA,) and فى الأُمُورِ , (K, TA,) meaning تَصَرَّفَ فِيهَا كَيْفَ شَآءَ [i. e. He acted in whatsoever way he pleased, according to his own judgment or discretion or free will, or as a free agent, in journeying, for traffic or otherwise, in the country, and in the disposal, or management, of affairs: and simply, he employed himself in journeying, for traffic or otherwise, in the country, and in the disposal, or management, of affairs: or تقلّب فى الامور means he practised versatility, or used art or artifice or cunning, in the disposal, or management, of affairs]. (K, * TA.) And هُوَ يَتَقَلَّبُ فِى أَعْمَالِ السُّلْطَانِ He acts as he pleases, &c., or simply he employs himself, in the offices of administration, or in the provinces, of the Sultán]. (A.)

Form 7انقلب3 senses · 1 main

Core sense — it became altered, or turned upside-down; he returnedgenerated

7.1

مُنْقَلَبٌ is a maṣdar of it, synonymous with اِنقِلَابٌ, and is also a noun of place, like مُنْصَرَفٌ.

It is the quasi-passive of قَلَبْتُهُ.

It, or he, was, or became, altered, or changed, from its, or his, way of being; and hence, it (a thing) became inverted, or turned upside-down: see form 1.

7.1.1figurative · مجاز — inferredthe passing away, and being taken to God, by death—الاِنْقِلَابُ إِلَى ٱللّٰهِ

In the same way المُنْقَلَبُ means the passing of men to the final abode. (TA. See an example on page 132, second column, from the last verse of chapter 26 of the Qur'ān.)

7.1.2figurative · مجاز — inferredthe returning, in an absolute sense—الاِنْقِلَابُ

Also, like المُنْقَلَبُ, particularly the returning from a journey, and to one's home.

I seek refuge with You from an evil returning from my journeying to my home—أُعُوذُ بِكَ مِنْ كَآبَةِ المُنْقَلَبِ

and if trial befall him, he turns back—وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنْقَلَبَ عَلَى وَجْهِهِ

he withdrew, or drew back, from the covenant, or engagement—انقلب عَنِ العَهْدِ

In a tradition, in the prayer about journeying; that is, from returning to my dwelling and seeing what may grieve me.

In the Qur'ān 22:11: if trial befall him — particularly disease in himself and his cattle — he returns to his former way, here meaning to unbelief. (Jel. See also other examples in the Qur'ān, 2:138 and 3:138.)

See also an example from the Qur'ān, 67:4, under خَاسِئٌ.

Qur’ān 22:11 matched to Lane’s own quotation of it Lane cites “Kur xxii. 11”

Qur’ān 22:11 Lane quotes this verse

وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةَ ۚ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ

There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

Qur’ānic occurrences Form 7 3 shown of 15

7:119

فَغُلِبُوا۟ هُنَالِكَ وَٱنقَلَبُوا۟ صَـٰغِرِينَ

So the (great ones) were vanquished there and then, and were made to look small.

83:31

وَإِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمُ ٱنقَلَبُوا۟ فَكِهِينَ

And when they returned to their own people, they would return jesting;

84:9

وَيَنقَلِبُ إِلَىٰٓ أَهْلِهِۦ مَسْرُورًا

And he will turn to his people, rejoicing!

Show Lane's original text

, of which مُنْقَلَبٌ is an inf. n., (S, O, K, TA,) syn. with اِنقِلَابٌ , (TA,) and also a n. of place, (S, O, K, TA,) like مُنْصَرَفٌ , (S, O, TA,) is quasi-pass. of قَلَبْتُهُ : (S, O:) it signifies It, or he, was, or became, altered, or changed, from its, or his, mode, or manner, of being: (TA:) [and hence,] it (a thing) became inverted, or turned upside-down [&c.: see 1]. (S.) And [hence] الاِنْقِلَابُ إِلَى ٱللّٰهِ means The transition, and the being translated, or removed, to God, by death: and [in like manner] المُنْقَلَبُ means the transition [&c.], of men, to the final abode. (TA. [See an ex. in p. 132, sec. col., from the Kur xxvi. last verse.]) And الاِنْقِلَابُ means also The returning, in an absolute sense: and, as also المُنْقَلَبُ , particularly, from a journey, and to one's home: thus, in a trad., in the prayer relating to journeying, أُعُوذُ بِكَ مِنْ كَآبَةِ المُنْقَلَبِ [I seek protection by Thee from the being in an evil state in respect of the returning from my journeying to my home]; i. e., from my returning to my dwelling and seeing what may grieve me. (TA.) The saying in the Kur xxii. 11 وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنْقَلَبَ عَلَى وَجْهِهِ means And if trial befall him, and [particularly such as] disease in himself and his cattle, he returns [to his former way, i. e., in this case,] to infidelity. (Jel. [See also other exs. in the Kur in ii. 138 and iii. 138.]) And one says, انقلب عَنِ العَهْدِ [meaning He withdrew, or receded, from the covenant, compact, agreement, or engagement]. (S in art. حول .) [See also an ex. from the Kur-án (lxvii. 4) voce خَاسِئٌ .]

Derived nouns 26

Nounقَلْبٌ9 senses · 1 main

Core sense — the heart; the mind, or intellect; the choice, or best, part of a thinggenerated

1figurative · مجاز — inferredthe heart—فُؤَادٌ

According to some it has a more special meaning than that word.

Some say that فؤاد means the appendages of the مَرِىْء (the œsophagus), that is, the liver, the lungs and the قَلْب (the heart).

In keeping with this, the قلب is said to be a lump of flesh belonging to the فؤاد, suspended to the نِيَاط.

Az says: I have noticed that some of the Arabs call the whole flesh of the قلب, its fat, and its حِجَاب (septum?), قَلْب and فُؤَاد, and I have not noticed them distinguishing between the two words; but I do not deny that قلب may be applied by some to the black clot of blood inside it.

MF mentions that فؤاد is said to mean the receptacle, or covering, of the heart (وِعَآءُ القَلْبِ or غِشَاؤُهُ, the pericardium), or, according to some, its interior.

The قَلْب is said to be so called from its تَقَلُّب: see form 5. The word is masculine, and the plural is قُلُوبٌ.

بَنَاتُ القَلْبِ means the several parts, or portions, of the heart.

قَلْبٌ is also used for the stomach, as it often is at the present day: so, for example, in an explanation of طَنِخ.

1.1figurative · مجاز — inferreda certain bright star, the star a in Scorpio, between two other stars; the Eighteenth Mansion of the Moon—قَلْبُ العَقْرَبِ

Also called simply القَلْبُ.

So called because it is in the heart of Scorpio.

About the beginning of the era of the Flight it rose at dawn in Central Arabia together with النَّسْرُ الوَقِعُ (a of Libra) on the 25th of November, Old Style: see مَنَازِلُ القَمَرِ in the article نزل.

The season when the cattle breed in the desert begins at the time of its dawn rising and the dawn rising of النسر الواقع, the two stars rising together in the cold season.

The Arabs say القَلبْ جَآءَ الشِّتَآءُ كَٱلْكَلْبْ: when the heart of the Scorpion rises, the winter comes like the dog.

They regard its نَوْء as unlucky, and dislike journeying when the moon is in Scorpio.

At its نَوْء, its dawn rising, the cold becomes severe, cold winds blow, and the sap stops in the trees. Its رَقِيب is الدَّبَرَانُ.

There are also three similar names of other stars: قَلْبُ الأَسَدِ (Cor Leonis, or Regulus, the star a of Leo); قَلْبُ الثَّوْرِ, an incorrect name of الدَّبَرَانُ; and قَلْبُ الحُوتِ, a name of الرِّشَآءُ.

1.2figurative · مجاز — inferredthe heart, meaning the mind, or the secret thoughts—القَلْبُ

Synonymous with الضَّمِيرُ.

1.3figurative · مجاز — inferred

And the soul.

1.4figurative · مجاز — inferredyou have no mind, no intelligence—مَا لَكَ قَلْبٌ

your mind is not with you—مَا قَلْبُكَ مَعَكَ

where has your mind gone?—أَيْنَ ذَهَبَ قَلْبُكَ

The mind, meaning the intellect, or intelligence. So in the Qur'ān 50:36; or there it means the effort to understand, and consideration.

These sayings are given on the authority of Fr.

Hence أَفْعَالُ القُلُوبِ, the verbs that signify operations of the mind, such as ظَنَّ and the like.

Lane cites “Kur l. 36” — Flügel numbering, not yet mapped

1.5

See also قُلْبٌ.

1.6figurative · مجاز — inferredthe main body of the army, as distinct from the van, the rear, and the two wings—قَلْبُ الجَيْشِ

Mentioned in the S and K in the article خمس and elsewhere.

1.7figurative · مجازthe pure, choice, or best part of anything—قَلْبٌ

everything has a choice, or best, part, and the best part of the Qur'ān is Yá-Seen (chapter 36)—إِنَّ لِكُلِّ شَىْءٍ قَلْبًا وَقَلْبُ القُرْآنِ يٰسٓ

A saying of the Prophet. It may perhaps be better rendered: everything has a pith, and the pith of the Qur'ān is Yá-Seen — from قَلْبٌ meaning, like قُلْبٌ, the pith of the palm-tree; but according to Lth it comes from what follows.

I have come to you with this affair unmixed with anything else—جِئْتُكَ بِهٰذَا الأَمْرِ قَلْبًا

This is what Lth refers to.

1.8figurative · مجاز — inferredgenuine, or pure, in respect of origin, or lineage—قُلْبٌ

a genuine Arabian man—عَرَبِىٌّ قَلْبٌ

a genuine Arabian man—قُلْبٌ

a woman genuine, or pure, in respect of origin, or lineage—اِمْرَأَةٌ قَلْبٌ

a woman genuine, or pure, in respect of origin, or lineage—قَلْبَةٌ

a woman genuine, or pure, in respect of origin, or lineage—قُلْبَةٌ

Also: a man genuine, or pure, in respect of origin, or lineage; holding a middle place among his people.

The first of the two words is used alike as masculine and feminine, singular, dual and plural, though it is allowed to form a feminine, a dual and a plural from it.

Sb says they said هٰذَا عَرَبِىٌّ قَلْبٌ and قَلْبًا: this is a genuine Arabian, and being genuine — using the same word as an adjective and as a maṣdar.

'Alee was a Kurashee of genuine, or pure, race—كَانَ عَلىٌّ قُرَشِيًّا قَلْبًا

Said in a tradition. Or, as some say, the meaning is: an intelligent manager of affairs, from قَلْبٌ as used in the Qur'ān 50:36.

Lane cites “Kur l. 36” — Flügel numbering, not yet mapped

Qur’ānic occurrences قَلْب 5 shown of 124

15:12

كَذَٰلِكَ نَسْلُكُهُۥ فِى قُلُوبِ ٱلْمُجْرِمِينَ

Even so do we let it creep into the hearts of the sinners -

26:89

إِلَّا مَنْ أَتَى ٱللَّهَ بِقَلْبٍ سَلِيمٍ

"But only he (will prosper) that brings to Allah a sound heart;

26:194

عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ

To thy heart and mind, that thou mayest admonish.

37:84

إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ

Behold! he approached his Lord with a sound heart.

79:8

قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ

Hearts that Day will be in agitation;

Show Lane's original text

The heart; syn. فُؤَادٌ : (Lh, T, S, M, O, Msb, K, &c.:) or [accord. to some] it has a more special signification than the latter word: (O, K:) [for] some say that فؤاد signifies the “ appendages of the مَرِىْء [or œsophagus], consisting of the liver and lungs and قَلْب [or heart]: ” (K in art. فأد :) [and, agreeably with this assertion,] it is said that the قلب is a lump of flesh, pertaining to the فؤاد , suspended to the نِيَاط [q. v.]: Az says, I have observed that some of the Arabs call the whole flesh of the قلب , its fat, and its حِجَاب [or septum?], قَلْب and فُؤَاد ; and I have not observed them to distinguish between the two [words]; but I do not deny that the [word] قلب may be [applied by some to] the black clot of blood in its interior: MF mentions that فؤاد is said to signify the “ receptacle, ” or “ covering, ” of the heart, ( وِعَآءُ القَلْبِ , or غِشَاؤُهُ , [i. e. the pericardium,]) or, accord. to some, its “ interior: ” the قَلْب is said to be so called from its تَقَلُّب : [see 5:] the word is of the masc. gender: and the pl. is قُلُوبٌ . (TA.) بَنَاتُ القَلْبِ means The several parts, or portions, [or, perhaps, appertenances,] of the heart. (TA in art. بنى .) [And قَلْبٌ is also used as meaning The stomach, which is often thus termed in the present day: so, for ex., in an explanation of طَنِخ , q. v.] قَلْبُ العَقْرَبِ (also called simply, القَلْبُ , Kzw) is A certain bright star, [the star a in Scorpio,] between two other stars, which is one of the Mansions of the Moon, (S, O,) namely, the Eighteenth Mansion; so called because it is in the heart of Scorpio: (MF:) [it rose aurorally, about the commencement of the era of the Flight, in Central Arabia, together with النَّسْرُ الوَقِعُ (a of Libra) on the 25th of November, O. S.: (see مَنَازِلُ القَمَرِ , in art. نزل :)] the commencement of the period when the cattle breed in the desert is at the time of its [auroral] rising and the [auroral] rising of النسر الواقع ; these two stars rising together, in the cold season: the Arabs say, القَلبْ جَآءَ الشِّتَآءُ كَٱلْكَلْبْ [When the heart of the Scorpion rises, the winter comes like the dog]: and they regard its نَوْء [q. v.] as unlucky; and dislike journeying when the moon is in Scorpio: at its نَوْء [meaning auroral rising], the cold becomes vehement, cold winds blow, and the sap becomes stagnant in the trees: its رَقِيب is الدَّبَرَانُ [q. v.] (Kzw.) There are also three similar appellations of other stars: these are قَلْبُ الأَسَدِ [Cor Leonis, or Regulus, the star a of Leo]: قَلْبُ الثَّوْرِ , an [improper] appellation of الدَّبَرَانُ : and قَلْبُ الحُوتِ , a name of الرِّشَآءُ [q. v.]. (TA.) And القَلْبُ is syn. with الضَّمِيرُ [signifying The heart as meaning the mind or the secret thoughts]. (Msb in art. ضمر .) And The soul. (TA.) And The mind, meaning the intellect, or intelligence. (Fr, S, O, Msb, K.) So in the Kur l. 36: (Fr, S, O, TA:) or it means there endeavour to understand, and consideration. (TA.) Accord. to Fr, you may say, مَا لَكَ قَلْبٌ Thou hast no intellect, or intelligence: (TA:) and مَا قَلْبُكَ مَعَكَ Thine intellect is not present with thee: (O, TA:) and أَيْنَ ذَهَبَ قَلْبُكَ Whither has thine intellect gone? (TA.) [And hence, أَفْعَالُ القُلُوبِ The verbs significant of operations of the mind; as ظَنَّ , and the like.] See also قُلْبٌ . [ قَلْبُ الجَيْشِ means The main body of the army; as distinguished from the van and the rear and the two wings: mentioned in the S and K in art. خمس ; &c.] And قَلْبٌ signifies also The pure, or choice, or best, part of anything. (L, K, * TA.) It is said in a trad. إِنَّ لِكُلِّ شَىْءٍ قَلْبًا وَقَلْبُ القُرْآنِ يٰسٓ [as though meaning, Verily to everything there is a choice, or best, part; and the choice, or best, part of the Kur-án is Yá-Seen (the Thirty-sixth Chapter)]: (A, O, L, TA:) it is a saying of the Prophet; [and may (perhaps better) be rendered, verily to everything there is a pith; and the pith &c.; from قَلْبٌ , as meaning, like قُلْبٌ , the “ pith ” of the palm-tree; but,] accord. to Lth, it is from what here immediately follows. (O.) One says, جِئْتُكَ بِهٰذَا الأَمْرِ قَلْبًا , meaning I have come to thee with this affair unmixed with any other thing. (A, * O, L, TA.) Also A man genuine, or pure, in respect of origin, or lineage; (S, A, O, K;) holding a middle place among his people; (A;) and قُلْبٌ signifies the same: (O, K:) the former is used alike as masc. and fem. and sing. and dual and pl.; but it is allowable to form the fem. and dual and pl. from it: (S, O:) one says عَرَبِىٌّ قَلْبٌ (S, A, * O) and قُلْبٌ (O) a genuine Arabian man, (S, A, * O,) and اِمْرَأَةٌ قَلْبٌ (S, * A, O *) and قَلْبَةٌ (S, A, O) and قُلْبَةٌ (K) a woman genuine, or pure, in respect of origin, or lineage: (S, A, * O, K:) Sb says, they said هٰذَا عَرَبِىٌّ قَلْبٌ and قَلْبًا [This is an Arabian genuine, or pure, &c., and being genuine, or pure, &c.]; using the same word as an epithet and as an inf. n.: and it is said in a trad., كَانَ عَلىٌّ قُرَشِيًّا قَلْبًا , meaning 'Alee was a Kurashee genuine, or pure, in respect of race: or, as some say, the meaning is, an intelligent manager of affairs; from قَلْبٌ as used in the Kur l. 36. (L, TA.)

Nounقُلْبٌ4 senses · 2 main

Core sense — the heart, or pith, of a palm-tree; a woman's bracelet; a white serpentgenerated

1figurative · مجازthe heart, or pith, of the palm-tree—قَلْبٌ

The explanations given are لُبّ, شَحْمَة and جُمَّار: a soft, white substance that is eaten, in the middle of the uppermost part of the tree, and of a pleasant, or sweet, taste.

the heart, or pith, of the palm-tree—قِلْبٌ

Or the best of the leaves of the palm-tree, and the whitest: the leaves next to its uppermost part; one of these is called قُلْبَةٌ, with damm and sukoon. (AHn, K, TA. In the K this explanation covers all three forms of the word, but apparently with AHn it applies only to the first.)

Or قُلْبٌ, with damm, means the branches of the palm-tree (سَعَف; in my copy of the Msb, سعفة) that grow out from the قلب, the heart. (T, TA. See العَوَاهِنُ and الخَوَافِى, plurals of عَاهِنٌ or عَاهِنَةٌ and خَافِيَةٌ.)

The plural is قِلَبَةٌ, which is of the second form, or of all of them; قُلُوبٌ is a plural of the second; and أَقْلَابٌ a plural of small number of the first.

1.1figurative · مجازa bracelet worn by a woman—قُلْبٌ

Such as is one قُلْب (S, O, TA; but in the O, one قَلْب), as though meaning single, not double; or such as is one قِلْد ('Eyn, T, MS), that is, formed by twisting, or rather bending round, a single طَاق, one wire likened to a yarn, or strand, and not of a double طَاق. (MS)

a woman's bracelet of silver, not twisted like a cord of two or more strands—سِوَارٌ قُلْبٌ

So called from being likened to the قُلْب of the palm-tree because of its whiteness; or, as some say, the other way round.

a woman's bracelet of silver, not twisted like a cord of two or more strands—قُلْبُ فِضَّةٍ

1.2figurative · مجاز

A serpent; or a white serpent: likened to the bracelet so called.

قُلْبٌ as an adjective, and its feminine قُلْبَةٌ: see قَلْبٌ, last sentence, in three places.

Show Lane's original text

(S, A, Mgh, O, Msb, K) and قَلْبٌ (S, O, Msb, K) and قِلْبٌ (S, O, K) The لُبّ , (S, O,) or شَحْمَة , (A, K,) or جُمَّار , (Mgh, Msb,) [i. e. heart, or pith,] of the palm-tree; (S, A, Mgh, O, Msb, K;) which is a soft, white substance, that is eaten; it is in the midst of its uppermost part, and of a pleasant, or sweet, taste: (TA: [see also جُمَّارٌ :]) or the best of the leaves of the palm-tree, (AHn, K [in which this explanation relates to all the three forms of the word, but app. accord. to AHn it relates only to the first of them], and TA,) and the whitest; which are the leaves next to the uppermost part thereof; and one of these is termed قُلْبَةٌ , with damm and sukoon: (AHn, TA:) or قُلْبٌ , with damm, signifies the branches of the palm-tree ( سَعَف [in my copy of the Msb سعفة ]) that grow forth from the قلب [meaning heart]: (T, TA: [see العَوَاهِنُ and الخَوَافِى , pls. of عَاهِنٌ , or عَاهِنَةٌ , and خَافِيَةٌ :]) the pl. is قِلَبَةٌ , (S, O, Msb, K,) which is of the second, (Msb,) [or of all,] and قُلُوبٌ , (Msb, K,) a pl. of the second, (Msb,) and أَقْلَابٌ , (Msb, K,) a pl. [of pauc.] of the first. (Msb.) And قُلْبٌ signifies also A bracelet (S, O, K, TA) that is worn by a woman, (K, TA,) such as is one قُلْب , (S, O, TA, but in the O, one قَلْب ,) [as though meaning such as is single, not double,] or such as is one قِلْد , ('Eyn, T, MS, [and this is evidently the right reading, as will be shown by what follows,]) meaning such as is formed by twisting [or rather bending round] one طَاق [i. e. one wire (more or less thick), likened to a yarn, or strand], not of a double طَاق ; (MS;) and they say سِوَارٌ قُلْبٌ ; (TA;) and قُلْبُ فِضَّةٍ i. e. a [woman's] bracelet [of silver], (A, Mgh, Msb, TA,) such as is not twisted [like a cord, or rope, of two or more strands, as are many of the bracelets worn by Arab women]: (Mgh, Msb, TA:) so called as being likened to the قُلْب of the palm-tree because of its whiteness; (A, Mgh, Msb, TA;) or, as some say, the converse is the case. (Mgh.) And A serpent: (S, O:) or a white serpent: (A, K:) likened to the bracelet so called. (S, O.) قُلْبٌ as an epithet, and its fem. قُلْبَةٌ : see قَلْبٌ , last sentence, in three places.

Nounقِلْبٌ1 sense

Core sense — the heart, or pith, of a palm-treegenerated

See the entry immediately before this one.

Show Lane's original text

: see the next preceding paragraph.

Nounقُلْبَةٌ2 senses

Core sense — the heart, or pith, of a palm-tree; rednessgenerated

As a noun: see قُلْبٌ, former half.

Also: redness.

Show Lane's original text

, as a subst.: see قُلْبٌ , former half. Also Redness. (IAar, O, K.)

Nounمَا بِهِ قَلَبَةٌ1 sense

Core sense — there is not in him any disease, or anything ailing himgenerated

There is not in him any disease. So says IAar, adding: any disease for which he should be turned over and examined — in this sense it is said of a camel and the like — or on account of which he should turn over on his bed.

Et-Tá-ee: or there is not in him anything to disquiet him, so that he should turn over on his bed.

Or there is not in him any disease, and any fatigue, and any pain; or there is not in him anything, said of one who is sick. The word is used only in negative phrases.

According to IAar it was used originally of a horse or the like, meaning there is not in him any disease for which his hoof should be turned upside-down to be examined; or it is from القُلَابُ, the disease so called that attacks camels; or from قُلِبَ said of a man, and means there is not in him any disease on account of which one should fear for him.

shāhid

أَوْدَى الشَّبَابُ وَحُبُّ الخَالَةِ الخَلِبَهٌوَقَدْ بَرِئْتُ فَمَا بِالقَلْبِ مِنْ قَلَبَهٌ

Youthfulness has perished, and the love of the proud and self-conceited, very deceitful woman — so the two adjectives are explained in the article خلب in the S — and I have recovered, so that there is no disease in the heart; meaning I have recovered from the disease of love.

Show Lane's original text

There is not in him any disease, (S, A, Mgh,) thus says IAar, adding, for which he should be turned over ( يُقَلَّب ) and examined, (S,) and in this sense it is said of a camel [and the like], (TA,) or on account of which he should turn over upon his bed: (A:) or there is not in him anything to disquiet him, so that he should turn over upon his bed: (Et-Tá-ee, TA:) or thers is not in him any disease, and any fatigue, (K, TA,) and any pain: (TA:) or there is not in him anything; said of one who is sick; and the word is not used otherwise than in negative phrases: accord. to IAar, originally used in relation to a horse or the like, meaning there is not in him any disease for which his hoof should be turned upsidedown ( يُقَلَّب ) [to be examined]: (TA:) or it is from القُلَابُ , (Fr, S, A, TA,) the disease, so termed, that attacks camels; (TA;) or from قُلِبَ [q. v.] as said of a man, and means there is not in him any disease on account of which one should fear for him. (Fr, TA.) 1 [Youthfulness has perished, and the love of the proud and self-conceited, the very deceitful, woman, (thus the two epithets are expl. in art. خلب in the S,) and I have recovered so that there is not in the heart any disease, &c.]; meaning I have recovered from the disease of love. (S, TA.) أَوْدَى الشَّبَابُ وَحُبُّ الخَالَةِ الخَلِبَهٌ | وَقَدْ بَرِئْتُ فَمَا بِالقَلْبِ مِنْ قَلَبَهٌ

Nounقَلَابِ1 sense

Core sense — alterer, one who turns his speech as he pleasesgenerated

1alter, O alterer—اِقْلِبْ قَلَابِ

As used here it is an attributive proper name, like فَجَارِ and the like.

A proverb applied to one who turns his speech, or tongue, and uses it as he pleases; according to IAth, to one who has made a slip of the tongue and repairs it by turning it to another meaning.

He says that يَا is suppressed before قلاب. (TA. See also Freytag's Arabic Proverbs, volume 2, page 247.)

Show Lane's original text

[as used in the following instance is an attributive proper name like فَجَارِ &c.]. اِقْلِبْ قَلَابِ [Alter, O alterer,] is a prov. applied to him who turns his speech, or tongue, and applies it as he pleases: accord. to IAth, to him who has made a slip of the tongue, and repairs it by turning it to another meaning: يَا , he says, is suppressed before قلاب . (TA. [See also Freytag's Arab. Prov. ii. 247.])

Nounقُلَابٌ1 sense

Core sense — a disease of the heart; a disease that attacks camelsgenerated

A certain disease of the heart.

Also a disease that attacks the camel, causing complaint of the heart, and killing him on the day it befalls him; or a disease that attacks camels in the head, and turns it up.

It is also mentioned as a maṣdar of قُلِبَ.

According to Kr it is the only known word for a disease derived from the name of the member affected, except كُبَادٌ and نُكَافٌ.

Show Lane's original text

A certain disease of the heart. (Lh, K.) And (K) A disease that attacks the camel, (As, S, O, K,) occasioning complaint of the heart, (As, S, O,) and that kills him on the day of its befalling him: (As, S, O, K:) or a disease that attacks camels in the head, and turns it up. (Fr, TA.) [It is also mentioned as an inf. n. of قُلِبَ , q. v.] Accord. to Kr, it is the only known word, signifying a disease, derived from the name of the member affected, except كُبَادٌ and نُكَافٌ . (TA in art. كبد .)

Nounقِلَابٌ1 sense

Core sense — the wolfgenerated

See قِلِّيبٌ.

Show Lane's original text

: see قِلِّيبٌ .

Nounقَلُوبٌ3 senses · 2 main

Core sense — one who busies himself much in journeying, or in managing affairsgenerated

1figurative · مجاز — inferredone who busies himself much in journeying, for traffic or otherwise, or in managing affairs; one who practises much versatility—مُتَقَلِّبٌ كَثِيرُ التَّقَلُّبِ

Said as an adjective applied to a man. See form 5, next to last sentence.

1.1

See also قِلِّيبٌ.

2the soft, or tender, parts of succulent herbs—قَلُوبُ الشَّجَرِ

These, and locusts, were eaten by John the son of Zachariah.

Show Lane's original text

, (O, K,) as an epithet applied to a man, (O, TA,) i. q. مُتَقَلِّبٌ كَثِيرُ التَّقَلُّبِ [app. meaning Who employs himself much in journeying, for traffic or otherwise, or in the disposal, or management, of affairs: or who practises much versatility, &c.: see 5, last sentence but one]. (O, K.) See also قِلِّيبٌ . قَلُوبُ الشَّجَرِ means What are soft, or tender, of succulent herbs: these, and locusts, [it is said,] were eaten by John the son of Zachariah. (O.)

Nounقَلِيبٌ3 senses · 1 main

Core sense — earth turned over; a well, of whatever kindgenerated

1earth turned over—تُرَابٌ مَقْلُوبٌ

Apparently an adjective in which the quality of a noun predominates. This is the primary meaning.

1.1

And hence, as a masculine noun, or masculine and feminine: a well, of whatever kind it be.

Or a well before its inside is cased with stones or bricks; or an ancient well (A 'Obeyd), of which neither the owner nor the digger is known, standing in a desert; or an old well, whether cased within or not; or a well, whether cased within or not, holding water or not, of the kind called جَفْر or not; or a well, whether newly made or ancient, so called because its earth is turned over in the digging; or a well in which there is a spring, a well not being so called otherwise.

The plural of small number is أَقْلِبَةٌ, and of large number قُلُبٌ and قُلْبٌ. The first and the last are said to be plurals in the dialect of those who make the singular masculine, and the second the plural in the dialect of those who make it feminine; but the last, as MF has pointed out, is a contraction of the second, as رُسْلٌ is of رُسُلٌ. قُلْبَانٌ is also mentioned as a plural of قَلِيبٌ, on the authority of AO.

1.2figurative · مجازwounds—قُلُب

El-'Ajjáj applied this plural to wounds, by way of comparison.

Show Lane's original text

Earth turned over ( تُرَابٌ مَقْلُوبٌ ): [app. an epithet in which the quality of a subst. is predominant:] this is the primary signification. (A.) And hence, (A,) a masc. n., (A, * Msb,) or masc. and fem., (S, O, K,) A well, (Msb, K, TA,) of whatever kind it be: (TA:) or a well before its interior is cased [with stones or bricks]: (S, A, Mgh, O:) or an ancient well, (A 'Obeyd, S, O, K, TA,) of which neither the owner nor the digger is known, situate in a desert: (TA:) or an old well, whether cased within or not: (TA:) or a well, whether cased within or not, containing water or not, of the kind termed جَفْر [q. v.] or not: (ISh, TA:) or a well, whether of recent formation or ancient: (Sh, TA:) so called because its earth is turned over (Sh, A, TA) in the digging: (A:) or a well in which is a spring; otherwise a well is not thus called: (IAar, TA:) the pl. (of pauc., S, O) أَقْلِبَةٌ (S, O, K) and (of mult., S, O) قُلُبٌ (S, Mgh, O, K) and قُلْبٌ , (O, K,) the first and last of which are said to be pls. in the dial. of such as make the sing. to be masc., and the second the pl. in the dial. of such as make the sing. to be fem., but the last, as MF has pointed out, is a contraction of the second like as رُسْلٌ is of رُسُلٌ , (TA,) and قُلْبَانٌ also is mentioned as a pl. of قَلِيبٌ on the authority of AO. (TA voce بَدِىْءٌ .) El-'Ajjáj has applied the pl. قُلُب to Wounds, by way of comparison. (S, O.)

Nounقُلَيْبٌ1 sense

Core sense — a bead, or gem, used for enchantmentgenerated

1figurative · مجاز — inferreda bead, or gem, for captivating, fascinating, or restraining, by a kind of enchantment—خَرَزَة

Apparently the diminutive of قَلْبٌ.

Show Lane's original text

[dim. of قَلْبٌ : and hence, perhaps,] A خَرَزَة [i. e. bead, or gem,] for captivating, fascinating, or restraining, by a kind of enchantment. (Lh, K.)

Nounرَجُلٌ قُلَّبٌ1 sense

Core sense — a man who manages affairs as he pleases, skilful and cunninggenerated

1figurative · مجازone who exercises art, cunning, ingenuity, or skill, and manages affairs according to his own free will—حُوَّلِىٌّ قُلَّبٌ

A man who employs himself as he pleases in journeying, for traffic or otherwise, or in managing affairs; or in practising versatility, using art or cunning, in managing affairs.

Also حُوَّلٌ قُلَّبٌ and حُوَّلِىٌّ قُلَّبِىٌّ, or قُلَّبٌ حُوَّلٌ, in the same sense.

Also one of excellent consideration and deliberation, working with subtlety; knowing, skilful, or intelligent in investigating or examining affairs, turning them over in his mind, and considering what their results will be.

Show Lane's original text

A man who employs himself as he pleases in journeying, for traffic or otherwise, or in the disposal, or management, of affairs: or in practising versatility, or using art or artifice or cunning, in the disposal, or management, of affairs. (TA.) And حُوَّلِىٌّ قُلَّبٌ (S, O, K) and حُوَّلٌ قُلَّبٌ and حُوَّلِىٌّ قُلَّبِىٌّ (O, K) or قُلَّبٌ حُوَّلٌ (A) One who exercises art, artifice, cunning, ingenuity, or skill, and excellence of consideration or deliberation, and ability to manage according to his own free will, with subtilty; knowing, skilful, or intelligent, in investigating, scrutinizing, or examining, affairs, [or turning them over and over in his mind,] and considering what will be their results. (S, A, * O, K, TA. [See also art. حول .])

Nounقِلَّابٌ1 sense

Core sense — one who manages affairs skilfully, with art and cunninggenerated

See قِلِّيبٌ.

Show Lane's original text

: see قِلِّيبٌ .

Nounقِلَّوْبٌ1 sense

Core sense — the wolfgenerated

This word and قَلُّوبٌ: see the following entry.

Show Lane's original text

and قَلُّوبٌ : see what next follows.

Nounقِلِّيبٌ2 senses · 1 main

Core sense — the wolf; the liongenerated

1the wolf—قِلَّوْبٌ

This form also has this meaning, as do قَلُّوبٌ, قَلُوبٌ and قِلَابٌ, the last like كِتَابٌ or قِلَّابٌ. (O, as written there.)

1.1

And the lion.

Show Lane's original text

and قِلَّوْبٌ The wolf; (S, O, K;) as also قَلُّوبٌ and قَلُوبٌ and قِلَابٌ , the last like كِتَابٌ , (K,) or قِلَّابٌ . (O: thus there written.) And The lion. (O, in explanation of the first and second.)

Nounقَالَبٌ3 senses · 1 main

Core sense — a model, or mould, by which a thing is shaped; a wooden cloggenerated

1a model according to which the like of it is made, or proportioned—قَالَبٌ

With fet-h to the ل, and also قَالِبٌ, but the first is the commoner.

Also the model, or last, of a boot, and of a shoe, and the like; and a mould into which metals are poured.

It is an arabicized word, as its form shows, which is not that of an Arabic word, though Esh-Shiháb, in his commentary on the Shifè, denies this; its original is the Persian كَالَبٌ.

The plural is قَوَالِبُ; and قَوَالِيب is used by El-Hareeree to make it match أَسَالِيب.

A fanciful and false derivation of قَالِبٌ, used of a boot and the like, as though it were of Arabic origin, is given in the O, and in Har page 23.

1.1figurative · مجاز — inferredhe has given back in reply the very model, or pattern, of speech—الكَلَامِ قَالَِبَ قَدْ رَدَّ وَقَدْ طَبَّقَ المَفْصِلَ وَوَضَعَ الهِنَآءَ مَوَاضِعَ النُّقْبِ

He has also hit the joint so as to sever the limb — that is, has hit upon the argument, proof, or evidence, as explained in the article طبق — and has put the tar upon the places of the scabs.

Mentioned by AZ as said of an eloquent man.

In this article and in the article طبق the TA has ورد, to which no fitting meaning can be assigned here, instead of رَدَّ, the reading in the O.

1.2a clog, or wooden sandal—قَالَِبٌ

In a tradition of Ibn-Mes'ood, the woman used to wear a pair of these sandals in order to make herself taller when the men and the women of that people prayed together.

With fet-h and with kesr to the ل. It is like the قَبْقَاب; and in this sense too it is said to be an arabicized word.

Its plural is قَوَالِيبُ, properly قَوَالِبُ, occurring in a tradition which says that the women of the Children of Israel used to wear the wooden sandals so called.

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, with fet-h to the ل , (S, MA, O, Msb, K, KL,) and قَالِبٌ , (MA, O, Msb, K,) but the former is the more common, (Msb, K,) A model according to which the like thereof is made, or proportioned: (T in art. مثل , MA, KL, MF:) the model [or last] (KL,) of a boot, (S, O, Msb, KL,) and of a shoe, (KL,) &c.: (O, Msb, KL:) and a mould into which metals are poured: (K:) قَالَبٌ is an arabicized word, as is shown by its form, which is not that of an Arabic word; though Esh-Shiháb, in his Expos. of the Shifè, denies this: its original is [the Pers. word] كَالَبٌ : (MF:) the pl. is قَوَالِبُ , (MA,) and قَوَالِيب is used by El-Hareeree to assimilate it to أَسَالِيب . (Har p. 23.) [A fanciful and false derivation of قَالِبٌ used in relation to a boot &c., as though it were of Arabic origin, is given in the O, and in Har p. 23.] الكَلَامِ قَالَِبَ قَدْ رَدَّ وَقَدْ طَبَّقَ المَفْصِلَ وَوَضَعَ الهِنَآءَ مَوَاضِعَ النُّقْبِ [app. meaning He has returned in reply the model, or pattern, of speech; and has hit the joint so as to sever the limb; (that is to say, has hit aright, or hit upon, the argument, proof, or evidence, agreeably with an explanation in art. طبق ;) and has put the tar upon the places of the scabs;] is mentioned by AZ as said of an eloquent man. (O, TA. * [The TA, in this art. and in art. طبق , has ورد (to which I cannot assign in this case any apposite meaning) instead of رَدَّ , the reading in the O.]) And قَالَِبٌ , (O, L, TA,) with fet-h and with kesr to the ل , (L, TA,) signifies also A [clog, or] wooden sandal, (O, L, TA,) like the قَبْقَاب [q. v.]: in this sense likewise said to be an arabicized word: and قَوَالِيبُ is its pl., [properly قَوَالِبُ ,] occurring in a trad., in which it is said that the women of the Children of Israel used to wear the wooden sandals thus called: (L, TA:) it is related in a trad. of Ibn-Mes'ood that the woman used to wear a pair of the kind of sandals thus called in order thereby to elevate herself (O, L, TA) when the men and the women of that people used to pray together. (O.)

Nounقَالِبٌ3 senses · 2 main

Core sense — a red unripe date; a ewe of a colour different from her mother'sgenerated

1an unripe date when it has become wholly changed in colour—قَالِبٌ

Red unripe dates, in the dialect of Belhárith Ibn-Kaab (El-Umawee); apparently an adjective in which the quality of a noun predominates, standing for بُسْرٌ قَالِبٌ.

1.1a ewe, or she-goat, of a colour different from that of her mother—شَاةٌ قَالِبُ لَوْنٍ

Occurring in a tradition.

See also قَالَبٌ, in three places.

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Red unripe dates: (S, O, Msb, K:) so in the dial. of Belhárith Ibn-Kaab: (El-Umawee, TA:) [app. an epithet in which the quality of a subst. is predominant; for بُسْرٌ قَالِبٌ :] or an unripe date when it has become wholly altered [in colour] is termed قَالِبٌ . (AHn, TA.) And شَاةٌ قَالِبُ لَوْنٍ A ewe, or she-goat, of a colour different from that of her mother: (O, * K, TA:) occurring in a trad. (O, TA.) See also قَالَبٌ , in three places.

Nounأَقْلَبُ1 sense

Core sense — having a lip that turns outward and is flabby, said of a mangenerated

As an adjective applied to a man; and قَلْبَآءُ as an adjective applied to a lip: see form 1, near the end.

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as an epithet applied to a man: and قَلْبَآءُ as an epithet applied to a lip ( شَفَةٌ ): see 1, near the end.

Nounإِقلابية1 sense

Core sense — a wind that harms sailors at seagenerated

A sort of wind from which sailors on the sea suffer injury, and fear for their vessels; apparently to be read إِقْلابِيَّةٌ.

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[app. إِقْلابِيَّةٌ ] A sort of wind, from which sailors on the sea suffer injury, and fear for their vessels. (TA.)

Nounتَقَلُّبَاتٌ1 sense

Core sense — changes, or ups and downs, of fortune or of timegenerated

1figurative · مجاز — inferred

Changes, or ups and downs, of fortune or of time.

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[ Vicissitudes of fortune or of time.]

Nounمِقْلَبٌ1 sense

Core sense — the iron implement with which the earth is turned over for sowinggenerated

The iron implement with which the earth is turned over for sowing.

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The iron implement with which the earth is turned over for sowing. (S, O, K.)

Nounمُقَلِّبُ القُلُوبِ1 sense

Core sense — the Turner of hearts, said of Godgenerated

1figurative · مجاز — inferred

The Turner of hearts: an adjective applied to God. (TA, in the article حرك, from a tradition.)

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[The Turner of hearts: an epithet applied to God]. (TA in art. حرك , from a trad.)

Nounمَقْلُوبٌ2 senses

Core sense — turned upside-down, inverted; attacked by a disease of the heartgenerated

1a stone turned upside-down—حَجَرٌ مَقْلُوبٌ

Ism mafʿūl of قَلَبَ الشَّىْءَ.

a couch-frame of which the legs are turned upwards—سَرِيرٌ مَقْلُوبٌ

a sentence, or the like, with the order of its words changed by inversion or some other transposition—كَلَامٌ مَقْلُوبٌ

In the same way مقلوب is applied to a word: see form 1, former half.

Also a man attacked by a disease of the heart.

And a camel attacked by the disease called قُلَاب; the feminine is formed with ة.

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pass. part. n. of قَلَبَ الشَّىْءَ . (A, O.) You say حَجَرٌ مَقْلُوبٌ [generally meaning A stone turned upside-down]. (A.) And سَرِيرٌ مَقْلُوبٌ i. e. [A couch-frame] of which the legs are turned upwards. (Mgh.) And كَلَامٌ مَقْلُوبٌ [A sentence, or the like, altered, or changed, in the order of its words, by inversion, or by any transposition]. (A.) And in like manner مقلوب is applied to a word: see 1, former half. Also a man attacked by a disease of the heart. (A.) And A camel attacked by the disease termed قُلَاب [q. v.]: (S, O, K:) fem. with ة . (S.)

Nounالمَقْلُوبَةُ1 sense

Core sense — the eargenerated

The ear; a noun, made such by the affix ة.

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[A subst., rendered such by the affix ة ,] The ear. (O, K.)

Nounمُتَقَلَّبٌ2 senses · 1 main

Core sense — room, or scope, for free actiongenerated

1figurative · مجاز — inferredplace, or room, or scope, for free action—مُتَصَرَّفٌ

See سرب, and an example under سَبَحَ.

Lane cites “Jel. in xlvii. 21” — a commentary, not the verse; no modern number is given

1.1

See also the following entry, in two places.

Qur’ānic occurrences مُتَقَلَّب

47:19

فَٱعْلَمْ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ۗ وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَىٰكُمْ

Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes.

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i. q. مُتَصَرَّفٌ [Place, or room, or scope, for free action, &c.: see سرب : and see an ex. voce سَبَحَ ]. (Jel. in xlvii. 21.) See also the following paragraph, in two places.

Nounمُنْقَلَبٌ4 senses · 1 main

Core sense — the final place to which one is removed by death; a place of changegenerated

A maṣdar of form 7.

1.1

And also a noun of place from the same, like مُنْصَرَفٌ. Freytag seems to have found in a copy of the S مُقَلَّبٌ, a mistranscription.

As a noun of place it means a place in which a thing, or a person, is, or becomes, altered, or changed, from its, or his, way of being; and hence, a place in which a thing becomes inverted, or turned upside-down.

1.2figurative · مجازeveryone reaches the final place to which he is to be removed—كُلُّ أَحَد يَصِيرُ إِلَى مُنْقَلَبِهِ

Hence also: the final place to which one is removed by death; and so مُتَقَلَّبٌ.

everyone reaches the final place to which he is to be removed—مُتَقَلَّبِهِ

1.3

And a place to which one returns from a journey and the like.

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An inf. n. of 7 [q. v.]. (S, O, K, TA.) And also a n. of place from the same [for which Freytag seems to have found in a copy of the S مُقَلَّبٌ , a mistranscription], (S, O, K, TA,) like مُنْصَرَفٌ . (TA.) [As a n. of place it signifies A place in which a thing, or person, is, or becomes, altered, or changed, from its, or his, mode, or manner, of being: and hence, a place in which a thing becomes inverted, or turned upside-down, &c. Hence, also, The final place to which one is translated, or removed, by death; and so مُتَقَلَّبٌ .] One says, كُلُّ أَحَد يَصِيرُ إِلَى مُنْقَلَبِهِ and مُتَقَلَّبِهِ [Every one reaches, or will reach, his final place to which he is to be translated, or removed]. (A.) [And A place to which one returns from a journey &c.]