Bibliotheca Polyglotta

ḥāʔ حاء

ID – • Sw – • BP – • APD … • © SG | 15Feb2021

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R₁

The letter ḥ of the Arabic alphabet.

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ḥānūt حانوت , pl. ḥawānītᵘ

ID – • Sw – • BP … • APD … • © SG | 5Sep2022

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n. (m./f.)

1a store, shop; b wineshop, tavern – WehrCowan1976.

▪ See ↗ḤNW/Y.

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ḤBː (ḤBB) حبّ/حبب

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤBː (ḤBB)

“root”

▪ ḤBː (ḤBB)_1 ‘...’ ↗...
▪ ḤBː (ḤBB)_2 ‘...’ ↗...
▪ ḤBː (ḤBB)_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘grains, seeds, plants, bulbs; core of the heart, affection, love, to love, prefer; loved one, a friend; dew’

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ḤBR حبر

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤBR

“root”

▪ ḤBR_1 ‘...’ ↗...
▪ ḤBR_2 ‘Jewish Doctor of the Law’ ↗ḥabr
▪ ḤBR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘trace of an old mound, striped cloth made in the Yemen; embroidery, to embroider, silken material; to make beautiful, make happy, make pleasant; ink, writing; learned person, priest, rabbi, an authority in matters of faith’

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ḥabr حَبْر , var. ḥibr, pl. ʔaḥbār

ID – • Sw – • BP … • APD … • © SG | 2Jun2023

√ḤBR

n.

Jewish Doctor of the Law – Jeffery1938.

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▪ eC7 Q v, 48, 68; ix, 31, 34 – Jeffery1938.

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▪ Jeffery1938: »The Commentators knew that it was a technical Jewish title and quote as an example of its use Kaʕb al-Aḥbār¹ , the well-known convert from Judaism. It was generally taken, however, as a genuine Arabic word derived from ḥabira, to leave a scar (as of a wound), the Divines being so called because of the deep impression their teaching makes on the lives of their students; so Rāġib, Mufradāt, 104. / Geiger, 49, 53, claims that it is derived from [Hbr] ḥāḇēr ‘teacher’, commonly used in the Rabbinic writings as a title of honour, e.g. Mish. Sanh. 60b mh ʔhrn ḥbr ʔp bnyw ḥbrym ‘as Aaron was a Doctor so were his sons Doctors’.² Geiger’s theory has been accepted by von Kremer, Ideen, 226 n., and Fraenkel, Vocab, 23, and is doubtless correct, though Grünbaum, ZDMG, xxxix: 582, thinks that in coming into Arabic it was not uninfluenced by the Ar ḫabara, ʔaḫbara, ḫabīr. Mingana, Syr Influence, 87, suggests that the word is of Syr origin (see also Cheikho, Naṣrāniyya, 191), but this is unlikely. The word was evidently quite well known in pre-Islamic Arabia,³ and thus known to Muḥammad from his contact with Jewish communities. It was borrowed in the form of the singular and given can Arabic plural.«

1. The pl. form ʔaḥbār is explained by a verse in Ibn Hišām, 659, where we learn of one whose full name was Kaʕb b. al-Ašraf Sayyid al-Aḥbār. 2. Hirschfeld, Beiträge, 51, translates by ‘Schriftgelehrte’ (cf. the N.T. grammateús = Syr sprā), and takes it as opposed to the ʕm hʔrṣ. 3. It occurs in the old poetry, cf. Horovitz, KU, 63, and Ibn Hišām, 351, 354, uses the word familiarly as well known; cf. also Wensinck, Joden te Madina, 65; Horovitz, JPN , 197, 198.

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ḤBS حبس

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤBS

“root”

▪ ḤBS_1 ‘...’ ↗...
▪ ḤBS_2 ‘...’ ↗...
▪ ḤBS_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to detain, restrict, confine, prison; to endow’

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ḤBṬ حبط

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤBṬ

“root”

▪ ḤBṬ_1 ‘...’ ↗...
▪ ḤBṬ_2 ‘...’ ↗...
▪ ḤBṬ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘cattle disease of swelling of the stomach caused by overeating and gas, to bloat; to be frustrated, come to nothing, be undone, be futile, be of no avail’

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ḤBK حبك

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤBK

“root”

▪ ḤBK_1 ‘to weave, twist, tighten, knit; fabric, tissue, texture’ ↗ḥabaka
▪ ḤBK_2 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘knot, belt, girdle; to weave tightly, to braid; track, lines, trails of ships, wake, orbits of stars and planets’

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▪ DRS 9 (2010)#ḤBK: cette forme radicale fait partie d’un ensemble de racines reliées sémantiquement et voisines par la constitution consonantique: ḤBKR, ḤBLK, ḤBQ, ḤBLQ, ḤBQQ, ḤPQ, ḤQP. Chacune de ces variantes radicales sera traitée à sa place. L’entrée Ḥ(/ʕ?)B/PK/Q vise à marquer les liens qui existent entre elles, doublant ainsi partiellement les notices particulières.
▪ DRS 9 (2010)#Ḥ(/ʕ?)B/PK/Q--1 Akk epēqu, nSyr ḥāpiq; Ug ḥbq, Hbr ḥibbēq, JP ḥabbēq, Syr ḥᵊbaq ‘étreindre, embrasser’, Mhr ḥǝbūk, Jib ḥɔ̄k ‘réunir par une couture, repriser’, Soq ḥǝ́bɔk ‘étreindre’, ḥtbq ‘s’embrasser’, Mhr eḥtefōq, Śḥr eḥtefeq ‘étreindre’, Jib ḥfɔḳ, Ḥrs ḥəfōq, Mhr ḥátfəq ‘embrasser’. – ? Soq ḥéybaq ‘précipice étroit’. – Syr ḥᵊbak ‘mélanger, réunir’, Ar ḥabbaqa ‘rassembler ses effets, ranger ses affaires, etc.’; – Mhr ḥáyfǝḳ, Jib ḥfɔḳ ‘protéger, faire un rempart de son corps, couver’, Mhr ḥəfōḳ ‘faire la sourde oreille à qui demande à recouvrer un bien gagé’, Jib ḥfɔḳ ‘couvrir les pis pour préserver le lait’. Gz taḥabqaqa ‘mélanger’. – Ar ḥabaka ‘ramasser ses effets, ranger ses affaires, tisser solidement, lier fortement, relier’, EgAr ḥabak ‘ajuster; s’imposer’, ḥibāk ‘corde (qu’on s’enroule autour de la taille); taille (partie du corps); enclos pour du bétail fait avec des roseaux croisés et attachés; traînée, ligne’, SudAr ḥibāk ‘manière de s’envelopper étroitemen dans ses vêtements en en serrant les bords’, maḥbūkaẗ ‘sorte de chaussure ornée’; ? ḥabak ‘arriver au lieu où on chasse l’éléphant et la girafe’. – Gz ḥāqafa, Te ḥaqfa, Tña ḥaqʷäfä, Arg ḥaqqäfä, Amh aqqäfä, Gur ḥanqäfä, Har ḥafäqa ‘étreindre, embrasser’; – nHbr ḥębęq: boucle, ruban de cou, bande avec laquelle on attache la selle autour du ventre de l’animal. – ? Syr ʕᵊpaq ‘embrasser, enclore, étreindre’. -2 Ar ḥabaka, ḥabaqa ‘péter’, ḥabq ‘coup de fouet’. -3 ḥabaka ‘couper, tronquer’, ḥubuk ‘morceau’. – Outside Sem: (Cush) Kambatta hanqáffo, Sid hanqáfi, Sa haqaf sont des emprunts au Sem.

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▪ [actually pertinent to ḤBQ rather than ḤBK] The name Habakkuk appears in the Hbr Bible only in Habakkuk 1:1 and 3:1. Masoretic writing: חֲבַקּוּק‎ Ḥăḇaqqûq. This name does not occur elsewhere. Septuagint Ἀμβακοὺμ (Ambakoùm), Vulgate Abacuc. – Etymology unclear, form has no parallel in Hbr. Possibly related to Akk ḫabbaququ (name of a fragrant plant) [CAD: < ḫambaququ 1 (a plant), 2 (a fruit tree); Wehr: Ar ḥabaq ‘basil’ (bot.); EgAr ‘a variety of speedwell (Veronica anagallis aquatica L.)’] or the Hbr root ḤBQ ‘to embrace’.

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ḥabak‑ حَبَك , i, u (ḥabk)

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤBK

vb., I

1a to weave well and tight; 1b to braid, plait (hair), twist (a rope); 1c to knit (stockings); 1d to tighten, draw tight, make firm and solid; 1e to bind (a book); 2 to devise, contrive (a plan, a plot) – WehrCowan1979.

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►ḥabbaka, vb. II, 1a to plait, twist; 1b to tighten, make firm, fasten; 1c to interlace: D-stem, ints.
►ĭḥtabaka, vb. VIII, 1a to weave well and tight; 1b to be(come) interlaced, interwoven, be arranged crosswise (like threads of a fabric): Gt-stem.

►ḥabk: ǧayyid al-ḥabk, adj., well and tighty woven; tight-fitting, well-made.
►ḥabkaẗ, n.f., 1a texture, structure; 1b web of the plot, plot (of a drama, novel): vn. I, n.un.
►ḥubkaẗ, pl. ḥubak, n.f., belt, girdle.
►ḥubuk: ḥubuk al-nuǧūm, the orbits of the celestial bodies.
►ḥibākaẗ, n.f., weaver’s trade, weaving: FiʕāLaẗ pattern for professions.
►maḥbūk, adj., 1a tightly woven; 1b tight, tightly drawn; 1c well-knit, sturdy, firm, solid; 1d solidly worked, well-made: PP I.

ḤBL حبل

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤBL

“root”

▪ ḤBL_1 ‘rope, cable’ ↗ḥabl
▪ ḤBL_2 ‘to conceive, be(come) pregnant’ ↗ḥabila

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘rope, halter; connection, link, means, covenant, pledge; snare, wiles, stratagem; to conceive a child’

▪ [v1] From protSem *ḥabl‑ ʻcord, rope’.
▪ [v2] (Militarev&Kogan2000 SED I: #110, #21ᵥ:) From protSem *ḥabal‑ , *ḥibl‑ ʻfoetus; umbilical cord’ (> Hbr Aram Ar modSAr, ?Akk) and a corresponding (less frequently attested) vb., protCSem *ḥbl ʻto be pregnant, conceive’ (> Hbr Aram Ar). The authors think that »ʻ[f]oetus’ is possibly the original meaning, the other meaning ʻumbilical cord’ having developed through contamination with [v1] protSem *ḥabl‑ ʻcord, rope’«. – Kogan’s wording in Kogan2015 is slightly less exclusive; here, the author interprets the evidence discussed in SED I as »perhaps« pointing to a »possible connection«.

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▪ DRS 9 (2010) #ḤBL-1 protSem *ḥabl‑ ‘corde (pour lier)’: Akk ebl‑, Ug ḥbl, Hbr ḥȩbȩl, EmpAram *ḥbl ‘corde (?)’, Syr ḥablā, Mnd habla, Ar ḥabl, Soq ḥábehol; Gz ḥabl, ḫabl, Te ḥabl, Tña ḥabli, Amh ḥabl; Mhr ḥōbəl ‘lanière de cuir ceignant le front’, Ḥrs ḥōbəl ‘entrave’ Soq ḥábhol ‘harnais de cuir servant à monter au tronc des palmiers’, Mhr maḥbēl ‘ligne’. – Akk ebēlu ‘prendre au filet’, Ar ḥabala ‘tendre un filet pour prendre une bête; prendre au filet’; ḥibl ‘fin, rusé, habile’, Soq šḥabil ‘remarquer’. – Ug ḥbl ‘troupeau, volée (d’oiseaux) bande, compagnie’, Hbr ḥebel ‘bande, compagnie’ Ar ḥabala ‘lier avec une corde; faire un traité’, DaṯAr ḥabl ‘parentèle, tribu’, Sab Min ḥbl ‘alliance, pacte’, Sab ḥbl ‘conclure un pacte’, Qat ḥbl ‘troupe, bande’; Te ḥabbälä ‘tresser’; Akk ebl‑: mesure de surface, Hbr ḥȩbȩl: corde pour mesurer, surface, portion mesurée, YemAr ḥabīl: terre inculte située en hauteur; – ? -2 Pun ḥ(?)bl, Hbr ḥobel ‘batelier, marin’. -3 Hbr *ḥibbel ‘concevoir, enfanter’, JP Syr ḥᵊbal ‘être enceinte, concevoir, mettre au monde’, Ar ḥabila ‘concevoir, être enceinte’, ḥublāʔ ‘(femme, femelle) enceinte’; Hbr ḥébel, Syr ḥeblā ‘douleurs de l’enfantement’, JP ḥabbel ‘sentir les douleurs de l’ enfantement’, Ar ḥabal ‘foetus dans la matrice’, maḥbil ‘utérus’; Mhr ḥəblēt, Ḥrs həbəlēt, EJib ḥablɛ́t ‘cordon ombilical’; – Ar ḥabl ‘lourdeur, pesanteur’, ḥablān ‘lourd de, empli de colère, etc.’, ḥibl ‘calamité, infortune’. -4 Ar ḥābalat ‘pied de vigne’, Sab ḥblt (pl.) ‘champs, vignes en terrasse’. -5 Ar ḥublat: fruit de tout arbre à épines, Soq ḥébehal ‘tamarin’, Ḥrs ḥōbəl: plante arbustive; ḥəbəlēt ‘fruit du samr (un acacia)’, Mhr ḥəbəlīt, EJib ḥīźét: cosse de diverses plantes. -6 Tña ḥabbälä ‘être borgne’. – 7 ḥabal ‘colère, tristesse’.
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▪ See above, section CONC.
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ḥabil‑ حَبِلَ , a (ḥabal)

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤBL

vb., I

to be or become pregnant, conceive – WehrCowan1976.

▪ Akin to ↗ḥabl ʻrope’? Schulthess does not think so: »Mit […] ʻSeil’ werden die eben besprochenen Wörter [to be\become pregnant, conceive, labor pain] kaum zusammenhängen« (1900: 25). Militarev&Kogan2000, too, keep ʻrope’ apart from Ar ḥabal ʻfoetus’ (SED I #110) and ḥabila ʻconcevoir, devenir enceinte, grosse (d’un foetus) [BK]’ (SED I #21ᵥ) and its cognates.
▪ On account of the inner-Sem cognates, Militarev&Kogan2000 (SED I: #110, #21ᵥ) reconstruct protSem *ḥabal‑ , *ḥibl‑ ʻfoetus; umbilical cord’ (> Hbr Aram Ar modSAr, ?Akk) and a corresponding (less frequently attested) vb., protCSem *ḥbl ʻto be pregnant, conceive’ (> Hbr Aram Ar). The authors think that »ʻ[f]oetus’ is possibly the original meaning, the other meaning ʻumbilical cord’ having developed through contamination with protSem *ḥabl‑ ʻcord, rope’«.
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▪ DRS 9 (2010) #ḤBL-1-2 […]. -3 Hbr *ḥibbel ‘concevoir, enfanter’, JP Syr ḥᵊbal ‘être enceinte, concevoir, mettre au monde’, Ar ḥabila ‘concevoir, être enceinte’, ḥublà ‘(femme, femelle) enceinte’; Hbr ḥébel, Syr ḥeblā ‘douleurs de l’enfantement’, JP ḥabbel ‘sentir les douleurs de l’enfantement’, Ar ḥabal ‘foetus dans la matrice’, maḥbil ‘utérus’; Mhr ḥəblēt, Ḥrs həbəlēt, EJib ḥablɛ́t ‘cordon ombilical’ […]. -4-7 […].
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▪ See above, section CONC.

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►ḥabbala, vb. II, and ʔaḥbala, vb. IV, to make pregnant (‑hā, a woman): D- and *Š-stems, respectively; denom., caus.

►ḥabal, n., 1 conception; 2 pregnancy
►ḥublà, pl. ḥabālà and ḥablānaẗ, adj.f., pregnant: elative formation for physical affliction.

For other values of the root, see ↗ḥabl and, for the overall picture, root entry ↗√ḤBL.

ḥabl حَبْل , pl. ḥibāl, ʔaḥbul, ḥubūl, ʔaḥbāl

ID 190 • Sw –/122 • BP 3039 • APD … • © SG | 15Feb2021

√ḤBL

n.

1a rope, cable, hawser; b cord, string, thread; 2 pl. ḥibāl, beam, ray (e.g., of the sun, of light), jet (e.g., of water); 3 vein; 4 sinew, tendon – WehrCowan1979.

▪ (DRS 9 #ḤBL-1, Kogan2015: 189) From protSem *ḥabl‑ ʻcord, rope’.
▪ Related to ↗ḥabila ‘to be(come) pregnant’? – See below, section DISC.
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▪ eC7 Q 3:103, 112, 20:66, 26:44, 50:16, 111:5 ʻrope, cordʼ
▪ The meaning ^†ʻto snare a wild beast with a halterʼ of the obsol. vb. I is »obviously denominative«, as remarked already by Jeffery1938.
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▪ Bergsträsser1928: (*‘rope’) Akk eblu, Hbr ḥéḇel, Syr ḥaḇlā, Gz ḥabl.
▪ DRS 9 (2010) #ḤBL-1 protSem *ḥabl‑ ‘corde (pour lier)’: Akk ebl‑, Ug ḥbl, Hbr ḥȩbȩl, EmpAram *ḥbl ‘corde (?)’, Syr ḥablā, Mnd habla, Ar ḥabl, Soq ḥábehol; Gz ḥabl, ḫabl, Te ḥabl, Tña ḥabli, Amh ḥabl; Mhr ḥōbəl ‘lanière de cuir ceignant le front’, Ḥrs ḥōbəl ‘entrave’ Soq ḥábhol ‘harnais de cuir servant à monter au tronc des palmiers’, Mhr maḥbēl ‘ligne’. – Akk ebēlu ‘prendre au filet’, Ar ḥabala ‘tendre un filet pour prendre une bête; prendre au filet’; ḥibl ‘fin, rusé, habile’, Soq šḥabil ‘remarquer’. – Ug ḥbl ‘troupeau, volée (d’oiseaux) bande, compagnie’, Hbr ḥebel ‘bande, compagnie’ Ar ḥabala ‘lier avec une corde; faire un traité’, DaṯAr ḥabl ‘parentèle, tribu’, Sab Min ḥbl ‘alliance, pacte’, Sab ḥbl ‘conclure un pacte’, Qat ḥbl ‘troupe, bande’; Te ḥabbälä ‘tresser’; Akk ebl‑: mesure de surface, Hbr ḥȩbȩl: corde pour mesurer, surface, portion mesurée, YemAr ḥabīl: terre inculte située en hauteur.
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▪ Jeffery1938, 107-108 follows Zimmern1914 in assuming an Aram (< Akk?) origin of the Qur’ānic ḥabl ʻrope’ : »The original meaning of ‘cordʼ occurs in cxi: 5, ‘a cord of palm fibre,ʼ and in the Aaron story in xx: 66; xxvi: 44; all of which are Meccan passages. In L:16, it is used figuratively of a ‘veinʼ in the neck, and in the Madinan Sūra, iii, the ‘cord of Godʼ, ʻcord of menʼ, apparently means a compact. – Zimmern, Akkad. Fremdw, 15 (cf. also his Babylonische Busspsalmen, 93 n.), declares that the Akk ḫbl is the source of the Hbr חֶבֶל; Aram חבלא; Syr ḥablā, and that this Aram form is the source of both the Ar ḥabl and the Eth [Gz] ḥabala . – While there may be some doubt about the ultimate derivation from Akk (see BDB, 286), the Ar verb ḥbl is obviously denominative ʻto snare a wild beast with a halterʼ, and we may accept its derivation from the Aram as certain.⁴ – The Syr ḥablā seems to have been the origin of the Arm hałrk’,⁵ and we may suspect that the Ar word came from the same source. In any case it must have been an early borrowing as it occurs in the old poetry.« – Jeffery’s conclusion is contested by Pennacchio: »In the Qur’ān, the word ḥabl means both ‘rope’ and ‘link’ in the figurative sense, in the same way that the BiblHbr term ḥeḇel designates both ‘a rope’ (Josh 2:15) and ‘a territory, a region’ (Josh 19:9 and Deut 3:4). The origin of the Hbr ḥeḇel and of the Aram and Syr ḥblʔ could well be the Akk naḫabalu meaning ‘rope, trap’. For Jeffery, the Ar ḥabl may come from Aram or from Syr; the scholar is certain that the Ar vb. ḥbl is a loanword because it is a denominative. Jeffery relies on Zimmern, who nonetheless doubts the Aram origin of the loanword. It seems that the Akk vb. ḫabâlu first meant ‘to oppress, to deceive (s.o.)’. The word then evolved to mean ‘to tie, to trap’, then ‘to capture, to take’, and finally ‘to damage, to destroy’. The word ḥabl appears in pre-Isl poetry, which points to its ancient existence in the Ar language, a hypothesis further supported by the fact that the Ar broken pl. ḥibāl ‘ropes’ is mentioned twice in the Qur’ān. However, the Ug m.n. ḥbl ‘rope, string’ has the same form as the Ar term, which could mean that it is a common Sem word. Nothing proves that it was borrowed from Aram, as Jeffery suggests« (2011: 6).
▪ Any connection with ↗ḥabila ‘to be(come) pregnant’? – Schulthess does not think so: »Mit […] ʻSeil’ werden die eben besprochenen Wörter [to be\become pregnant, conceive, labor pain] kaum zusammenhängen« (1900: 25). Militarev&Kogan2000, too, keep ʻrope’ apart from Ar ḥabal ʻfoetus’ (SED I #110) and ḥabila ʻconcevoir, devenir enceinte, grosse (d’un foetus) [BK]’ (SED I #21ᵥ), but think that some contamination may have happened between the two values, producing a meaning like ʻumbilical cord’. Nevertheless, Kogan2015 would not exclude that a relation »perhaps« exists.
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4. The word occurs, however, in the Thamudic inscriptions; cf. Ryckmans, Nom propres, i: 87. 5. Hübschmann, Arm. Gramm., i, 308, and cf. Fr. Müller in WZKM, vii: 381.

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►ḥabl al-warīd, n., jugular vein
►al-ḥabl al-surrī, n., umbilical cord
►al-ḥabl al-šawkī, n., spine
►ḥibāl ṣawtiyyaẗ, n.pl., vocal cords;
►ḥabl al-musākayn, n. (bot.), ivy;
►ḥibāl al-māʔ, n.pl., jets of water;
►ʔalqà (ʔaṭlaqa) ’l-ḥabl ʕalà ’l-ġārib, expr., to let things go, slacken the reins, give a free hand, impose no restraint;
►ĭrtiḫāʔ al-ḥabl, n., 1 slackening of the reins, yielding; 2 relenting;
►ĭḍṭaraba ḥablu-hū, vb. VIII, to get into a state of disorder, of disorganization, of disintegration, get out of control;
►laʕiba ʕalà ’l-ḥablayn, vb. I, to play a double game, work both sides of the street

►ĭḥtabala, vb. VIII, to ensnare, catch (s.o., s.th.) in a snare: Gt-stem, denom., self-ref.

►ʔuḥbūlaẗ, pl. ʔaḥābilᵘ, n.f., 1 snare, net; 2 rope with a noose; 3 pl. ʔaḥābilᵘ, tricks, wiles, artifices, stratagems (in order to get s.th.)
►ḥibālaẗ, pl. ḥabāʔilᵘ, n.f., snare, net
►ḥābil: ĭḫtalaṭa ’l-ḥābil bi’l-nābil, expr., everything became confused, got into a state of utter confusion; ḥābilu-hum wa-nābilu-hum, expr., together, all in a medley

For other values of the root, see ↗ḥabila and, for the overall picture, root entry ↗√ḤBL.

ḤTM حتم

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤTM

“root”

▪ ḤTM_1 ‘...’ ↗...
▪ ḤTM_2 ‘...’ ↗...
▪ ḤTM_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘fate, decree, to ordain, make absolutely irreversible; black; ill-fated’

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ḤṮː (ḤṮṮ) حثّ/حثث

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ ḤṮː (ḤṮṮ)

“root”

▪ ḤṮː (ḤṮṮ)_1 ‘...’ ↗...
▪ ḤṮː (ḤṮṮ)_2 ‘...’ ↗...
▪ ḤṮː (ḤṮṮ)_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to urge, spur on; to be fast, energetic; agitation; continuous motion’

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ḤǦː (ḤǦǦ) حجّ / حجج

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤǦː(ḤǦǦ)

“root”

▪ ḤǦː (ḤǦǦ)_1 ‘hajj, pilgrimage to Mecca’ ↗ḥaǧǧ
▪ ḤǦː (ḤǦǦ)_2 ‘to dispute, debate, argue, reason’ ↗ḥaǧǧa
▪ ḤǦː (ḤǦǦ)_3 ‘circumorbital ring (anat.)’ ↗ḥaǧāǧ

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘head fracture, to test the depth of a head fracture; proof, argument, to argue, to defeat in an argument; to visit, to make a pilgrimage – particularly to the Holy Mosque in Mecca, pilgrim; a year’s work, year’.

▪ [v1] From CSem *√ḤGG ‘to make a pilgrimage’ – Huehnergard2011.
▪ [v1] DRS 9 (2010) #ḤGG-1 protSem *ḤaGG ‘fête religieuse’.
▪ The primary value may have been ‘to danse\move around s.th. in a circle’, as already suggested by Nöldeke ZDMG 41: 719 (qtd in Landberg1920: 353).
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▪ DRS 9 (2010) #ḤGG-1 Hbr ḥāgag ‘danser, tournoyer’, ḥāg, JP ḥᵃgag ‘décrire un cercle’, Ar ḥaǧāǧ ‘os de l’orbite’. – protSem *ḤaGG ‘fête religieuse’: Hbr ḥāg, ḥag(g‑), Nab ḥgg ‘faire un pèlerinage’, Palm ḥᵃgīgā ‘fête religieuse (avec pèlerinage)’, Syr ḥaggā ‘ fête; réunion’, Ar ḥaǧǧ ‘pèlerinage à la Mecque ou à Jérusalem’, ḥaǧǧa ‘marcher, aller, se rendre à, ou vers qc de révéré, faire le pèlerinage’, maḥaǧǧaẗ ‘route, partie (de la route sur laquelle on marche)’, Ṣaf ḥg ‘se porter vers’, Sab Qat ḥg, Mhr ḥag, Ḥrs ḥəg, Jib ḥegg, Soq ḥgg ‘aller au pèlerinage’; Mhr Soq ḥag, Jib ḥagg, EJib ḥag ‘pèlerinage’; Mhr ḥəggōg, Jib ḥag, EJib ḥɔ́gɔ́g ‘pèlerin’, Mhr ḥəjōjī ‘derviche’; – Syr ḥaggā ‘retranchement, confluent’. -2 Ar ḥaǧǧa ‘l’emporter dans la dispute, réfuter par des arguments’, ḥuǧǧaẗ ‘preuve, argument’, SudAr ĭḥtažž ‘s’opposer’, ḥužža ‘querelle’, Sab Min ḥg ‘ordonnance, droit, titre’, Mhr ḥag, Ḥrs ḥəg, Jib ḥegg ‘empêcher une/sa femme d’épouser un autre homme’; Gz ḥaggaga ‘faire des lois, décréter, ordonner’, Tña ḥəggi ‘loi, règlement, coutume’, Iḥaggägä ‘faire une loi’, Te ḥagga ‘être fixé, sûr’, ḥaggägä ‘délimiter’, Amh Gur ḥəgg ‘loi, coutume’; Sab Qat ḥg, bḥg, ḥgn, ḥngn, Gz ḥəgga ‘comme, selon’. -3 Ar ḥaǧǧa ‘explorer, sonder (une blessure à la tête); trépaner’, ĭḥtaǧǧa ‘être dur, solide (crâne)’. – ḥiǧǧaẗ, ḥaǧǧaẗ ‘trou (au lobe de l’oreille), pendant d’oreille’. -4 Tña ḥagägä ‘exhaler une odeur forte’. -5 ḥagəg: locution exprimant grondement et menaces, ḥagəg bälä ‘gronder, grogner (chien)’. -6 ḥagʷägʷä ‘être échaudé par le soleil ou la gelée, roussir, dépérir, être stérile; oublier par inadvertance; importuner’.
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▪ Engl Dhu'l-Hijjah, haj ↗ḥaǧǧ.

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ḥaǧǧ‑ / ḥaǧaǧ‑ حَجّ , u

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤǦː (ḤǦǦ)

vb., I

1a to overcome, defeat (s.o., with arguments, with evidence), confute (s.o.); b to convince (s.o.); – 2 ↗ḥaǧǧ – WehrCowan1976.

▪ Originally *‘to circulate around s.th.’? Cf. Hbr ḥāgag ‘danser, tournoyer’, ḥāg, JP ḥᵃgag ‘décrire un cercle’, Ar ḥaǧāǧ ‘os de l’orbite’ (DRS #ḤGG-1).
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▪ DRS 9 (2010) #ḤGG-2 Ar ḥaǧǧa ‘l’emporter dans la dispute, réfuter par des arguments’, ḥuǧǧaẗ ‘preuve, argument’, SudAr ĭḥtažž ‘s’opposer’, ḥužža ‘querelle’, Sab Min ḥg ‘ordonnance, droit, titre’, Mhr ḥag, Ḥrs ḥəg, Jib ḥegg ‘empêcher une/sa femme d’épouser un autre homme’; Gz ḥaggaga ‘faire des lois, décréter, ordonner’, Tña ḥəggi ‘loi, règlement, coutume’, Iḥaggägä ‘faire une loi’, Te ḥagga ‘être fixé, sûr’, ḥaggägä ‘délimiter’, Amh Gur ḥəgg ‘loi, coutume’; Sab Qat ḥg, bḥg, ḥgn, ḥngn, Gz ḥəgga ‘comme, selon’. -3-6 […].
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►ḥāǧǧa, vb. III, to dispute, debate, argue, reason (with s.o.): L-stem, associative.
►ʔaḥaǧǧa, vb. IV, 1 to argue against each other, carry on a dispute, to debate; 2 to take counsel: *Š-stem, denom.
►ĭḥtaǧǧa, vb. VIII, 1 to advance (bi‑ s.th.) as an argument, plea, excuse, or pretext; 2 to allege in support or vindication, plead (bi‑ s.th.); 3 to vindicate, justify (li‑ s.th.); 4 to protest, remonstrate (ʕalà against), object, raise objections (ʕalà to): Gt-stem, self-refer.

►ḥiǧāǧ, n., argument, dispute, debate.
►taḥaǧǧuǧ, n., argumentation, pleading, offering of a pretext, pretence, excuse: vn. V, from an obsol. Dt-stem, denom., self-ref. (<*‘to make use of s.th. as an argument, ḥuǧǧaẗ, for o.s.’).
►^BP#2662ĭḥtiǧāǧ, pl. ‑āt, n., 1 argumentation; 2 pretext, excuse, plea, pretence; 3 protest, remonstrance (ʕalà against), objection, exception (ʕalà to): vn. VIII.
►^BP#1851ḥuǧǧaẗ, pl. ḥuǧaǧ, n.f., 1 argument; 2 pretence, pretext, plea; 3 proof, evidence; 4 document, writ, deed, record; 5 authoritative source, competent authority | bi‑~ ʔanna, expr., under the pretence that…, on the plea…, on the pretext of…: perh. the etymon proper from which the vb. I ḥaǧǧa is derived.

For other values of the root, see ↗ḥaǧǧ and ↗ḥaǧāǧ as well as, for the overall picture, ↗√ḤǦː (ḤǦǦ).

ḥaǧǧ حَجّ

ID 191 • Sw – • BP 2463 • APD … • © SG | 15Feb2021

√ḤǦː (ḤǦǦ)

n.

the official Muslim pilgrimage to Mecca – WehrCowan1979.

▪ DRS 9 (2010) #ḤGG-1 protSem *ḤaGG ‘fête religieuse’.
▪ From an original *‘to form a circle round s.th.’?
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▪ DRS 9 (2010) #ḤGG-1 Hbr ḥāgag ‘danser, tournoyer’, ḥāg, JP ḥᵃgag ‘décrire un cercle’, Ar ḥaǧāǧ ‘os de l’orbite’. – protSem *ḤaGG ‘fête religieuse’: Hbr ḥāg, ḥag(g‑), Nab ḥgg ‘faire un pèlerinage’, Palm ḥᵃgīgā ‘fête religieuse (avec pèlerinage)’, Syr ḥaggā ‘ fête; réunion’, Ar ḥaǧǧ ‘pèlerinage à la Mecque ou à Jérusalem’, ḥaǧǧa ‘marcher, aller, se rendre à, ou vers qc de révéré, faire le pèlerinage’, maḥaǧǧaẗ ‘route, partie (de la route sur laquelle on marche)’, Ṣaf ḥg ‘se porter vers’, Sab Qat ḥg, Mhr ḥag, Ḥrs ḥəg, Jib ḥegg, Soq ḥgg ‘aller au pèlerinage’; Mhr Soq ḥag, Jib ḥagg, EJib ḥag ‘pèlerinage’; Mhr ḥəggōg, Jib ḥag, EJib ḥɔ́gɔ́g ‘pèlerin’, Mhr ḥəjōjī ‘derviche’; – Syr ḥaggā ‘retranchement, confluent’.
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▪ (Huehnergard2011:) Engl Dhu'l-Hijjah, from Ar ḏū ’l-ḥiǧǧaẗ ‘the one of the pilgrimage’; haj, from Ar ḥaǧǧ ‘pilgrimage’; both from Ar ḥaǧǧa, vb. I, ‘to make a pilgrimage’; haji, from Ar ḥāǧǧ ‘pilgrim’, PA of ḥaǧǧa (see above).

►ḥaǧǧa, u, vb. I, 1 ↗ḥaǧǧa; – 2 (ḥaǧǧ) to make the pilgrimage (to Mecca), perform the hadj: denom.

►maḥaǧǧ, n., destination (of a journey): n.loc.,lit., *‘destination of pilgrimage’ (?).
►maḥaǧǧaẗ, pl. maḥāǧǧ, n.f., 1a destination of a pilgrimage, object of pilgrimage, shrine; b destination (of a journey); c goal; 2a road; b way; 3 procedure, method: n.loc. | ~ al-ṣawāb, n.f., the Right Way, the Straight Path; ~ al-ḥadīd, n.f., railroad
►^BP#1155ḥāǧǧ, pl. ḥuǧǧāǧ, var. ḥaǧīǧ, n., hadji, Mecca pilgrim, honorific title of one who has performed the pilgrimage to Mecca: PA I.
►ḥaǧāǧ, pl. ʔaḥiǧǧaẗ, n., circumorbital ring (anat.)

For other values of the root, see ↗ḥaǧǧa and ↗ḥaǧāǧ as well as, for the overall picture, ↗√ḤǦː (ḤǦǦ).

ḥaǧāǧ حَجاج , pl. ʔaḥiǧǧaẗ

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√ḤǦː (ḤǦǦ)

n.

circumorbital ring (anat.) – WehrCowan1976.

▪ Based on an original *‘to form a circle round s.th.’?
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▪ DRS 9 (2010) #ḤGG-1 Hbr ḥāgag ‘danser, tournoyer’, ḥāg, JP ḥᵃgag ‘décrire un cercle’, Ar ḥaǧāǧ ‘os de l’orbite’. […]. -2-6 […].
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For other values of the root, see ↗ḥaǧǧa and ↗ḥaǧǧ, as well as, for the overall picture, ↗√ḤǦː (ḤǦǦ).

ḤǦB حجب

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤǦB

“root”

▪ ḤǦB_1 ‘to veil, cover, hide’ ↗ḥaǧaba, ‘a woman’s veil’ ↗ḥiǧāb, ‘doorman, gatekeeper; eye-brow’ ↗ḥāǧib
▪ ḤǦB_2 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘barrier, cover; to veil, to screen, to seclude, to prevent; to disappear, to vanish; eyebrow; doorkeeper’

▪ From CSem *√ḤGB ‘to cover, conceal’ – Huehnergard2011.
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▪ DRS 9 (2010) #ḤGB-1 Palm ḥgbʔ, Syr ḥugbā ‘idole, sanctuaire’, ḥugbānā ‘gardien’, Ar ḥaǧaba ‘cacher, masquer, dérober aux regards’, ḥiǧāb ‘voile, rideau, portière, charme, talisman’, ? ḥāǧib ‘arcade sourcilière, sourcil’, ḥaǧabāni (dual): les deux crêtes iliaques. – Mhr ḥəgūb, Jib ḥɔ́gɔ́b ‘poser les bases, l’armature d’une construction’; Mhr ḥəgūb ‘veiller aux intérêts de qn’; Jib ḥɔ́tgəb ‘être assis en tailleur, les genoux retenus par un tissu noué’. -2 Hbr ḥāgāb: sorte de sauterelle. -3 Soq ḥágib: petit palmier. -4 Ar ḥaǧab ‘respiration’.
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▪ (Huehnergard2011:) Engl hijab ↗ḥiǧāb.

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ḥaǧab‑ حَجَبَ , u (ḥaǧb)

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√ḤǦB

vb., I

1a to veil, cover, screen, shelter, seclude (ʕalà s.th. from); 1b to hide, obscure (ʕan s.th. from s.th. else, e.g., from sight); c to eclipse, outshine, overshadow (s.o.); d to make imperceptible, invisible (ʕan s.th. to); e to conceal (ʕan s.th. from s.o.); 2 to make or form a separation (bayna … wa-bayna … between … and …) – WehrCowan1976.

▪ From CSem *√ḤGB ‘to cover, conceal’ – Huehnergard2011.
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▪ DRS 9 (2010) #ḤGB-1 Palm ḥgbʔ, Syr ḥugbā ‘idole, sanctuaire’, ḥugbānā ‘gardien’, Ar ḥaǧaba ‘cacher, masquer, dérober aux regards’, ḥiǧāb ‘voile, rideau, portière, charme, talisman’, ? ḥāǧib ‘arcade sourcilière, sourcil’, ḥaǧabāni (dual): les deux crêtes iliaques. – Mhr ḥəgūb, Jib ḥɔ́gɔ́b ‘poser les bases, l’armature d’une construction’; Mhr ḥəgūb ‘veiller aux intérêts de qn’; Jib ḥɔ́tgəb ‘être assis en tailleur, les genoux retenus par un tissu noué’. -2-4 […].
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▪ See above, section CONC.
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▪ (Huehnergard2011:) Engl hijab ↗ḥiǧāb.

►ḥaǧǧaba, vb. II, 1a to veil, hide, conceal; b to hide from sight, keep in seclusion (‑hā a woman); c to disguise, mask (bi‑ s.th. with): D-stem, partly ints. formation, partly perh. dependent on ḥiǧāb.
►taḥaǧǧaba, vb. V, to conceal o.s., hide (ʕan from), flee from sight, veil o.s.: Dt-stem, refl. of II.
►ĭnḥaǧaba, vb. VII, 1 to veil o.s., conceal o.s.; 2 to be covered up, become hidden, be obscured: N-stem, refl.-pass.
►ĭḥtaǧaba, vb. VIII, 1 to vanish, become invisible, disappear from sight; 2 to veil o.s., conceal o.s., hide; 3 to become hidden, be concealed (ʕan from); 4 to withdraw; 5 to elude perception; 6 to cease or interrupt publication (newspaper, periodical): Gt-stem, self-ref.

►^BP#4843ḥaǧb, n., 1 seclusion; 2 screening off; 3 keeping away, keeping off: vn. I.
►^BP#2373ḥiǧāb, pl. ḥuǧub, var. ʔaḥǧibaẗ, n., 1 cover, wrap, drape; 2 curtain; 3 woman’s veil; 4 screen, partition, folding screen; 5 barrier, bar; 6 diaphragm (also al-ḥiǧāb al-ḥāǧiz, n. (anat.)); 7 amulet
►ḥiǧābaẗ, n.f., office of gatekeeper: from ḥāǧib in value [v2]
►ĭḥtiǧāb, n., 1 concealment, hiddenness, seclusion; 2 veiledness, veiling, purdah: vn VIII.
►ḥāǧib, n., 1 concealing, screening, protecting; 2 (pl. ḥuǧǧāb, var. ḥaǧabaẗ) a doorman, gatekeeper; b chamberlain; c orderly (Syr., mil.) | ~ al-maḥkamaẗ, n., court usher; ~ al-hawāʔ, n., airtight, hermetic; – 3 (pl. ḥawāǧibᵘ) eyebrow: PA I and semantic extensions; but [v3] may have a different etymology, see s.v., ↗ ḥāǧib | ~ al-maḥkamaẗ, n., court usher; ~ al-hawāʔ, n., airtight, hermetic
► maḥǧūb, adj., concealed, hidden, veiled: PP I.
►muḥaǧǧab, adj., veiled, wearing a ḥiǧāb: PP II, denom. from ḥiǧāb.

ḥiǧāb حِجاب , pl. ḥuǧub, var. ʔaḥǧibaẗ

ID 192 • Sw – • BP 2373 • APD … • © SG | 15Feb2021

√ḤǦB

n.

1 cover, wrap, drape; 2 curtain; 3 woman’s veil; 4 screen, partition, folding screen; 5 barrier, bar; 6 diaphragm (also al-ḥiǧāb al-ḥāǧiz, n. (anat.)); 7 amulet – WehrCowan1976.

▪ From ↗ḥaǧaba ʻto veil, screen, separate, shelter, protect’.
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▪ See ↗ḥaǧaba.
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▪ See above, section CONC.
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▪ (Huehnergard2011:) Engl hijab, from Ar ḥiǧāb ‘curtain, veil’, from ḥaǧaba ‘to veil, cover’.

►ḥaǧǧaba, vb. II, 1a to veil, hide, conceal; b to hide from sight, keep in seclusion (‑hā a woman); c to disguise, mask (bi‑ s.th. with): D-stem, can in some respects be regarded as denom. deriv. from ḥiǧāb.
►taḥaǧǧaba, vb. V, to conceal o.s., hide (ʕan from), flee from sight, veil o.s.: Dt-stem, refl. of II.

►muḥaǧǧab, adj., veiled, wearing a ḥiǧāb: PP II, denom. from ḥiǧāb.

For other values of the root, cf. ↗ḥaǧaba and ↗ḥāǧib as well as, for the overall picture, root entry ↗√ḤǦB.

ḥāǧib حاجِب , pl. [v2] ḥuǧǧāb, ḥaǧabaẗ, [v3] ḥawāǧibᵘ

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤǦB

adj.; n.

1 concealing, screening, protecting; 2a (pl. ḥuǧǧāb, var. ḥaǧabaẗ) a doorman, gatekeeper; b chamberlain; c orderly (Syr., mil.); 3 (pl. ḥawāǧibᵘ) eyebrow – WehrCowan1976.

▪ PA I, from ↗ḥaǧaba ʻto veil, screen, separate, shelter, protect’. [v2] and [v3] are semantic extensions.
▪ Cf., however, below, section DISC, for a possible different etymology of ḥāǧib ʻeyebrow’ [v3].

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▪ See ↗ḥaǧaba.
▪ For [v3], cf. also sections CONC and DISC.
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▪ See above, section CONC.
▪ For [v3], Kogan2015:557 (#45) remarks that although in the Ar lexicographic tradition ḥāǧib in the sense of ʻeyebrow’ is thought to be derived from the verbal root ↗√ḤǦB ‘to protect’, one should wonder »whether this interpretation reflects a secondary rearrangement of a more original *ḥāǧil- via popular etymology« (fn.1457). The remark is motivated by the fact that the similarity between Ar ḥāǧib ‘eyebrow’ and Mhr ḥāgəl, Jib ḥágəl, Soq ḥágaḷ (< proto-modMSAr *ḥāgVl-) ‘eyebrow’ »can hardly be accidental« (fn.1456). »One may be tempted to connect [the latter] with the verbal root [protSem] *ḥgl ‘to encircle, surround,’ well attested both within and outside modSAr.«
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►ḥāǧib al-maḥkamaẗ, n., court usher
►ḥāǧib al-hawāʔ, n., airtight, hermetic.

For other values of the root, cf. ↗ḥaǧaba and ↗ḥiǧāb, as well as, for the overall picture, root entry ↗√ḤǦB.

ḤǦR حجر

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤǦR

“root”

▪ ḤǦR_1 ʻto deny access, detain, hinder, forbid, interdict; to place under guardianship’ ↗ḥaǧara; ʻroom, cell, compartment’ ↗ḥuǧraẗ; ʻeye socket’ ↗maḥǧir
▪ ḤǦR_2 ʻlap’ ↗ ¹ḥiǧr
▪ ḤǦR_3 ʻmare’ ↗ ²ḥiǧr
▪ ḤǦR_4 ʻstone’ ↗ḥaǧar

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘stone, to stone; to solidify; enclosure, room; to confine; to deny access, to limit, to declare legally incompetent, to freeze; cunning person, brains, discerning faculty’

▪ [v1] : Widely attested in Sem; from protSem *ḤǦR ʻto surround, gird, enclose, hence also: to hinder, bar’. – Ar ḥuǧraẗ ʻroom, cell, compartment’ is *ʻenclosure’. Likewise, maḥǧir ʻeye socket’ describes he cavity in the skull which encloses the eyeball. – Cf. also the values of the (now obsol.) vb. II, ^†ḥaǧǧara, ʻêtre entouré du halo (se dit de la lune)’ and ʻavoir l’œil entouré d’une cautérisation’ (BK1860).
▪ [v2] : ʻlap’ is another kind of *ʻenclosure’ and therefore belongs to [v1].
▪ [v3] : Accord. to some Ar lexicographers, ²ḥiǧr is a ʻmare kept for breeding, as though her womb were forbidden to all but generous horses’ (Lane ii: 517). If this interpretation is correct, the word belongs to [v1] and the complex of *ʻto enclose’, hence also ʻto hinder, bar, separate’.
▪ [v4] : For Ar ḥaǧar ʻstone’, Kogan2015: 43 (fn.109) states that »no clear cognates have been discovered so far« in Sem. At the same time, the author asks: »Shall we tentatively surmise a derivation from ḥǧr ‘to prevent, hinder, restrain’, with the semantic development ʻobstacle, border’ > ʻstone’?« If this is a correct etymology, also ḥaǧar ʻstone’ would be dependent on [v1].
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▪ Bergsträsser1928: (*‘?’) Akk egēru ‘to twist, be(come) twisted, perverse, cross, confuse’, Hbr ḥgr a (o) ‘to gird’, Syr ḥgr a (u) ‘to hinder’, Gz (ḥagl ‘ankle, chain’).
▪ DRS 9 (2010) #ḤGR-1 Akk egeru ‘tordre, être ou devenir tordu, pervers; croiser sur, envelopper, entortiller; empêcher, barrer la route’, Ug ḥgr, Hbr *ḥāgar ‘ceindre’, oAram (Warka) ḫa-gi-ir-ta-ʔ ‘boiteuse’, Nab ḥgr ‘enceinte’, JP ḥagirā, ChrPal ḥgr, mḥgr, JP ḥᵃgar ‘ceindre, sangler’, Mnd *hngr ‘réprimer, retenir’, Syr ḥᵊgar ‘retenir, empêcher, rendre boiteux, boiter’, ḥəgīrā ‘boiteux’; Ar ḥaǧara ‘empêcher d’approcher, interdire’, ḥaǧǧara ‘être entouré d’un halo (lune), faire un enclos’, ḥāǧir ‘mur, haie, digue’, ḥuǧraẗ ‘enclos, chambre’, YemAr maḥǧar: terrain enclos cultivé, cour intérieure’; ḥaǧr, ḥiǧr ‘protection, tutelle, giron; bas-ventre, basque d’un vêtement’, Sab ḥgr ‘réserver (à un usage)’, mḥgr, mḥgrt ‘terre réservée (à un usage)’, Qat ḥgr ‘ordonner, commander’, Mhr ḥəgūr, Ḥrs ḥəgōr, Jib ḥɔ́gɔ́r, Soq ḥə́gɔr ‘surveiller, protéger, être bienveillant’, Ḥrs ḥəgōr, Jib ḥɔ́gɔ́r ‘attendre’, Soq hə́ghər ‘gardien’. – Jib ḥágɛ́r (f.) ‘réunion publique’, Mhr həgrēt, Jib ḥágrɛ́t ‘groupe d’hommes assis en cercle’. Śḥr ḥagerít ‘entourage’, ? Soq ḥižáreh ‘animaux domestiques’; – ? Mhr məḥgēr ‘fossette jugulaire’. – Amh ʔaggärä ‘interdire, arrêter’, ? Gz ḥagarit ‘indigène’. – ? 2 Ar ḥaǧar, SAr ḥgr ‘pierre’, ? Gz ḥagʷər, ḥəgʷər, ḥəgur dans zabiba ḥəgur ‘pépins de raisin’. -3 ḥəgur ‘clarifié (beurre)’. -4 Tña ḥagärä ‘s’inquiéter, abandonner un projet par crainte de fâcheux résultats’.
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▪ The tentative derivation, suggested by Kogan2015, of [v4] ḥaǧar ʻstone’ from √ḤǦR ‘to prevent, hinder, restrain’, does not seem impossible, but is also not really convincing. A semantic development in the opposite direction, i.e. *ʻstone > obstacle, border > to prevent, hinder, restrain’ would look more plausible. For the time being, however, inner-Sem evidence does not allow such a reconstruction – if it reflected historical truth, Ar would be the only Sem lang to have preserved the primary meaning. The latter, however, is rather unlikely, not only because of the absence of the meaning ʻstone’ in other Sem langs, but also in light of the fact that protSem had another word for ʻstone’ which is widely attested in many langs – but completely lost is Ar! (For further details, see ↗ḥaǧar).
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ḥaǧar‑ حَجَرَ , u (ḥaǧr, ḥiǧr, ḥuǧr, ḥiǧrān, ḥuǧrān)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤǦR

vb., I

1a to deny access (ʕalà to s.o.); b to stop, detain, hinder (ʕalà or s.o.); c to forbid, interdict (ʕalà s.th. to s.o.), prohibit (ʕalà s.o.) from doing s.th.; 2 to place (ʕalà s.o.) under guardianship, declare (ʕalà s.o.) legally incompetent – WehrCowan1976.

▪ Widely attested in Sem; from protSem *ḤǦR ʻto surround, gird, enclose, hence also: to hinder, bar’. – Ar ↗ḥuǧraẗ ʻroom, cell, compartment’ is originally an *ʻenclosure, separé’ (cf. also ^†ḥaǧǧara, vb. II, ʻêtre entouré du halo [se dit de la lune]; avoir l’œil entouré d’une cautérisation’ – BK1860).
▪ Another kind of ʻenclosure’ – a protecting one – is ↗¹ḥiǧr ʻlap’. Likewise, ↗maḥǧir ʻeye socket’ describes he cavity in the skull which encloses and protects the eyeball. In contrast, the notion of ʻpreventing access’ accounts for the value ʻmare’, as ḥiǧr also seems to have signified a place where female horses meant for breeding were kept apart; the word for the seclusion was then transferred to the animal itself ʻwhose womb was forbidden to all but generous horses’ (Lane ii: 517, ↗²ḥiǧr).
▪ For a discussion of the possibility of a semantic dependence of ḥaǧar ʻstone’ on ‘to prevent, hinder, restrain’, tentatively suggested by Kogan2015, see s.v. ↗ḥaǧar.
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▪ DRS 9 (2010) #ḤGR-1 Akk egeru ‘tordre, être ou devenir tordu, pervers; croiser sur, envelopper, entortiller; empêcher, barrer la route’, Ug ḥgr, Hbr *ḥāgar ‘ceindre’, oAram (Warka) ḫa-gi-ir-ta-ʔ ‘boiteuse’, Nab ḥgr ‘enceinte’, JP ḥagirā, ChrPal ḥgr, mḥgr, JP ḥᵃgar ‘ceindre, sangler’, Mnd *hngr ‘réprimer, retenir’, Syr ḥᵊgar ‘retenir, empêcher, rendre boiteux, boiter’, ḥəgīrā ‘boiteux’; Ar ḥaǧara ‘empêcher d’approcher, interdire’, ḥaǧǧara ‘être entouré d’un halo (lune), faire un enclos’, ḥāǧir ‘mur, haie, digue’, ḥuǧraẗ ‘enclos, chambre’, YemAr maḥǧar: terrain enclos cultivé, cour intérieure’; ḥaǧr, ḥiǧr ‘protection, tutelle, giron; bas-ventre, basque d’un vêtement’, Sab ḥgr ‘réserver (à un usage)’, mḥgr, mḥgrt ‘terre réservée (à un usage)’, Qat ḥgr ‘ordonner, commander’, Mhr ḥəgūr, Ḥrs ḥəgōr, Jib ḥɔ́gɔ́r, Soq ḥə́gɔr ‘surveiller, protéger, être bienveillant’, Ḥrs ḥəgōr, Jib ḥɔ́gɔ́r ‘attendre’, Soq hə́ghər ‘gardien’. – Jib ḥágɛ́r (f.) ‘réunion publique’, Mhr həgrēt, Jib ḥágrɛ́t ‘groupe d’hommes assis en cercle’. Śḥr ḥagerít ‘entourage’, ? Soq ḥižáreh ‘animaux domestiques’; – ? Mhr məḥgēr ‘fossette jugulaire’. – Amh ʔaggärä ‘interdire, arrêter’, ? Gz ḥagarit ‘indigène’. – ? 2 Ar ḥaǧar, SAr ḥgr ‘pierre’, ? Gz ḥagʷər, ḥəgʷər, ḥəgur dans zabiba ḥəgur ‘pépins de raisin’. -3-4 […].
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►ḥaǧr, n., 1 restriction, curb(ing), check(ing), obstruction, impeding, limitation, curtailing (ʕalà of s.th.); 2 barring, closing, debarment, preclusion; 3 detention; 4 blocking, confinement, containment, suppres sion (as a protective measure); 5 interdiction, prohibition, ban; 6 revocation, or limitation, of s.o.’s (ʕalà) legal competence: vn. I | ~ al-ṣiḥḥī, n., quarantine.
►ḥiǧr, 1 adj., forbidden, interdicted, prohibited. – n., 2 lap (↗¹ḥiǧr); 3 (pl. ʔaḥǧār, var. ḥuǧūr, ḥuǧūraẗ) mare (↗²ḥiǧr).
►^BP#3106ḥuǧraẗ, pl. ḥuǧarāt, var. ḥuǧar, n.f., 1 room; 2 cell; 3 (railroad) compartment; 4 chamber | ~ al-ĭntiẓār, n.f., waiting room; ~ al-nawm, n.f., bedroom; al‑~ al-fallāḥiyyaẗ, n.f., chamber of agriculture.
►maḥǧar, pl. maḥāǧirᵘ, n., 1 military hospital, infirmary; 2 prison, jail, dungeon: n.loc., *ʻplace of detention’ | ~ al-ṣiḥḥī, n., quarantine, quarantine station.
►maḥǧir, var. miḥǧar, maḥǧar, pl. maḥāǧirᵘ, n., 1 ↗ḥaǧar; 2 (= ~ al-ʕayn), eye socket: n.loc., *ʻplace enclosing (and protecting) the eye’
►taḥǧīr, n., 1 interdiction, prohibition, ban; 2 ↗ḥaǧar: vn. II.
►maḥǧūr, pl. maḥāǧīrᵘ (and maḥǧūr ʕalayh), n., 1 one placed under guardianship; 2 minor; 3 ward, charge

For other values attached to the root, cf. ↗ḥaǧar, as well as, for the overall picture, ↗√ḤǦR.

¹ḥiǧr حِجْر

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤǦR

n.

1 lap; 2 ↗²ḥiǧr – WehrCowan1976.

▪ From ↗ḥaǧara ʻto surround, gird, enclose, hence also: to hinder, bar, and to protect, defend’. The value ʻlap’ is either a kind of *ʻenclosure’ (e.g., children sitting on the mother’s lap) or a generalisation of the meaning of ^†ʻanterior pudendum of a man and of a woman’, now obsoleted but attested in ClassAr (Lane ii 1865), in which case one would have to assume a development from *ʻforbidden, prohibited, unlawful, inviolable’, i.e., s.th. one is denied access to.
▪ For other derivations from ↗ḥaǧara, see , e.g., ↗²ḥiǧr ʻmare (kept for breeding)’ or ↗ḥuǧraẗ ʻcompartment, chamber, room, ^†enclosure for camels’, as well as perh. even ↗ḥaǧar ʻstone’.
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▪ See ↗ḥaǧara.
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For other values attached to the root, cf. ↗ḥaǧara, ↗²ḥiǧr, ↗ḥuǧraẗ, ↗maḥǧir, and ↗ḥaǧar, as well as, for the overall picture, ↗√ḤǦR.

²ḥiǧr حِجْر , pl. ʔaḥǧār, var. ḥuǧūr, ḥuǧūraẗ

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤǦR

n.

1 ↗¹ḥiǧr; 2 mare – WehrCowan1976.

▪ From ↗ḥaǧara ʻto surround, gird, enclose, hence also: to hinder, bar’. Accord. to some Ar lexicographers, ²ḥiǧr is a ʻmare kept for breeding, as though her womb were forbidden to all but generous horses’ (Lane ii: 517). If this interpretation is correct, one has to regard the value as specialisation from a more general *ʻforbidden, prohibited, unlawful, inviolable’, i.e., s.th. one is denied access to.
▪ For other derivations from ↗ḥaǧara, see , e.g., ↗¹ḥiǧr ʻlap’ or ↗ḥuǧraẗ ʻcompartment, chamber, room, ^†enclosure for camels’, as well as perh. even ↗ḥaǧar ʻstone’.
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▪ See ↗ḥaǧara.
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For other values attached to the root, cf. ↗ḥaǧara, ↗¹ḥiǧr, ↗ḥuǧraẗ, ↗maḥǧir, and ↗ḥaǧar, as well as, for the overall picture, ↗√ḤǦR.

ḥuǧraẗ حُجْرة , pl. ḥuǧarāt, var. ḥuǧar

ID … • Sw – • BP 3106 • APD … • © SG | 15Feb2021

√ḤǦR

n.f.

1 room; 2 cell; 3 (railroad) compartment; 4 chamber – WehrCowan1976.

▪ From ↗ḥaǧara ʻto surround, gird, enclose, hence also: to hinder, bar, and to protect, defend’. In ClassAr, the word is attested also with the meaning ^† ʻenclosure for camels’ (Lane ii: 518).
▪ For other derivations from ↗ḥaǧara, see , e.g., ↗¹ḥiǧr ʻlap’, ↗²ḥiǧr ʻmare (kept for breeding)’ or ↗maḥǧir ʻeye socket’, perh. even ↗ḥaǧar ʻstone’.
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▪ See ↗ḥaǧara.
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►ḥuǧraẗ al-ĭntiẓār, n.f., waiting room
►ḥuǧraẗ al-nawm, n.f., bedroom
►ḥuǧraẗ al-fallāḥiyyaẗ, n.f., chamber of agriculture

For other values attached to the root, cf. ↗ḥaǧara, ↗¹ḥiǧr, ↗²ḥiǧr, ↗maḥǧir, and ↗ḥaǧar, as well as, for the overall picture, ↗√ḤǦR.

maḥǧir مَحْجِر , var. miḥǧar, maḥǧar, pl. maḥāǧirᵘ

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤǦR

n.

1 ↗ḥaǧar; 2 (= maḥǧir al-ʕayn) eye socket – WehrCowan1976.

▪ n.loc., from ↗ḥaǧara ʻto surround, gird, enclose, hence also: to hinder, bar, and to protect, defend’. Thus, the word originally describes the cavity in the skull which encloses and protects the eyeball. Cf., however, also ^†ḥaǧǧara, vb. II, ʻto be(come) surrounded by a thin line, a halo in the clouds (the moon); to burn a mark round the eye of the camel with a circular cauterizing instrument’ (Lane ii, BK1860).
▪ For other derivations from ↗ḥaǧara, see , e.g., ↗¹ḥiǧr ʻlap’, ↗²ḥiǧr ʻmare (kept for breeding)’ or ↗ḥuǧraẗ ʻroom, chamber, compartment’, perh. even ↗ḥaǧar ʻstone’.
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▪ See ↗ḥaǧara.
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For other values attached to the root, cf. ↗ḥaǧara, ↗¹ḥiǧr, ↗²ḥiǧr, ↗ḥuǧraẗ, and ↗ḥaǧar, as well as, for the overall picture, ↗√ḤǦR.

ḥaǧar حَجَر , pl. ʔaḥǧār, var. ḥiǧāraẗ, ḥiǧār

ID 193 • Sw 77/154 • BP 1363 • APD … • © SG | 15Feb2021

√ḤǦR

n.

1 stone; 2 weight (placed as an equipoise on the scale of a balance) – WehrCowan1979.

▪ Scarcely attested outside Ar. According to Kogan2015: 43 (fn.109), »no clear cognates have been discovered so far« for Ar ḥaǧar ʻstone’. At the same time, the author asks whether one should not »tentatively surmise a derivation from ḥǧr ‘to prevent, hinder, restrain’, with the semantic development ʻobstacle, border’ > ʻstone’?« If this should be the correct etymology, ḥaǧar ʻstone’ would, like many other items, dependend on ↗ḥaǧara ʻto surround, gird, enclose, hence also: to hinder, bar, be an obstacle’.
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▪ See perh. also ↗ḥaǧara.
▪ DRS 9 (2010) #ḤGR-1 [see ↗ḥaǧara]. – ? 2 Ar ḥaǧar, SAr ḥgr ‘pierre’, ? Gz ḥagʷər, ḥəgʷər, ḥəgur dans zabiba ḥəgur ‘pépins de raisin’. -3-4 […].
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▪ The tentative derivation, suggested by Kogan2015, of [v4] ḥaǧar ʻstone’ from √ḤǦR ‘to prevent, hinder, restrain’, does not seem impossible, but it is also not really convincing. A semantic development in the opposite direction, i.e. *ʻstone > obstacle, border > to prevent, hinder, restrain’ would sound more plausible. For the time being, however, inner-Sem evidence does not allow such a reconstruction – if it reflected historical truth, Ar would be the only Sem lang to have preserved the hypothetical primary meaning *ʻstone’. This, however, is rather unlikely, not only because no other Sem lang (except perh. SAr) connects √ḤG/ǦR with the meaning ʻstone’, but also in light of the fact that protSem had another word for ʻstone’ (protSem *ʔabn‑ – Kogan2015: 43 #81) which is widely attested in many Sem langs – but completely ousted is Ar!⁶
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6. Cf. Kogan2015, 174: »for many fundamental concepts, deeply rooted protSem lexemes persisting in the majority of Sem langs are either completely lost in Ar or deprived of their basic status: protSem *nkṯ/*nṯk ‘to bite’ > Ar ↗ʕaḍḍa, *šty ‘to drink’ > ↗šariba, *ʔiš(-āt)- ‘fire’ > ↗nār, *wrḳ ‘to be green, yellow’ > ↗ʔaḫḍar, *libb‑ ‘heart’ > ↗qalb, *ydʕ ‘to know’ > ↗ʕalima, *warḫ‑ ‘moon’ > ↗qamar, *ś˅rš‑ ‘root’ > ↗ʔaṣl, *ḏarʕ‑ ‘seed’ > ↗baḏr, *wṯb ‘to sit’ > ↗qaʕada, *ʔabn‑ ‘stone’ > ↗ḥaǧar, *ʕiṣ́- ‘tree’ > ↗šaǧar, *ʔ˅nṯ‑at‑ ‘woman’ > ↗ĭmraʔaẗ.

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► al-ḥaǧar al-ʔasāsī, and ḥaǧar al-ʔasās, n., the foundation stone, cornerstone; waḍʕ al-ḥaǧar al-ʔasāsī, n., laying of the cornerstone;
► ḥaǧar al-balāṭ, n., flagstone, paving stone;
► ḥaǧar ǧahannam, n., lunar caustic, silver nitrate;
► ḥaǧar al-ǧīr, n., limestone;
► ḥaǧar al-summāqī or al‑~ al-summāqī, n., porphyry;
► al-ḥaǧar al-ʔaswad, n., the Black Stone (of the Kaaba);
► ḥaǧar al-šādanaẗ, n., hematite (min.);
► ḥaǧar al-ʕaṯraẗ, n., stumbling block;
► ḥaǧar al-falāsifaẗ, n., philosopher’s stone;
► ḥaǧar al-qamar, n., salenite (tech.);
► ḥaǧar ṯamīn and ḥaǧar karīm, n., precious stone, gem;
► ṭabʕ ʕalà ’l-ḥaǧar , n., litograph;
► ṭabāʕaẗ al-ḥaǧar, n.f., lithography.

►ḥaǧǧara, vb. II, 1 to petrify, turn into stone (s.th.); 2 to make hard as stone (s.th.): D-stem, denom., caus.
►taḥaǧǧara, vb. V, to turn to stone, petrify, become petrified: Dt-stem, refl. of II.

►ḥaǧarī, adj., stony, stone (adj.): nisba formation | al-ʕaṣr al-ḥaǧarī , n., the Stone Age; al-ʕaṣr al-ḥaǧarī al-ḥadīṯ, n., the Neolithic period; al-ʕaṣr al-ḥaǧarī al-qadīm, n., the Paleolithic period
►ḥaǧir, adj., stony, petrified.
►ḥaǧǧār, n., stone mason, stone cutter: n.prof.
►maḥǧir, pl. maḥāǧirᵘ, n., 1 (stone) quarry; 2 ↗s.v.: n.loc.
►taḥǧīr, n., 1 petrification; 2 stone quarrying: vn. II.
►taḥaǧǧur, n., petrification: vn. V.
►mutaḥaǧǧir, adj., petrified: PA V.
►mustaḥǧir, adj., petrified: PA X.

ḤǦZ حجز

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤǦZ

“root”

▪ ḤǦZ_1 ‘...’ ↗...
▪ ḤǦZ_2 ‘...’ ↗...
▪ ḤǦZ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘barrier, dam, to separate, put a stop to, deny; to knot a belt, truss up a camel in order to treat body sores’

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ḤDː (ḤDD) حدّ / حدد

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤDː(ḤDD)

“root”

▪ ḤDː (ḤDD)_1 ‘cutting edge; border; limit; degree; legal punishment’ ↗ḥadd
▪ ḤDː (ḤDD)_2 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘boundary, edge; to limit, to delimit; to sharpen, to hone; to define, to distinguish; to become angry; (of sight) to be sharp; to be in mourning; to oppose, to act contrary to, iron’

▪ From protSem *√ḤDD ‘to be(come) sharp’ – Huehnergard2011.
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▪ DRS 9 (2010) #ḤDD- 1 Akk edēdu ‘être ou devenir pointu’, edd‑ ‘pointu’, Hbr ḥad ‘aigu’, Aram ḥadded, Ar ḥadda (u) ‘aiguiser’, (i) ‘être aiguisé’, ḥadd ‘tranchant d’une lame, force, bravoure; pénétration’. – Akk eddetu ‘buis’. – -?2 Ar ḥadīd ‘fer’, ḥidādaẗ ‘métier de forgeron’, Mhr ḥədáyd (f.), Ḥrs ḥədéd, Jib ḥádíd ‘fer’, ḥədd ‘travailler le métal’; Gz ḥadid ‘fer’, ḥadada ‘être fort, marteler, piler, moudre’, Te ḥaddad ‘forgeron’, Amh ḥadid ‘rail’. -3 Ar ḥadda ‘limiter, tracer des limites, contenir, limiter, refuser qc à qn’, ḥadd ‘limite, terme; châtiment’, maḥdūd ‘limité, circonscrit, borné’, ḥadda, ʔaḥadda ‘observer la retraite légale (veuve), porter le deuil (femme)’, YemAr yiḥidd(oh) ‘même, au plus, au maximum’, Mhr Jib Soq ḥad, Ḥrs ḥəd, ḥad ‘limite, frontière’, Jib aḥdéd ‘fixer des limites’; Sab ḥdd ‘consacrer?’, Min s¹ḥd ‘interdire’, Ar ḥadda ‘s’emporter contre qn’, Soq inḥádid ‘se fâcher’, Jib ḥədd ‘pousser; harceler qn pour obtenir qu’il fasse ce que l’on souhaite’; Mhr ḥáttəd-əm, Jib ḥɔ́ttəd ‘se quereller en gesticulant’. -4 Mhr Ḥrs ḥəd ‘tirer; se retirer, se détourner, fuir’, EJib ḥéd ‘tirer’, Soq ḥdd ‘courir’, Ḥrs ḥátted ‘s’égarer’.
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▪ Engl hudud ↗ḥadd.

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ḥadd حَدّ

ID 194 • Sw – • BP 3283 • APD … • © SG | 15Feb2021

√ḤDː (ḤDD)

n.

1 (cutting) edge (of a knife, of a sword); 2a edge, border, brink, brim, verge; b border (of a country), boundary, borderline; 3a limit (fig.), the utmost, extremity, termination, end, terminal point, terminus; b a (certain) measure, extent, or degree (attained); 4 (math.) member (of an equation), term (of a fraction, of a proportion); 5a divine ordinance, divine statute; b legal punishment (Isl. Law) – WehrCowan1979.

▪ From protSem *√ḤDD ‘to be(come) sharp’ – Huehnergard2011.
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▪ DRS 9 (2010) #ḤDD-1 Akk edēdu ‘être ou devenir pointu’, edd‑ ‘pointu’, Hbr ḥad ‘aigu’, Aram ḥadded, Ar ḥadda (u) ‘aiguiser’, (i) ‘être aiguisé’, ḥadd ‘tranchant d’une lame, force, bravoure; pénétration’. – Akk eddetu ‘buis’. – -?2 Ar ḥadīd ‘fer’, […]. -3 Ar ḥadda ‘limiter, tracer des limites, contenir, limiter, refuser qc à qn’, ḥadd ‘limite, terme; châtiment’, maḥdūd ‘limité, circonscrit, borné’, ḥadda, ʔaḥadda ‘observer la retraite légale (veuve), porter le deuil (femme)’, YemAr yiḥidd(oh) ‘même, au plus, au maximum’, Mhr Jib Soq ḥad, Ḥrs ḥəd, ḥad ‘limite, frontière’, Jib aḥdéd ‘fixer des limites’; Sab ḥdd ‘consacrer?’, Min s¹ḥd ‘interdire’, Ar ḥadda ‘s’emporter contre qn’, Soq inḥádid ‘se fâcher’, Jib ḥədd ‘pousser; harceler qn pour obtenir qu’il fasse ce que l’on souhaite’; Mhr ḥáttəd-əm, Jib ḥɔ́ttəd ‘se quereller en gesticulant’.
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▪ (Huehnergard2011:) Engl hudud, from Ar ḥudūd, pl. of ḥadd ‘edge, limit, divine ordinance, punishment’, from ḥadda ‘to sharpen, delimit’.

►

ḤDB حدب

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤDB

“root”

▪ ḤDB_1 ‘...’ ↗...
▪ ḤDB_2 ‘...’ ↗...
▪ ḤDB_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘rocky hill; to be a hunchback; high waves, hardship, difficult situation; to dote on, take care of, care’

▪ …

–

.

–

ḤDṮ حدث

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤDṮ

“root”

▪ ḤDṮ_1 ‘new, unprecedented thing, novelty, event, happening; to happen, occur’ ↗ḥadaṯ, ‘new, modern’ ↗¹ḥadīṯ, ‘newness, novelty; youthfulness; modernity’ ↗ḥadāṯaẗ
▪ ḤDṮ_2 ‘young man, youth, juveniles’ ↗ḥadaṯ
▪ ḤDṮ_3 ‘evil symptom; misdeed; misfortune; excrement, feces; ritual impurity’ ↗ḥadaṯ
▪ ḤDṮ_4 ‘tale, story, report; to talk, discuss; Prophetic Hadith’ ↗²ḥadīṯ
▪ ḤDṮ_x ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘new, novel, youth; to originate, to create; to happen, incident, occurrence: to tell, to narrate, to speak to, to disclose’

▪ From protSem *√ḤDṮ ‘to be(come) new’ – Huehnergard2011.
▪ The basic Sem *ʻnewness’ was further interpreted in some languages as a) [v2] ʻyouth’ and, in Ar, also as b) [v1, v4] ʻnews item, news’ (to be reported, discussed, talked, told about, transmitted, esp. also about the Prophet’s life) as well as as c) ʻevent (*s.th. new happening)’, the latter also with development into two negative connotations, namely [v3] 1 ʻevil symptoms’, hence also ʻmisfortune’, and 2 ʻexcrements, feces’, hence also ʻritual impurity’.
▪ …

–

▪ [v2] Bergsträsser1928: (*‘new’) Akk eššu, Hbr ḥāḏāš, Syr ḥattā, Gz (ḥadī́s), Ar ḥadaṯ ‘young man’.
▪ DRS 9 (2010) #ḤDṮ: Akk edēšu ‘être nouveau’, Pun ḥdš ‘restaurer’, Hbr ḥaddeš, Nab Palm ḥdt ‘restaurer, renouveler; consacrer, dédier’, JP ḥaddet ‘restaurer, renouveler’, Syr ḥᵊdet ‘être nouveau’, Ar ḥaduṯa ‘se produire; être jeune, nouveau’, ḥādaṯa ‘rénover, polir’, ḥudṯ ‘fait nouveau’, ḥadaṯ ‘jeune’, ḥādiṯ ‘accident’, Sab ḥdṯ ‘survenir, se passer; causer, provoquer’, hḥdṯ ‘fonder, établir, faire débuter, inaugurer’, Qat Min s¹ḥdṯ ‘construire, renouveler, restaurer, inaugurer’, EthSAr hḥds ‘créer, faire, dédier’, Gz ḥaddasa, Tña ḥaddäsä, ḫaddäsä ‘renouveler’, Te ḥaddäsa Amh Gaf addäsä ‘être neuf’, Gur iddäsä ‘rénover, réparer’. – Akk ešš‑, Ug ḥdṯ, Hbr *ḥādāš, Pun *ḥdš, oAram ḥds, ‘nouveau’, EmpAram Palm ḥdt, JP ḥᵃdat, Syr ḥattā, Ar ḥadaṯ, Gz ḥaddis, Amh addis, Har ḥaǧīs, Arg haǧəs ‘nouveau’. – Ug ḥdṯ ‘mois’, ym ḥdṯ ‘jour de la nouvelle lune’, Phoen Pun ḥdš, h. ḥodęš ‘nouvelle lune, néoménie, mois’. – Ar ḥaddaṯa ‘rapporter, raconter, dire à’, taḥaddaṯa ‘converser’, ḥidṯ ‘conteur, causeur’, ḥadīṯ ‘propos’.
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▪ …
▪ …

▪ Engl hadith, Carthage, Addis Ababa ↗¹ḥadīṯ.

–

ḥadaṯ حَدَث , pl. ʔaḥdāṯ; [v9]: ḥudṯān

ID … • Sw – • BP 599 • APD … • © SG | 15Feb2021

√ḤDṮ

n.

1 a new, unprecedented thing, a novelty, innovation; 2 event, incident, occurrence, happening; 3 phenomenon; 4 evil symptom; 5 misdeed; 6 misfortune; 7 ritual impurity (Isl. Law); 8 excrement, feces; 9 (pl. ʔaḥdāṯ, var. ḥudṯān) young man, youth; 10 pl. ʔaḥdāṯ, juveniles – WehrCowan1976.

▪ …

▪ Bergsträsser1928: (*‘new’) Akk eššu, Hbr ḥāḏāš, Syr ḥattā, Gz (ḥadī́s), Ar ḥadaṯ ‘young man’.
▪ DRS 9 (2010) #ḤDṮ: Akk edēšu ‘être nouveau’, Pun ḥdš ‘restaurer’, Hbr ḥaddeš, Nab Palm ḥdt ‘restaurer, renouveler; consacrer, dédier’, JP ḥaddet ‘restaurer, renouveler’, Syr ḥᵊdet ‘être nouveau’, Ar ḥaduṯa ‘se produire; être jeune, nouveau’, ḥādaṯa ‘rénover, polir’, ḥudṯ ‘fait nouveau’, ḥadaṯ ‘jeune’, ḥādiṯ ‘accident’, Sab ḥdṯ ‘survenir, se passer; causer, provoquer’, hḥdṯ ‘fonder, établir, faire débuter, inaugurer’, Qat Min s¹ḥdṯ ‘construire, renouveler, restaurer, inaugurer’, EthSAr hḥds ‘créer, faire, dédier’, Gz ḥaddasa, Tña ḥaddäsä, ḫaddäsä ‘renouveler’, Te ḥaddäsa Amh Gaf addäsä ‘être neuf’, Gur iddäsä ‘rénover, réparer’. – Akk ešš‑, Ug ḥdṯ, Hbr *ḥādāš, Pun *ḥdš, oAram ḥds, ‘nouveau’, EmpAram Palm ḥdt, JP ḥᵃdat, Syr ḥattā, Ar ḥadaṯ, Gz ḥaddis, Amh addis, Har ḥaǧīs, Arg haǧəs ‘nouveau’. – Ug ḥdṯ ‘mois’, ym ḥdṯ ‘jour de la nouvelle lune’, Phoen Pun ḥdš, h. ḥodęš ‘nouvelle lune, néoménie, mois’. – Ar ḥaddaṯa ‘rapporter, raconter, dire à’, taḥaddaṯa ‘converser’, ḥidṯ ‘conteur, causeur’, ḥadīṯ ‘propos’.
▪ …

▪ …
▪ …

–

►ḥaduṯa, u (ḥadāṯaẗ), vb. I, 1 to be new, recent; 2 to be young
► ^BP#408ḥadaṯa, u (ḥudūṯ), vb. I, to happen, occur, take place, come to pass.
► ^BP#3378ʔaḥdaṯa, vb. IV, 1a to bring forth, produce, create, originate ( s.th.); b to found, establish (a s.th.); c to bring about, cause, occasion, provoke, effect (s.th.); d to drop excrement | ~ ḥadaṯan, vb., 1 to bring about s.th.; 2 to cause or do s.th., esp., s.th. evil, do mischief
►ĭstaḥdaṯa, vb. X, 1 to renew (s.th.); 2 to buy new (s.th.); 3 to introduce, start, invent, originate, create (s.th.); 4 to find or deem (s.o.) to be young

► ^BP#769ḥadīṯ, pl. ḥidāṯ, ḥudaṯāʔᵘ, adj., 1 new, novel, recent, late; 2 modern: adj. formation, quasi-PP I. | ḥadīṯan, adv., recently, lately; ~ al-bināʔ, adj., new-built, recently built; ~ al-sinn, adj., young; ~ al-ʕahd, adj., of recent date, recent, new, young; ~ ʕahdin bi‑, var. ~ al-ʕahd bi‑, expr., 1 having adopted or acquired s.th. recently; 2 not long accustomed to (s.th.), inexperienced at (s.th.), new at (s.th.), newly; e.g. ~ al-ʕahd bi’l-wilādaẗ, expr., new-born, ~ al-ʕahd bi’l-zawāǧ, newly-wed; kāna ~ al-ʕahd bi-ʔūrubbā, expr., he had not known Europe until recently
► ^BP#2113ḥudūṯ, n., 1a setting in (of a state or condition), occurrence, incidence (of a phenomenon); b occurrence, incident, happening
► ^BP#3712ḥadāṯaẗ, n.f., 1 newness, recency, novelty; 2 youth, youthfulness
► ^BP#2481ʔaḥdaṯᵘ, adj., newer, more recent
►ḥidaṯān, var. ḥadaṯān, al-dahr, n., misfortune, adversities, reverses
► ^BP#2552taḥdīṯ, pl. ‑āt, n., 1a renewing; b update: vn. II.
► ^BP#3853ʔiḥdāṯ, n., 1 production, creation, invention, origination; 2 causation, effectuation: vn. IV.
►ʔiḥdāṯiyyāt, n. pl., co-ordinates (math.) | ~ ʕamūdiyyaẗ, nonhum.pl., ordinates; ~ ʔufqiyyaẗ, nonhum.pl., abscissas
►ĭstiḥdāṯ, n., invention, creation, production, origination: vn. X.
► ^BP#1431ḥādiṯ, adj., n., 1 occurring, happening, taking place; 2 new, recent, fresh; – 3 (pl. ḥawādiṯᵘ, also ‑āt), n., a occurrence, incident, event, happening; b episode; c case (jur.); d accident, mishap: PA I. | ~ tazwīr, n., a case of forgery; makān al‑~, n., site of action, scene of the crime, locus delicti
► ^BP#1270ḥādiṯaẗ, pl. ḥawādiṯᵘ, n.f., 1 occurrence, event, happening; 2 plot (of a play); 3a incident, episode; b accident, mishap: PA I, f. | ~ al-murūr, n., traffic accident
►muḥdaṯ, 1 adj., a new, novel, recent, late; b modern; 2 n., a upstart, nouveau riche; b al-muḥdaṯūn, n.pl., the Moderns: PP IV.
►mustaḥdaṯ, 1 adj., new, novel; 2 (pl. ‑āt), n., a novelty, innovation; b recent invention, modern product; c neologism: PP X.

For other values of the root, cf. ↗²ḥadīṯ and, for the overall picture, root entry ↗√ḤDṮ.

ḥadāṯaẗ حَداثَة

ID 195 • Sw – • BP 3712 • APD … • © SG | 15Feb2021

√ḤDṮ

n.f.

1 newness, recency, novelty; 2 youth, youthfulness – WehrCowan1979.

▪ ↗ḥadīṯ.
▪ …

▪ …

▪ ↗ḥadaṯ, ↗¹ḥadīṯ.
▪ …

▪ …
▪ …

–

For other values of the root, cf. ↗ḥadaṯ, ↗¹ḥadīṯ, ↗²ḥadīṯ, and, for the overall picture, root entry ↗√ḤDṮ.

¹ḥadīṯ حَديث , pl. ḥidāṯ, ḥudaṯāʔᵘ

ID 196 • Sw –/104 • NahḍCon • BP 769 • APD … • © SG | 15Feb2021

√ḤDṮ

adj.

1 new, novel, recent, late; 2 modern – WehrCowan1979.

▪ From protSem *√ḤDṮ ‘to be(come) new’ – Huehnergard2011.
…

▪ …

▪ DRS 9 (2010) #ḤDṮ: Akk edēšu ‘être nouveau’, Pun ḥdš ‘restaurer’, Hbr ḥaddeš, Nab Palm ḥdt ‘restaurer, renouveler; consacrer, dédier’, JP ḥaddet ‘restaurer, renouveler’, Syr ḥᵊdet ‘être nouveau’, Ar ḥaduṯa ‘se produire; être jeune, nouveau’, ḥādaṯa ‘rénover, polir’, ḥudṯ ‘fait nouveau’, ḥadaṯ ‘jeune’, ḥādiṯ ‘accident’, Sab ḥdṯ ‘survenir, se passer; causer, provoquer’, hḥdṯ ‘fonder, établir, faire débuter, inaugurer’, Qat Min s¹ḥdṯ ‘construire, renouveler, restaurer, inaugurer’, EthSAr hḥds ‘créer, faire, dédier’, Gz ḥaddasa, Tña ḥaddäsä, ḫaddäsä ‘renouveler’, Te ḥaddäsa Amh Gaf addäsä ‘être neuf’, Gur iddäsä ‘rénover, réparer’. – Akk ešš‑, Ug ḥdṯ, Hbr *ḥādāš, Pun *ḥdš, oAram ḥds, ‘nouveau’, EmpAram Palm ḥdt, JP ḥᵃdat, Syr ḥattā, Ar ḥadaṯ, Gz ḥaddis, Amh addis, Har ḥaǧīs, Arg haǧəs ‘nouveau’. – Ug ḥdṯ ‘mois’, ym ḥdṯ ‘jour de la nouvelle lune’, Phoen Pun ḥdš, h. ḥodęš ‘nouvelle lune, néoménie, mois’. – Ar ḥaddaṯa ‘rapporter, raconter, dire à’, taḥaddaṯa ‘converser’, ḥidṯ ‘conteur, causeur’, ḥadīṯ ‘propos’.
▪ …
▪ …

▪ …
▪ …

▪ (Huehnergard2011:) Engl hadith, from Ar ḥadīṯ ‘news, report, tradition’, from ḥaddaṯa, vb. II, ‘to report’, D-stem of ḥadaṯa, vb. I, ‘to be new’.
▪ (Huehnergard2011:) Engl Carthage, from Phoen (Pun) *qart-ḥadašt ‘new town’, from *ḥadašt, f.sg. of *ḥadaš ‘new’, akin to Ar ↗ḥadīṯ ‘new’ (Phoen *qart ‘town’, cf. Ar qaryaẗ ‘village’). – Addis Ababa, from Amh addis abäba ‘new flower’, from addis ‘new’, akin to addäsä (< *ḥaddaṯa) ‘to renew’, cf. Ar ↗ḥadīṯ ‘new’ (Amh abäba ‘flower’, cf. Ar ↗√ʔBB).

►ḥadīṯan, adv., recently, lately
►ḥadīṯ al-bināʔ, adj., new-built, recently built
►ḥadīṯ al-sinn, adj., young
►ḥadīṯ al-ʕahd, adj., of recent date, recent, new, young
►ḥadīṯ ʕahd bi‑, var. ḥadīṯ al-ʕahd bi‑, expr., 1 having adopted or acquired s.th. recently; 2 not long accustomed to (s.th.), inexperienced at (s.th.), new at (s.th.), newly; e.g. ḥadīṯ al-ʕahd bi’l-wilādaẗ, expr., new-born, ḥadīṯ al-ʕahd bi’l-zawāǧ, newly-wed; kāna ḥadīṯ al-ʕahd bi-ʔūrubbā, expr., he had not known Europe until recently

►ḥaduṯa, u (ḥadāṯaẗ), vb. I, 1 to be new, recent; 2 to be young
► ^BP#3378ʔaḥdaṯa, vb. IV, 1a to bring forth, produce, create, originate ( s.th.); b to found, establish (a s.th.); c to bring about, cause, occasion, provoke, effect (s.th.); d to drop excrement | ~ ḥadaṯan, vb., 1 to bring about s.th.; 2 to cause or do s.th., esp., s.th. evil, do mischief
►ĭstaḥdaṯa, vb. X, 1 to renew (s.th.); 2 to buy new (s.th.); 3 to introduce, start, invent, originate, create (s.th.); 4 to find or deem (s.o.) to be young

► ^BP#599ḥadaṯ, pl. ʔaḥdāṯ, n., 1 a new, unprecedented thing, a novelty, innovation; 2 event, incident, occurrence, happening; 3 phenomenon; 4 evil symptom; 5 misdeed; 6 misfortune; 7 ritual impurity (Isl. Law); 8 excrement, feces; 9 (pl. ʔaḥdāṯ, var. ḥudṯān) young man, youth; 10 ʔaḥdāṯ, juveniles
► ^BP#2113ḥudūṯ, n., 1a setting in (of a state or condition), occurrence, incidence (of a phenomenon); b occurrence, incident, happening
► ^BP#3712ḥadāṯaẗ, n.f., 1 newness, recency, novelty; 2 youth, youthfulness
► ^BP#2481ʔaḥdaṯᵘ, adj., newer, more recent
►ḥidaṯān, var. ḥadaṯān, al-dahr, n., misfortune, adversities, reverses
► ^BP#2552taḥdīṯ, pl. ‑āt, n., 1a renewing; b update: vn. II.
► ^BP#3853ʔiḥdāṯ, n., 1 production, creation, invention, origination; 2 causation, effectuation: vn. IV.
►ʔiḥdāṯiyyāt, n. pl., co-ordinates (math.) | ~ ʕamūdiyyaẗ, nonhum.pl., ordinates; ~ ʔufqiyyaẗ, nonhum.pl., abscissas
►ĭstiḥdāṯ, n., invention, creation, production, origination: vn. X.
► ^BP#1431ḥādiṯ, adj., n., 1 occurring, happening, taking place; 2 new, recent, fresh; – 3 (pl. ḥawādiṯᵘ, also ‑āt), n., a occurrence, incident, event, happening; b episode; c case (jur.); d accident, mishap: PA I. | ~ tazwīr, n., a case of forgery; makān al‑~, n., site of action, scene of the crime, locus delicti
► ^BP#1270ḥādiṯaẗ, pl. ḥawādiṯᵘ, n.f., 1 occurrence, event, happening; 2 plot (of a play); 3a incident, episode; b accident, mishap: PA I, f. | ~ al-murūr, n., traffic accident
►muḥdaṯ, 1 adj., a new, novel, recent, late; b modern; 2 n., a upstart, nouveau riche; b al-muḥdaṯūn, n.pl., the Moderns: PP IV.
►mustaḥdaṯ, 1 adj., new, novel; 2 (pl. ‑āt), n., a novelty, innovation; b recent invention, modern product; c neologism: PP X.
For other values of the root, cf. ↗ḥadaṯ, ↗²ḥadīṯ, and, for the overall picture, root entry ↗√ḤDṮ.

²ḥadīṯ حَديث , pl. ʔaḥādīṯᵘ, ḥidṯān

ID … • Sw – • NahḍCon • BP 369 • APD … • © SG | 15Feb2021

√ḤDṮ

n.

1a speech; b chat, chitchat, small talk; c conversation, talk, discussion; d interview; e prattle, gossip; f report, account, tale, narrative; g Prophetic tradition, Hadith, narrative relating deeds and utterances of the Prophet and his Companions – WehrCowan1976.

▪ …

▪ ↗¹ḥadīṯ.
▪ …

▪ …
▪ …

▪ (Huehnergard2011:) Engl hadith, from Ar ḥadīṯ ‘news, report, tradition’, from ḥaddaṯa, vb. II, ‘to report’, D-stem of ḥadaṯa, vb. I, ‘to be new’.
▪ …

►ḥadīṯ ḫurāfaẗ, n., fabulous story, silly talk
►ḥadīṯ ṣuḥufī, n., press interview
►ḥadīṯ qudsī, n., Muslim tradition in which God himself speaks, as opposed to ḥadīṯ nabawī, n., an ordinary Prophetic tradition
►ḥadīṯ al-nafs, pl. ʔaḥādīṯ al-nafs, n., 1 s.th. one talks o.s. into; 2 premonition

► ^BP#3249ḥaddaṯa, vb. II, 1 to tell, relate, report (to s.o., bi‑ or s.th., fī, ʕan about); 2 to speak, talk (to s.o., ʕan or fī about, of) | ḥaddaṯa-hū qalbuh and ḥaddaṯat-hū nafsuh, expr., his heart, his innermost feeling told him (bi‑ s.th.); ~ nafsah bi‑, vb., 1 to talk o.s. into (s.th.), try to believe s.th. or see s.th. (as factual); 2 to resolve, make up one’s mind to do s.th.; ~ nafsah ʔanna, expr., he said to himself, told himself that…
►ḥādaṯa, vb. III, 1a to speak, talk (DO to s.o., ʕan or fī about s.th.); b to discuss (DO with s.o., ʕan or fī s.th.), converse (DO with s.o., ʕan or fī about); c to negotiate, confer (with s.o.); d to address, accost (s.o.); e to call up (s.o., by telephone)
► ^BP#453 taḥaddaṯa, vb. V, to speak, talk (ʔilà to s.o.; ʕan, bi‑ or fī, about or of s.th.), converse, chat (ʔilà or maʕ with s.o.; ʕan, bi‑ or fī, about s.th.)
►taḥādaṯa, vb. VI, to talk with one another, converse, have a conversation

►ʔuḥdūṯaẗ, pl. ʔaḥādīṯᵘ, n.f., 1a speech; b discussion, talk, conversation; c chatter; d fabling, fibbing; e topic, subject of a conversation; f gossip, rumor (about a person) | ḥusn al‑~, n., praise (of s.o.); sūʔ al‑~, n., slander, defamation
► ^BP#2219muḥādaṯaẗ, pl. ‑āt, n.f., discourse, conversation, discussion, talk, parley: vn. III.
► ^BP#3538taḥadduṯ, n., 1a speaking; b discussion: vn. V.
►muḥaddiṯ, pl. ‑ūn, n., 1a speaker, talker; b spokesman; 2a a transmitter of Prophetic traditions, traditionary; b representative of the science study of Hadith; 3 phonograph, gramophone: PA II.
►^BP#1759mutaḥaddiṯ, n., spokesman, speaker: PA V.

For other values of the root, cf. ↗ḥadaṯ, ↗¹ḥadīṯ, and, for the overall picture, root entry ↗√ḤDṮ.

muḥādaṯaẗ مُحادَثة

Sw – • NahḍCon • BP 2219 • APD … • © SG | created 31May2023

√ḤDṮ

n.f.

.

▪ vn., III

.

ḤDQ حدق

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤDQ

“root”

▪ ḤDQ_1 ‘...’ ↗...
▪ ḤDQ_2 ‘...’ ↗...
▪ ḤDQ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘pupil of the eye, to gaze; to encircle, encompass; walled garden or cultivated land, large deep ditch for storing water’

▪ …

–

.

–

ḤḎR حذر

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤḎR

“root”

▪ ḤḎR_1 ‘...’ ↗...
▪ ḤḎR_2 ‘...’ ↗...
▪ ḤḎR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘rough, stony, difficult-going land; caution, alertness, precaution; to beware, be on one’s guard; to warn, caution’

▪ From CSem *√ḤḎR ‘to go around, encompass’ – Huehnergard2011.
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.

–

*ḤR‑ (disambig.) ـ حرـ

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤR‑

Polyvalent 2-cons. "root nucleus"

▪ *ḤR-_1 ‘to be hot, boiling, to burn; to be angry, furious, enraged’ ↗ḤR- (1)
▪ *ḤR-_2 ‘to scratch’ ↗ḤR- (2)

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘heat, thirst, to become hot, to intensify; volcanic rocky land; free person, to liberate, to set free; the best of anything, to dedicate to the service of God; silk, to set right’

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▪ …
▪ …

–

*¹ḤR‑ حرـ

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤR‑

2-cons. "root nucleus"

Basic meaning *‘to be hot, boiling, to burn’ – DRS 9 (2010).

According to DRS 9 (2010), Sem *-ḤR- (1) is a 2-consonantal basis with the meaning ‘to be hot, boiling, to boil’, hence also (figurative use) ‘to be angry, furious’. From this basis, several 3-radical roots are formed by extension, see section DERIV below.

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► (lengthening of R₂) > ↗ḤRː (ḤRR)_1, ↗ḥarr ‘heat, hot’
► + *-B > ↗ḥarb ‘war; fight, combat’, ↗ḥarbaẗ ‘lance, spear’, perh. also ↗ḥirbāʔ ‘chameleon’
► + *-Ṣ > ↗ḥirṣ ‘greed; desire; aspiration; avarice’
► + *-Ḍ > ↗ḥarraḍa ‘to goad, prod, spur on, egg on, incite, rouse, provoke, instigate, stir up, agitate’
► + *-Q > ↗ḥaraqa (i) ‘to burn’
► + *-K > ↗ḥarik ‘lively, active, brisk, agile, nimble’
► + *-M- > ↗ʔaḥmarᵘ ‘red’
► + *-Y > ↗taḥarrà ‘to seek, pursue, strive, aspire’

*²ḤR‑ حرـ

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤR‑

2-cons. "root nucleus"

Basic meaning *‘to scrape’ – Ehret1989.

According to Ehret1989, *ḤR- (2) is a pre-pSem 2-consonantal basis with the meaning ‘to scrape’ from which several 3-radical roots are formed by extension, see section DERIV below.

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▪ …

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► + extendative *‑b > ^†ḥaraba ‘to sharpen’, ↗ḥarb ‘war; fight, combat’, ↗ḥarbaẗ ‘lance, spear’
► + durative *‑t > ^†ḥarata ‘to rub hard’ (still registered in Hava1899)
► + diffusive *‑ṯ > ↗ḥaraṯa ‘to till and sow the ground, plow, cultivate’
► + venitive *‑ɬ > ↗ḥaraša ‘to scratch, ^†wound with the claws’
► + andative *‑ḳ > ↗ḥaraqa u ‘to rub two things against each other’

ḤRː (ḤRR) حرّ / حرر

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRː (ḤRR)

“root”

▪ ḤRː (ḤRR)_1 ‘heat, to burn’ ↗ḥarr
▪ ḤRː (ḤRR)_2 ‘stony area, rocky terrain’ ↗ḥarraẗ
▪ ḤRː (ḤRR)_3 ‘(to be born) free, freedom; nobility; (fig.:) the best of anything; to write elegantly; to dedicate to the service of God’ ↗ḥurr
▪ ḤRː (ḤRR)_4 ‘silk’ ↗ḥarīr

▪ From the seven values attached to the root *ḤRR in Sem (according to DRS), five are represented in ClassAr. Out of these five, four have survived into MSA. The values are all very different so that a relation even between individual values seems unlikely at first sight. However, it has been suggested that ḤRR_2 ‘stony area’ depends on ḤRR_1 ‘heat’ (*‘the burnt area’), and ḤRR_4 ‘silk’ could be derived from ḤRR_3 ‘to be free’ (*‘fabric/tissue free from unevenness’).
▪ With the notion of ‘heat, to burn’ (ḤRR_1), the 3-radical root seems to be based on the 2-rad. sequence *-ḤR- with a similar meaning, which appears also in other 3-rad. roots like ↗ḤRQ or ↗ḤMR.

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▪ DRS 9 (2010)#ḤRR–1 Akk erēru(m) ‘être chaud, brûlant, sec’ [CAD: ‘to become moldy’ (bread, grain)], Ug ḥrr ‘brûler, rôtir’, Hbr ḥārar, JP ḥᵃrar ‘brûler, flamber’, Mand hrr ‘être chaud’, Syr ḥar ‘être sec’, Ar ḥarra ‘être chaud, brûlant’, ḥarr, Liḥ ḥarr, Sab mḥr ‘fièvre’, Jib ḥar ‘chaleur’, Mhr ḥəráwrət, Ḥrs ḥərōrət ‘chaleur, boutons de chaleur; température’, – Mhr ḥəráwrət, Jib ḥɔ́r, ḥárɔ́rt ‘couche de brûlé au fond d’un récipient’, Jib ḥerr ‘gratter le brûlé du fond d’un récipient’, Soq ḥrr ‘être noir’, Gz ḥarara, ḥarra ‘être sec, brûlé par le feu’, Tña ḥarärä ‘brûler (feu), se brûler, être brûlé’, Te har ‘brûler’, härär wäda ‘briller, étinceler’, Har ḥarärä ‘être chaud’, Amh Gur ʔarrärä ¹ ‘être carbonisé’, Te ḥarri ‘maladie du grain’. –2 Ar ḥarraẗ, Qat mḥrr ‘terrain rocheux, terre pierreuse’. –3 *ḥurr‑ ‘né libre’: Hbr *ḥor (pl. ḥorīm) ‘libre, noble’; EmpAram ḥr, JP ḥarā, Syr ḥērā ‘libre’, bar ḥorīn, Nab Palm br ḥry ‘affranchi’, Syr ḥr ‘libre’, Ar ḥurr ‘libre, pur, franc’, SAr ḥr ‘noble, libre’, Mhr ḥarr, Soq ḥor ‘libre’, Gz ḥarrāwī ‘né libre, noble’, Amh hurr, ʔara, ʔarənnät ‘condition de l’homme libre’; ? Gz ḥarā ‘armée, officiers’, ḥarrāwī ‘soldat’, Tña Te ḥara ‘armée, troupe’.² –4 Ar ḥir(r) ‘vulve (de la femme)’.³ –5 Ar ḥarīr, Jib ḥárír, Soq ḥárhir, Gz ḥarīr, Te Tña ḥarir, Te har, Amh harir, har ‘soie’.⁴ –6 Sab Qat Min ḥrt ‘canal d’irrigation, digue’, mḥrt ‘système d’irrigation’, Qat ḥrt ‘aqueduc’. –7 Mhr ḥər, Jib ḥɔhr : abri pour les chevreaux, Mhr ḥər, Jib ḥerr ‘mettre à l’abri (des chevreaux)’.

1. Alongside with Gur arrärä, Leslau EDG gives also Gur ar-ǝn. 2. Note DRS: Selon Leslau CDG 240, le lien de ‘né libre’ avec ‘armée’ est possible mais non certain. – Amh ḥara ‘armée, troupe’ est un emprunt au Gz. Faut-il rapprocher le Te kärayi ‘armée’ ? 3. Aussi ḥir‑ et ḥirat‑, voir sous ḤR. 4. Les formes éthiopiennes sont des emprunts à l’arabe.

▪ The variety of meanings within the root in ClassAr as given by Badawi2008 matches EtymArab ’s assessment very well (numbering as in disambiguation above): [ḤRR_1] ‘heat, thirst, to become hot, to intensify’; [ḤRR_2] ‘volcanic rocky land’; [ḤRR_3] ‘free person, to liberate, to set free; the best of anything; to set right; to dedicate to the service of God’; [ḤRR_4] ‘silk’. The additional meanings under ḤRR_3 (‘the best of anything; to set right; to dedicate to the service of God’) are metaphorical extensions and will be treated under ↗ḥurr.
▪ DRS 9 (2010): »Pour la notion de chaleur, on rapprochera les rac. ḤRR, ḤRQ, et, pour ‘brûler’, les rac. ḤRQ, ḤLQ. Voir les renvois sous -ḤR-.« There we find: »La séquence -ḤR- est, avec des élargissement divers, à la base de plusieurs racines trilitères dont le sens fondamental paraît être celui de ‘être chaud, brûlant, brûler’, une valeur dérivée étant ‘être animé de colère, de haine’ et autres sens équivalents ou apparentés. Les élargissements apparaissent, comme W- initial: WḤR, comme -W final: ḤRW, dans la gémination de la seconde consonne radicale: ḤRR, dans le redoublement de la séquence: ḤRḤR. […] Des valeurs similaires se trouvent dans d’autres racines comportant cette séquence: par exemple ↗ḤRB, ↗ḤRW/Y, ↗ḤRK, […] ↗ḤRḌ, ↗ḤRQ, ↗ḤMR. Voir aussi la remarque sous ↗ḤWR.«
▪ Ǧabal2010-I: 395-6 assumes the basic value of ḤRR to be ḫulūṣ al-šayʔ min al-ġalīẓ allaḏī yaʕrūhu ʔaw yuḫāliṭu ʔaṯnāʔahū (bi-ʔan yaḫruǧa minhā) fa-yaṣfū wa-yanqà. Consequently, in his view, ḥarīr ‘silk’ depends on ḥurr ‘free’ (the fabric/tissue free from unevenness).

–

ḥarr حَرّ

ID 197 • Sw 93/– • BP 3237 • APD … • © SG | 15Feb2021

√ḤRː (ḤRR)

n.; adj.

heat, warmth; adj., warm, hot, spicy – WehrCowan1979.

▪ From Sem *ḤR ‘to burn’ which displays the biradical sequence *-ḤR- (with the same meaning) which seem to form the basis for extensions to some triradical roots with similar/derived values. (See "Discussion" below.)
▪ A relation between ḥarr and other values of Ar √ḤRR (‘stony area’, ‘to be born free’, ‘silk’) seems rather unlikely, cf. ↗ḤRR.

▪ eC7 Q 9:81 wa-qālū lā tanfirū fī ’l-ḥarri qul nāru ǧahannama ʔašaddu ḥarran ‘And they said: Go not forth in the heat! Say: The fire of hell is more intense of heat’ ▪ (heat of the sun, intense heat) 35:21 wa-lā ’l-ẓillu wa-lā ’l-ḥarūru ‘nor is the shadow equal with the sun’s full heat’

▪ DRS 9 (2010)#ḤRR 1. Akk erēru(m) ‘être chaud, brûlant, sec’ [CAD: ‘to become moldy’ (bread, grain)], Ug ḥrr ‘brûler, rôtir’, Hbr ḥārar, JP ḥᵃrar ‘brûler, flamber’, Mand hrr ‘être chaud’, Syr ḥar ‘être sec’, Ar ḥarra ‘être chaud, brûlant’, ḥarr, Liḥ ḥarr, Sab mḥr ‘fièvre’, Jib ḥar ‘chaleur’, Mhr ḥəráwrət, Ḥrs ḥərōrət ‘chaleur, boutons de chaleur; température’, – Mhr ḥəráwrət, Jib ḥɔ́r, ḥárɔ́rt ‘couche de brûlé au fond d’un récipient’, Jib ḥerr ‘gratter le brûlé du fond d’un récipient’, Soq ḥrr ‘être noir’, Gz ḥarara, ḥarra ‘être sec, brûlé par le feu’, Tña ḥarärä ‘brûler (feu), se brûler, être brûlé’, Te har ‘brûler’, härär wäda ‘briller, étinceler’, Har ḥarärä ‘être chaud’, Amh Gur ʔarrärä ‘être carbonisé’, Te ḥarri ‘maladie du grain’. — Outside Sem: Des formes Cush sont signalées par Leslau CDG 243: Bil harär, Af ur ‘brûler’,⁵ Tembaro harrūre, Sid āri, Or aru ‘être carbonisé’, ār ‘être en colère’.
▪ Zammit2002: Akk erēru ‘dürr sein (?)’, Ug ḥrr ‘to scorch; to roast’, Hbr ḥārar ‘to be hot, scorched, burn’ (poet., late), Aram ḥᵃrar ‘to burn, be blackened, charred’, Syr ḥar ‘to burn’, SAr m-ḥr ‘drought (or perh. fever)’, Gz ḥarūr ‘ardor, fervor, aestus’.

5. StarLing (Militarev2005, SahoAfar) relates this rather to Sem *ʔūr‑ ~ *ʔirr ‘fire’ ~ *ʔry ‘to set fire to’ (Hbr ʔūr ‘firelight, fire’, Ar ^†ʔirrat‑ ‘fire’, ʔarra u, ʔry i ‘to light a fire’, ʔawwara ‘to enflame’, Te ʔarwa ‘to flame, to blaze’), with cognates perhaps in Eg ỉr.t (gr) ‘flame’, and a number of Ch and SCush langs. The authors reconstruct AfrAs *ʔu/ir‑ ‘fire, to burn’ and point to entries on AfrAs *war‑ ‘to burn, roast’, *r˅w˅y‑ ‘fire; to burn’, and *ḥr ‘to burn’.

▪ StarLing (Militarev2006)#814 gives cognates almost identical to those in DRS and reconstructs Sem *ḤR ‘to burn’.
▪ DRS 9 (2010): »Pour la notion de chaleur, on rapprochera les rac. ḤRR, ḤRQ, et, pour ‘brûler’, les rac. ḤRQ, ḤLQ. Voir les renvois sous ḤR.« There we find: »La séquence ḤR est, avec des élargissement divers, à la base de plusieurs racines trilitères dont le sens fondamental paraît être celui de ‘être chaud, brûlant, brûler’, une valeur dérivée étant ‘être animé de colère, de haine’ et autres sens équivalents ou apparentés. Les élargissements apparaissent, comme W initial: WḤR, comme W final: ḤRW, dans la gémination de la seconde consonne radicale: ḤRR, dans le redoublement de la séquence: ḤRḤR. […] Des valeurs similaires se trouvent dans d’autres racines comportant cette séquence: par exemple ↗ḤRB, ↗ḤRW/Y, ↗ḤRK, […] ↗ḤRḌ, ↗ḤRQ, ↗ḤMR. Voir aussi la remarque sous ↗ḤWR.«
▪ A relation between ḥarr and other values of √ḤRR (‘stony area’, ‘to be born free’, ‘silk’) seems rather unlikely, cf. ↗ḤRR.

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► ḥarra, u, i (ḥarr, ḥarāraẗ), vb. I, to be hot: impossible to decide wheter the vb. is denom. from ḥarr, or ḥarr is deverbative from ḥarra.
► ĭstaḥarra, vb. X, to become hot, be heated, flare up (quarrel, fight); to be kindled, be ardent or burning (feeling, desire):…

► ^BP#1370ḥarāraẗ, n.f., heat; warmth; fever heat, fever; temperature; ardor, fervor (of emotion), passion; eagerness, enthusiasm, zeal; vehemence, violence, intensity; burning (of the skin): vn. I.
► ḥurayraẗ, pl. ‑āt, n., calorie: neologism, dim.f.
► ^BP#4041ḥarārī, adj, thermal, thermic, thermo-, heat (used attributively); caloric: neolog., nsb-adj from ḥarāraẗ | waḥdaẗ ḥarāriyyaẗ, n., calorie.
► ḥarāriyyaẗ, pl. ‑āt, n., calorie: neolog., f. nsb-adj from ḥarāraẗ.
► ḥarār, pl. ḥarāʔirᵘ, n.f., hot wind:…
► ḥarrānᵘ, f. ḥarrà, pl. ḥirār, ḥarārà, adj., thirsty; passionate, fervent, hot (fig.): ints. | zafraẗ ḥarrà, n., a fervent sigh; dumūʕ ḥarrà, n.pl., hot tears.
► ʔaḥarrᵘ, adj., hotter, warmer: elat. | ʔaḥarr al-tahānī, n., warmest congratulations; ʕalà ʔaḥarr min al-ǧamr, adv., on pins and needles, on tenterhooks, in greatest suspense or excitement.
► miḥarr, n., heating system, heating installation: neolog., n.instr.
► ^BP#2459ḥārr, adj., hot; warm; ardent, glowing, fervent, passionate: PA I.
► maḥrūr, adj., hot-tempered, hot-headed, fiery, passionate, furious: PP I.

ḥarraẗ حَرّة , pl. ‑āt

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRː (ḤRR)

n.f.

stony area; volcanic country, lava field – WehrCowan1979.

▪ A relation between ḥarraẗ and other values of √ḤRR (‘heat, to burn’, ‘to be born free’, ‘silk’) seems rather unlikely, cf. ↗ḤRR. Some ClassAr dictionaries describe it as »though burned with fire« (Lane) and thus tend to explain it as dependent on ↗ḥarr ‘heat’.

▪ …

▪ DRS 9 (2010)#ḤRR–2 Ar ḥarraẗ, Qat mḥrr ‘terrain rocheux, terre pierreuse’.

▪ Any relation between ḥarraẗ and other values of √ḤRR (‘heat, to burn’, ‘to be born free’, ‘silk’)? Cf. ↗ḤRR.
▪ Some ClassAr dictionaries describe ḥarraẗ as a »stony tract… though burned with fire« (Lane) and thus tend to explain it as dependent on ↗ḥarr ‘heat’. Doubtful!

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ḥārr حارّ

ID 198 • Sw – • BP 2459 • APD … • © SG | 15Feb2021

√ḤRː (ḤRR)

adj.

hot; warm; ardent, glowing, fervent, passionate – WehrCowan1979.

The word, used as adj., has the form of a PA from the vb. I ḥarra ‘to be hot’ (see ↗ḥarr) and thus means, properly, ‘being hot’.

▪ …

↗ḥarr.

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ḥurr حُرّ , pl.m. ʔaḥrār , pl.f. ḥarāʔirᵘ

ID 199 • Sw – • BP 793 • APD … • © SG | 15Feb2021

√ḤRː (ḤRR)

adj.

adj., noble, free-born; genuine (jewels, etc.), pure, unadulterated; free; living in freedom; freeman; independent; free, unrestrained; liberal (pol.; al-ʔaḥrār the Liberals); frank, candid, open; free, available, uninvested (money) – WehrCowan1979.

▪ From Sem *ḥurr‑ ‘free-born’.
▪ Relations between ḥurr and other values of √ḤRR have been suggested (esp. ‘stony area’ and ‘silk’), while ‘heat, to burn’ definitely does not seem to be akin, cf. ↗ḤRR.
▪ The abstract notion of ‘freedom, nobility’ may be based on a primary meaning *‘free from defects or default, pure, unadulterated’.
▪ The notions of ‘the best of anything’, ‘to write elegantly’ and ‘to dedicate to the service of God’ etc. are explainable as metaphorical extensions: ‘the best of anything’ = lit. *‘free from defects’; ‘to write elegantly’ = lit. *‘to make a writing free from defects, by forming its characters rightly and rectifying its faults’ (Lane); and ‘to dedicate to the service of God’ = *‘to make o.s. (or s.o.) free for the service of God’.
▪ From ḥurr is derived the abstr. n. ḥurriyyaẗ which in ClassAr means ‘the state, or condition, of freedom’ as opposed to slavery, but from eC19 became the equivalent of one of the ideals of the French Revolution, Fr ‘liberté’, see ↗s.v..

▪ eC7 (a free man as opposed to a slave) Q 2:178 kutiba ʕalay-kumu ’l-qiṣāṣu fī ’l-qatlā ’l-ḥurru bi’l-ḥurri wa’l-ʕabdu bi’l-ʕabdi wa’l-ʔunṯā bi’l-ʔunṯā ‘Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female’, (liberating, setting free) 4:92 wa-man qatala muʔminan ḫaṭaʔan fa-taḥrīru raqabatin muʔminatin wa-diyatun musallamatun ‘He who hath killed a believer by mistake must set free a believing slave [lit. liberate a neck], and pay the blood-money to his [the latter’s] family’ ▪ (person dedicated, or consecrated, to the service of God) Q 3:35 rabb-i ʔin-nī naḏartu la-ka mā fī baṭn-ī muḥarraran fa-taqabbal minn-ī ‘My Lord! I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me.’
▪ 1875 1. Libre, de condition libre, non esclave. – 2. Bien né, de parents libres et qui n’ont pas été esclaves. – 3. Pur, bon, de bon aloi, franc (se dit de diverses choses sans mélange d’un corps étranger). – 4. Pur, verteux (syn. birr). – 5. Généreux, de race (cheval). – 6. Belle action, belle conduite. | mā hāḏā min-ka bi-ḥurrin Ce n’est pas bien de ta part. – 7. Milieu, intérieur. (Kazimirski1875)

▪ DRS 9 (2010)#ḤRR–3 Hbr *ḥor (pl. ḥorīm) ‘libre, noble’; EmpAram ḥr, JP ḥarā, Syr ḥērā ‘libre’, bar ḥorīn, Nab Palm br ḥry ‘affranchi’, Syr ḥr ‘libre’, Ar ḥurr ‘libre, pur, franc’, SAr ḥr ‘noble, libre’, Mhr ḥarr, Soq ḥor ‘libre’, Gz ḥarrāwī ‘né libre, noble’, Amh hurr, ʔara, ʔarənnät ‘condition de l’homme libre’; ? Gz ḥarā ‘armée, officiers’, ḥarrāwī ‘soldat’, Tña Te ḥara ‘armée, troupe’.⁶
▪ Zammit2002: Ar ḥurr ‘a free-man’: Hbr (late) ḥōr ‘noble’, Aram ḥᵃrar ‘to set free’, ḥōrā ‘free man’, Syr ḥarar ‘to set free’, SAr ḥr ‘free man, free-born man’, Gz ḥarā ‘liber homo, ingenuus’

6. Note DRS: Selon Leslau CDG 240, le lien de ‘né libre’ avec ‘armée’ est possible mais non certain. – Amh ḥara ‘armée, troupe’ est un emprunt au Gz. Faut-il rapprocher le Te kärayi ‘armée’ ?

▪ DRS 9 (2010) reconstruct Sem *ḥurr‑ ‘né libre’.
▪ Some ClassAr dictionaries assume that the primary meaning of the adj. refers to earth or sand, as, e.g., in ramlaẗ ḥurraẗ ‘sand in which is no mixture of any other thing’, or ʔarḍ ḥurraẗ ‘land in which is no salt earth’ (i.e., good earth, earth that has good herbage, etc.), and that the abstract meaning ‘free’ is a metaphorical use. This would explain vb. II in the sense of ‘to write accurately’ better (as a direct caus.) than by ‘deviation’. But the meaning ‘free-born’ throughout Sem as the primary value does not corroborate this explanation.
▪ Ǧabal 2010-I: 395 assumes the basic value of ḤRR to be ḫulūṣ al-šayʔ min al-ġalīẓ allaḏī yaʕrūhu ʔaw yuḫāliṭu ʔaṯnāʔahū (bi-ʔan yaḫruǧa minhā) fa-yaṣfū wa-yanqà. Should this be true then also ḥarīr ‘silk’ could be seen as derived from here (the tissue/fabric ‘free from unevenness, or faults’).

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► ḥarrara, vb. II, to liberate; to free, set free, release; to emancipate: caus.; to consecrate (s.o.) to the service of God: lit., *‘to make o.s. free for…’; to draw up, make out accurately (an account, a calculation); to adjust, render accurate (a weight, a mesure); to point or direct (a gun at s.o.); to revise (a book); to edit, redact (a book, a periodical); to write, pen, indite, compose (s.th.): explained by ClassAr lexicographers as *‘to make a writing free from defects, by forming its characters rightly and rectifying its faults’ (Lane). – For other meanings see ↗ḥarīr.
► taḥarrara, vb. V, to become free; to be freed, be liberated; to be emancipated; to be written, be composed: pseudo-pass. of II.
► ^BP#529ḥurriyyaẗ, pl. ‑āt, freedom, liberty; independence, unrestraint, license (e.g., poetic): abstr. formation | ḥurriyyaẗ al-ʕibādaẗ, n., freedom of worship; ḥurriyyaẗ al-fikr, n., freedom of thought; ḥurriyyaẗ al-kalām, n., freedom of speech; ḥurriyyaẗ al-našr / al-ṣaḥāfaẗ, n., liberty of the press; ḥurriyyaẗ al-taṣarruf, n., free disposal, right of disposition; authority, free hand: neologisms.
► ^BP#906taḥrīr, n., liberation; release; emancipation; record(ing), writing; editing, redaction; editorship (of a newspaper, a periodical): vn. II; (pl. ‑āt, taḥārīrᵘ) piece of writing, record, brief, document: resultative, lexicalized. | raʔīs al-taḥrīr, n., editor-in-chief; ʔidāraẗ al-taḥrīr, n., board of editors, editorial staff: neolog.; taḥrīran fī…, adv., issued, made out on (with the date; on documents and certifications).
► taḥrīrī, adj., liberational; emancipational; liberal; recorded in writing, written, in writing: nsb-adj from taḥrīr.
► ^BP#3623taḥarrur, n., liberation, emancipation (intr.): vn. V, refl. of II.
► muḥarrir, pl. ‑ūn, n., liberator, emancipator; writer, clerk; issuer (of a document); editor (of a newspaper, of a periodical): lexicalized PA II.
► muḥarrar, adj., consecrated to God; set down in writing, recorded in writing, written; booked; pl. ‑āt, bookings, entries: PP II.
► mutaḥarrir, adj., emancipated; n., an advocate of emancipation: lexicalized PA V.

ḥurriyyaẗ حُرِّيَّة

ID 200 • Sw – • NahḍCon • BP 529 • APD … • © SG | 15Feb2021

√ḤRː (ḤRR)

n.f.

freedom, liberty; independence, unrestraint, license (e.g. poetic) – WehrCowan1979.

The word is an abstract formation in ‑iyyaẗ from ↗ḥurr. In ClassAr it denotes the status of a free-born, as opposed to a slave. During C19 it came to express the modern concept of ‘freedom’, as a translation of one of the slogans of the French Revolution, liberté. By the early 1880s (at the latest), ḥurriyyaẗ had become a key concept of political discourse, as documented by the fact that al-Marṣafī mentions it as one of the words that were »on everybody’s tongue« during those days.

▪ 1875 »1. État d’homme libre, non esclave. – 2. Pureté (de ce qui est sans mélange). – 3. Bonne maison, origine noble et pure. – 4. Affranchissement des passions et des affections de l’âme. – 5. Libre examen de la verité. – 6. [!] mod. Liberté politique. [!] - 7. pl. de حُرٌّ Hommes libres, nobles (ce mot s’applique aux Arabes purs, sans mélange d’autre race).« (Kazimirski1875)
▪ »La devise de la Révolution française, ḥurriyyaẗ, ↗musāwāt, ↗ʔiḫāʔ, est adopté par Miṣr al-Qāhiraẗ, le journal d’ʔAdīb ʔIsḥāq exilé à Paris. Le Docteur Šiblī Šumayyil publie un article enthousiaste sur cette révolution, Al-Ṯawraẗ al-firansiyyaẗ wa’l-ǧumhūriyyaẗ al-ʔūlā, dans Miṣr, 9 mai 1879. Son frère, ʔAmīn Šumayyil, commence dans al-Tiǧāraẗ, quotidien d’ʔAdīb ʔIsḥāq, à partir du 2 mai 1879, une série d’études sur al-Niẓām al-šūrawī ‘Le régime parlementaire’ [↗šūrà ], se référant surtout aux règles du parlement britannique. En 1882, Miṣr, alors dirigé par ʕAwn ʔIsḥāq, frère d’ʔAdīb, donnera, sous le titre al-↗qānūn al-ʔasāsī, la traduction de la Déclaration des Droits de l’Homme et du Citoyen de 1789 (23 mars 1882). Cependant le vocabulaire politique est encore incertain à cette époque, puisqu’on désignait tantôt par qānūn ʔasāsī, tantôt par lāʔiḥaẗ ʔasāsiyyaẗ le projet de constitution élaboré par Šarīf Pacha en 1882 (cf. Rāfiʕī, Ṯawraẗ, 185).« (Delanoue 1963: 9-10, fn. 2).
▪1881 ḥurriyyaẗ is one of Ḥ. al-Marṣafī’s al-Kalim al-ṯamān, i.e., the eight key concepts that were »on everybody’s tongue« these days.

Cf. ↗ḥurr.

▪ …
▪ See also ↗ḥurr.

–

ḥarīr حَرِير , pl. ḥarāʔirᵘ

ID 201 • Sw – • BP 4769 • APD … • © SG | 15Feb2021

√ḤRː (ḤRR)

n.

silk; pl. ḥarāʔirᵘ, silken wares, silks – WehrCowan1979.

▪ »The etymology of the word is obscure; its synonyms ↗ibrīsam and ↗qazz, as well as ↗dībāǧ which more particularly denotes silk brocade, are Persian loanwords; ↗ḫazz, properly speaking a mixture of silk and wool, but sometimes also used for silk, is etymologically isolated in Arabic, and perhaps connected with qazz. ḥarīr occurs in the Qurʔān, sūras 23:23 = 35:33, and 76:12, where it is said that the raiment of the people of Paradise will be silk« – EI² (red.).
▪ Any relation between ḥarīr and other values of ↗√ḤRR? Perhaps with ↗ḥurr as the tissue is ‘free’ from defects, has a ‘faultless’, smooth fabric.

▪ eC7 Q 35:33 wa-libāsu-hum fī-hā ḥarīrun ‘and their clothes therein [sc. Paradise] will be [of] silk’

* DRS 9 (2010)#ḤRR 5 Ar ḥarīr, Jib ḥárír, Soq ḥárhir, Gz ḥarīr, Te Tña ḥarir, Te har, Amh harir, har ‘soie’.⁷ — Outside Sem: (Cush) Sa harīr, Af harēr.⁸

7. Les formes éthiopiennes [i.e., Gz Te Tña Amh] sont des emprunts à l’arabe. 8. Probablement emprunts directs à l’arabe.

▪ A relation between ḥarīr and other values of √ḤRR (‘heat, to burn’, ‘stony area’, ‘to be born free’) seems rather unlikely at first sight, cf. ↗ḤRR. But it may be akin to ↗ḥurr if the latter’s primary meaning could be established as *‘free from defects, default’. In this case, silk would properly be the ‘faultless’, smooth fabric. Cf. Ǧabal 2010-I: 395-6 where the basic value of ḤRR is assumed to be ḫulūṣ al-šayʔ min al-ġalīẓ allaḏī yaʕrūhu ʔaw yuḫāliṭu ʔaṯnāʔahū (bi-ʔan yaḫruǧa minhā) fa-yaṣfū wa-yanqà, and silk is al-ḥarīr min al-ṯiyāb, i.e., raqīq nāʕim laysa fīhi ġalaẓ.
▪ Hassan1986 suggested a Chinese origin of the word,⁷ but although the idea should not be rejected from the outset his study does not fulfil scientific standards and can therefore not be taken as a serious contribution to etymological research.

7. From the words for ‘fine silk’ which, according to the author, are »Ssu-Li« [probably 絲 sī, 麗 lì ]. S. Mahdi Hassan, “The Arabic word ḥarīr as traceable to the Chinese term signifying fine-silk”, Islamic Studies, 25/3 (Autumn 1986): 333-5.

▪ Any relation to Grk Sêres, Lat Seres, the term used in Antiquity as a name for Chin traders? According to Lokotsch1927#1878, this name derives from Chin 丝儿 (絲兒) sī-ér, composed of sī ‘silk’ and the nominal suffix designating persons, -ér, »common among the inhabitants of the NChin provinces«. From the n.gent. Lat Seres are the name of the country Serica, the adj. seric-us ‘Seric, made from silk’, as n. serica ‘silk dress’. The Lat serica (~ sarica ~ sirica) gave Fr serge, sarge, Prov serga, It sargia, Cat sarja, Span Port sarga, Rum sarecă ‘serge, kind of woolen material, (wiki:) type of twill fabric that has diagonal lines or ridges on both sides, made with a two-up, two-down weave’, Span jergo, Port xergo ‘paillasse, straw mattress’, Span jergon, Port enxergão ‘paillasse’, Span sirgo ‘waste silk’, (Calabr)It siricu ‘silk worm’, Ge Sarsche; Ru sarža, Bulg sarža, Cz sarše, Pol sarza, szarsza ‘type of woolen material’. From Lat seric-um, adj.neutr., ‘silken, made of silk’, are also (mediated by oFr) Engl silk, as well as oSlav šelkŭ ‘silk’ > Ru šëlk, Ukr šołk ‘silk’, Ru (deriv.) šelkovica, šelkovnik ‘mulberry tree’. – It seta, Span Port Prov seda, Fr soie, Ge Seide go back to mLat seta ‘silk’ which is probably short for seta serica ‘Seric hair’, from Lat saeta ‘thick hair, bristle’ and the adj.f. seric-a, described above.

► ḥarīr ṣaḫrī, n., asbestos.
► ḥarīr ṣināʕī, n., rayon.

► ḥarrara, vb. II, to mercerize (cotton yarn or fabrics to achieve a silky lustre). – For other meanings see ↗ḥurr.

► ḥarīrī, adj., silken, silky, of silk: nsb-adj.
► ḥarāʔirī, adj., silken, silk (in compounds), of silk: nsb-adj from pl.; silk weaver: n.prof., nominalized nisba adj.
► ḥarrār, n., silk weaver: n.prof.

ḤRB حرب

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRB

“root”

▪ ḤRB_1 ‘war, combat’ ↗ḥarb
▪ ḤRB_2 ‘prayer niche’ ↗miḥrāb

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘spear; to extort; war, to wage war; to become angry; lion’s den; palace; temple, prayer niche, place of honour; studs in a coat of armour’

▪ DRS 9 (2010) #ḤRB-1 ProtSem *ḥarb‑ ‘épée, lance’.

–

▪ DRS 9 (2010) #ḤRB-1 Ug ḥrb, Hbr ḥęręb, oAram EmpAram ḥrb, JP Syr ḥarbā, Mnd harba ‘couteau, épée’, Ar ḥarbaẗ ‘lance’, ḥaraba ‘aiguiser’, Jib ḥarbɛ́t ‘flèche, baïonnette’, Arg harb ‘lance’. – Ar ḥariba ‘être en colère, être pillé, dépouillé’, ḥaraba ‘piller, dépouiller qn’, ḥāraba, Sab ḥrb ‘faire la guerre contre’; Syr ḥarbā, Ar ḥarb, Sab ḥrbt ‘guerre’, Soq ḥárib ‘combattre’, Ḥrs ḥərōb ‘faire la guerre’, Mhr ḥōrəb ‘être en guerre avec’, Jib oḥúrb ‘combattre’, Ar ḥarībaẗ ‘butin, prise’; Gz ḥarb, Te ḥarəb, Har ḥarbi, Amh, Gur harb, arb ‘guerre’, Arg harb ‘bataille’, Amh ḥarbäña ‘brave, valeureux’. – 2 Ar miḥrāb: place haute, élevée, place réservée aux plus hauts dignitaires; dans une mosquée, niche dans la direction de la Mecque où l’imam dirige la prière, ‘asile’; YemAr miḥrāb ‘château’; Sab mḥrb ‘palais royal; chefs’. -3 Ar ĭḥranbaʔa, ĭḥranbaʔā(y) ‘se disposer à la colère et au mal’. -4 ḥurbaẗ ‘sac à blé, à farine’. -5 ḥirbāʔ ‘terrain rocailleux’. -6 Tña ḥarbi ‘outre’. -7 Te ḥərab ‘repas’, Arg herbad, Har ḥirāb: second repas pendant la période de Ramadan pris avant l’aube, ḥirāt, Amh ərat: repas du soir, tarräbä ‘prendre le repas du soir, dîner’, Gur ärbat, ärwad ‘repas du soir’. -8 Gz ḥeraba ‘racler, tanner’. -9 Mhr ḥáyrəb, Jib ḥérb ‘être laissé pour le lendemain (reste de nourriture)’, Mhr ḥáyrəb ‘rester célibataire’, Mhr ḥərēb ‘reste de nourriture; célibataire’, Jib ḥarbún, ḥarmún ‘reste de nourriture’. -10 Ar ḥirbāʔ ‘dos, chair du dos’. -11 ‘caméléon’.
▪ …
▪ …

▪ …
▪ …

▪ Engl mihrab ↗miḥrāb.

–

ḥarb حَرْب

ID 202 • Sw – • BP 165 • APD … • © SG | 15Feb2021

√ḤRB

n.

1a war, warfare; b fight, combat, battle; 2 enemy, enemies (ʕalà or li‑ of s.o.) – WehrCowan1979.

▪ Akin to ProtSem *ḥarb‑ ‘épée, lance’ – DRS 9 (2010) #ḤRB-1.

▪ …

▪ DRS 9 (2010) #ḤRB-1 Ug ḥrb, Hbr ḥęręb, oAram EmpAram ḥrb, JP Syr ḥarbā, Mnd harba ‘couteau, épée’, Ar ḥarbaẗ ‘lance’, ḥaraba ‘aiguiser’, Jib ḥarbɛ́t ‘flèche, baïonnette’, Arg harb ‘lance’. – Ar ḥariba ‘être en colère, être pillé, dépouillé’, ḥaraba ‘piller, dépouiller qn’, ḥāraba, Sab ḥrb ‘faire la guerre contre’; Syr ḥarbā, Ar ḥarb, Sab ḥrbt ‘guerre’, Soq ḥárib ‘combattre’, Ḥrs ḥərōb ‘faire la guerre’, Mhr ḥōrəb ‘être en guerre avec’, Jib oḥúrb ‘combattre’, Ar ḥarībaẗ ‘butin, prise’; Gz ḥarb, Te ḥarəb, Har ḥarbi, Amh, Gur harb, arb ‘guerre’, Arg harb ‘bataille’, Amh ḥarbäña ‘brave, valeureux’.
▪ …
▪ …

▪ …
▪ …

–

►

miḥrāb مِحْراب

ID 203 • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRB

n.

a recess in a mosque indicating the direction of prayer, prayer niche, mihrab – WehrCowan1979.

▪ …

▪ DRS 9 (2010) #ḤRB-2 Ar miḥrāb: place haute, élevée, place réservée aux plus hauts dignitaires; dans une mosquée, niche dans la direction de la Mecque où l’imam dirige la prière, ‘asile’; YemAr miḥrāb ‘château’; Sab mḥrb ‘palais royal; chefs’.
▪ …
▪ …

▪ …
▪ …

▪ (Huehnergard2011:) Engl mihrab, from Ar miḥrāb ‘recess, prayer niche’, prob. from SAr (Sab) mḥrb, part of a temple, from ḥrb ‘to fight, to perform a certain ritual in a temple’.

►

ḤRṮ حرث

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRṮ

“root”

▪ ḤRṮ_1 ‘...’ ↗...
▪ ḤRṮ_2 ‘...’ ↗...
▪ ḤRṮ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘plantation, cultivated land; plough, to plough, sow seeds, to till, tillage; earnings, to earn, work for one’s living; to study footprints’

▪ …

–

.

–

ḤRǦ حرج

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRǦ

“root”

▪ ḤRǦ_1 ‘...’ ↗...
▪ ḤRǦ_2 ‘...’ ↗...
▪ ḤRǦ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘thick tangle of reeds or trees; arbour; to oppress; distress, critical situation; to commit an offence; prohibition, to impede; to refrain from doing’

▪ …

–

.

–

ḤRD حرد

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRD

“root”

▪ ḤRD_1 ‘...’ ↗...
▪ ḤRD_2 ‘...’ ↗...
▪ ḤRD_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘severance of the tendon of a camel’s front leg; to cut, perforate; to deny, hold back, stop; to intend, resolution; anger; to stay away from a group, to be twisted’

▪ …

–

.

–

ḤRZ حرز

Sw – • BP – • APD … • © SG | created 31May2023

√ḤRZ

“root”

.

▪ …

.

muḥtariz مُحْتَرِز

Sw – • NahḍCon • BP … • APD … • © SG | created 31May2023

√ḤRZ

adj.

.

▪ PA, VIII

.

ḤRS حرس

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRS

“root”

▪ ḤRS_1 ‘...’ ↗...
▪ ḤRS_2 ‘...’ ↗...
▪ ḤRS_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘guard, to stand guard, watch, protect’

▪ …

–

.

–

ḤRŠ حرش

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRŠ

“root”

▪ ḤRŠ_1 ‘(to be/come) rough, coarse, scabrous’ ↗ḥariš
▪ ḤRŠ_2 ‘to scratch; (D-stem) to instigate, provoke, sew discord’ ↗ḥaraša
▪ ḤRŠ_3 ‘forest, woods’ ↗ḥurš

Other values, now obsolete, include:

^†ḤRŠ_4 ‘rhinoceros’ : ^†ḥarīš

See section DISC below.

–

▪ DRS 9 (2010)#ḤRŚ–1 Ar ḥariša ‘être rugueux, rude au toucher’, ʔaḥraš ‘rugueux’. –2 Hbr ḥōrā̈š ‘lieu boisé’, (BDB1906: Aram ḥûršāh), Ar ḥarš ‘bois, forêt’, Jib ḥɔ́rɔ́ś, aḥréś ‘apporter des branchages pour construire un râtelier, un lit, etc.’. –3 Ar ḥarīš, Gz ḥariš, ḥaris, ḥoras, Te Tña ḥariš, Amh ḥaris ‘rhinocéros’. [–4 not represented in Ar].
▪ DRS 9 (2010)#Ḥ/ḪRŚ–1 Hbr ḥäräš ‘démangeaison, gale’, Syr ḥarsā ‘irritation des paupières’, Ar ḥarš ‘marque, trace, aspérité’, ḥaraša, ḫaraša ‘griffer avec les ongles’, ḫaraša ‘gratter’, naḥwariš, naḫwariš ‘qui gratte beaucoup avec les griffes (chien)’, ḥarraša ‘exciter les uns contre les autres’, taḫāraša ‘s’exciter les uns contre les autres’, Mhr ḥōrəś, Jib oḥōrś ‘créer de l’agitation (contre qn)’, Ḥrs ḥārəś ‘raconter des choses contre qn’, 2 Ar ḥaraša, ḫaraša ‘travailler pour subvenir aux besoins des siens’, ḥarīšaẗ ‘avoir, ce qu’on possède’.
▪ DRS 9 (2010)#ḤRŚ–1 cf. also ḤRS/Ś and Ḥ/ḪRŚ.

▪ In ḤRŠ_1 and ḤRŠ_2, the root shows some overlapping with ↗ḪRŠ, but also with ↗ḤRS.
▪ In spite of the cautiousness speaking from the separation, made in DRS, between ḤRŠ_1 ‘(to be/come) rough, coarse, scabrous’ (reflecting Sem *ḤRŚ) and ḤRŠ_2 ‘to scratch; to instigate, provoke, sew discord’ (< Sem *Ḥ/ḪRŚ), the two values may be related (‘roughness’ being a result of ‘scratching’, or ‘scratching’ so called after its association with the ‘roughness’ of a surface).
▪ ḤRŠ_2 : according to Ehret1989, ḥaraša is an extension in venitive *‑ɬ from a pre-pSem 2-consonantal basis ↗*ḤR- ‘to scrape’. Other extensions from the same basis include ↗ḥarbaẗ ‘lance, spear’ and ↗ḥarb ‘war; fight, combat’, ↗ḥaraṯa ‘to till and sow the ground’, and ↗ḥaraqa u ‘to rub two things against each other’.
▪ ḤRŠ_3 : Sem words for ‘forest, woods’ go perhaps back, via Akk, to a Sum word for ‘hill-country; mountainous region’. For details, see ↗ḥurš.
▪ ^†ḤRŠ_4 ‘rhinoceros’: called ḥarīš because of the ‘roughness’ (ḤRŠ_1) of its skin or after its habit to ‘scratch’ (ḤRŠ_2) the soil?

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ḥariš حَرِش

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRŠ

adj.

rough, coarse, scabrous – WehrCowan1979.

See DISC below.

▪ …

▪ DRS 9 (2010)#ḤRŚ-1 Ar ḥariša ‘être rugueux, rude au toucher’, ʔaḥraš ‘rugueux’ (without direct cognates in Sem).
▪ ? Cf. also DRS 9 (2010)#Ḥ/ḪRŚ-1 Hbr ḥäräš ‘démangeaison, gale’, Syr ḥarsā ‘irritation des paupières’, Ar ḥarš ‘marque, trace, aspérité’, ḥaraša, ḫaraša ‘griffer avec les ongles’, ḫaraša ‘gratter’, naḥwariš, naḫwariš ‘qui gratte beaucoup avec les griffes (chien)’, ḥarraša ‘exciter les uns contre les autres’, taḫāraša ‘s’exciter les uns contre les autres’, Mhr ḥōrəś, Jib oḥōrś ‘créer de l’agitation (contre qn)’, Ḥrs ḥārəś ‘raconter des choses contre qn’.

▪ In DRS, the complex represented by Ar ḥariša ‘to be rough’ and ʔaḥraš ‘rough, coarse’ does not seem to have any cognates in Sem. The hypothetical Sem root *ḤRŚ under which it is grouped, reappears in a lemma in which R₁ oscillates between *Ḥ- and *Ḫ-. This is why ‘(to be/come) rough, coarse’ in DRS is separated from ‘to scratch; to instigate, provoke, sew discord’ (↗ḥaraša), although the two values may be related (‘roughness’ being a result of ‘scratching’, or ‘scratching’ so called after its association with the ‘roughness’ it produces), cf. ↗ḤRŠ.
▪ Should also ↗ḥurš ~ ḥirš ‘forest, wood(s)’ and ^† ḥarīš ‘rhinoceros’ be connected to this root? The value ‘forest, woods’ goes back to an original *‘mountainous region’—a “rough” surface of the landscape, so to speak; and the morphology of ḥarīš, which follows the faʕīl pattern typical of adj.s (cf. kabīr, ṣaġīr, ǧamīl, etc.), suggests that ‘rhinoceros’ originally is *‘the rough one’ or *‘the one who scratches a lot’.

–

► ḥaraš, ḥuršaẗ, ḥarāšaẗ, n.f., roughness, coarseness, scabrousness: vn. of an obsol. vb. I ^†ḥariša.
► ʔaḥrašᵘ, adj., rough, coarse, scabrous: ʔafʕal adj. (for colours, physical handicaps, etc.).

NB: According to DRS 9 (2010), the following items do not belong to the Sem *ḤRŚ reflected in Ar ḥariš ‘rough, coarse, scabrous’ but rather form a complex of their own (grouped in DRS s.v. Ḥ/ḪRŚ), developed from the central idea of ‘to scratch’ (cf. ↗ḥaraša and, for the whole picture, ↗ḤRŠ, and section DISC above).

► ḥaraša, i (ḥarš), vb. I, to scratch: related to ḥariš ?
► ḥarraša, vb. II, to instigate, prod, incite, provoke, incense; to set (bayn people against each other), sow discord, dissension (bayn among): D-stem, ints. of vb. I, ḥaraša.
► taḥarraša, vb. V, to pick a quarrel, start a brawl (bi‑ with s.o.), provoke (bi‑ s.o.): tD-stem, intr. of II.
► taḥrīš, n., instigation, prodding, incitement, provocation, agitation, incensement: vn. II.
► taḥarruš, n., provocation, importunity, obtrusion, meddling, uncalled-for interference; sexual harrassment: vn. V. | ‑āt, n.pl., trespasses, encroachments.

ḥaraš‑ حَرَشَ , i (ḥarš)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRŠ

vb., I

to scratch – WehrCowan1979.

See DISC below.

▪ …

▪ DRS 9 (2010)#Ḥ/ḪRŚ-1 Hbr ḥäräš ‘démangeaison, gale’, Syr ḥarsā ‘irritation des paupières’, Ar ḥarš ‘marque, trace, aspérité’, ḥaraša, ḫaraša ‘griffer avec les ongles’, ḫaraša ‘gratter’, naḥwariš, naḫwariš ‘qui gratte beaucoup avec les griffes (chien)’, ḥarraša ‘exciter les uns contre les autres’, taḫāraša ‘s’exciter les uns contre les autres’, Mhr ḥōrəś, Jib oḥōrś ‘créer de l’agitation (contre qn)’, Ḥrs ḥārəś ‘raconter des choses contre qn’.
▪ DRS 9 (2010)#ḤRŚ-1 Ar ḥariša ‘être rugueux, rude au toucher’, ʔaḥraš ‘rugueux’, without direct cognates in Sem.

▪ DRS cautiously separates the idea of ‘scratching’ (hence also ‘instigating, provoking, sewing discord’) from that of ‘(be(com)ing) rough, coarse’ (↗ḥariš) because of a certain oscillation of R₁ between *Ḥ and *Ḫ in the former, while it is clearly *Ḥ in the latter. But the two values may be related nevertheless, ‘roughness’ being a result of ‘scratching’, or ‘scratching’ so called after its association with the ‘roughness’ of a surface.
▪ According to Ehret1989, ḥaraša is an extension in venitive *‑ɬ from a pre-pSem 2-consonantal basis ↗*ḤR- ‘to scrape’. Other extensions from the same basis include ↗ḥarbaẗ ‘lance, spear’ and ↗ḥarb ‘war; fight, combat’, ↗ḥaraṯa ‘to till and sow the ground’, and ↗ḥaraqa (u) ‘to rub two things against each other’.
▪ Should also ↗ḥurš ~ ḥirš ‘forest, wood(s)’ and ^† ḥarīš ‘rhinoceros’ be connected to this root? The value ‘forest, woods’ goes back to an original *‘mountainous region’—a “rough” surface of the landscape, so to speak; and the morphology of ḥarīš, which follows the faʕīl pattern typical of adj.s (cf. kabīr, ṣaġīr, ǧamīl, etc.), suggests that ‘rhinoceros’ originally is *‘the rough one’ or *‘the one who scratches a lot’.

–

► ḥarraša, vb. II, to instigate, prod, incite, provoke, incense; to set (bayn people against each other), sow discord, dissension (bayn among): D-stem, ints.
► taḥarraša, vb. V, to pick a quarrel, start a brawl (bi‑ with s.o.), provoke (bi‑ s.o.): tD-stem, intr. of II.
► taḥrīš, n., instigation, prodding, incitement, provocation, agitation, incensement: vn. II.
► taḥarruš, n., provocation, importunity, obtrusion, meddling, uncalled-for interference; sexual harrassment: vn. V. | ‑āt, n.pl., trespasses, encroachments.

NB: According to DRS 9 (2010), the following items do not belong to the Sem *Ḥ/ḪRŚ reflected in Ar ḥaraša ‘to scratch’ but rather form a complex of their own, developed from the central idea of ‘roughness, coarseness’ (cf. ↗ḥariš and section DISC above; for the whole picture, cf. also ↗ḤRŠ).

► ḥariš and ʔaḥrašᵘ, adj., rough, coarse, scabrous: see also ↗s.v.
► ḥaraš, ḥuršaẗ, ḥarāšaẗ, n.f., roughness, coarseness, scabrousness: vn. of an obsol. vb. I ^†ḥariša.
► ḥurš, var. ḥirš, pl. ʔaḥrāš, ḥurūš, n., forest, wood(s): originally, *‘rough landscape’ or *‘region that looks as if scratched, roughened’ ?

ḥurš حُرْش , var. ḥirš حِرْش , pl. ʔaḥrāš , ḥurūš

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRŠ

n.

forest, wood(s) – WehrCowan1979.

Probably via LevAr from Aram ḥūršā ‘wooded height’. Unless belonging to the complex of Sem *ḤRŚ (Ar ↗ḥariš ‘rough, coarse’) or *Ḥ/ḪRŚ (Ar ↗ḥaraša ‘to scratch’), the latter may go back to Akk ḫuršānu ‘mountain region’, itself a borrowing from Sum ḫur-sag̃ ‘mountainous region, hill-country’.

▪ …

▪ DRS 9 (2010)#ḤRŚ-2: Hbr ḥōrā̈š ‘lieu boisé’, (BDB1906: Aram ḥûršāh), Ar ḥarš ‘bois, forêt’, Jib ḥɔ́rɔ́ś, aḥréś ‘apporter des branchages pour construire un râtelier, un lit, etc.’.
▪ Zimmern1914: (? Akk ḫuršānu (pl.) ‘mountain region’), lHbr ḥōräš, Aram ḥūršā ‘wooded height’, LevAr ḥurs, ḥirs ‘forest’.
▪ Calice1936#271 compares LevAr ḥirš ‘forest’, (? Akk ḫuršu ‘mountain region’,) Hbr ḥōrā̈š and Syr ḥuršā ‘forest’ to Eg (Pyr) ḫ3s.t ‘mountainous region’.

▪ The item is absent from Freytag1830, Lane1877, and Bustānī1869, but listed in Kazimirski1860 (ḥarš), Dozy1881 (ḥirš), Wahrmund1887 (ḥurš) and Hava1899 (ḥarš). Bustānī1867 has it (as ḥirš), but qualifies it as “foreign” (muwalladaẗ). Given

that the word is missing in the more “rigorous” ClassAr dictionaries and mentioned only in those which draw on more modern and popular sources;
that vocalisation varies considerably in those dictionaries that have it;
that Calice1936 and some earlier sources think that it is specific to the Levant,

it seems justified to follow Bustānī1867 in assuming that the word is of foreign origin, and to further assume that it has entered MSA through a local dialect. According to Calice1936 (basing himself on Gesenius), and also to Zimmern1914, this was LevAr (note however that with Zimmern it is ḥurs ~ ḥirs, rather than ḥurš ~ ḥirš). If this is correct, then the donor lang is very likely to have been Aram, and the fact that there is a cognate Aram ḥūršā ‘wooded height’, Syr ḥuršā ‘forest’ fits very well.
▪ Zimmern1914 would not exclude the possibility that Hbr ḥōräš and Aram ḥūršā are borrowed from Akk ḫuršānu (pl.) ‘mountain region’, a word that according to CAD is of Sum origin. Should this be correct, then the ultimate source may be Sum ḫur-sag̃ ‘hill-country; mountainous region’ (composed of ‘holes, valleys’ + ‘points, peaks’ – Halloran3.0).
▪ In contrast, Calice1936 puts the Akk, Hbr, Aram and Ar forms together with Eg (Pyr) ḫ3s.t ‘mountainous region’ (TLA: ‘id., foreign land, desert’).⁸
▪ While both an Akk < Sum connection and the possible Eg parallel are quite charming, the cognates in Jib (unless themselves borrowings) may also let us think of a purely Sem etymology. Should one, then, link ‘forest, wood’ (perh. from ‘mountainous region’) to the complex(es) of ‘roughness’ and ‘scratching’ (↗ḥariš, ḥaraša), a forest and, even more so, a mountainous region properly being a *‘rough landscape’ or a *‘region that looks as if scratched, roughened’?

8. The author also points to the interesting semasiological parallel Eg ḫ3swtjw (TLA: ḫ3s.tj) ‘foreigner; barbarian’ from ḫ3s.t ‘mountainous region’ ≈ Fr sauvages ‘savages, barbarians’ from (ultimately) Lat silva ‘forest, grove’.

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taḥarruš تَحَرُّش , pl. ‑āt

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRŠ

n.

1 provocation, importunity, obtrusion, meddling, uncalled-for interference – WehrCowan1979. – 2 sexual harrassment

▪ Vn. of taḥarraša, vb. V, ‘to pick a quarrel, start a brawl (bi‑ with s.o.), provoke (bi‑ s.o.)’, t-stem (with intr./self-refer. meaning) of ḥarraša, vb. II, ‘to instigate, prod, incite, provoke, incense; to set (bayn people against each other), sow discord, dissension (bayn among)’, D-stem (with ints. meaning) of ↗ḥaraša, vb. I, ‘to scratch’.
▪ The value ‘sexual harrassment’ is not a completely new development, but not yet registered as such in WehrCowan1979. The term received deplorable prominence during the mass demonstrations in connection with the “Arab Spring”.

▪ …

See ↗ḥaraša.

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ḤRṢ حرص

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRṢ

“root”

▪ ḤRṢ_1 ‘...’ ↗...
▪ ḤRṢ_2 ‘...’ ↗...
▪ ḤRṢ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to peel off; to split, rip open; intense desire, greed, to covet; to show concern for, take great care of’

▪ …

–

.

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ḤRḌ حرض

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRḌ

“root”

▪ ḤRḌ_1 ‘...’ ↗...
▪ ḤRḌ_2 ‘...’ ↗...
▪ ḤRḌ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘base person, corruption, to corrupt; to perish, be in danger of death, be mentally and physically degenerate; to urge, spur on, rouse, foolish person’

▪ …

–

.

–

ḤRF حرف

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRF

“root”

▪ ḤRF_1 ‘...’ ↗...
▪ ḤRF_2 ‘...’ ↗...
▪ ḤRF_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘edge, ledge, side; to deviate, to veer, to slant; to distort, pervert; a profession, a craft; to take up a trade; to be hot and spicy’

▪ …

–

.

–

ḤRQ حرق

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRQ

“root”

▪ ḤRQ_1 ‘to burn’ ↗ḥaraqa
▪ ḤRQ_2 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘fire, flame, to bum, to scorch; to eradicate; to erode, to file away; to be bad-tempered; to long for; palm-tree pollen’

▪ DRS 9 (2010) #ḤRQ-1 Hbr *ḥāraq, JP ‘rechercher, examiner, explorer’; -2 Ar ḥariqa ‘être brûlé’, ḥarraqa ‘brûler à grand feu, incendier’; ʔaḥraqa ‘brûler (tr.), blâmer, causer de la peine’, ḥarq, ḥaraq ‘brûlure, flamme’, SudAr ĭnḥaraq (ʕalà) ‘se mettre en colère contreʼ; Mhr Ḥrs ḥárḳ ‘chaleur, temps chaud’, Mhr Ḥrs ḥáyrəḳ, EJib ḥerḳ ‘brûler (intr.)’, Mhr ḥrūḳ, Ḥrs ḥrōḳ, Jib aḥreḳ ‘brûler (tr.)’, Jib ḥáríḳ ‘amorce pour le feu’, Mhr ḥərráwḳət ‘mégots, cendres’; Tña ḥaräqä ‘être, se mettre en colère’. -3 Hbr ḥāraq, Aram ḥᵊraq ‘grincer des dents’, Ar ḥaraqa ‘limer, frotter une partie contre l’autre: grincer des dents’. -4 Tña ḥərəqrəq bälä ‘bourdonner (dans l’oreille), sentir une démangeaison d’une poussière (dans les yeux)’. -5 Ar ḥāriqat: (articulation de la) tête du fémur. -6 Har ḥaraq, haraq ‘bras’. -7 Mhr šḥərūḳ ‘faire un bond pour éviter une gifle’, Jib s̃ḥɛréḳ ‘refuser de se laisser maltraiter’. -8 Ar ḥariqa ‘tomber (cheveux)’.

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▪ DRS 9 (2010) #ḤRQ-1 Hbr *ḥāraq, JP ‘rechercher, examiner, explorer’; -2 Ar ḥariqa ‘être brûlé’, ḥarraqa ‘brûler à grand feu, incendier’; ʔaḥraqa ‘brûler (tr.), blâmer, causer de la peine’, ḥarq, ḥaraq ‘brûlure, flamme’, SudAr ĭnḥaraq (ʕalà) ‘se mettre en colère contreʼ; Mhr Ḥrs ḥárḳ ‘chaleur, temps chaud’, Mhr Ḥrs ḥáyrəḳ, EJib ḥerḳ ‘brûler (intr.)’, Mhr ḥrūḳ, Ḥrs ḥrōḳ, Jib aḥreḳ ‘brûler (tr.)’, Jib ḥáríḳ ‘amorce pour le feu’, Mhr ḥərráwḳət ‘mégots, cendres’; Tña ḥaräqä ‘être, se mettre en colère’. -3 Hbr ḥāraq, Aram ḥᵊraq ‘grincer des dents’, Ar ḥaraqa ‘limer, frotter une partie contre l’autre: grincer des dents’. -4 Tña ḥərəqrəq bälä ‘bourdonner (dans l’oreille), sentir une démangeaison d’une poussière (dans les yeux)’. -5 Ar ḥāriqat: (articulation de la) tête du fémur. -6 Har ḥaraq, haraq ‘bras’. -7 Mhr šḥərūḳ ‘faire un bond pour éviter une gifle’, Jib s̃ḥɛréḳ ‘refuser de se laisser maltraiter’. -8 Ar ḥariqa ‘tomber (cheveux)’.
▪ …
▪ …

▪ …
▪ …

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ḥaraq‑ حَرَقَ , i (ḥarq)

ID 204 • Sw 84/19 • BP 3372 • APD … • © SG | 15Feb2021

√ḤRQ

vb., I

1 to burn (s.th.); 2 to burn, hurt, sting, smart – WehrCowan1979.

▪ DRS 9 (2010) #ḤRQ-2: Ar ḥariqa ‘être brûlé’, ḥarraqa ‘brûler à grand feu, incendier’; ʔaḥraqa ‘brûler (tr.), blâmer, causer de la peine’, ḥarq, ḥaraq ‘brûlure, flamme’, SudAr ĭnḥaraq (ʕalà) ‘se mettre en colère contreʼ; Mhr Ḥrs ḥárḳ ‘chaleur, temps chaud’, Mhr Ḥrs ḥáyrəḳ, EJib ḥerḳ ‘brûler (intr.)’, Mhr ḥrūḳ, Ḥrs ḥrōḳ, Jib aḥreḳ ‘brûler (tr.)’, Jib ḥáríḳ ‘amorce pour le feu’, Mhr ḥərráwḳət ‘mégots, cendres’; Tña ḥaräqä ‘être, se mettre en colère’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤRQ-2 Ar ḥariqa ‘être brûlé’, ḥarraqa ‘brûler à grand feu, incendier’; ʔaḥraqa ‘brûler (tr.), blâmer, causer de la peine’, ḥarq, ḥaraq ‘brûlure, flamme’, SudAr ĭnḥaraq (ʕalà) ‘se mettre en colère contreʼ; Mhr Ḥrs ḥárḳ ‘chaleur, temps chaud’, Mhr Ḥrs ḥáyrəḳ, EJib ḥerḳ ‘brûler (intr.)’, Mhr ḥrūḳ, Ḥrs ḥrōḳ, Jib aḥreḳ ‘brûler (tr.)’, Jib ḥáríḳ ‘amorce pour le feu’, Mhr ḥərráwḳət ‘mégots, cendres’; Tña ḥaräqä ‘être, se mettre en colère’.
▪ …
▪ …

▪ …
▪ …

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► ḥaraqa qalba-hū, pl. ~ qulūba-hum, vb., to vex, exasperate s.o.

► ḥarraqa, vb. II, to burn (s.th.): D-stem, tr.
► ʔaḥraqa, vb. IV, 1a to burn (s.th.); b to destroy by fire (s.th.); c to singe, scorch, parch (s.th.); d to scald (s.th.); e to kindle, ignite, set on fire (a s.th.): *Š-stem, tr./caus./denom. | ~ faḥmaẗa laylih fī, expr., to spend the night doing (s.th.), burn the midnight oil over …
► taḥarraqa, vb. V, 1 to burn, be aflame, burn up, take fire, be consumed by fire, be burned; 2 to be consumed (by an emotion), pine away (with), be pained (by), eat one’s heart out: Dt-stem, intr./pass. | ~ šawqan, vb., to be overcome with longing or nostalgia
► ĭḥtaraqa, vb. VIII, to burn, be aflame, burn up, take fire, be consumed by fire, be burned: Gt-stem.

► ^BP#4119ḥarq, n., 1 burning, incineration, combustion; 2 kindling, igniting, setting afire; 3 arson, incendiarism; 4 pl. ḥurūq, burns (med.): vn. I.

► ḥaraq, n., fire, conflagration: vn. I.
► ḥurqaẗ, var. ḥarqaẗ, n.f., 1 burning, incineration, combustion; 2 stinging, smarting, burning (as a physical sensation); 3 torture, torment, agony, pain, ordeal.
► ḥurāq, var. ḥurrāq, n., tinder.
► ḥarrāq, adj., 1a burning, aflame, afire; 1b hot: ints. formation
► ^BP#2391ḥarīq, n., var. ḥarīqaẗ, n.f, pl. ḥarāʔiqᵘ, 1 fire; 2 conflagration: quasi PP I.
► ḥarrāqaẗ, n.f., torpedo (tech.): ints. formation, f.
► ḥaraqān, n., burning, stinging, smarting (as a painful sensation; e.g., of the feet)
► maḥraq, pl. maḥāriqᵘ, n., focus (phys.): n.loc.; neologism (?)
► EgAr taḥārīqᵘ, n., season of the Nile’s lowest water level, hottest season of the year
► ʔiḥrāq, n., burning, incineration, combustion: vn. IV.
► taḥarruq, n., 1 burning, combustion; 2 burning desire (ʔilà for): vn. V.
► ĭḥtirāq, n., 1a burning, combustion; 1b fire, conflagration: vn. VIII | ġurfaẗ al‑~, n.f., combustion chamber (tech.); qābil al‑~, adj., combustible
► ḥāriq, pl. ‑ūn, var. ḥurrāq, n., arsonist, incendiary: PA I.
► maḥrūq, adj., 1 burned, charred, scorched, parched; 2 reddish, bronze-colored; 3 pl. ‑āt, n., fuel: PP I | faḫḫār al‑~, n., fired clay
► muḥriq, adj., PA IV: qunbulaẗ muḥriqaẗ, n.f., incendiary bomb
► muḥraq, n., crematory (tech.): n.loc.
► muḥraqaẗ, n.f., burnt sacrifice: PP IV f.

For other values of the root, see ↗²ḥaraqa and, for the overall picture, ↗√ḤRQ.

ḥaraq‑ حَرَقَ , u (ḥarq)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRQ

vb., I

to rub together (s.th.) – WehrCowan1979.

▪ …

▪ DRS 9 (2010) #ḤRQ-1-2 […]. -3 Hbr ḥāraq, Aram ḥᵊraq ‘grincer des dents’, Ar ḥaraqa ‘limer, frotter une partie contre l’autre: grincer des dents’. -4-8 […].
▪ ……

▪ …
▪ …

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► ḥaraqa ʔasnānah, expr., to gnash one’s teeth

For other values of the root, see ↗¹ḥaraqa and, for the overall picture, ↗√ḤRQ.

ḤRK حرك

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRK

“root”

▪ ḤRK_1 ʻmovement, to move’ ↗ḥarakaẗ
▪ ḤRK_2 ʻwithers’ ↗ḥārik
▪ ḤRK_3 ʻpoker, fire iron’ ↗miḥrāk

Other values, now obsolete, include:

▪ ^†ḤRK_4 ʻimpotence’: ^†ḥarak; cf. also ^†ḥarika (a, ḥarak) ʻto be impotent’ (Steingass1884), ^†ḥarīk ʻimpuissant (à la cohabitation)’ (BK1860)
▪ ^†ḤRK_x ʻ…’:…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘movement, to move, to be agile, to be lively and intelligent; the joint between the head and the neck’

▪ Scarce attestation outside Ar prevents deeper etymological investigation into the possibly primary value(s), nor does it allow for an analysis that would be more than speculative of the relation betw. the extant values.
▪ The widest semantic field covered by ḤRK lexemes today is that of [v1] ‘to move, movement’ (= DRS #ḤRK-1). No obvious relation between this value and the others.
▪ [v2] (= DRS #ḤRK-4): Etymology obscure. No obvious relation to [v1] and [v3], but perh. connected to [v4]. See DISC below.
▪ [v3] : While it might seem natural, from an inner-Ar perspective, to link miḥrāk ʻpoker, fire iron’ to [v1] ‘to move, stir’ (as *‘instrument with which to stir the fire’), a caveat is in place in light of the Ug Hbr Aram cognates, which have ‘fire, to burn, roast’ as their basic idea, not ‘to move, stir’.
▪ [v4] : see [v2], above and section DISC, below.
▪ …

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▪ DRS 9 (2010) #ḤRK-1 Ar haruka ‘se mouvoir’, harraka ‘déplacer, mouvoir’, Mhr ḥōrək, Jib oḥōrk, Ḥrs ḥārək ‘déplacer, agiter; faire un signe de tête’, Jib ənḥérək ‘se déplacer’. -2 Ar ḥarika ‘devenir impuissant’, Jib aḥrék ‘boiter’, SMhr ḥərēk, Jib ḥarkún ‘boiteux’. -3 Ug ḥrk ‘mettre au feu’, Hbr ḥārak ‘rôtir’, Aram ḥᵊrak ‘être chaud, brûler’, Ar miḥrāk ‘fourgon pour remuer le feu’. -4 Ar ḥārik ‘garrot du cheval’, muḥrak ‘extrémité supérieure du cou’.
▪ …

▪ [v2], [v4] : Morphologically, Ar ḥārik ‘withers (of a horse)’ is a PA I, suggesting a derivation from a vb. I as *ʻthe …-ing one, the …-ing part of the body’; but there is also ClassAr ^†muḥrak ‘extrémité supérieure du cou’ (DRS), a PP IV, suggesting an interpretation based on an original *ʻpart of the body that is made to …’. None of the values attested for ḤRK in Ar or Sem produces plausible etymologies if put in place of the missing ʻ…’ here. The authors of DRS think ḥārik is akin to the 4-rad. ^†ḥarkakaẗ (pl. ḥarākikᵘ, ḥarākīkᵘ) ʻhipbone’ (Steingass1884), showing reduplication of R₃ – an interesting observation, though it does not bring more light into the etymology of the root as such, as also ^†ḥarkakaẗ does not have cognates outside Ar. (To a certain degree, however, it may encourage a treatment of ḥārik / ^†muḥrak as distinct from ḥaruka ‘to move’.) A little bit more helpful is the fact that it seems to be possible to draw a line of semantic development from [v2] ‘withers; (hipbone)’ to ^†[v4] (= DRS #ḤRK-2) ʻimpotence, to be(come) impotent’, a value no longer attested in MSA (as documented in WehrCowan or Mawrid), but earlier dictionaries still have the items given above in the value overview (^†ḥarak ʻimpotence’ and corresp. adj. and vb. I): the link between ‘withers; (hipbone)’ and ʻimpotence’ may be items such as ^†ḥaraka (u, ḥark) ʻto wound a horse on the withers (Hava1899) / atteindre, blesser qn, lui causer une lésion à la partie ḥārik (BK1860), to beat on the back (Steingass1884) / frapper, porter un coup avec un sabre, etc. (BK1860)’, with the corresponding quasi-PP, ^†ḥarīk ʻdégingandé, qui marche comme s’il était brisé par le milieu, disloqué (BK1860)’. Thus, one could imagine a development *‘to beat on the back, to wound on the withers’ > ‘to walk like s.o. who has been beaten\is wounded’ > ‘to be handicapped’ > ‘to be impotent’. – A bold additional hypothesis: *ʻto beat’ < ʻto move, stir’? If such a development could be established, [v2] were dependent on [v1].
▪ If the hypothesis just made at the end of the preceding paragraph should turn out to be tenable, one could imagine a semantic differentiation along three lines: a) *ʻ[v1] to move, stir > [v3] to stir the fire, poker [> Ug Hbr Aram: fire, to roast]’; b) *ʻ[v1] to move, stir > to beat (on the back, on the withers) > [v2] withers’; and c) *ʻ[v1] to move, stir > to beat (on the back, on the withers) > to wound (by beating on the back/withers) > to walk like s.o. who has been beaten\is wounded > to be handicapped > to be impotent’. – Caveat: This hypothesis does not explain the morphology of ḥārik (PA I) or ^†muḥrak (PP IV), nor does it account for the first value given for ^†ḥaraka in BK1860, namely ʻse refuser à faire ou à rendre ce qu’on doit’ (to refuse to do or give back what you should).
▪ …

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ḥarakaẗ حَرَكة , pl. ‑āt

ID 205 • Sw – • BP 193 • APD … • © SG | 15Feb2021

√ḤRK

n.f.

1 movement, motion; 2 commotion; 3 physical exercise; 4 stirring, impulse; 5 proceeding, procedure, policy; 6 action, undertaking, enterprise; 7 military operation; 8 continuation, progress; 9 traffic (rail, shipping, street); 10 movement (as a social phenomenon); 11 vowel (gram.) – WehrCowan1976.

▪ ḥarakaẗ is one of the vn.s of the vb. I, ^†ḥaruka, u (ḥark, ḥarakaẗ) ʻto move about, shake, stir up’, now obsol., but still attested in Steingass1884 or Hava1899. Given the scarcity of cognates (only in modSAr), the further etymological background remains obscure, also with regard to the value’s relation to a horse’s withers (↗ḥārik) and the idea of impotence (^†ḥarak, see [v4] in root entry ↗√ḤRK).
▪ miḥrāk ʻpoker, fire iron’ is treated as a deriv. of ^†ḥaruka ʻto stir, stir up’ here, positing that it belongs together with ḥarakaẗ; however, DRS deals with it as distinct item in. For details, ↗miḥrāk.
▪ For *ʻmovement’ as the starting point of a hypothetical semantic development that would include not only miḥrāk ʻpoker, fire iron’, but also ḥārik ʻwithers’ and ^†ʻimpotence’, see section DISC in root entry ↗√ḤRK.

▪ …

▪ DRS 9 (2010) #ḤRK-1 Ar ḥaruka ‘se mouvoir’, ḥarraka ‘déplacer, mouvoir’, Mhr ḥōrək, Jib oḥōrk, Ḥrs ḥārək ‘déplacer, agiter; faire un signe de tête’, Jib ənḥérək ‘se déplacer’. -2-4 […].
▪ …

▪ See above, section CONC.

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►fī ḥarakāti-hī wa-sakanāti-hī, expr., 1 in all his doings; 2 in every situation;
►ḥarakaẗ al-murūr, expr., (through) traffic;
►ḥarakaẗ al-marākib, n.f., shipping traffic;
►ḥarakaẗ al-biḍāʔiʕ, n.f., exchange of goods;
►ḥarakaẗ al-ʔamwāl, n.f., turnover (com.);
►al-ḥarakaẗ al-niswiyyaẗ, n.f., feminist movement;
►ḫafīf al-ḥarakaẗ, adj., nimble, lithe, light, quick, agile, adroit;
►ṯaqīl al-ḥarakaẗ, adj., slow in motion, heavy-handed, clumsy, sluggish, lumbering, inert, indolent

► ^BP#2279ḥarraka, vb. II, 1 to move, set in motion, drive, propel, operate (s.th.); 2 to march, move (troops); 3 to stir (s.th.); 4 to start, get started, get underway (s.th.); 5 to agitate, excite, stimulate (s.th.); 6 to incite, instigate, goad, prod, provoke, actuate, urge (ʕalà s.o. to do s.th.); 7 to awaken, arouse, foment, stir up (s.th.); 8 to vowel, vowelize (gram., a consonant): D-stem, caus., either from the obsol. vb. I, or denom. from ḥarakaẗ. | ~ mašāʕira-hū, vb., to grip, excite, thrill s.o.; ~ al-ʕawāṭif, vb., to affect the feelings, be touching, moving, pathetic; lā yuḥarrik sākinan, expr., he doesn’t budge, he doesn’t bend his little finger, he remains immobile, apathetic; ~ sākina-hū, vb., to rouse s.o., put s.o. in a state of excitement, commotion or agitation
► ^BP#1381taḥarraka, vb. V, 1 to move, be in motion, stir, budge; 2 to start moving, get moving; 3 to start out, get underway (traveler); 4 to depart, leave (train); 5 to put out, to sail (fleet); 6 to be set in motion, be driven, be operated; 7 to be agitated, be excited, be stimulated; 8 to be awakened, be roused, be fomented, be provoked, be caused: Dt-stem, refl./self-ref. of vb. II.
►ḥarik, adv., active, brisk, agile, nimble.
►ḥarakī, adj., kinetic (phys.): nisba formation from ḥarakaẗ.
► ^BP#2923ḥarāk, n., movement, motion.
►maḥrak, n., path, trajectory (of a projectile): n.loc., *ʻplace where s.th. moves’.
►miḥrāk, n., poker, fire iron: n.instr., *ʻtool used to stir’ (? – cf. also ↗s.v.).
► ^BP#3488taḥrīk, n., stimulation, activation: vn. II.
►taḥrīkī, adj., dynamic: nisba formation, from the preceding.
► ^BP#1921taḥarruk, pl. ‑āt, 1 movement, motion; 2 forward motion; 3 start; 4 departure; 5 sailing (of a fleet): vn. V.
► ^BP#3440muḥarrik, n., 1 mover, stirrer; 2 rouser, inciter, fomenter, awakener, agent; 3 instigator; 4 – (pl. ‑āt), motive, springs, incentive, spur, motivating circumstance, causative factor; 5 motor, engine (tech.): PA II.
► ^BP#3695mutaḥarrik, adj., 1 moving, movable, mobile; 2 pronounced with following vowel, voweled, vowelized (consonant; gram.): PA V. | ṣuwar mutaḥarrikaẗ, n., nonhum.pl., movies, motion pictures.

For other values attached to the root, cf. ḥārik and, for the overall picture, root entry ↗√ḤRK.

ḥārik حارِك

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRK

n.

withers – WehrCowan1976.

▪ Of obscure etymology. No obvious relation to ↗ḥarakaẗ ʻmovement’ or ↗miḥrāk ʻpoker, fire iron’, but perh. connected to the obsol. ^†ḥarak ʻimpotence’. See DISC below.

▪ …

▪ DRS 9 (2010) #ḤRK-1-3 […]. 4 Ar ḥārik ‘garrot du cheval’, muḥrak ‘extrémité supérieure du cou’.
▪ …

▪ Morphologically, Ar ḥārik ‘withers (of a horse)’ is a PA I, suggesting a derivation from a vb. I as *ʻthe …-ing one, the …-ing part of the body’; but there is also ClassAr ^†muḥrak ‘extrémité supérieure du cou’ (DRS), a PP IV, suggesting an interpretation based on an original *ʻpart of the body that is made to …’. None of the values attested for ḤRK in Ar or Sem produces plausible etymologies if put in place of the missing ʻ…’ here. The authors of DRS think ḥārik is akin to ^†ḥarkakaẗ (pl. ḥarākikᵘ, ḥarākīkᵘ) ʻhipbone’ (Steingass1884), with reduplication of R₃ – an interesting observation, though it does not bring more light into the etymology of the item as such, as also ^†ḥarkakaẗ is without cognates outside Ar. A little bit more helpful is the fact that it seems to be possible to draw a line of semantic development from ‘withers; (hipbone)’ to the now obsol. ^†ḥarak ʻimpotence’ (and corresp. adj. and vb. I): the link between ‘withers; (hipbone)’ and ʻimpotence’ may be items such as ^†ḥaraka (u, ḥark) ʻto wound a horse on the withers (Hava1899) / atteindre, blesser qn, lui causer une lésion à la partie ḥārik (BK1860), to beat on the back (Steingass1884) / frapper, porter un coup avec un sabre, etc. (BK1860)’, with the corresponding quasi-PP, ^†ḥarīk ʻdégingandé, qui marche comme s’il était brisé par le milieu, disloqué (BK1860)’. Thus, one could imagine a development *‘to beat on the back, to wound on the withers’ > ‘to walk like s.o. who has been beaten\is wounded’ > ‘to be handicapped’ > ‘to be impotent’. – A bold additional hypothesis: *ʻto beat’ < ʻto move, stir’? If such a development could be established, ḥārik ‘withers’ would be akin to ↗ḥarakaẗ ‘movement’.
▪ …

–

For other values attached to the root, cf. ↗ḥarakaẗ and ↗miḥrāk, as well as, for the overall picture, root entry ↗√ḤRK.

miḥrāk مِحْراك

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRK

n.

poker, fire iron – WehrCowan1976.

▪ While it might seem natural, from an inner-Ar perspective, to link miḥrāk ʻpoker, fire iron’ to the notion of ‘to move, stir’ (↗ḥarakaẗ), as *‘instrument with which to stir the fire’, a caveat is in place in light of the Ug Hbr Aram cognates, which have ‘fire, to burn, roast’ as their basic idea, not ‘to move, stir’. For further discussion, see root entry ↗√ḤRK.
▪ …

▪ …

▪ DRS 9 (2010) #ḤRK-1 Ar haruka ‘se mouvoir’, harraka ‘déplacer, mouvoir’, Mhr ḥōrək, Jib oḥōrk, Ḥrs ḥārək ‘déplacer, agiter; faire un signe de tête’, Jib ənḥérək ‘se déplacer’. -2 […]. -3 Ug ḥrk ‘mettre au feu’, Hbr ḥārak ‘rôtir’, Aram ḥᵊrak ‘être chaud, brûler’, Ar miḥrāk ‘fourgon pour remuer le feu’. -4 […].
▪ …

▪ See above, section CONC.

–

For other values attached to the root, cf. ↗ḥarakaẗ and ↗ḥārik, as well as, for the overall picture, root entry ↗√ḤRK.

ḤRM حرم

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤRM

“root”

▪ ḤRM_1 ‘forbidden, prohibited, taboo, sacred’ ↗ḥarām; ‘inviolable place, sacred precinct, sanctuary; wife’ ↗ḥaram; ‘harem; female members of the family, women’ ↗ḥarīm
▪ ḤRM_2 ‘thief, robber, bandit’ ↗ḥarāmī
▪ ḤRM_3 ‘woolen blanket (worn as a garment around head and body)’ ↗ḥirām
▪ ḤRM_4 ‘handkerchief’ ↗maḥramaẗ

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘inviolable place, sanctuary, that which is under one’s protection; womenfolk, wife; to forbid, forbidden; sinful, illegitimate, taboo; to deny s.o. s.th., to preclude, exclusion; to respect, to honour, to revere, to venerate’

▪ [v1] : Huehnergard2011 reconstructs protSem *X̣RM ‘to separate, ban, prohibit’, while Kogan2015 is reluctant to accept suggested Akk cognates and, pointing also to the »noteworthy … complete absence of *ḥrm from extant Ug texts«, restricts his reconstruction to protWSem *ḤRM ‘to forbid’. – The term has developed three important connotations: religious (sanctuary, holy place, etc.), sexual-moral-legal (women, forbidden for others to see\touch\marry), and ethical (respect, dignity) – see section DERIV in entry ↗ḥaram.
▪ Ultimately, all other values [v2]–[v4] may be derived from [v1] so that one could imagine a development along the line *ʻto forbid, sanctity, inviolability, taboo > to cover and thereby protect (from being violated) > piece of cloth used for veiling head\body (and thereby protecting it from violation), scarf, foulard, turban > handkerchief’.
▪ [v2] : prob. a simple nisba formation from ḥarām ‘forbidden, prohibited, taboo, sacred’, thus depending on [v1].
▪ [v3] : According to DRS (#ḤRM-1), Ar ḥirām ‘woolen blanket (worn as a garment around head and body)’ is cognate to Akk ḫarāmu ‘to cover’ (CAD: ʻto stretch or place a membrane, skin or a layer of metal over and object; to place a tablet in a clay case’). Moreover, the authors think the value [v3] ʻto cover’ and the complex [v1] ‘to forbid, exclude, deny, prohibit’ »peuvent être liées« – see below, section DISC.
▪ [v4] : In MSA and many Ar dialects, the word maḥramaẗ means ‘handkerchief’, while it signifies ‘turban’ in ḤḍrAr (as does also Soq mḥármeh). For Soq, Leslau suggests a connection with Ar ↗ḫimār ʻveil covering head and face of a woman’.¹ In contrast, the authors of DRS rather feel inclined to compare [v4] to [v3] ʻto cover’ (and in this way also [v1] ʻto forbid’). Thus, etymologically, [v3] and [v4] may indeed be essentially one. – Any interference of Engl handkerchief or Fr mouchoir? Like the Ar ‘handkerchief’, the Eur words seem to have been, originally, pieces of cloth to veil/protect the head or body… See below, section DISC.
▪ …

1. Allegedly also akin to an Aram ḥūmrā ʻcover (n.)’, but I was unable to verify this word in any of the dictionaries at my disposal – SG.

–

▪ DRS 9 (2010) #ḤRM-1 Akk ḫarāmu ‘couvrir’ (CAD: arāmu~ḫarāmu~erēmu ʻto stretch or place (a membrane, skin or a layer of metal) over and object, place a tablet in a clay case’), Ar ḥirām ‘couverture’. -?2 Akk ḫarāmu ‘séparer’; – Moab *hḥrm, Hbr hęḥ^ęrīm ‘consacrer, vouer’; Hbr ‘vouer à la destruction totale’, JP ḥarem ‘excommunier, interdire, déclarer qc mise à part pour l’usage du Temple, vouer à la destruction’, Nab ḥrm ‘chose sacrée, inviolable’, hḥrm ‘vouer’, Mnd ḥrm ‘interdire, maudire’; Ar ḥarama ‘repousser, tenir à distance, prohiber, déclarer illicite’, ḥarima ‘être illicite, être sacré et interdit à l’usage profane’, ḥaram ‘chose illicite, sacrée; enceinte sacrée; femme’; ḥurumāt ‘ordres et interdits inviolables (de Dieu)’, DaṯAr miḥrām ‘sanctuaire’; SAr ḥrm (vb.): Sab ‘être interdit, proscrit; être en état de sacralisation (pèlerin)’, Qat ‘être prohibé, puni; décréter, commander’, Soq ḥrm ‘maudire’, Ḥrs ḥerm ‘être privé (de droits conjugaux)’, Mhr ḥōrəm, Ḥrs ḥārəm ‘se repentir, jurer de ne pas’, Jib oḥúrm ‘jurer de ne pas’, Mhr ḥrūm ‘provoquer un désastre en enfreignant un interdit’, Jib aḥrím ‘interdire’; – ḥrm (n.): Sab ḥrm, Sab Qat Min mḥrm ‘enclos, sanctuaire’, Mhr Ḥrs ḥərōm, Jib ḥárúm ‘interdit, tabou’, Ḥrs ḥərām ‘mariage, légitimité’, Mhr ḥərmēt ‘femme, épouse; femme sans défense, veuve’, Jib ḥarmɛ́t ‘veuve’; Gz ḥarama, Te ḥarräma, Amh harrämä,arrämä ‘interdire’, Te məḥram ‘sanctuaire’, Tña ḥarämä ‘être interdit’. – ? YemAr ḥaram(ä) ‘mort naturelle’. -3 ḤḍrAr maḥrameh ‘foulard de tête’, EAr maḥrameh, MġrAr maḥramah, mḥarmah ‘mouchoir, foulard’, Soq mḥármeh ‘turban’. -4 Mhr ḥōrem ‘route, voie’.
▪ [v1] Kogan2015: 84 #23: Hbr ḥrm (hip.) ‘to put under a ban’, Syr ḥrm (ap.) ‘devovit, Ar ḥrm ‘to be forbidden, prohibited’, Sab ḥrm ‘to put under restraint’, Min ḥrm ‘proclamer sacre’, Qat ḥrm ‘to be forbidden’, Gz ḥarama ‘to forbid’, Mhr ḥōrəm ‘to repent; to swear not to do s.th.’, ḥrūm ‘to bring disaster by doing s.th. forbidden’, Jib aḥrím ‘to forbid’, Soq ḥórim ‘maudire’.
▪ …

▪ [v1] Kogan2015: 84 #23 reports that protWSem *ḤRM ‘to forbid’ has been often compared with Akk ḫarimtu ‘prostitute’, which, however, as Kogan himself thinks, »is far from evident either phonologically or semantically.« Moreover, »[t]he presumably related verb [Akk] ḫarāmu ‘to separate’ is very sparsely attested« (ibid., n.246), and Akk does not seem to have an »exact verbal match corresponding to the semantic sphere of protWSem *ḤRM.«⁹ Taken together with the absence of Ug cognates, the lack of an Akk verbal match and the doubtfulness of Akk ḫarimtu as a parallel, Kogan feels it is safer to posit the basic *ḤRM ʻto forbid’ only for protWSem rather than for the common protSem lexicon.
▪ [v1] : DRS asks whether one should perh. also compare protSem √ḪRM »dont certaines valeurs sont assez proches de celles de ḤRM, pour qu’il soit difficile, parfois, de différencier avec certitude, celles qui relèvent de l’une ou l’autre racine; ainsi par exemple dans le cas de Akk ḫarāmu ʻséparer’« (which, in their opinion, could be either from *ḤRM or *ḪRM). – See root entry ↗ḪRM (basic value: ‘to pierce, make a hole’).
▪ [v2] : The very widespread word for ‘thief, robber, bandit’, Ar ḥarāmī, is not mentioned in DRS, prob. because the authors regard its dependence on ḥarām as unquestionable. It could indeed be a simple nisba formation from the latter, thus meaning *ʻs.o. dealing with forbidden\unlawful things’ or (from ḥarām in the sense of ʻcursed, accursed’) *ʻperson who may\should be cursed’.
▪ [v4] (≙ DRS #ḤRM-3) : If we assume that [v3] ʻwoolen blanket’ and [v4] ʻhandkerchief’ essentially are one and that they are related to [v1] ʻto forbid’, one may posit the hypothetical semantic development within the root as follows: *ʻto forbid, sanctity, inviolability, taboo (incl. women, and dignity, respect) > to cover and thereby protect (s.th. taboo from being violated) > piece of cloth used for veiling head\body (and thereby protecting it from violation), scarf, foulard, turban > handkerchief’. The transition ʻhead\body cloth > handkerchief’ was perh. motivated by, or itself a motivating factor behind, a similar development in Eur langs, where e.g. Engl kerchief originally was a *ʻsquare piece of fabric folded and worn about the head, cloth for covering the head’, from mEngl kovrechief ʻpiece of cloth used to cover part of the head’, esp. a woman’s head-cloth or veil, from AngloFr courchief, oFr couvrechief ʻa kerchief’, lit. *ʻcover head’, from couvrir ʻto cover’ + chief ʻhead’ (< Lat caput ʻhead’). It was from lC14 that the Engl word came to be used as ʻpiece of cloth used about the person’ generally, for purposes other than covering the head; and from c. 1400 as ʻpiece of cloth used about the person, carried in the hand’ to wipe the face, etc., »a curious confluence of words for ʻhand’ and ʻhead’« (EtymOnline, as of 25Nov2020). If the parallel is not a mere coincidence, or due to a typologically similar development in Eastern and Western cultural history, esp. court culture, then one would have to search for the environment of cultural contact in which a calquing may have happened – in whatever direction.
▪ …

9. »Partially equivalent [to Akk ḫarimtu ‘prostitute’] are the nouns asakku and ikkibu, both borrowed from Sum.«

▪ Engl harem, harmattan, ihram, Marrano, Muharram ↗ḥaram (with further references).

–

ḥaram حَرَم , pl. ʔaḥrām

ID 207 • Sw – • BP 1688 • APD … • © SG | 15Feb2021

√ḤRM

n.

I adj., 1a forbidden, prohibited, interdicted; b taboo; 2a holy, sacred, sacrosanct; II n., 2b s.th. sacred, sacred object; c sacred possession; d sanctum, sanctuary, sacred precinct; 3 wife – WehrCowan1976.

▪ From protWSem *ḤRM ‘to forbid’ (Kogan2015). If the Akk evidence can be counted in, one may perh. even posit a common protSem *X̣RM ‘to separate, ban, prohibit’ (Huehnergard2011).
▪ The term and derivations from it cover three semantic fields of high cultural importance: religious (sanctuary, holy place, etc.), sexual-moral-legal (women, forbidden for others to see\touch\marry), and ethical (respect, dignity) – see section DERIV, particularly the terms figuring in BuckwalterParkinson’s frequency list (marked »BP«).
▪ Perh. also ↗ḥirām ʻwoolen blanket’ and ↗maḥramaẗ ʻhandkerchief’ are ultimately akin, as both seem to be built, originally, on the idea of ʻcovering, protecting’, which is a kind of ‘separating, denying, prohibiting, forbidding’, sc. others from seeing or touching taboo parts.
▪ …

▪ …

▪ DRS 9 (2010) #ḤRM-?1 Akk ḫarāmu ‘couvrir’ (CAD: arāmu~ḫarāmu~erēmu ʻto stretch or place (a membrane, skin or a layer of metal) over and object, place a tablet in a clay case’), Ar ḥirām ‘couverture’. -2 Akk ḫarāmu ‘séparer’; – Moab *hḥrm, Hbr hęḥ^ęrīm ‘consacrer, vouer’; Hbr ‘vouer à la destruction totale’, JP ḥarem ‘excommunier, interdire, déclarer qc mise à part pour l’usage du Temple, vouer à la destruction’, Nab ḥrm ‘chose sacrée, inviolable’, hḥrm ‘vouer’, Mnd ḥrm ‘interdire, maudire’; Ar ḥarama ‘repousser, tenir à distance, prohiber, déclarer illicite’, ḥarima ‘être illicite, être sacré et interdit à l’usage profane’, ḥaram ‘chose illicite, sacrée; enceinte sacrée; femme’; ḥurumāt ‘ordres et interdits inviolables (de Dieu)’, DaṯAr miḥrām ‘sanctuaire’; SAr ḥrm (vb.): Sab ‘être interdit, proscrit; être en état de sacralisation (pèlerin)’, Qat ‘être prohibé, puni; décréter, commander’, Soq ḥrm ‘maudire’, Ḥrs ḥerm ‘être privé (de droits conjugaux)’, Mhr ḥōrəm, Ḥrs ḥārəm ‘se repentir, jurer de ne pas’, Jib oḥúrm ‘jurer de ne pas’, Mhr ḥrūm ‘provoquer un désastre en enfreignant un interdit’, Jib aḥrím ‘interdire’; – ḥrm (n.): Sab ḥrm, Sab Qat Min mḥrm ‘enclos, sanctuaire’, Mhr Ḥrs ḥərōm, Jib ḥárúm ‘interdit, tabou’, Ḥrs ḥərām ‘mariage, légitimité’, Mhr ḥərmēt ‘femme, épouse; femme sans défense, veuve’, Jib ḥarmɛ́t ‘veuve’; Gz ḥarama, Te ḥarräma, Amh harrämä,arrämä ‘interdire’, Te məḥram ‘sanctuaire’, Tña ḥarämä ‘être interdit’. – ? YemAr ḥaram(ä) ‘mort naturelle’. -3 ḤḍrAr maḥrameh ‘foulard de tête’, EAr maḥrameh, MġrAr maḥramah, mḥarmah ‘mouchoir, foulard’, Soq mḥármeh ‘turban’. -4 […].
▪ Kogan2015, 84 #23: Hbr ḥrm (hip.) ‘to put under a ban’, Syr ḥrm (ap.) ‘devovit, Ar ḥrm ‘to be forbidden, prohibited’, Sab ḥrm ‘to put under restraint’, Min ḥrm ‘proclamer sacre’, Qat ḥrm ‘to be forbidden’, Gz ḥarama ‘to forbid’, Mhr ḥōrəm ‘to repent; to swear not to do s.th.’, ḥrūm ‘to bring disaster by doing s.th. forbidden’, Jib aḥrím ‘to forbid’, Soq ḥórim ‘maudire’.
▪ …

▪ Kogan2015: 84 #23 is reluctant to accept an ESem dimension. He points to the absence of Ug cognates; the lack of an exact verbal match in Akk – ḫarāmu ‘to separate’ is »presumably related«, but only »very sparsely attested« (n.246) – ; and the doubtfulness of Akk ḫarimtu ‘prostitute’ as a parallel. Taken together, he posits protWSem *ḤRM ‘to forbid’, while others, like Huehnergard2011, reconstruct a common protSem *X̣RM.
▪ The values treated in DRS as #ḤRM-1 (incl. Ar ḥirām ‘woolen blanket, worn as a garment around head and body)’ and #ḤRM-3 (incl. Ar maḥramaẗ ʻhandkerchief’) »peuvent être liées«, not only among each other, but also to ḥaram etc., i.e., the complex ‘to forbid, deny, prohibit’, as covering the head and\or body is a form of protecting one’s sanctity\inviolability\dignity by denying, preventing, forbidding others to see and\or touch the head or body, or because wrapping one’s head with a piece of cloth resembles the wrapping of a writing tablet in a protecting clay case (as in Akk arāmu~ḫarāmu~erēmu). See also s.v. ↗ḥirām and ↗maḥramaẗ.
▪ …

▪ Accord. to Huehnergard2011, Engl harem ‘part of a Middle Eastern house reserved for women’ is directly from Ar ↗ḥarīm ‘sanctuary, inviolable place, harem’. In contrast, EtymOnline thinks the borrowing happened in the 1630s via Tu harem, from Ar ḥaram ‘wives and concubines’, orig. ‘women’s quarters’, lit. *‘s.th. forbidden or kept safe’, from ḥarama ‘to guard, forbid’. From 1784 in Engl as ‘wives, female relatives and female slaves in a Middle Eastern household’. The harem-skirt was introduced in fashion 1911. Harem pants attested from 1921; fashionable c. 1944 – EtymOnline (as of 25Nov2020).
▪ (Huehnergard2011:) Engl Muharram, from Ar muḥarram ‘forbidden’, PP of ḥarrama, vb. II, ‘to declare sacred or unlawful, forbid’, D-stem of ḥarama, vb. I, ‘to exclude, deny, prohibit’. – Engl ihram, from Ar ʔiḥrām ‘state of ritual purity of pilgrims to Mecca’, vn. of ʔaḥrama, vb. IV, ‘to enter ihram’, *Š-stem of ḥarama, vb. I (see preceding).
▪ Accord. to Huehnergard2011, Engl Marrano ‘a Jew or Moor in Spain who, to avoid persecution, publicly professed conversion to Christianity while privately continuing in the practices and beliefs of their old religion’ is prob. from Ar maḥram ‘something forbidden’, quasi-n.loc., from ḥarama (as preceding). – In contrast, EtymOnline has: »1580s, from Span, prob. lit. *‘pig, swine’, an expr. of contempt, from Ar muḥarram ‘forbidden thing’ (eating of pork is forbidden by Muslim and Jewish religious law), from ḥaruma ‘to be forbidden’ – EtymOnline (as of 25Nov2020).
▪ For Engl harmattan , cf. ↗ḥarām.

►al-ḥaramān, n.du., the two Holy Places, Mecca and Medina
►ṯāliṯ al-ḥaramayn, n., the third Holy Place, i.e., Jerusalem.

►ḥaruma, u, var. ḥarima, a, vb. I, to be forbidden, prohibited, interdicted, unlawful, unpermitted (ʕalà to s.o.): vb.intr., perh. denom. from ḥaram or ḥarām.
► ^BP#2430ḥarama, i (ḥirm, var. ḥirmān), vb. I, 1 to deprive, bereave, dispossess, divest (s.th. or min s.o. of s.th.), take away, withdraw, withhold (s.th. or min from s.o. s.th.), deny, refuse (s.th. or min to s.o. s.th.); 2 to exclude, debar, preclude, cut off (s.o., s.th. or min s.o. from s.th.); 3 to excommunicate (s.o.; Chr.): vb.tr., perh. denom. from ḥaram or ḥarām.
► ^BP#3966ḥarrama, vb. II, 1 to declare (s.th.) sacred, sacrosanct, inviolable, or taboo, to taboo (s.th.); 2 to declare (s.th.) unlawful, not permissible, forbid, interdict, proscribe (s.th., to s
.o.); 3 to render (s.o.) immune or proof (min against), immunize (min s.o. against): D-stem, declar./caus. | ~ ʕalà nafsi-hī, vb., to deny o.s. s.th., abstain, refrain from s.th.
►ʔaḥrama, vb. IV, 1 to excommunicate (s.o.; Chr.); 2 to enter into the state of ritual consecration (esp., of a Mecca pilgrim; see ʔiḥrām): *Š-stem, [v1] declar., specialised used in rel. context, from ḥirm (see below), [v2] denom. from ʔiḥrām.
►taḥarrama, vb. V, 1 to be forbidden, interdicted, prohibited; 2 to be holy, sacred, sacrosanct, inviolable: Dt-stem, intr./self-ref.
► ^BP#3070ĭḥtarama, vb. VIII, to honor, revere, venerate, esteem, respect (s.o., s.th.): Gt-stem, self-ref. (*ʻto have o.s. a respectful attitude towards’) | ~ nafsa-hū, vb., to be self-respecting.
►ĭstaḥrama, vb. X, 1 to deem (s.th.) sacrosanct, sacred, holy, inviolable; 2 to deem (s.th.) unlawful or unpermissible: *Št-stem, desid.-declar.

►ḥirm, n., excommunication (Chr.): vn. I.
► ^BP#1688ḥaram, pl. ʔaḥrām, I adj., 1a forbidden, prohibited, interdicted; b taboo; 2 holy, sacred, sacrosanct; II n., 3a s.th. sacred, sacred object; b sacred possession; c sanctum, sanctuary, sacred precinct; 4 wife | al-ḥaramān, n.du., the two Holy Places, Mecca and Medina; ṯāliṯ al-ḥaramayn, n., the third Holy Place, i.e., Jerusalem.
► ^BP#3581ḥurmaẗ, pl. ḥuram, var. ḥurumāt, ḥuramāt, n.f., 1 holiness, sacredness, sanctity, sacrosanctity, inviolability; 2 reverence, veneration, esteem, deference, respect; 3 that which is holy, sacred, sacrosanct, inviolable, or taboo; 4 pl. ḥuram, a woman, lady; b wife.
► ^BP#1261ḥarām, pl. ḥurum, I adj., 1a forbidden, interdicted, prohibited, unlawful; b inviolable, taboo; 2 sacred, sacrosanct; 3 cursed, accursed; II n., 4 s.th. forbidden, offense, sin | ĭbn ~, n., illegitimate son, bastard; al-ʔarāḍī al-ḥarām, nonhum.pl., 1a no man’s land; b neutral territory; al-bayt al-ḥarām, n., the Kaaba; al-šahr al-ḥarām, n., the Holy Month Muḥarram; al-masǧid al-ḥarām, n., the Holy Mosque in Mecca; ḥarām ʕalay-ka, expr., you mustn’t do (say) that; bi-ḥarām, adv., illicitly, illegally, unlawfully.
►ḥirām, pl. ‑āt, var. ʔaḥrimaẗ, n., a woolen blanket (worn as a garment around head and body): prob. akin to ḥaram etc.; see ↗s.v. and sections CONC and DISC, above.
► ^BP#4832ḥarīm, pl. ḥurum, n., 1 a sacred, inviolable place, sanctum, sanctuary, sacred precinct; 2a harem; b female members of the family, women; c wife: quasi-PP I.
►ḥarīmī, adj., women’s (in compounds), for women: nisba formation from the preceding.
►ḥurūm, pl. ‑āt, n., excommunication (Chr.): < vn. I ?
►ḥarāmī, pl. ‑iyyaẗ, n., thief, robber, bandit: nisba formation, from ḥarām in the sense of ʻcursed, accursed’ (?) or *ʻs.o. dealing with forbidden\unlawful things’.
► ^BP#3004ḥirmān, n., 1a deprivation, bereavement, dispossession (of s.o., of a.th.); b debarment, exclusion, preclusion (min from); c privation; 2 excommunication (Chr.): vn. I. | ḥirmān al-ʔirṯ, n., exclusion from inheritance, disinheritance (Isl. Law).
►maḥram, pl. maḥārimᵘ, n., 1 s.th. forbidden, inviolable, taboo, sacrosanct, holy, or sacred; 2 unmarriageable, being in a degree of consanguinity precluding marriage (Isl. Law): n.loc., with specialised sense [v2].
►maḥramaẗ, pl. maḥārimᵘ, n.f., handkerchief: orig. perh. *ʻpiece of cloth used to cover head\body and protect taboo parts from being violated’? See DISC in root entry ↗√ḤRM as well as own entry ↗maḥramaẗ.
►taḥrīm, n., forbiddance, interdiction, prohibition, ban: vn. II.
►ʔiḥrām, n., 1 state of ritual consecration of the Mecca pilgrim (during which the pilgrim, wearing two seamless woolen or linen sheets, usually white, neither combs nor shares, and observes sexual continence); 2 garments of the Mecca pilgrim: vn. IV, [v2] synecdoch. use.
► ^BP#1044ĭḥtirām, pl ‑āt, 1a deference, respect, regard, esteem, reverence; b honoring (e.g., of a privilege); c pl. honors, respects, tributes: vn. VIII.
►maḥrūm, adj., 1 deprived, bereaved, bereft (min of); 2 excluded, precluded, debarred (min from); 3 suffering privation (as opposed to marzūq); 4 excommunicated (Chr.): PP I.
► ^BP#3580muḥarram, adj., n., 1 forbidden, interdicted; 2 Muharram, name of the first Islamic month: PP II. | Muḥarram al-ḥarām, honorific name of this month.
►muḥrim, n., Mecca pilgrim who has entered the state of ritual consecration (see ʔiḥrām): PA IV.
► ^BP#2905muḥtaram, adj., 1 honored, revered, venerated, esteemed, respected; 2 (in the salutation of letters:) my dear; 3 venerable, reverend; 4 notable, remarkable, considerable: PP VIII.

See also ↗ḥarām, ↗ḥirām, ↗ḥarīm, ↗ḥarāmī, ↗maḥramaẗ, and, for the overall picture, root entry ↗√ḤRM.

ḥarām حَرام, pl. ḥurum

ID 206 • Sw – • BP 1261 • APD … • © SG | 15Feb2021

√ḤRM

adj.; n.

I adj., 1a forbidden, interdicted, prohibited, unlawful; b inviolable, taboo; 2 sacred, sacrosanct; 3 cursed, accursed; II n., 4 s.th. forbidden, offense, sin – WehrCowan1976.

▪ From protWSem *ḤRM ‘to forbid’ (Kogan2015) or protSem *X̣RM ‘to separate, ban, prohibit’ (Huehnergard2011). For discussion and further details, cf. ↗ḥaram and root entry ↗√ḤRM.
▪ …

▪ …

▪ ↗ḥaram.
▪ …

▪ Engl harmattan, possibly from Ar ḥarām ‘evil thing’, from ḥarama, vb. I, ‘to exclude, deny, prohibit’ – Huehnergard2011. – Cf., however, TLFi which, for Fr harmattan says that it is borrowed from Fanti (a language of Ghana) haramata ʻid.’ (as of 29Nov2020).

►ĭbn ḥarām, n., illegitimate son, bastard
►al-ʔarāḍī al-ḥarām, nonhum.pl., 1a no man’s land; b neutral territory
►al-bayt al-ḥarām, n., the Kaaba
►al-šahr al-ḥarām, n., the Holy Month Muḥarram
►al-masǧid al-ḥarām, n., the Holy Mosque in Mecca
►ḥarām ʕalay-ka, expr., you mustn’t do (say) that
►bi-ḥarām, adv., illicitly, illegally, unlawfully.

►ḥarāmī, pl. ‑iyyaẗ, n., thief, robber, bandit: nisba formation, from ḥarām in the sense of ʻcursed, accursed’ (?) or *ʻs.o. dealing with forbidden\unlawful things’.

See also ↗ḥaram, ↗ḥirām, ↗ḥarīm, ↗ḥarāmī, ↗maḥramaẗ, and, for the overall picture, root entry ↗√ḤRM.

ḥirām حِرام , pl. ‑āt, var. ʔaḥrimaẗ

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRM

n.

a woolen blanket (worn as a garment around head and body) – WehrCowan1976.

▪ Together with what is likely to be an Akk cognate, Ar ḥirām ‘woolen blanket (garment around head and body)’ seems to be based on the notion of ‘covering’ and thereby ʻprotecting’. The authors of DRS think (s.v. #ḤRM-1) that this ʻcovering-protecting’ could be related to the larger semantic complex ʻforbidding, denying, preventing’ (DRS #ḤRM-2, see ↗ḥaram), prob. because covering the head and\or body is a form of protecting one’s sanctity\inviolability\dignity by denying, preventing, forbidding others to see and\or touch the head\body, or because wrapping one’s head with a piece of cloth resembles the wrapping of a writing tablet in a protecting clay case (cf. Akk arāmu~ḫarāmu~erēmu).
▪ Akin, and etymologically perh. even identical, is prob. ↗maḥramah ‘handkerchief’, as also this latter may originally have been a head/body cover or scarf.
▪ …

▪ …

▪ DRS 9 (2010) #ḤRM-1 Akk ḫarāmu ‘couvrir’ [CAD: arāmu~ḫarāmu~erēmu ʻto stretch or place (a membrane, skin or a layer of metal) over and object, place a tablet in a clay case’], Ar ḥirām ‘couverture’. -?2 Akk ḫarāmu ‘séparer’; – Moab *hḥrm, Hbr hęḥ^ęrīm ‘consacrer, vouer’; Hbr ‘vouer à la destruction totale’, JP ḥarem ‘excommunier, interdire, déclarer qc mise à part pour l’usage du Temple, vouer à la destruction’, Nab ḥrm ‘chose sacrée, inviolable’, hḥrm ‘vouer’, Mnd ḥrm ‘interdire, maudire’; Ar ḥarama ‘repousser, tenir à distance, prohiber, déclarer illicite’, ḥarima ‘être illicite, être sacré et interdit à l’usage profane’, ḥaram ‘chose illicite, sacrée; enceinte sacrée; femme’; ḥurumāt ‘ordres et interdits inviolables (de Dieu)’, DaṯAr miḥrām ‘sanctuaire’; SAr ḥrm (vb.): Sab ‘être interdit, proscrit; être en état de sacralisation (pèlerin)’, Qat ‘être prohibé, puni; décréter, commander’, Soq ḥrm ‘maudire’, Ḥrs ḥerm ‘être privé (de droits conjugaux)’, Mhr ḥōrəm, Ḥrs ḥārəm ‘se repentir, jurer de ne pas’, Jib oḥúrm ‘jurer de ne pas’, Mhr ḥrūm ‘provoquer un désastre en enfreignant un interdit’, Jib aḥrím ‘interdire’; – ḥrm (n.): Sab ḥrm, Sab Qat Min mḥrm ‘enclos, sanctuaire’, Mhr Ḥrs ḥərōm, Jib ḥárúm ‘interdit, tabou’, Ḥrs ḥərām ‘mariage, légitimité’, Mhr ḥərmēt ‘femme, épouse; femme sans défense, veuve’, Jib ḥarmɛ́t ‘veuve’; Gz ḥarama, Te ḥarräma, Amh harrämä,arrämä ‘interdire’, Te məḥram ‘sanctuaire’, Tña ḥarämä ‘être interdit’. – ? YemAr ḥaram(ä) ‘mort naturelle’. -3 ḤḍrAr maḥrameh ‘foulard de tête’, EAr maḥrameh, MġrAr maḥramah, mḥarmah ‘mouchoir, foulard’, Soq mḥármeh ‘turban’. -4 […].
▪ …

▪ See above, section CONC.
▪ …

–

See also ↗ḥaram, ↗ḥarām, ↗ḥarīm, ↗ḥarāmī, ↗maḥramaẗ, and, for the overall picture, root entry ↗√ḤRM.

ḥarīm حَريم , pl. ḥurum

ID 208 • Sw – • BP 4832 • APD … • © SG | 15Feb2021

√ḤRM

n.

1 a sacred, inviolable place, sanctum, sanctuary, sacred precinct; 2a harem; b female members of the family, women; c wife – WehrCowan1976.

▪ A quasi-PP I, *ʻseparated, secluded, taboo’, from ḥarama ʻto deprive, withdraw, withhold, deny; to exclude, preclude, cut off’, perh. denom. from ↗ḥaram ‘forbidden, prohibited, inviolable, taboo, sacred’, hence also especially ‘female members of the family, women’.
▪ Accord. to Huehnergard2011, ḥarīm is the source of Engl harem; see below, section WEST, as well as s.v. ↗ḥaram.
▪ …

▪ …

▪ ↗ḥaram.
▪ …

▪ See above, section CONC.
▪ …

▪ Engl harem, from Ar ḥarīm ‘sanctuary, inviolable place, harem’, from ḥarama, vb. I, ‘to exclude, deny, prohibit’ – Huehnergard2011. – According to EtymOnline, the etymology of Engl harem is rather via Tu ḥarem from Ar ↗ḥaram.

►ḥarīmī, adj., women’s (in compounds), for women: nisba formation from the preceding.

For further related items, see ↗ḥaram, ↗ḥarām, ↗ḥirām, ↗ḥarāmī, ↗maḥramaẗ, and, for the overall picture, root entry ↗√ḤRM.

ḥarāmī حَراميّ , , pl. ‑iyyaẗ

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRM

n.

thief, robber, bandit – WehrCowan1976.

▪ Prob. a nisba formation from ↗ḥarām in the sense of ʻcursed, accursed’, or *ʻs.o. dealing with forbidden\unlawful things’.
▪ …

▪ …

▪ ↗ḥarām, ↗ḥaram.
▪ …

–

See also ↗ḥaram, ↗ḥarām, ↗ḥirām, ↗ḥarīm, ↗maḥramaẗ, and, for the overall picture, root entry ↗√ḤRM.

maḥramaẗ مَحْرَمة , pl. maḥārimᵘ

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤRM

n.f.

handkerchief – WehrCowan1976.

▪ In MSA and many Ar dialects, both eastern and western, the word maḥramaẗ means ‘handkerchief’, while it signifies ‘head-scarf, turban’ in ḤḍrAr (as does also Soq mḥármeh) –see DRS #ḤRM-3. For Soq mḥármeh, Leslau suggests a connection with Ar ↗ḫimār ʻveil covering head and face of a woman’.² In contrast, the authors of DRS rather feel inclined to relate it to the basic notion of ʻcovering’, cf. ↗ḥirām ʻwoolen blanket (worn as a garment around head and body)’ (DRS #ḤRM-1), which in turn may be related to the largest semantic field associated with the root √ḤRM, namely ʻto forbid, taboo, respect\dignity’ – see ↗ḥaram.
▪ Any interference of, or influence on, Engl (hand)kerchief or Fr mouchoir? Originally, the Eur words seem to have designated, like Ar maḥramaẗ, pieces of cloth used to veil/protect the head or body…
▪ …

2. Allegedly also akin to an Aram ḥūmrā ʻcover (n.)’, but I was unable to verify this word in any of the dictionaries at my disposal – SG.

▪ …

▪ DRS 9 (2010) #ḤRM-1 Akk ḫarāmu ‘couvrir’ (CAD: arāmu~ḫarāmu~erēmu ʻto stretch or place (a membrane, skin or a layer of metal) over and object, place a tablet in a clay case’), Ar ḥirām ‘couverture’. -?2 Akk ḫarāmu ‘séparer’; – Moab *hḥrm, Hbr hęḥ^ęrīm ‘consacrer, vouer’; Hbr ‘vouer à la destruction totale’, JP ḥarem ‘excommunier, interdire, déclarer qc mise à part pour l’usage du Temple, vouer à la destruction’, Nab ḥrm ‘chose sacrée, inviolable’, hḥrm ‘vouer’, Mnd ḥrm ‘interdire, maudire’; Ar ḥarama ‘repousser, tenir à distance, prohiber, déclarer illicite’, ḥarima ‘être illicite, être sacré et interdit à l’usage profane’, ḥaram ‘chose illicite, sacrée; enceinte sacrée; femme’; ḥurumāt ‘ordres et interdits inviolables (de Dieu)’, DaṯAr miḥrām ‘sanctuaire’; SAr ḥrm (vb.): Sab ‘être interdit, proscrit; être en état de sacralisation (pèlerin)’, Qat ‘être prohibé, puni; décréter, commander’, Soq ḥrm ‘maudire’, Ḥrs ḥerm ‘être privé (de droits conjugaux)’, Mhr ḥōrəm, Ḥrs ḥārəm ‘se repentir, jurer de ne pas’, Jib oḥúrm ‘jurer de ne pas’, Mhr ḥrūm ‘provoquer un désastre en enfreignant un interdit’, Jib aḥrím ‘interdire’; – ḥrm (n.): Sab ḥrm, Sab Qat Min mḥrm ‘enclos, sanctuaire’, Mhr Ḥrs ḥərōm, Jib ḥárúm ‘interdit, tabou’, Ḥrs ḥərām ‘mariage, légitimité’, Mhr ḥərmēt ‘femme, épouse; femme sans défense, veuve’, Jib ḥarmɛ́t ‘veuve’; Gz ḥarama, Te ḥarräma, Amh harrämä,arrämä ‘interdire’, Te məḥram ‘sanctuaire’, Tña ḥarämä ‘être interdit’. – ? YemAr ḥaram(ä) ‘mort naturelle’. -3 ḤḍrAr maḥrameh ‘foulard de tête’, EAr maḥrameh, MġrAr maḥramah, mḥarmah ‘mouchoir, foulard’, Soq mḥármeh ‘turban’. -4 […].
▪ …

▪ As the meaning ‘head-scarf, turban’ of ḤḍrAr maḥrameh and Soq mḥármeh as well as the more general ‘scarf’ of EAr maḥrameh and MġrAr maḥramah~mḥarmah (alongside ‘handkerchief’) show, the exact meaning of the words vacillates between ‘handkerchief’ and ‘piece of tissue used to cover/protect (the head, or parts of the body)’. Therefore, maḥramaẗ ‘handkerchief’ is quite likely to be akin to ↗ḥirām ‘wooden blanket (worn as a garment around head and body)’ (DRS #ḤRM-1). Interestingly enough, a semantic shift from ‘head-cloth’ (via ‘scarf’) to ‘(hand)kerchief’ can be observed also for Engl kerchief: according to EtymOnline (as of 25Nov2020), Engl kerchief was originally a *ʻsquare piece of fabric folded and worn about the head, cloth for covering the head’, from mEngl kovrechief ʻpiece of cloth used to cover part of the head’, esp. a woman’s head-cloth or veil, from AngloFr courchief, oFr couvrechief ʻa kerchief’, lit. *ʻcover head’, from couvrir ʻto cover’ + chief ʻhead’ (< Lat caput ʻhead’). From lC14 onwards the Engl word came to be used as ʻpiece of cloth used about the person’ generally, for purposes other than covering the head; and from c. 1400 as ʻpiece of cloth used about the person, carried in the hand’ to wipe the face, etc., »a curious confluence of words for ʻhand’ and ʻhead’«. So, is this parallel a mere coincidence? Or is it due to a typological similarity in the development of Eastern and Western cultural history, esp. court culture? Or is it perh. the result of cultural contact and borrowing? In other words, is Ar maḥramaẗ in some way a calque from Engl kerchief, or the latter calqued on the model of the former? If this should be the case, one would have to search for the contact milieu through which the borrowing was initiated.
▪ …

▪ Was the semantic shift in Engl kerchief from ʻhead-cloth, veil’ to ʻhandkerchief’ (see above, section DISC) influenced by a similar shift in Ar, or the shift in Ar motivated by the development in Engl?
▪ …

See also ↗ḥaram, ↗ḥarām, ↗ḥirām, ↗ḥarīm, ↗ḥarāmī, and, for the overall picture, root entry ↗√ḤRM.

ḤRW/Y حرو/ي

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤRW/Y

“root”

▪ ḤRW/Y_1 ‘...’ ↗...
▪ ḤRW/Y_2 ‘...’ ↗...
▪ ḤRW/Y_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘nest, den, inviolable place; to take great care, be intent; to be worthy; to be hot’

▪ …

–

.

–

ḤZB حزب

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤZB

“root”

▪ ḤZB_1 ‘to befall, happen, occur’ ↗ḥazaba
▪ ḤZB_2 ‘group, troop, band, gang; party’ ↗ḥizb
▪ ḤZB_3 ‘old hag’ ↗ḥayzabūn

Other values, now obsolete, include:

ḤZB_4 ‘rocky hill, rugged ground’: ^†ḥizbāʔ
ḤZB_5 ‘thick, coarse, rude, bulky and short’: ^†ḥazābⁱⁿ, ^†ḥinzāb (meaning also ‘wild carrot’ and ‘cock’)

BAH2008: ‘1 hardship, to afflict; 2 group, faction, to devide, partition, gang up; 3 rocky hill’

▪ Relations within this root still rather unclear. According to DRS, ḤZB_3-5 may be related to ḤZB_1.

–

DRS 9 (2010)#ḤZB-1 Ar ḥazaba ‘advenir, survenir, atteindre qn. soudainement’, ḥazb ‘difficultés’; ? Mhr ḥəzūb ‘être vigilant, prêt à agir’. -2 Ar ḥizb ‘portion, part, lot, troupe, parti’, ḥazaba ‘être partisan’, ḥazzaba ‘assembler, réunir; partager’; SAr ʔḥzb (pl.) ‘bandes armées’; Gz ḥəzb ‘nation, tribu, secte, foule’, Te ‘peuple, nation’, Tña ḥəzbi, Amh Gur həzb, Gur äzb, kəzb, kəbz ‘peuple, foule’. -3 Gz ḥazzaba ‘attacher, lier’, Tña ḥəzab, Amh Gur (ə)zab ‘rêne, bride’, Arg zab, Amh azzäbä ‘tresser, faire de courroies’. -4 Gz ḥazaba, ḥazzaba ‘penser, considérer, supposer, soupçonner’, Te täḥazzäba ‘douter’, täḥazäba ‘jeter la suspicion sur’, Amh azzäbä : entendre qc. qu’on désapprouve tacitement, tazzäbä ‘être témoin silencieux, soupçonner, juger à part soi’; Gur azzäbä, Har ḥazäba ‘garder en mémoire ce que qn. a fait’.⁹ -5 Ar ḥizbāʔ ‘terrain raboteux’; ḥazābⁱⁿ ‘épais, rude, courtaud, massif’, ḥayzabūn ‘vieille femme (rusée, mauvaise)’.

9. »Sur des rapports possibles avec le Sem ḤSB, voir sous cette racine.«

▪ ḤZB_2: Ar ḥizb is believed to be from Gz ḥəzb. – On DRS #3 (EthSem only): »Peut-être la notion de ‘lier, attacher’ est-elle en rapport avec celle de ‘rassembler, grouper, unir dans un parti, etc.’ [ḤZB_2]«.
▪ ḤZB_3: Ar ḥayzabūn ‘old hag’ is the last remnant of a value that in DRS #5 is treated as one, together with ḤZB_4 ^†ḥizbāʔ ‘rocky hill, rugged ground’ and ḤZB_5, comprising the strange items ^†ḥazābⁱⁿ ‘thick, coarse, rude, (etc.)’ and ^†ḥinzāb ‘dto.; wild carrot; cock’. The common denominator here would be the coarseness, rudeness, compactness. The authors of DRS also consider the possibility that all this “perhaps” should be connected ḤZB_1, »comme les aspérités et surprises de la vie et du chemin.«

–

ḥazab‑ حَزَبَ , u (ḥazb)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤZB

vb., I

to befall, happen, occur – WehrCowan1979.

▪ Etymology obscure. A relation to ↗ḥizb ‘group, party’ seems rather unlikely.

▪ …

▪ DRS 9 (2010)#ḤZB-1 Ar ḥazaba ‘advenir, survenir, atteindre qn. soudainement’, ḥazb ‘difficultés’; ? Mhr ḥəzūb ‘être vigilant, prêt à agir’.

▪ Etymology obscure.
▪ DRS 9 (2010) suggests that the complex treated under ḥayzabūn ‘old hag’ may perhaps be related.

–

► ḥazaba ’l-ʔamr, vb. I, expr., the matter became serious.
► ḥāzib: ḥazaba-hū ~, expr., he met with a mishap

For other items of the root cf. ↗ḥizb, ↗ḥayzabūn and (for the general picture) ↗ḤZB.

ḥizb حِزْب , pl. ʔaḥzāb

ID 209 • Sw – • BP 289 • APD … • © SG | 15Feb2021

√ḤZB

n.

1 group, troop, band, gang; 2 party (pol.); 3 the 60th part of the Koran – WehrCowan1979.

▪ The word is believed to be a loan from Gz that is to be found already in the Q.

▪ eC7 (group, party) Q 23:53 fa-taqaṭṭaʕū ʔamra-hum bayna-hum zuburan kullu ḥizbin bi-mā laday-him fariḥūna ‘but they split their affair into sects, each faction rejoicing in what they have’, (supporters, faction, partisans) Q 58:22 ʔulāʔika ḥizbu ’llāhi ʔa-lā ʔinna ḥizba ’llāhi hum-u ’l-mufliḥūna ‘these are on God’s side, and God’s side are the successful’ ▪ Cf. also 5:56, 30:32, 35:6; in the dual, al-ḥizbayn : 18:12; in the pl., al-ʔaḥzāb : 11:17, 13:36, 19:37, 33:20,22, 38:11,13, 40:5,30, 43:65

▪ DRS 9 (2010)#ḤZB-2: Ar ḥizb ‘portion, part, lot, troupe, parti’, ḥazaba ‘être partisan’, ḥazzaba ‘assembler, réunir; partager’; SAr ʔḥzb (pl.) ‘bandes armées’; Gz ḥəzb ‘nation, tribu, secte, foule’, Te ‘peuple, nation’, Tña ḥəzbi, Amh Gur həzb, Gur äzb, kəzb, kəbz ‘peuple, foule’.
▪ …

▪ Jeffery1938: 108-9: »The philologers derive it from a verbal root ḤZB, but this primitively had quite a different meaning, and the sense of ‘divide into parties’, or ḥazzaba ‘to form a party’, are clearly denominative. / The word is doubtless to be explained with Nöldeke, Neue Beiträge, 59, n., from the Gz ḥəzb, pl. ʔäḥzab¹⁰ meaning ‘people, class, tribe’ which in the Ethiopic Bible translates [Gr] laós; phylaí; dēmos and háiresis, as in [Gz] ḥəzəb säduqawəyn or ḥəzəb färisawəyn for the parties of the Sadducees and the Pharisees, which closely parallels the Qur'ānic usage. Nöldeke thinks it probable that the word was first made prominent by the Qur'ān, though from the way Muḥammad makes use of it one would judge that its meaning was not altogether unfamiliar to his hearers. As a matter of fact we find the word in the SAr inscriptions, as e.g. in Glaser 424, ḏ-rydn w-ʔḥzb ḥbšt ‘of Raidan and the folks of Ḥabashat’,¹¹ so that it is more likely that it came into use among the Northern Arabs from this area than that Muḥammad got it from Abyssinians.¹² «
▪ Schall 1982: Ar ḥizb ‘party, sect’ is a loan, to be found already in the Q, from Gz ḥəzb ‘group of people, tribe’.
▪ Glaß 2011, 839-40: The word was also used, in C19, within the phrase ḥizb al-muḍāddaẗ, to render Fr ‘parti de l’opposition’. As such, it can serve as an example of one of the »methods [that] have been used to create new vocabulary«, namely »Translation of foreign words and phrases«.
▪ …

10. That we have the same form in Amh, Te, and Tña seems clear evidence that the word is native Abyssinian and not a borrowing. 11. Glaser, Die Abessinier in Arabien und Afrika, München, 1895, p. 122. Nöldeke, op. cit., 60, n., would derive both the Ar ḥzb and Gz ḥəzb from an old SSem form. Cf. Rossini, Glossarium, 146, 147. 12. Horovitz, KU, 19, thinks it is a genuine Ar word, though in its technical sense in the Qur'ān perhaps influenced by the Ethiopic.

–

► ḥazzaba, vb. II, to rally; to form or found a party: D-stem, denom.
► ḥāzaba, vb. III, to side, take sides, be an adherent: L-stem, associative.
► taḥazzaba, vb. V, to take sides; to form a party, make common cause, join forces: tD-stem, reflexive/autobenef.

► ^BP#3038ḥizbī, adj., party (adj.), factional: nisba formation; (pl. ‑ūn) party man, party-liner: nominalization.
► ḥizbiyyaẗ, n.f., party activities; partisanship, partiality; factionalism: n.abstr. in ‑iyyaẗ.
► taḥazzub, n., factiousness; factionalism: vn. V
► ḥāzib: ḥazaba-hū ḥāzib, expr., he met with a mishap: PA I.
► mutaḥazzib, adj., partial, biased; n., partisan: PA V.

For other values attached to the root, see ↗ḥazaba ‘to befall, happen, occur’, ↗ḥayzabūn ‘old hag’, and (for the general picture) ↗ḤZB.

ḥayzabūn حَيْزَبُون

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤZB

n.f.

old hag – WehrCowan1979.

▪ Etymology obscure. A relation to ↗ḥizb ‘group, party’ seems rather unlikely.

▪ …

▪ DRS 9 (2010)#ḤZB-5 Ar ḥizbāʔ ‘terrain raboteux’; ḥazābⁱⁿ ‘épais, rude, courtaud, massif’, ḥayzabūn ‘vieille femme (rusée, mauvaise)’.
▪ Cf. perhaps also DRS 9 (2010)#ḤZB-1 Ar ḥazaba ‘advenir, survenir, atteindre qn. soudainement’, ḥazb ‘difficultés’; ? Mhr ḥəzūb ‘être vigilant, prêt à agir’.

▪ Etymology obscure.
▪ DRS 9 (2010) suggests to put ḥayzabūn together with other items, now obsolete, like ^†ḥizbāʔ ‘rocky hill, rugged ground’ (ḤZB_4 in ↗ḤZB), ^†ḥazābⁱⁿ ‘thick, coarse, rude, bulky and short’ (ḤZB_5), and ^†ḥinzāb ‘dto. (as ^†ḥazābⁱⁿ); wild carrot; cock’. The common denominator here would be the coarseness, rudeness, compactness. The authors of DRS also mention the possibility that this complex “perhaps” should can be connected with ↗ḥazaba ‘to befall, happen, occur’ (ḤZB_1 in ↗ḤZB), »comme les aspérités et surprises de la vie et du chemin« (like the unevenness and asperity of a path or the surprises of life).

–

–
For other items of the root cf. ↗ḥazaba, ↗ḥizb and (for the general picture) ↗ḤZB.

ḤZN حزن

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤZN

“root”

▪ ḤZN_1 ʻsadness, to be sad, to grieve, mourn’ ↗ḥazina
▪ ḤZN_2 ʻrough, rugged, hard ground’ ↗ḥazn

Other values, now obsolete, include

▪ ^†ḤZN_3 ʻcharge of a household, family’: ^†ḥuzānaẗ
▪ ^†ḤZN_4 ʻ(a certain right Arabs enjoyed over foreigners in whose territory they arrived)’: ḥuzānaẗ

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘rocks, boulders, rocky hard-going terrain; to cause hardship, to distress; to afflict; to become sad, to grieve, sadness; responsibility’

▪ [v1]–^†[v3] : Any relation between these values? Some ClassAr lexicographers explain [v1] ḥuzn ‘sadness’ as *‘roughness in the spirit, occasioned by grief’ (Lane ii 1865) – as if [v2] ‘roughness’ was the basic value… In a similar way, some relate ^†[v3] ʻcharge of a household, family’ to [v1], explaining it as ʻa man’s family or household for whose case he suffers grief and anxiety’.
▪ ^†[v4] : For the same ^†ḥuzānaẗ that can mean [v3] ʻcharge of a household, family’, Lane also reports the value ʻa prior right which the Arabs enjoy over the foreigners, on their first arrival [in the territory of the latter], with respect to the houses and lands; or a condition which the Arabs used to impose upon the foreigners in Khurāsān, when they took a town, or district, pacifically, that when the soldiery [of the former] passed by them, singly or in companies, they should lodge them, and entertain them, and supply them with provisions for their march to another district’. The value seems to be basically identical with [v3], as it means a kind of caring for people living under one’s roof, be they family [v3] or invaders/conquerors [v4].
▪ …
▪ …

–

▪ DRS 9 (2010) #ḤZN-1 Ar ḥazina, Mhr ḥzūn, Jib aḥzín, Ḥrs ḥayzen, ḥezōn, Soq ḥázon, Gz ḥazana, ḥazna, ḫazana ‘être triste, être en deuil’, Te ḥazna, Tña ḥazänä, ḫazänä, Arg hazzänä, Amh azzänä, Gur azänä ‘être triste’, Har ḥuzni ‘tristesse’, ? Sab hḥzn ‘abîmer, endommager’. -2 Ar ḥazn ‘terrain dur, raboteux’, ḥuznaẗ ‘montagne escarpée’.
▪ …
▪ …

▪ The root is prob. too sparsely attested as to allow for reconstructions of hypothetical predecessors or speculations about a primary value. Both ʻsadness, grief’ and ʻrough, difficult ground’ could be plausible. The more “natural” development would seem to be one of metaphoral extension, from the physical hardship of a ʻrough, difficult ground’ to the mental\psychological hardship of ʻsadness, grief’. But the latter is much more widespread and found in modSAr as well as EthSem, while ʻrough, difficult ground’ is not attested anywhere else but in Ar.
▪ …

–

ḥazin‑ حَزِنَ , a (ḥuzn, ḥazan)

ID 210 • Sw – • BP 4480 • APD … • © SG | 15Feb2021

√ḤZN

vb., I

1 to be sad, grieved (li‑ or ʕalà at or because of); 2 to grieve, mourn (ʕalà over) – WehrCowan1976.

▪ Any relation to ↗ḥazn ‘rough, rugged, hard ground’? Some ClassAr lexicographers explain ḥuzn ‘sadness’ as *‘roughness in the spirit, occasioned by grief’ (Lane ii 1865) – as if ‘roughness’ was the basic value…
▪ …

▪ …

▪ DRS 9 (2010) #ḤZN-1 Ar ḥazina, Mhr ḥzūn, Jib aḥzín, Ḥrs ḥayzen, ḥezōn, Soq ḥázon, Gz ḥazana, ḥazna, ḫazana ‘être triste, être en deuil’, Te ḥazna, Tña ḥazänä, ḫazänä, Arg hazzänä, Amh azzänä, Gur azänä ‘être triste’, Har ḥuzni ‘tristesse’, ? Sab hḥzn ‘abîmer, endommager’. -2 […].
▪ …

▪ The root is prob. too sparsely attested as to allow for reconstructions of hypothetical predecessors or speculations about a primary value. Both ʻsadness, grief’ and ʻrough, difficult territory’ (↗ḥazn) could be plausible. The more “natural” development would seem to be one of metaphoral extension, from the physical hardship of a ʻrough, rugged, difficult ground’ to the mental\psychological hardship of ʻsadness, grief’. But the latter is much more widespread and found in modSAr as well as EthSem, while ʻrough, difficult ground’ is not attested anywhere else but in Ar.
▪ …

–

►ḥazana, u, vb. I, to make sad, sadden, grieve (s.o.): tr.
►ḥazzana, vb. II, and ʔaḥzana, vb. IV, to make sad, sadden, grieve (s.o.): D- and *Š-stem, respectively, both caus.

► ^BP#821ḥuzn, pl. ʔaḥzān, n., sadness, grief, sorrow, affliction.
►ḥazin, adj., sad, mournful, grieved.
► ^BP#1766ḥazīn, pl. ḥuzanāʔᵘ, ḥizān, ḥazānà, adj., 1 sad; 2 mourning (for a deceased person); 3 sorrowing, mournful, grieved: FaʕīL formation, *ʻfull of sadness, grief, sorrow’. | al-ǧumʕaẗ al‑~, Good Friday (Chr.).
►ḥaznānᵘ, adj., 1 very sad, very grieved, worried; 2 in mourning: ints. formation in ‑ān.
►ḥazāyinī, var. ḥazāʔinī, adj. (coll.), 1 sad, mournful, melancholic; 2 mourning (in compounds), mortuary, funereal: nisba formation, from a hypothetical *ḥazīnaẗ ʻsad case, grievous thing’ | qumāš ~, n., cloth for mourning garments.
►taḥazzun, n., 1 sadness; 2 behavior of a mourner: vn. V.
►maḥzūn, adj., grieved, grief-stricken, pained, sad, saddened: PP I.
►muḥzin, adj., 1a grievous, saddening; b sad; c melancholic; d tragic; 2 muḥzināt, nonhum.pl., grievous things: PA IV. | qiṣṣaẗ tamṯīliyyaẗ muḥzinaẗ and riwāyaẗ muḥzinaẗ, n.f., tragedy (theat.).

For other values of the root, cf. ↗ḥazn and, for the overall picture, root entry ↗√ḤZN.

ḥazn حَزْن , pl. ḥuzūn

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤZN

n.

rough, rugged, hard ground – WehrCowan1976.

▪ Any relation to ↗ḥazina ‘to be sad’? Some ClassAr lexicographers explain ḥuzn ‘sadness’ as *‘roughness in the spirit, occasioned by grief’ (Lane ii 1865) – as if ‘roughness’ was the basic value…
▪ …

▪ …

▪ DRS 9 (2010) #ḤZN-1 […]. -2 Ar ḥazn ‘terrain dur, raboteux’, ḥuznaẗ ‘montagne escarpée’.
▪ …

▪ The root is prob. too sparsely attested as to allow for reconstructions of hypothetical predecessors or speculations about a primary value. Both ʻrough, difficult territory’ and ʻsadness, grief’ (↗ḥazina) could be plausible. The more “natural” development would seem to be one of metaphoral extension, from the physical hardship of a ʻrough, rugged, hard ground’ to the mental\psychological hardship of ʻsadness, grief’. But the latter value of ḤZN is much more widespread and found in modSAr as well as EthSem, while ʻrough, difficult ground’ is not attested anywhere else but in Ar.
▪ …

–

For other values of the root, cf. ↗ḥazina and, for the overall picture, root entry ↗√ḤZN.

ḤSː (ḤSS) حسّ/حسس

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ ḤSː (ḤSS)

“root”

▪ ḤSː (ḤSS)_1 ‘...’ ↗...
▪ ḤSː (ḤSS)_2 ‘...’ ↗...
▪ ḤSː (ḤSS)_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘faint noise, hissing sound, whispering sound, concealed gentle sound; to feel, perceive through the senses, find out, probe, spy; to kill, rout, strike hard; movement; to remove the dust’

▪ …

–

.

–

ḤSB حسب

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤSB

“root”

▪ ḤSB_1 ‘to compute, reckon, calculate, count; to charge, credit’ ↗ḥasaba; ʻto think, believe, suppose, assume, regard as, consider’ ↗ḥasiba; ʻto be of noble origin, be highborn’ ↗ḥasuba; ʻsufficiency’ ↗ḥasb; ʻmeasure, extent, degree’ ↗ḥasab; ʻbill, invoice; (bank) account’ ↗ḥisāb; ʻcomputer’ ↗ḥāsūb, ʻaccounting, bookkeeping’ ↗muḥāsabaẗ
▪ ḤSB_2 ʻpet, favorite; obedient, subservient’ ↗maḥsūb

Other values, now obsolete, include

▪ ^†ḤSB_3 ‘small pillow’: ^†ḥusbān(aẗ)
▪ ^†ḤSB_4 ‘burial, to bury’: ^†ḥasb
▪ ^†ḤSB_5 ‘tawny, red-haired’: ^†ʔaḥsabᵘ
▪ ^†ḤSB_6 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘good lineage, great ancestry; honour and glory; sufficiency, to suffice; to submit to; to reckon, to calculate, to take to task; to consider, to assume, to presume; to investigate’

▪ [v1] (= DRS 9/2010 #ḤŠB-1): The basic idea of this main value – for which one may posit a protSem *ḤŠB – is ‘to count’ and ‘to take into account’. From this basic value, many secondary meanings were derived, the most widespread (WSem) prob. being ‘to consider, estimate, reckon with, think, believe’ (Hbr, Aram, Ar, EthSem). Ar itself displays the highest degree of variation within derivation, spanning from ‘charging, debiting, crediting’ and ‘sufficiency, satiety’ (< *‘to content o.s. with, or resign in, what God has decreed to be one’s lot, in this way adding a pious deed to one’s account with God’) over ‘paying respect, holding in high esteem, merits earned by way of a honorable life, nobility’ to modern developments such as ‘book-keeping, accounting’ and ‘computer’. – [v2] ‘pet, favorite’ prob. also belongs here (< *‘held in high esteem’). – The notion of ‘sufficiency’ has itself produced some interesting, religiously connotated aspects, such as in the vb. VIII, ĭḥtasaba which, among other things, can mean ‘to anticipate a reward in the hereafter by resigning in God’s will at the death of a relative’, hence ĭḥtasaba walad^an ‘to give a son, be bereaved of a son’. It seems that also ^†[v4] ‘burial, to bury’, listed as a separate value in DRS (#ḤŠB-3), has to be regarded as a derivative of [v1].
▪ [v2] : ʻpet, favorite’ is prob. orig. *‘held in high esteem’. The meaning ʻobedient, subservient’ is secondary, expressing the perspective of the object that is held in high esteem with regard to the subject who does so.
▪ ^†[v3] (=DRS #ḤŠB-2): etymology obscure.
▪ ^†[v4] (=DRS #ḤŠB-3): ‘burial, to bury’ is prob. a secondary development from [v1], a special meaning that arose on occasions when s.o. had suffered the loss of a dear person and resigned in God’s will, in this way adding a pious deed to one’s account with God’ – see above, sub [v1].
▪ ^†[v5] (=DRS #ḤŠB-4): etymology obscure.
▪ …

–

▪ DRS 9 (2010) #ḤŠB-1 Akk ḥašābu, ḫašābu ‘compter’, Phoen Pun ḥšb, Hbr ḥāšab ‘compter, tenir compte de, faire attention, penser’, Aram ḥᵃšeb, Nab ḥšb ‘compter, imputer, penser’, Syr ḥᵊšab, Mnd hšb ‘penser’; Ar ḥasaba ‘compter’, ḥasiba ‘estimer, supposer’, ḥasb ‘suffisance’, ḥasab ‘mérite’, ḥisāb ‘compte, calcul’, ḥisbān ‘conjecture’; Sab ḥtšb ‘prendre en compte’, Mhr ḥəsūb, Ḥrs ḥəsōb, Jib ḥsɔ́b, Soq ḥoseb, ‘compter; compter sur’, Mhr Ḥrs ḥəsōb, Jib ḥsɔ́b ‘compte’; Gz hasaba ‘estimer, croire’, ḥassaba ‘compter’, Tña hasäbä, Te ḥasba, Har ḥēsäba, Amh assäbä, Gur asäbä ‘penser, réfléchir’. – Ug ḥṯbn [Tropper2008: /ḥi/uṯbānu/], Hbr ḥešbôn, EmpAram Palm hšbn, JP ḥešbānā, Syr Mnd ḥūšbānā, Ar ḥusbān ‘compte’; ḥusbān ‘peine, calamité’, Jib oḥōsub ‘tourmenter; rembarrer en permanence’. -2 Ar ḥusbān ‘coussin’. -3 ḥasb ‘inhumation d’un mort’. -4 ʔaḥsab ‘roux mêlé d’autres couleurs; lépreux’.
▪ …

▪ [v1] (=DRS #ḤŠB-1): See above, section CONC. – In the classical Islamicate world, the institution of ^†ḥisbaẗ and the muḥtasib played an important role in urban life. At the time, the non-Qur’ānic term ḥisbaẗ, which originally means ʻaccount’, hence also ‘reward’, »is used to mean on the one hand the duty of every Muslim to ‘promote good and forbid evil’ and, on the other, the function of the person who is effectively entrusted in a town with the application of this rule in the supervision of moral behaviour and more particularly of the markets; this person entrusted with the ḥisbaẗ was called the muḥtasib [Hava1899: ʻinspector of weigths and measures’]. There seems to exist no text which states explicitly either the reason for the choice of this term or how the meanings mentioned above have arisen from the idea of ‘calculation’ or ‘sufficiency’ which is expressed by the root« – Cl. Cahen, M. Talbi [et al.], art. “Ḥisba”, in EI².
▪ [v2] : See above, section CONC.
▪ ^†[v3] (=DRS #ḤŠB-2): For the ClassAr ^†ḥusbān or ḥusbānaẗ, several values are attested, mainly ‘small pillow’, but also ‘small ant’, ‘small arrow’, ‘thunderbolt’, ‘cloud’, and ‘hailstone’. None of these seem to be related to [v1] or any other of the values represented in √ḤSB. – Verbal derivations are prob. denom. from ‘small pillow’: ^†ḥassaba, vb. II, ‘to place a pillow for s.o.’, ^†taḥassaba, vb. V, ‘to recline upon a pillow’ (Hava1899).
▪ ^†[v4] (=DRS #ḤŠB-3): See above, section CONC. – Cf. also the ClassAr ^†ḥassaba, vb. II, ʻto bury s.o.’, and ^†ĭḥtasaba, vb. VIII, ʻto lose (DO and bi‑ an elder son)’. – For the semantics, note the coincidence of meanings in ClassAr ^†ḥasb (ʻsufficiency’ and ʻburial’) and ^†ḥisbaẗ (ʻaccount; reward’ and ʻburying of the dead’) as well as the term muḥtasab (PP VIII), still in WehrCowan1976 and explained there as ʻs.th. for which one can expect reward in the hereafter (e.g., suffering, loss, etc.)’.
▪ ^†[v5] (=DRS #ḤŠB-4): See above, section CONC. – In ClassAr, the adj. ^†ʔaḥsabᵘ is not only registered with the meaning ʻtawny (camel)’, but also ʻred-haired (man)’ and ‘white from disease (skin)’. Attested is also the denom. vb. IV, ^†ʔaḥsaba ʻto be tawny (camel)’.
▪ …

–

ḥasab‑ حَسَبَ , u (ḥasb, ḥisāb, ḥisbāb, ḥusbān)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤSB

vb., I

1 to compute, reckon, calculate; 2 to count; 3 to charge, debit (ʕalà s.th. to s.o., to s.o.’s account); 4 to credit (ʕalà s.th. to s.o., to s.o.’s account) – WehrCowan1976.

▪ Together with its “sisters”, ↗ḥasiba and ↗ḥasuba, the vb. ḥasaba belongs to a larger complex derived from a protSem *ḤŠB ‘to count, take into account’. The primary value is well best preserved in Ar ḥasaba. The most widespread among the many secondary meanings that have sprung from the basic idea is prob. ‘to consider, estimate, reckon with, think, believe’ (WSem: Hbr, Aram, EthSem, Ar ↗ḥasiba). Ar itself displays the highest degree of variation within derivation, spanning from ‘charging, debiting, crediting’ and ‘sufficiency, satiety’ (< *‘to content o.s. with, or resign in, what God has decreed to be one’s lot, in this way adding a pious deed to one’s account with God’, ↗ḥasb) over ‘paying respect, holding in high esteem, merits earned by way of a honorable life, nobility’ (↗ḥasuba) to modern developments such as ‘book-keeping, accounting’ (↗muḥāsabaẗ) and ‘computer’ (↗ḥāsūb); ultimately, also ↗maḥsūb ‘pet, favorite’ prob. belongs here (< *‘held in high esteem’). – For the relationship betw. ‘counting, taking into account’ and ‘sufficiency’ (and also ^†‘burial’!), see ḥasb.
▪ …

▪ …

▪ DRS 9 (2010) #ḤŠB-1 Akk ḥašābu, ḫašābu ‘compter’, Phoen Pun ḥšb, Hbr ḥāšab ‘compter, tenir compte de, faire attention, penser’, Aram ḥᵃšeb, Nab ḥšb ‘compter, imputer, penser’, Syr ḥᵊšab, Mnd hšb ‘penser’; Ar ḥasaba ‘compter’, ḥasiba ‘estimer, supposer’, ḥasb ‘suffisance’, ḥasab ‘mérite’, ḥisāb ‘compte, calcul’, ḥisbān ‘conjecture’; Sab ḥtšb ‘prendre en compte’, Mhr ḥəsūb, Ḥrs ḥəsōb, Jib ḥsɔ́b, Soq ḥoseb, ‘compter; compter sur’, Mhr Ḥrs ḥəsōb, Jib ḥsɔ́b ‘compte’; Gz hasaba ‘estimer, croire’, ḥassaba ‘compter’, Tña hasäbä, Te ḥasba, Har ḥēsäba, Amh assäbä, Gur asäbä ‘penser, réfléchir’. – Ug ḥṯbn [Tropper2008: /ḥi/uṯbānu/], Hbr ḥešbôn, EmpAram Palm hšbn, JP ḥešbānā, Syr Mnd ḥūšbānā, Ar ḥusbān ‘compte’; ḥusbān ‘peine, calamité’, Jib oḥōsub ‘tourmenter; rembarrer en permanence’. -2 […]. -3 ḥasb ‘inhumation d’un mort’. -4 […].
▪ …

▪ See above, section CONC.
▪ For the institution of the ^†ḥisbaẗ and the muḥtasib (Hava1899: ʻinspector of weigths and measures’) that played an important role in urban life in the medieval Islamicate world, cf. section DISC (on [v1]) in root entry ↗√ḤSB.
▪ …

–

►ḥasaba ḥisāba-hū, vb. I, to take s.th. or s.o. into account or into consideration, reckon with s.th. or s.o., count on s.th. or s.o.;
►ḥasaba ḥisāban li‑, vb. I, 1 do.; 2 to attach importance to s.o. or s.th.;
►ḥasaba ʔalfa ḥisābin li‑, expr., to have a thousand apprehensions about…

►^BP#2190ḥasiba, a, i (ḥisbān, maḥsabaẗ, maḥsibaẗ), vb. I, 1 to regard (s.o. as), consider, deem (s.o. to be…); 2 to think, believe, suppose, assume; 3 to consider, regard (s.o. min as belonging to), count (s.o. min among); 4 to see (s.th. fī in s.o.)
►ḥasuba, u (ḥasab, ḥasābaẗ), vb. I, 1 to be of noble origin, be highborn; 2 to be highly esteemed, be valued: perh. denom. from ḥasab ʻnoble descent’.
►ḥāsaba, vb. III, 1 to settle an account, get even (with s.o.); 2 to call (s.o.) to account, ask (s.o.) for an accounting; 3 to hold (s. o.) responsible, make (s.o.) answerable: L-stem, assoc. | ~ ʕalà nafsi-hī, vb., to be careful, be on one’s guard
►taḥassaba, vb. V, 1 to be careful, be on one’s guard; 2 to take precautions; 3 to seek to know, try to find out (s.th.): Dt-stem, refl./self-ref.
►taḥāsaba, vb. VI, to settle a mutual account: Lt-stem, recipr.
►ĭḥtasaba, vb. VIII, 1a to debit or credit; b to take into account, take into consideration (bi‑ or s.th.); c to reckon (bi‑ or s.th. with); d (to anticipate a reward in the hereafter by adding a pious deed to one’s account with God — such as resigning in God’s will at the death of a relative; hence:) ~ waladan, to give a son, be bereaved of a son; ~ ʕinda ’llāhi ’l-šayʔ, to sacrifice s.th. in anticipation of God’s reward in the hereafter; e to charge (ʕalà s.th. for); 2a to think, believe, suppose; b to take (s.o. for or to be…); 3a to be content, content o.s. (bi‑ with); b to disapprove (ʕalà of s.th. in s.o.), take exception (ʕalà to s.th. in s.o.), reject (ʕalà s.th. in s.o.); c to call (ʕalà s.o.) to account, ask (ʕalà s.o.) for an accounting: Gt-stem, self-ref.

►ḥasb, n., 1 reckoning, computing, calculation; 2 thinking, opinion, view; 3 sufficiency | ḥasbu-ka (bi-ḥasbi-ka) dirhamun, expr., one dirham is enough for you; ḥasbu-ka ʔanna, expr., 1 it suffices to say that …; 2 you know enough when you hear that …; 3 you need only …; bi-ḥasbi-ka muqniʕan ʔanna, expr., it will be enough to convince you if …; wa-ḥasbu-ka bi-hāḏā kulli-hī šarran, expr., but enough of all these negative aspects!; ^BP#1538fa-ḥasb, expr., and that’s all, and no more, only (interchangeable with faqaṭ)
►ḥasbī: maǧlis ḥasbī, pl. maǧālis ḥasbiyyaẗ, n., guardianship court, probate court (Eg.): nisba formation, from ḥasb (in the sense of ʻsufficiency’)
►ḥasab, pl. ʔaḥsāb, n., 1 measure, extent, degree, quantity, amount; 2a value; b esteem, high regard enjoyed by s.o.; 3 noble descent | ^BP#423ḥasabᵃ, bi-ḥasabⁱ and ʕalà ḥasabⁱ, prep., according to, in accordance with, commensurate with, depending on; ► ^BP#3374ḥasaba-mā, conj., according to what…, as, depending on how… | ḥasaba-mā ’ttafaqa, expr., as chance will have it
►ḥisbaẗ, n.f., arithmetical problem, sum
►ḥasīb, pl. ḥusabāʔᵘ, adj., 1a respected, esteemed; b noble, of noble birth, highborn: quasi-PP I, from ḥasiba ʻto respect’, or devb. from ḥasuba ʻto be of noble origin’, or ints. formation based on ḥasab ʻnoble descent’.
► ^BP#4743ḥusbān, n., 1a calculation, reckoning, accounting; b computation | kāna fī ’l-ḥusbān, vb., 1a to be taken into account, be taken into consideration; b to be expected, be anticipated; kāna fī ’l-ḥusbān ʔanna, expr., it was expected that…; ḥusbān-ī ʔanna, expr., I expect that…
► ^BP#746ḥisāb, n., 1a arithmetic reckoning, calculus; b computation; 2 calculation, estimation, appraisal; 3a accounting, settlement; b consideration, considerateness; c caution; 4a (pl. ‑āt) bill, invoice; b statement of costs; 5 (bank) account; 6 (pl. ‑āt), bookkeeping | ~ al-ǧummal (al-ǧumal), n., use of the alphabetic letters according to their numerical value; ʕilm al‑~, n., arithmetic; ~ al-tafāḍul, n., differential calculus; ~ al-takāmul, n., integral calculus; kāna fī ḥisābih, expr., he reckoned with it, he expected it, he was prepared for it; ʕamala ḥisāban lahū, expr., 1a to take s.o. or s.th. into consideration; b to reckon with s.o. or s.th.; al‑~ al-ḫitāmī and ~ nihāʔī, n., final statement of account, final accounting; daʕā-hu ʔilà ’l‑~, expr., he called him to account; yawm al‑~, n., the Day of Reckoning; ʔaqāma ḥisāban li‑, to render account to s.o.; bi-lā ~, adv., without limit or bounds, to excess, to an unlimited extent; min ġayr ~, adv., blindly, without forethought, at random; li‑~ fulān, expr., to s.o.’s credit, to s.o.’s advantage; ʕalà ~ fulān, expr., to s.o.’s debit, at s.o.’s expense, to s.o.’s disadvantage; laqiya sūʔ al‑~, expr., he got a raw deal, he was in for it; ~ ǧārⁱⁿ, n., current account; ḥisābāt ṣundūq al-tawfīr, nonhum.pl., savings-bank accounts; ~ mawqūf, n., blocked account; ḥisābāt dobya, nonhum.pl., double-entry bookkeeping; al‑~ al-šarqī, n., the Julian calendar; al‑~ al-ġarbī, n., the Gregorian calendar
► ^BP#4179ḥāsūb, n., computer: neologism, prob. calque based on Engl computer.
► ḥisābī, adj., arithmetical, mathematical, computational: nisba formation from ḥisāb.
► ^BP#2691muḥāsabaẗ, pl. ‑āt, n.f., 1 accounting; 2 clearing (cɔŋ.); 3 bookkeeping; 4 request for accounting; 5 examination of conscience (theol.): vn. III. | qism al‑~, n., 1 accounting department, comptroller’s office; 2 clearing house
► ^BP#4932taḥassub, n., expectation, anticipation: vn. V.
►ĭḥtisāb, n., 1 computation; 2 calculation, consideration, reflection; 3a debiting; b crediting; c valuation; 4 contentedness, satisfaction: vn. VIII.
►^BP#4219ḥāsib, n., counter, reckoner, arithmetician, calculator, computer: PA I.
►maḥsūb, pl. ‑ūn, maḥāsībᵘ, n., 1 pet, favorite; 2 obedient, subservient (ʕalà to s.o.): PP I, prob. rather from ↗ḥasiba ʻto respect’ than from ḥasuba, as the latter is intr. and cannot have a PP.
►maḥsūbiyyaẗ, n.f., 1 esteem enjoyed by s.o., position of distinction; 2 patronage, favored position, favouritism: abstract formation in ‑iyyaẗ.
►muḥāsib, var. muḥāsibǧī (Eg.), n., 1 accountant, bookkeeper; 2 comptroller, auditor: vn. III.
►muḥtasab, n., that for which one can expect reward in the hereafter (e.g., suffering, loss, etc.): vn. VIII.

For other (obsolete) values of the root, cf. root entry ↗ḤSB.

ḥasib‑ حَسِبَ , a, i (ḥisbān, maḥsabaẗ, maḥsibaẗ)

ID … • Sw – • BP 2190 • APD … • © SG | 15Feb2021

√ḤSB

vb., I

1 to regard (s.o. as), consider, deem (s.o. to be…); 2 to think, believe, suppose, assume; 3 to consider, regard (s.o. min as belonging to), count (s.o. min among); 4 to see (s.th. fī in s.o.) – WehrCowan1976.

▪ Together with its “sisters”, ↗ḥasaba and ↗ḥasuba, the vb. ḥasiba belongs to a larger complex derived from a protSem *ḤŠB ‘to count, take into account’. The primary value is well best preserved in Ar ḥasaba, while ḥasiba represents the most widespread among the (prob.) secondary meanings, namely ‘to consider, estimate, reckon with, think, believe’ (attested throughout WSem: Hbr, Aram, EthSem, Ar).
▪ For further details, cf. ↗ḥasaba and root entry ↗√ḤSB.
▪ …

▪ …

▪ ↗ḥasaba.
▪ …

▪ See above, section CONC.
▪ …

–

For other values of the root, cf. ↗ḥasaba, ↗ḥasuba, ↗ḥasb, ↗ḥasab, ↗ḥisāb, ↗ḥāsūb, ↗muḥāsabaẗ, ↗maḥsūb, as well as, for the overall picture, root entry ↗ḤSB.

ḥasub‑ حَسُبَ , u (ḥasab, ḥasābaẗ)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤSB

vb., I

1 to be of noble origin, be highborn; 2 to be highly esteemed, be valued – WehrCowan1976.

▪ Together with its “sisters”, ↗ḥasaba and ↗ḥasiba, the vb. ḥasuba belongs to a larger complex derived from a protSem *ḤŠB ‘to count, take into account’. The primary value is well best preserved in Ar ḥasaba, while ḥasiba represents the most widespread among the (prob.) secondary meanings, namely ‘to consider, estimate, reckon with, think, believe’ (attested throughout WSem: Hbr, Aram, EthSem, Ar). ḥasuba itself may be denom. from ↗ḥasab ʻhigh regard enjoyed by s.o.; noble descent’, usually regarded as a vn. pertaining to ḥasuba. The notion of ʻpaying respect to s.o., holding in high esteem’, hence also ʻnobility, noble descent’, which builds on the basic *ʻto take into account (sc. s.o.’s merits)’, seems to be peculiar to Ar.
▪ For further details, cf. ↗ḥasaba and root entry ↗√ḤSB.
▪ …

▪ …

▪ ↗ḥasaba.
▪ …

▪ See above, section CONC.
▪ …

–

►ḥasab, pl. ʔaḥsāb, n., 1 measure, extent, degree, quantity, amount; 2a value; b esteem, high regard enjoyed by s.o.; 3 noble descent: usually regarded as vn. of ḥasuba, but the vb. is perh. denom. from ḥasab.
►ḥasīb, pl. ḥusabāʔᵘ, adj., 1a respected, esteemed; b noble, of noble birth, highborn: devb. from ḥasuba, or ints. formation based on ḥasab ʻnoble descent’, or quasi-PP I from ↗ḥasiba ʻto respect’.
►maḥsūb, pl. ‑ūn, maḥāsībᵘ, n., 1 pet, favorite; 2 obedient, subservient (ʕalà to s.o.): PP I, prob. rather from ↗ḥasiba ʻto respect’ than from ḥasuba, as the latter is intr. and cannot have a PP.
►maḥsūbiyyaẗ, n.f., 1 esteem enjoyed by s.o., position of distinction; 2 patronage, favored position, favouritism: abstract formation in ‑iyyaẗ.

For other values of the root, cf. ↗ḥasaba, ↗ḥasiba, ↗ḥasb, ↗ḥasab, ↗ḥisāb, ↗ḥāsūb, ↗muḥāsabaẗ, ↗maḥsūb, as well as, for the overall picture, root entry ↗ḤSB.

ḥasb حَسْب

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤSB

n.

1 reckoning, computing, calculation; 2 thinking, opinion, view; 3 sufficiency – WehrCowan1976.

▪ One of the vn.s of ↗ḥasaba ‘to compute, reckon, calculate; to count; to charge, debit, or credit (ʕalà s.th. to s.o., to s.o.’s account)’. The value ‘sufficiency, satiety’ seems to have developed from ‘taking into account’, particularly *‘to content o.s. with, or resign in, what God has decreed to be one’s lot, in this way adding a pious deed to one’s account with God’. This religious connotation is prominent, e.g., in vb. VIII, ĭḥtasaba, which, among other things, can mean ‘to anticipate a reward in the hereafter by resigning in God’s will at the death of a relative’, hence ĭḥtasaba walad^an ‘to give a son, be bereaved of a son’. It seems that also a now obsol. value of ḥasb, namely ^†‘burial, to bury’ (listed as a separate value in DRS: #ḤŠB-3), is nothing else but a synecdochical use of ‘to content o.s. with one’s lot, regard it as sufficient’ (name the lot of being bereaved of a beloved person). – The neutral, not necessarily religiously connotated expr. ḥasbu-ka \ bi-ḥasbi-ka … ‘x is enough for you’ is still common in literary MSA. Another “frozen” expr., the adverbial fa-ḥasb ‘only, and no more’ even forms part of the MSA core vocabulary (no. #1538 in BuckwalterParkinson’s frequency list).
▪ …

▪ …

▪ DRS 9 (2010) #ḤŠB-1 Akk ḥašābu, ḫašābu ‘compter’, Phoen Pun ḥšb, Hbr ḥāšab ‘compter, tenir compte de, faire attention, penser’, Aram ḥᵃšeb, Nab ḥšb ‘compter, imputer, penser’, Syr ḥᵊšab, Mnd hšb ‘penser’; Ar ḥasaba ‘compter’, ḥasiba ‘estimer, supposer’, ḥasb ‘suffisance’, ḥasab ‘mérite’, ḥisāb ‘compte, calcul’, ḥisbān ‘conjecture’; Sab ḥtšb ‘prendre en compte’, Mhr ḥəsūb, Ḥrs ḥəsōb, Jib ḥsɔ́b, Soq ḥoseb, ‘compter; compter sur’, Mhr Ḥrs ḥəsōb, Jib ḥsɔ́b ‘compte’; Gz hasaba ‘estimer, croire’, ḥassaba ‘compter’, Tña hasäbä, Te ḥasba, Har ḥēsäba, Amh assäbä, Gur asäbä ‘penser, réfléchir’. – Ug ḥṯbn [Tropper2008: /ḥi/uṯbānu/], Hbr ḥešbôn, EmpAram Palm hšbn, JP ḥešbānā, Syr Mnd ḥūšbānā, Ar ḥusbān ‘compte’; ḥusbān ‘peine, calamité’, Jib oḥōsub ‘tourmenter; rembarrer en permanence’. -2 […]. -3 ḥasb ‘inhumation d’un mort’. -4 […].
▪ …

▪ For the semantics of [v3] ʻsufficiency, satiety’, cf. also ClassAr ^†ḥassaba, vb. II, ʻto give s.o. food and drink to satiety’, and ^†ʔaḥsaba, vb. IV, ʻto satisfy s.o.; to satiate s.o.’, as well as the expr. ^†ʔaʕṭà fa-ʔaḥsaba ʻhe gave bountifully’.
▪ …

–

►ḥasbu-ka \ bi-ḥasbi-ka dirhamun, expr., one dirham is enough for you
►ḥasbu-ka ʔanna, expr., 1 it suffices to say that …; 2 you know enough when you hear that …; 3 you need only …
►bi-ḥasbi-ka muqniʕan ʔanna, expr., it will be enough to convince you if …
►wa-ḥasbu-ka bi-hāḏā kullih šarran, expr., but enough of all these negative aspects!
► ^BP#1538fa-ḥasb, adv., and that’s all, and no more, only (interchangeable with faqaṭ)

►ĭḥtasaba, vb. VIII, 1a to debit or credit; b to take into account, take into consideration (bi‑ or s.th.); c to reckon (bi‑ or s.th. with); d (to anticipate a reward in the hereafter by adding a pious deed to one’s account with God — such as resigning in God’s will at the death of a relative; hence:) ~ waladan, to give a son, be bereaved of a son; ~ ʕinda ’llāhi ’l-šayʔ, to sacrifice s.th. in anticipation of God’s reward in the hereafter; e to charge (ʕalà s.th. for); 2 ↗ḥasiba; 3a to be content, content o.s. (bi‑ with); b to disapprove (ʕalà of s.th. in s.o.), take exception (ʕalà to s.th. in s.o.), reject (ʕalà s.th. in s.o.); c to call (ʕalà s.o.) to account, ask (ʕalà s.o.) for an accounting: Gt-stem, self-ref.

►ḥasbī: maǧlis ḥasbī, pl. maǧālis ḥasbiyyaẗ, n., guardianship court, probate court (Eg.)
►muḥtasab, n., that for which one can expect reward in the hereafter (e.g., suffering, loss, etc.): vn. VIII.

For other values of the root, cf. ↗ḥasaba, ↗ḥasiba, ↗ḥasuba, ↗ḥasab, ↗ḥisāb, ↗ḥāsūb, ↗muḥāsabaẗ, ↗maḥsūb, as well as, for the overall picture, root entry ↗ḤSB.

ḥasab حَسَب , pl. ʔaḥsāb

ID … • Sw – • BP 423, 3374 • APD … • © SG | 15Feb2021

√ḤSB

n.

1 measure, extent, degree, quantity, amount; 2a value; b esteem, high regard enjoyed by s.o.; 3 noble descent – WehrCowan1976.

▪ While [v1] is closer to ↗ḥasaba (and thus to protSem *ḤŠB with the primary meaning of ‘to count, take into account’), [v2] and [v3] can be seen as vn.s of ↗ḥasuba ʻto be highly esteemed, be valued; to be of noble origin, be highborn’; but the latter vb. may well be denom. from ḥasab rather than the other way round. In any case, both the vb. and the n. are close relatives of ↗ḥasaba and ↗ḥasiba. The notion of ʻpaying respect to s.o., holding in high esteem’, hence also ʻnobility, noble descent’, which builds on the basic *ʻto take into account (sc. s.o.’s merits)’, seems to be a development peculiar to Ar.
▪ …

▪ …

▪ ↗ḥasaba.
▪ …

▪ See above, section CONC.
▪ …

–

► ^BP#423ḥasabᵃ, bi-ḥasabⁱ and ʕalà ḥasabⁱ, prep., according to, in accordance with, commensurate with, depending on
► ^BP#3374ḥasabamā, conj., according to what…, as, depending on how… | ~ ’ttafaqa, expr., as chance will have it

►ḥasuba, u (ḥasab, ḥasābaẗ), vb. I, 1 to be of noble origin, be highborn; 2 to be highly esteemed, be valued

►ḥasīb, pl. ḥusabāʔᵘ, adj., 1a respected, esteemed; b noble, of noble birth, highborn: quasi-PP I, from ḥasiba ʻto respect’, or devb. from ḥasuba ʻto be of noble origin’, or ints. formation based on ḥasab ʻnoble descent’.
►maḥsūb, pl. ‑ūn, maḥāsībᵘ, n., 1 pet, favorite; 2 obedient, subservient (ʕalà to s.o.): PP I, prob. rather from ↗ḥasiba ʻto respect’ than from ḥasuba, as the latter is intr. and cannot have a PP.
►maḥsūbiyyaẗ, n.f., 1 esteem enjoyed by s.o., position of distinction; 2 patronage, favored position, favouritism: abstract formation in ‑iyyaẗ.

For other values of the root, cf. ↗ḥasaba, ↗ḥasiba, ↗ḥasuba, ↗ḥasb, ↗ḥisāb, ↗ḥāsūb, ↗muḥāsabaẗ, ↗maḥsūb, as well as, for the overall picture, root entry ↗ḤSB.

ḥisāb حِساب , pl. ‑āt

ID … • Sw – • BP 746 • APD … • © SG | 15Feb2021

√ḤSB

n.

1a arithmetic reckoning, calculus; b computation; 2 calculation, estimation, appraisal; 3a accounting, settlement; b consideration, considerateness; c caution; 4a (pl. ‑āt) bill, invoice; b statement of costs; 5 (bank) account; 6 (pl. ‑āt), bookkeeping – WehrCowan1976.

▪ ḥisāb is one of the vn.s of ↗ḥasaba ʻto count, reckon, calculate; to charge, debit, credit (ʕalà s.th. to s.o., to s.o.’s account)’, the vb. that has best preserved the primary value of protSem *ḤŠB ‘to count, take into account’. ḥisāb has been a very common term since early times, where it, for instance, figures in the Qur’ānic yawm al-ḥisāb ʻDay of Judgment (lit., *reckoning)’, and until today, where it is used for ʻbill, invoice’, ʻ(bank) account’, or (in the pl.) ʻbookkeeping’.
▪ …

▪ …

▪ ↗ḥasaba.
▪ …

▪ See above, section CONC.
▪ …

–

►ḥisāb al-ǧummal (al-ǧumal), n., use of the alphabetic letters according to their numerical value
►ʕilm al-ḥisāb, n., arithmetic
►ḥisāb al-tafāḍul, n., differential calculus
►ḥisāb al-takāmul, n., integral calculus
►kāna fī ḥisābih, expr., he reckoned with it, he expected it, he was prepared for it
►ʕamala ḥisāban lahū, expr., 1a to take s.o. or s.th. into consideration; b to reckon with s.o. or s.th.
►al-ḥisāb al-ḫitāmī and ḥisāb nihāʔī, n., final statement of account, final accounting
►daʕā-hu ʔilà ’l-ḥisāb, expr., he called him to account
►yawm al-ḥisāb, n., the Day of Reckoning
►ʔaqāma ḥisāban li‑, to render account to s.o.
►bi-lā ḥisāb, adv., without limit or bounds, to excess, to an unlimited extent
►min ġayr ḥisāb, adv., blindly, without forethought, at random
►li-ḥisāb fulān, expr., to s.o.’s credit, to s.o.’s advantage
►ʕalà ḥisāb fulān, expr., to s.o.’s debit, at s.o.’s expense, to s.o.’s disadvantage
►laqiya sūʔ al-ḥisāb, expr., he got a raw deal, he was in for it
►ḥisāb ǧārⁱⁿ, n., current account
►ḥisābāt ṣundūq al-tawfīr, nonhum.pl., savings-bank accounts
►ḥisāb mawqūf, n., blocked account
►ḥisābāt dobya, nonhum.pl., double-entry bookkeeping
►al-ḥisāb al-šarqī, n., the Julian calendar
►al-ḥisāb al-ġarbī, n., the Gregorian calendar

►ḥasaba, u (ḥasb, ḥisāb, ḥisbāb, ḥusbān), vb. I, 1 to compute, reckon, calculate; 2 to count; 3 to charge, debit (ʕalà s.th. to s.o., to s.o.’s account); 4 to credit (ʕalà s.th. to s.o., to s.o.’s account) | ~ ḥisāba-hū, vb., to take s.th. or s.o. into account or into consideration, reckon with s.th. or s.o., count on s.th. or s.o.; ~ ḥisāban li‑, vb., 1 do.; 2 to attach importance to s.o. or s.th.; ~ ʔalfa ḥisābin li‑, expr., to have a thousand apprehensions about…
►ḥāsaba, vb. III, 1 to settle an account, get even (with s.o.); 2 to call (s.o.) to account, ask (s.o.) for an accounting; 3 to hold (s. o.) responsible, make (s.o.) answerable: L-stem, assoc. | ~ ʕalà nafsi-hī, vb., to be careful, be on one’s guard
►taḥāsaba, vb. VI, to settle a mutual account: Lt-stem, recipr.

► ^BP#4179ḥāsūb, n., computer: neologism, prob. calque based on Engl computer.
► ḥisābī, adj., arithmetical, mathematical, computational: nisba formation from ḥisāb.
► ^BP#2691muḥāsabaẗ, pl. ‑āt, n.f., 1 accounting; 2 clearing (cɔŋ.); 3 bookkeeping; 4 request for accounting; 5 examination of conscience (theol.): vn. III. | qism al‑~, n., 1 accounting department, comptroller’s office; 2 clearing house
►muḥāsib, var. muḥāsibǧī (Eg.), n., 1 accountant, bookkeeper; 2 comptroller, auditor: vn. III.

For other values of the root, cf. ↗ḥasaba, ↗ḥasiba, ↗ḥasuba, ↗ḥasb, ↗ḥasab, ↗ḥāsūb, ↗muḥāsabaẗ, ↗maḥsūb, as well as, for the overall picture, root entry ↗ḤSB.

ḥāsūb حاسوب

ID 213 • Sw – • BP 4179 • APD … • © SG | 15Feb2021

√ḤSB

n.

computer – BuckwalterParkinson2011.

▪ a neologism that replaced the longer coining ḥāsibaẗ ʔiliktrūniyyaẗ\ʔāliyyaẗ ʻelectronic calculator, calculating machine’ that seems to have been in use (or at least suggested) for some time (attested as such in Baalbaki1995) but was not accepted by the language community in the long run. But ḥāsūb, too, struggles to establish itself against the more popular kumbyūtar.
▪ …

▪ …

▪ ↗ḥasaba.
▪ …

▪ See above, section CONC.
▪ …

–

For other values of the root, cf. ↗ḥasaba, ↗ḥasiba, ↗ḥasuba, ↗ḥasb, ↗ḥasab, ↗ḥisāb, ↗muḥāsabaẗ, ↗maḥsūb, as well as, for the overall picture, root entry ↗ḤSB.

muḥāsabaẗ مُحاسَبة

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤSB

n.f.

1 accounting; 2 clearing (com.); 3 bookkeeping; 4 request for accounting; 5 examination of conscience (theol.) – WehrCowan1976.

▪ vn. III, ↗ḥasaba, ↗ḥisāb.
▪ …

▪ …

▪ ↗ḥasaba.
▪ …

▪ See above, section CONC.
▪ …

–

qism al-muḥāsabaẗ, n., 1 accounting department, comptroller’s office; 2 clearing house

►ḥāsaba, vb. III, 1 to settle an account, get even (with s.o.); 2 to call (s.o.) to account, ask (s.o.) for an accounting; 3 to hold (s. o.) responsible, make (s.o.) answerable: L-stem, assoc. | ~ ʕalà nafsi-hī, vb., to be careful, be on one’s guard
►taḥāsaba, vb. VI, to settle a mutual account: Lt-stem, recipr.

►muḥāsib, var. muḥāsibǧī (Eg.), n., 1 accountant, bookkeeper; 2 comptroller, auditor: vn. III.

For other values of the root, cf. ↗ḥasaba, ↗ḥasiba, ↗ḥasuba, ↗ḥasb, ↗ḥasab, ↗ḥisāb, ↗ḥāsūb, ↗maḥsūb, as well as, for the overall picture, root entry ↗ḤSB.

maḥsūb مَحْسوب , pl. ‑ūn, maḥāsībᵘ

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤSB

adj.

1 pet, favorite; 2 obedient, subservient (ʕalà to s.o.) – WehrCowan1976.

▪ The value ʻpet, favorite’ is prob. orig. *‘held in high esteem’, maḥsūb being a PP I formed from ↗ḥasiba ʻto respect’ (rather than from ↗ḥasuba, as the latter is intr. and cannot have a PP). The meaning ʻobedient, subservient’ is secondary, expressing the perspective of the object that is held in high esteem with regard to the subject who does so.
▪ …

▪ …

▪ ↗ḥasaba.
▪ …

▪ See above, section CONC.
▪ …

–

►maḥsūbiyyaẗ, n.f., 1 esteem enjoyed by s.o., position of distinction; 2 patronage, favored position, favouritism: abstr. formation in ‑iyyaẗ.

For other values of the root, cf. ↗ḥasaba, ↗ḥasiba, ↗ḥasuba, ↗ḥasb, ↗ḥasab, ↗ḥisāb, ↗ḥāsūb, ↗muḥāsabaẗ, as well as, for the overall picture, root entry ↗ḤSB.

ḤSD حسد

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤSD

“root”

▪ ḤSD_1 ‘...’ ↗...
▪ ḤSD_2 ‘...’ ↗...
▪ ḤSD_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to peel off, scrape off; to envy, grudge’

▪ From CSem *√ḤSD ‘to be kind, ashamed’ – Huehnergard2011.
▪ …

–

.

–

ḤSR حسر

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤSR

“root”

▪ ḤSR_1 ‘...’ ↗...
▪ ḤSR_2 ‘...’ ↗...
▪ ḤSR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to be without headgear, without clothes; to peel off; to recede, abate, regress, withdraw; to become tired; to be penniless; to have great sorrow, regret, long for’

▪ …

–

.

–

ḤSM حسم

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤSM

“root”

▪ ḤSM_1 ‘...’ ↗...
▪ ḤSM_2 ‘...’ ↗...
▪ ḤSM_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘cauterisation, burning, to cauterise; to cut, finish, terminate; to be decisive; unlucky, misfortune, evil omen; successive’

▪ …

–

.

–

ḤSN حسن

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤSN

“root”

▪ ḤSN_1 ‘...’ ↗...
▪ ḤSN_2 ‘...’ ↗...
▪ ḤSN_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘beauty, to be(come) beautiful; to improve, adorn; goodness, charity; to favour, act properly; to deem good, approve, appreciate’

▪ …

–

.

–

ḤŠR حشر

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤŠR

“root”

▪ ḤŠR_1 ‘...’ ↗...
▪ ḤŠR_2 ‘...’ ↗...
▪ ḤŠR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘insects; yield of the land; to gather together, assemble, rally, round up (of animals); to hone, sharpen up; to ruin’

▪ …

–

.

–

ḤṢB حصب

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤṢB

“root”

▪ ḤṢB_1 ‘...’ ↗...
▪ ḤṢB_2 ‘...’ ↗...
▪ ḤṢB_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘pebbles, to pelt with pebbles; gravel-carrying wind, hail-showering clouds; measles; fuel, to fuel, torment’

▪ …

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.

–

ḤṢḤṢ حصحص

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤṢḤṢ

“root”

▪ ḤṢḤṢ_1 ‘...’ ↗...
▪ ḤṢḤṢ_2 ‘...’ ↗...
▪ ḤṢḤṢ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘stones, brisk walking; to (come to) settle, fit in properly; to become manifest, (of the truth) become clear (as in ‘the truth will out’)’

▪ …

–

.

–

ḤṢD حصد

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤṢD

“root”

▪ ḤṢD_1 ‘...’ ↗...
▪ ḤṢD_2 ‘...’ ↗...
▪ ḤṢD_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to reap, harvest, yield; to twist a rope tightly, do s.th. with exactitude; to become angry’

▪ …

–

.

–

ḤṢR حصر

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤṢR

“root”

▪ ḤṢR_1 ‘...’ ↗...
▪ ḤṢR_2 ‘...’ ↗...
▪ ḤṢR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to encircle, blockade, forbid, constrict, confine; timid person, abstentious person (particularly concerning women), celibate person; miserly person; reed mat’

▪ …

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.

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ḤṢL حصل

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤṢL

“root”

▪ ḤṢL_1 ‘...’ ↗...
▪ ḤṢL_2 ‘...’ ↗...
▪ ḤṢL_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘residue, yield, crop; result, to come out, reject, waste; to collect’

▪ Ar root *√ḤṢL ‘to occur, obtain, attain, receive’ – Huehnergard2011.
▪ …

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.

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taḥṣīl تَحْصيل

Sw – • NahḍCon • BP 4528 • APD … • © SG | created 31May2023

√ḤṢL

n.

.

▪ vn., II

.

ĭstaḥṣala اِسْتَحْصَل

Sw – • NahḍCon • BP … • APD … • © SG | created 31May2023

√ḤṢL

vb., X

.

▪ *Št-stem (X)

.

ĭstiḥṣāl اِسْتِحْصالَ

Sw – • NahḍCon • BP … • APD … • © SG | created 31May2023

√ḤṢL

n.

.

▪ vn., X

.

ḤṢN حصن

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤṢN

“root”

▪ ḤṢN_1 ‘to be strong, inaccessible; fortress’ ↗¹ḥaṣuna, ↗ḥiṣn
▪ ḤṢN_2 ‘to be chaste (woman)’ ↗²ḥaṣuna, ʻunblemished reputation, integrity (woman; Isl. Law) ↗ʔiḥṣān
▪ ḤṢN_3 ‘horse, stallion’ ↗ḥiṣān
▪ ḤṢN_4 ‘fox’: ʔabū ’l‑ ↗ḥuṣayn

Other values, now obsolete, include (Hava1899):

▪ ^†ḤṢN_5 ʻ¹lock; ²piece of iron; ³basket’: ^†miḥṣan (pl. maḥāṣinᵘ)
▪ ^†ḤṢN_6 ʻ¹freedom; ²marriage; ³mind’: ^†ʔiḥṣān
▪ ^†ḤṢN_ ‘…’: ḥṣn

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘fortress, palace, to be inaccessible, to be immune; to fortify, armament, lock; to be chaste, a married person; stallion, horse’

▪ ClassAr lexicographers regard [v1] ʻinaccessibility’ as the primary value from which all others that can be found in the root are derived. For them, [v2] the chastity of a woman is her *ʻinaccessibility’; [v3] a horse is called ḥiṣān»because he preserves his rider [TA] or because his back is like the ḥiṣn to its rider [Mgh, Mṣb]«; and also [v4] the fox’s name, ʔabū ’l-ḥuṣayn, is connected to ḥiṣn ‘fortress’ »because of his protecting himself from causes of harm by his acuteness [Ṣ, Ḳ]« (LANE ii 1865).
▪ [v1] and [v2]: Etymologically, however, one may have to keep at least two strings apart, as the idea of ‘fortification’ seems to be dependent on ḥiṣn ‘fortress’ which, accord. to Kogan2015, »almost certainly« is an Aramaism (from Syr ḥisn ‘fortress’, with sound shift Syr /s/ > Ar /ṣ/). In contrast, Leslau2006 and Belova2009 refute the Aram provenience and instead assume a SAr or modSAr origin of Ar ḥiṣn ‘fortress’. DRS, too, keeps two Sem roots apart: one (*√ḤS/ṢN) that gave Ar ¹ḥaṣuna ʻto be strong, fortified’, and another one (*√ḤṢN) that gave Ar ²ḥaṣuna ʻto be chaste’. In *√ḤS/ṢN, the authors consider the forms with /ṣ/ to be SSem variants of what in NWSem appears as /s/.³ Obviously due to this vacillation betw. /s/ and /ṣ/, Kogan remarks that also »[t]he well-known Ar root ↗√ḤSN ‘to be good, beautiful’ deserves attention as a potential cognate since the semantic shift ʻgood’ > ʻstrong’ (or vice versa) is not unconceivable« – Kogan2015: 383.
▪ As already mentioned sub [v1], the Ar lexicographical tradition tends to make also [v3] ‘horse, stallion’ and [v4] ‘fox’ dependent on ḥiṣn ‘fortress’. This may be true in the case of ‘fox’, though prob. not in the version quoted above; rather, ʔabū ’l- ḥuṣayn may originally have been *ʻthe one with the little fortress (i.e., the fox den)’ (ḥuṣayn interpreted as a dimin. of ḥiṣn, formed on the familiar FuʕayL pattern). As for ‘horse, stallion’, it may rather be *ʻthe strong one’ than *ʻ(a rider’s) fortress’.
▪ ^†[v5] : The value is kept apart from the others in DRS (as #ḤṢN-4), probably for systematic reasons. But is seems connected to [v1], as all sub-values can be seen as a specific kind of *ʻprotection’. The sub-values are further explained in Lane ii (1865): ʻlock (syn. qifl); the piece of iron that extends upwards upon the nose of the horse, having its base in the kiʕāmaẗ which is the iron thing that embraces, or clasps, the muzzle of the horse (Jac. Schultens, as cited in Freytag’s Lex., explains it as ʻferramentum quoddam in fræno equi et frænum ipsum’); a basket of the kind called zabīl’.
▪ The values assembled under ^†[v6] all have developed from [v2] ʻchastity, integrity, unblemished reputation’. As explained in more detail in entry ↗ʔiḥṣān, a way of securing a woman’s good reputation used to be to marry her off, hence the equation of the caus. vb. IV, ʔaḥṣana, lit. ʻto let (a woman) keep an unblemished reputation’, with ʻ²marriage’. Given that respectable women often are identified with free women (↗ḥurr), the meaning ʻchastity, integrity, unblemished reputation’ not only came to mean ʻ²marriage’ but also ʻ¹freedom’. In a similar way (but unclear how exactly), the meaning ʻ¹freedom’ seems to have given rise to the notion of ʻ³mind’.
▪ …

3. »Pour diverses hypothèses à ce sujet, voir Brockelmann Lex 247, Praetorius ZDMG 61 (1907): 616, Fraenkel 235, Landberg Glos. 424, CDG 247. – Pour l’ensemble des formes lexicales en sémitique, Marrassini 93.

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▪ DRS 9 (2010) #ḤṢN-1 Ar *ḥaṣuna ‘être chaste, vertueuse (femme)’, ḥāṣinaẗ ‘femme vertueuse’, ḥaṣān ‘femme vertueuse, épouse légitime’, ḥiṣn, ḥuṣn ‘vertu (d’une femme)’; Sab ḥṣn ‘prendre sous sa protection’, ʔḥṣn (pl.) ‘épouses’. -2 Ar ḥiṣān ‘étalon, cheval de race’, Ḥrs ḥəṣān, Jib hásún ‘cheval’. -3 YemAr ĭḥtiṣān ‘biens, possessions’. -4 Tña ḥad̮in ‘fer’, Ar ʔaḥṣinaẗ ‘fers, pointes de lances’; Soq ḥaṣəhan ‘fer, lame’.

▪ DRS 9 (2010) #ḤS/ṢN-1 Hbr ḥosen ‘force’, EmpAram ḥsn ‘violence’, JP ḥᵃsen ‘être fort, véhément’, Ar ḥaṣuna ‘être fort, fortifié’; oAram ḥsn, JP ḥisnā ‘forteresse, force’, Syr ḥesnā, Ar ḥiṣn ‘forteresse’, SAr mḥṣn ‘ouvrage défensif, fortification’, Mhr Ḥrs ḥāṣən ‘grande maison’, Jib ḥeṣn, Soq ḥóṣon ‘château’; Gz ḥəṣn ‘forteresse, château’; Hbr ḥāsīn, Aram ḥassīnā, Ar ḥaṣīn ‘fort’. -2 ʔabū ’l-ḥiṣn, LevAr ʔabū ḥsēn, DaṯAr ḥuṣaynī, Soq ḥṣáyni ‘renard’.

▪ [v1] Belova, “South Semitic Languaes”, in EALL iv (2009), 300 ff: Ar ḥisn ~ huṣn < YemAr ḥisn ~ huṣn ‘protected place, fortress’, cf. Sab ḥṣn ‘to take under protection’, Jib oḥóṣun ‘to build, to fortify’, ḥeṣn ‘castle’, Soq ḥoṣon, Gz ḥǝṣn ‘fortress, castle’.
▪ …

▪ [v1] : The origin of protAram *ḥsn ‘to be strong’, the hypothetical ancestor of oAram ḥsn ‘fortification, stronghold’ (> Syr ḥesnā ‘fortress’ > Ar ḥiṣn), is uncertain – Kogan2015: 383 #8.
▪ [v5] : It is not clear why DRS did not group Ar ʔaḥṣinaẗ ‘fers, pointes de lances’ together with ḥiṣn sub *√ḤS/ṢN, but separately under #ḤṢN-4.
▪ For the other values, see above, section CONC.
▪ …

–

ḥaṣun‑ حَصُنَ , u (ḥaṣānaẗ)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤṢN

vb., I

1 to be inaccessible, be well fortified; 2 to be chaste (woman) – WehrCowan1979.

▪ Arabic lexicographical tradition regards both values as essentially one, interpreting [v2] ʻ(a woman’s) chastity, integrity’ as a special meaning developed from [v1] ʻinaccessibility, fortification’. Etymologically, however, one may have to keep the two apart as ¹ḥaṣuna ʻto be strong, fortified’ and ²ḥaṣuna ʻto be chaste’. See DISC below.
▪ …

▪ …

▪ DRS 9 (2010) #ḤS/ṢN-1 Hbr ḥosen ‘force’, EmpAram ḥsn ‘violence’, JP ḥᵃsen ‘être fort, véhément’, Ar ḥaṣuna ‘être fort, fortifié’; oAram ḥsn, JP ḥisnā ‘forteresse, force’, Syr ḥesnā, Ar ḥiṣn ‘forteresse’, SAr mḥṣn ‘ouvrage défensif, fortification’, Mhr Ḥrs ḥāṣən ‘grande maison’, Jib ḥeṣn, Soq ḥóṣon ‘château’; Gz ḥəṣn ‘forteresse, château’; Hbr ḥāsīn, Aram ḥassīnā, Ar ḥaṣīn ‘fort’. -2 ʔabū ’l-ḥiṣn, LevAr ʔabū ḥsēn, DaṯAr ḥuṣaynī, Soq ḥṣáyni ‘renard’.
▪ DRS 9 (2010) #ḤṢN-1 Ar *ḥaṣuna ‘être chaste, vertueuse (femme)’, ḥāṣinaẗ ‘femme vertueuse’, ḥaṣān ‘femme vertueuse, épouse légitime’, ḥiṣn, ḥuṣn ‘vertu (d’une femme)’; Sab ḥṣn ‘prendre sous sa protection’, ʔḥṣn (pl.) ‘épouses’. -2 Ar ḥiṣān ‘étalon, cheval de race’, Ḥrs ḥəṣān, Jib hásún ‘cheval’. -3 YemAr ĭḥtiṣān ‘biens, possessions’. -4 Tña ḥad̮in ‘fer’, Ar ʔaḥṣinaẗ ‘fers, pointes de lances’; Soq ḥaṣəhan ‘fer, lame’.
▪ …

▪ Arabic lexicographical tradition regards both values as essentially one, interpreting [v2] ʻ(a woman’s) chastity, integrity’ as a special meaning developed from [v1] ʻinaccessibility, fortification’. In contrast, Jeffery1938 (following Guidi and Fraenkel) viewed all verbs signifying ʻfortification’ etc. as denominative from ḥiṣn ʻfortress’, which he thought was a borrowing from Syr ḥesnā ʻfortress’ (with Syr s > Ar ṣ). Supporting this view, also Kogan holds that Ar ḥiṣn ‘fortress’ »almost certainly« is an Aramaism. Moreover, Kogan remarks that »[t]he well-known Ar root √ḤSN ‘to be good, beautiful’ deserves attention as a potential cognate since the semantic shift ʻgood’ > ʻstrong’ (or vice versa) is not unconceivable« – Kogan2015: 383.
▪ DRS, too, keeps two Sem roots apart: one (*√ḤS/ṢN) that gave Ar ¹ḥaṣuna ʻto be strong, fortified’, and another one (*√ḤṢN) that gave Ar ²ḥaṣuna ʻto be chaste’. In *√ḤS/ṢN, the authors consider the forms with /ṣ/ as SSem variants of what in NWSem appears as /s/.¹³
▪ For Syr ḥesnā ʻfortress’, Jeffery1938 suggested a relation to Ar ḫašuna ʻto be hard, rough’ (↗ḫašin), a relation, however, that Kogan refutes because »Ar š does not regularly correspond to s in oAram« – Kogan2015: 383 fn. 1099.
▪ Leslau2006 (CDG) considers a Syr origin of Ar ḥiṣn as »doubtful since ḥṣn also occurs in SAr.« Along the same line, Belova2009 derives the fuṣḥà term ḥiṣn~huṣn ‘fortress’ from the dialectal YemAr ḥiṣn~huṣn ‘protected place, fortress’, which she seems to regard as a borrowing from SAr or modSAr (see above, section COGN).
▪ ClassAr lexicographers derive also ↗ḥaṣuna ʻto be chaste’, ↗ḥiṣān ʻhorse’ and (ʔabū ’l‑) ↗ḥuṣayn ʻfox’ from the idea of ʻfortification, protection’; for details see individual entries and root entry ↗√ḤṢN.
▪ …

13. »Pour diverses hypothèses à ce sujet, voir Brockelmann Lex 247, Praetorius ZDMG 61 (1907): 616, Fraenkel 235, Landberg Glos. 424, CDG 247. – Pour l’ensemble des formes lexicales en sémitique, Marrassini 93.

–

NB: Given that the etymology of several items belonging to √ḤṢN remains unclear so far and that the meaning of ḥaṣuna comprises both ‘fortification’ and ‘chastity’, the list below includes values that may be derived from, or akin to, any of the two.

►ḥaṣṣana, vb. II, 1 to make inaccessible (s.th.); 2 to strengthen (s.th.); 3 to fortify, entrench (s.th.); 4 to immunize, make proof (ḍidda against): D-stem, caus., perh. denom. from ↗ḥiṣn.
►ʔaḥṣana, vb. IV, 1 to make inaccessible (s.th.); 2 to fortify, entrench (s.th.); 3a to be chaste, pure (woman); b to remain chaste, be of unblemished reputation (woman): *Š-stem, caus., [v1] and [v2] perh. denom. from ↗ḥiṣn.
►taḥaṣṣana, vb. V, 1 to strengthen one’s position, protect o.s.; 2 to be fortified; 3 to be secure, be protected: Dt-stem, perh. denom. from ↗ḥiṣn.

►ḥaṣīn, adj., 1 inaccessible, strong, fortified, firm, secure(d), protected; 2 immune, proof, invulnerable (ḍidda against): quasi-PP I. | al-ḥiṣn al‑~, n., stronghold (fig.; e.g., of radicalism)
►ḥaṣānaẗ, n.f., 1 strength, ruggedness, forbiddingness, impregnability, inaccessibility; 2 shelteredness, chastity (of a woman); 3 invulnerability, inviolability; 4 immunity (of deputies, diplomats; against illness): vn. I.
►taḥṣīn, n., pl. ‑āt, n., 1 fortification, entrenchment; 2 strengthening, cementing, solidification; 3 immunization: vn. II.
►ʔiḥṣān, n., blamelessness, unblemished reputation, integrity (Isl. Law): vn. IV; see also ↗s.v.
►taḥaṣṣun, n., securing, safeguarding, protection, protectedness: vn. V.
►muḥaṣṣan, adj., 1 fortified; 2 entrenched; 3 immune, proof (ḍidda against): PP II.
►muḥṣanaẗ / muḥṣinaẗ, adj.f., 1 sheltered, well-protected, chaste; 2 of unblemished reputation (woman; Isl. Law): PP / PA IV; see also ↗ʔiḥṣān.

For other values of the root, cf. ↗ḥiṣān and ʔabū ’l- ↗ḥuṣayn, as well as, for the overall picture, root entry √ḤṢN.

ḥiṣn حِصْن , pl. ḥuṣūn

ID 215 • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤṢN

n.

1a fortress, fort, castle, citadel, stronghold; b fortification, entrenchment; 2 protection – WehrCowan1979.

▪ While ClassAr lexicographers tend to include ḥiṣn in the large group of “derivatives” from the root ↗ḤṢN with a basic meaning of *ʻto be inaccessible’, Jeffery1938 (following Guidi and Fraenkel) regarded it as a borrowing from Syr ḥesnā ʻfortress’ (with Syr s > Ar ṣ, due to partial assimilation after preceding emphatic ḥ, a folk etymology that made the borrowing “match” the Ar ḥaṣuna ‘to be inaccessible’). Supporting this view, Kogan2015, too, holds that Ar ḥiṣn ‘fortress’ »almost certainly« is an Aramaism.⁴ . Moreover, Kogan remarks that »[t]he well-known Ar root √ḤSN ‘to be good, beautiful’ deserves attention as a potential cognate since the semantic shift ʻgood’ > ʻstrong’ (or vice versa) is not unconceivable« – Kogan2015: 383.
▪ In DRS, the juxtaposition of the Ar and Aram words suggests that they are cognates, sharing a common etymon. The authors posit a Sem root *√ḤS/ṢN and explain: »En SSem, la racine comporte ṣ comme 2ème consonne radicale«.⁵
▪ In contrast, Leslau2006 (CDG) thinks that an »Aram.-Syr. origin of Ar ḥiṣn is doubtful since ḥṣn also occurs in SAr.« Along the same line, Belova2009 derives the fuṣḥà term ḥiṣn~huṣn ‘fortress’ from the dialectal YemAr ḥiṣn~huṣn ‘protected place, fortress’, which she seems to regard as a borrowing from SAr or modSAr (see below, section COGN).
▪ ClassAr lexicographers derive also ↗ḥaṣuna ʻto be chaste’, ↗ḥiṣān ʻhorse’ and (ʔabū ’l‑) ↗ḥuṣayn ʻfox’ from ḥiṣn (for details see individual entries).
▪ …

4. However, Kogan does not follow Jeffery in the latter’s comparison of ḥiṣn ‘fortress’ to ḫašuna ‘to be hard, rough’ because, accord. to Kogan, »Ar š does not regularly correspond to s in oAram«; therefore, Kogan argues, the idea that Ar ḥiṣn ultimately might be akin (via Aram ḤSN < Sem *ḪŠN) to Ar ↗ḫašin ‘hard, rough’ »ought to be abandoned« – Kogan2015: 383 fn. 1099. 5. »Pour diverses hypothèses à ce sujet, voir Brockelmann Lex 247, Praetorius ZDMG 61 (1907): 616, Fraenkel 235, Landberg Glos. 424, CDG 247. – Pour l’ensemble des formes lexicales en sémitique, Marrassini 93.

▪ eC7 Q 59:2 wa-ẓannū ʔanna-hum māniʕatu-hum ḥuṣūnu-hum mina ’llāhi ‘and they thought their fortifications would protect them against God’.
▪ …

▪ DRS 9 (2010) #ḤS/ṢN-1 Hbr ḥosen ‘force’, EmpAram ḥsn ‘violence’, JP ḥᵃsen ‘être fort, véhément’, Ar ḥaṣuna ‘être fort, fortifié’; oAram ḥsn, JP ḥisnā ‘forteresse, force’, Syr ḥesnā, Ar ḥiṣn ‘forteresse’, SAr mḥṣn ‘ouvrage défensif, fortification’, Mhr Ḥrs ḥāṣən ‘grande maison’, Jib ḥeṣn, Soq ḥóṣon ‘château’; Gz ḥəṣn ‘forteresse, château’; Hbr ḥāsīn, Aram ḥassīnā, Ar ḥaṣīn ‘fort’. -2 ʔabū ’l-ḥiṣn, LevAr ʔabū ḥsēn, DaṯAr ḥuṣaynī, Soq ḥṣáyni ‘renard’.
▪ Belova2009: Ar ḥisn~huṣn ‘fortress’, YemAr ḥisn~huṣn ‘protected place, fortress’, (Leslau2006 CDG: SAr m-ḥṣn ‘defense work’) Sab ḥṣn ‘to take under protection’, Jib oḥóṣun ‘to build, fortify’, ḥeṣn ‘castle’, Soq ḥoṣon, Gz ḥǝṣn ‘fortress, castle’ (“South Semitic Languaes”, in EALL iv: 300 ff).
▪ …

▪ Jeffery1938, 109-110: »It is only the pl. ḥuṣūn that is found in the Qurʔān, though the denom. vb. ḥaṣṣana occurs participially in v. 14 of the same Sūra. The passages are late and refer to the Jews of Naḍīr near Madina. – The vb. is clearly denom. though the philologers try to derive it from a more primitive ḥṣn ‘to be inaccessible’ (LA, xvi: 275), and Guidi, Della Sede, 579, had seen that ḥiṣn was borrowed from the Syr ḥesnā. Fraenkel, Fremdw, 235, 236, agrees with this on two grounds, firstly on the general ground that such things as fortresses are not likely to have been indigenous developments among the Arabs, and as a matter of fact all the place names compounded with ḥiṣn which Yāqūt collects in his Muʕǧam are in Syria; secondly on philological grounds, for ḥiṣn ‘fortress’ is not from a root ‘to be inaccessible’ but from one ‘to be strong’, which we find in Hbr ḥāsan, Aram ḥᵃsan, Syr ḥsn,¹⁴ of which the Ar equivalent is ḫašana¹⁵ ‘to be hard, rough’. In the Targums חיסנא is a ‘store’ or ‘warehouse’, but in the Syr ḥesnā is properly a ‘fortress’. The word is frequently used in the old poetry and must have been an early borrowing.«
▪ Leslau2006 (CDG) s.v. Gz ḥəṣn ‘fortress’: »Praetorius, ZDMG 61 (1907) 616 connects Gz ḥəṣn ‘fortress’ with Gz ḥanaṣa ‘build’. Brockelmann 1928:247 compares Syr ḥəsen ‘be strong’, ḥesnā ‘fortress’ with Ar ḥaṣuna ‘be strong’, ḥiṣn ‘fortress’. As for Ar ḥiṣn, Fraenkel 235 (following Guidi) considers it a loanword coming from Syr ḥesnā. He explains Ar ḥiṣn (with ṣ) against Syr ḥesnā (with s) as a folk etymology due to Ar ḥaṣuna ‘be inaccessible’. The Aram.-Syr. origin of Ar ḥiṣn is doubtful since ḥṣn also occurs in SAr. See also Landberg1920: 424 ff.«
▪ Belova2009 : Ar ḥisn~huṣn < YemAr ḥisn~huṣn ‘protected place, fortress’ (“South Semitic Languaes”, in EALL iv: 300 ff).
▪ …

14. And perhaps the Eth [Gz] ḥanaṣa ‘to build’. 15. Original has ḫasana. But, as Kogan2015 rightly observes, this must be a printing error.

–

NB: Given that the etymology of several items belonging to √ḤṢN remains unclear so far, the list below contains only those values that seem to be directly related to ḥiṣn. For other values of the root, cf. ↗ḥaṣuna, ↗ḥiṣān, ʔabū ’l- ↗ḥuṣayn, and ↗ʔiḥṣān, as well as, for the overall picture, root entry √ḤṢN.

►ḥiṣn ṭāʔir, n., Flying Fortress

►ḥaṣuna, u (ḥaṣānaẗ), vb. I, 1 to be inaccessible, be well fortified: perh. denom.; 2 ↗²ḥaṣuna.
►ḥaṣṣana, vb. II, 1 to make inaccessible (s.th.); 2 to strengthen (s.th.); 3 to fortify, entrench (s.th.); 4 to immunize, make proof (ḍidda against): D-stem, caus., prob. denom.
►ʔaḥṣana, vb. IV, 1 to make inaccessible (s.th.); 2 to fortify, entrench (s.th.): prob. denom.; 3 ↗²ḥaṣuna.
►taḥaṣṣana, vb. V, 1 to strengthen one’s position, protect o.s.; 2 to be fortified; 3 to be secure, be protected: Dt-stem, intr./pass./self-ref., prob. denom.

►ḥaṣīn, adj., 1 inaccessible, strong, fortified, firm, secure(d), protected; 2 immune, proof, invulnerable (ḍidda against): quasi-PP I. | al-ḥiṣn al‑~, n., stronghold (fig.; e.g., of radicalism).
►ḥaṣānaẗ, n.f., 1 strength, ruggedness, forbiddingness, impregnability, inaccessibility; 2 ↗²ḥaṣuna; 3 invulnerability, inviolability; 4 immunity (of deputies, diplomats; against illness): vn. I of ḥaṣuna, see above and ↗s.v.
►taḥṣīn, n., pl. ‑āt, n., 1 fortification, entrenchment; 2 strengthening, cementing, solidification; 3 immunization: vn. II.
►taḥaṣṣun, n., securing, safeguarding, protection, protectedness: vn. V.
►muḥaṣṣan, adj., 1 fortified; 2 entrenched; 3 immune, proof (ḍidda against): PP II.

ḥiṣān حِصان , pl. ḥuṣun, ʔaḥṣinaẗ

ID 214 • Sw – • BP 3307 • APD … • © SG | 15Feb2021

√ḤṢN

n.

1a horse; 1b stallion – WehrCowan1979.

▪ Any connection to other items of √ḤṢN (‘fortress, to be inaccessible’; ‘chastity, unblemished reputation’; ‘fox’)? – Lane ii 1865 reports the Ar lexicographers’ explanation which links ḥiṣān to ↗ḥiṣn ‘fortress’: »the ḥiṣān is so called because he preserves his rider [TA] or because his back is like the ḥiṣn to its rider [Mgh, Mṣb]«. – Most probably, however, ḥiṣān is not from ḥiṣn, but both are from the same basic notion of ʻstrength’ (↗ḥaṣuna), so that the word for ‘horse’ originally meant *ʻthe strong one’. – In any case, ḥiṣān seems to be a secondary development, peculiar to Ar (and modSAr?), while the more widespread (though still not deeply rooted) word for ‘horse’ in Sem is (WSem) *paraš‑, see Ar ↗faras; for a word of possibly foreign (IE) origin, cf. (EgAr) ↗sīsī.
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▪ …

▪ DRS 9 (2010) #ḤṢN-2 Ar ḥiṣān ‘étalon, cheval de race’, Ḥrs ḥəṣān, Jib hásún ‘cheval’.
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▪ See above, section CONC.
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–

►ḥiṣān al-baḥr, n., hippopotamus
►ḥiṣān buḫārī, n., iron horse
►quwwaẗ ḥiṣān, n.f., horse power

For other values of the root, cf. ↗ḥaṣuna, ↗ḥiṣn, ʔabū ’l- ↗ḥuṣayn, and ↗ʔiḥṣān, as well as, for the overall picture, root entry √ḤṢN.

ʔabū ’l‑ḥuṣayn أبو الحُصَيْن

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤṢN

n.

fox – WehrCowan1979.

▪ Any connection to other items of √ḤṢN (‘fortress, to be inaccessible’; ‘chastity’; ‘horse’)? – Lane ii 1865 reports the Ar lexicographers’ explanation which links ʔabū ’l-ḥuṣayn to ↗ḥiṣn ‘fortress’ »because of his [i.e., the fox’s] protecting himself from causes of harm by his acuteness [Ṣ, Ḳ]«. However, given the name’s composition of the possessivizer ʔabū… ‘father of…’ and the diminuitive FuʕayL form ḥuṣayn, it seems to be more natural to explain the term as *ʻthe one with the little fortress (sc., the fox den)’.
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▪ …

▪ DRS 9 (2010) #ḤS/ṢN-1 Hbr ḥosen ‘force’, EmpAram ḥsn ‘violence’, JP ḥᵃsen ‘être fort, véhément’, Ar ḥaṣuna ‘être fort, fortifié’; oAram ḥsn, JP ḥisnā ‘forteresse, force’, Syr ḥesnā, Ar ḥiṣn ‘forteresse’, SAr mḥṣn ‘ouvrage défensif, fortification’, Mhr Ḥrs ḥāṣən ‘grande maison’, Jib ḥeṣn, Soq ḥóṣon ‘château’; Gz ḥəṣn ‘forteresse, château’; Hbr ḥāsīn, Aram ḥassīnā, Ar ḥaṣīn ‘fort’. -2 ʔabū ’l-ḥiṣn, LevAr ʔabū ḥsēn, DaṯAr ḥuṣaynī, Soq ḥṣáyni ‘renard’.
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▪ See above, section CONC.
▪ …

–

For other values of the root, cf. ↗ḥaṣuna, ↗ḥiṣn, ↗ḥiṣān, and ↗ʔiḥṣān, as well as, for the overall picture, root entry ↗√ḤṢN.

ʔiḥṣān إِحْصان

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤṢN

n.

blamelessness, unblemished reputation, integrity (Isl. Law) – WehrCowan1979.

▪ Morphologically, ʔiḥṣān is the vn. of ʔaḥṣana, a caus. vb. IV that in MSA either refers to the chastity of a woman and hence her unblemished reputation (↗²ḥaṣuna) or the inaccessibility of a fortress (↗¹ḥaṣuna, ↗ḥiṣn), or to inaccessibility in general. ClassAr lexicography tends to derive all values in √ḤṢN from ḥiṣn ʻfortress’. In contrast, DRS 9 (2010) suggests to keep ²ḥaṣuna ʻto be chaste’ (#ḤṢN) apart from ¹ḥaṣuna ʻto be strong, fortified’ (#ḤS/ṢN, *ʻpower, violence, strength, force, fortification’). – For more details, cf. root entry ↗√ḤṢN as well as ↗ḥaṣuna and ↗ḥiṣn.
▪ For muḥṣan as a term in Islamic Law, see below, section DISC.
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▪ ^†ʔaḥṣana, vb. IV, caus., ʻto protect, defend’ (< *ʻto fortify, make inaccessible’), but also ʻto keep o.s. chaste (woman)’ (< *ʻto make o.s. inaccessible’), hence also ʻto be chaste, virtuous (woman)’, as well as ʻto give (a woman) in marriage; to marry (man or woman)’ (to protect o.’s own or s.o.’s chastity); cf. Q 21:91 and 66:12 (on Maryam bt. ʕImrān): allatī ʔaḥṣanat farǧahā ʻwho preserved her pudendum from that which is unlawful or indecorous / who abstained from what is unlawful or indecorous \ was continent, chaste’; cf. also Q 4:25 fa-ʔiḏā ʔuḥṣinna fa-ʔin ʔatayna bi-fāḥišatin fa-ʕalay-hinna niṣfu mā ʕalà ’l-muḥṣanāti mina ’l-ʕaḏābi ʻbut when they [sc., slave girls] enter wedlock, if they commit indecency, they shall be liable to half the punishment prescribed for free women’.
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▪ DRS 9 (2010) #ḤṢN-1 Ar *ḥaṣuna ‘être chaste, vertueuse (femme)’, ḥāṣinaẗ ‘femme vertueuse’, ḥaṣān ‘femme vertueuse, épouse légitime’, ḥiṣn, ḥuṣn ‘vertu (d’une femme)’; Sab ḥṣn ‘prendre sous sa protection’, ʔḥṣn (pl.) ‘épouses’. -2 Ar ḥiṣān ‘étalon, cheval de race’, Ḥrs ḥəṣān, Jib hásún ‘cheval’. -3 YemAr ĭḥtiṣān ‘biens, possessions’. -4 Tña ḥad̮in ‘fer’, Ar ʔaḥṣinaẗ ‘fers, pointes de lances’; Soq ḥaṣəhan ‘fer, lame’.

▪ DRS 9 (2010) #ḤS/ṢN-1 Hbr ḥosen ‘force’, EmpAram ḥsn ‘violence’, JP ḥᵃsen ‘être fort, véhément’, Ar ḥaṣuna ‘être fort, fortifié’; oAram ḥsn, JP ḥisnā ‘forteresse, force’, Syr ḥesnā, Ar ḥiṣn ‘forteresse’, SAr mḥṣn ‘ouvrage défensif, fortification’, Mhr Ḥrs ḥāṣən ‘grande maison’, Jib ḥeṣn, Soq ḥóṣon ‘château’; Gz ḥəṣn ‘forteresse, château’; Hbr ḥāsīn, Aram ḥassīnā, Ar ḥaṣīn ‘fort’. -2 ʔabū ’l-ḥiṣn, LevAr ʔabū ḥsēn, DaṯAr ḥuṣaynī, Soq ḥṣáyni ‘renard’.
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▪ muḥṣan: »a term of Islamic law denoting a certain personal status. – The Ḳurʔān’s impersonal uses of the root ḥ-ṣ-n refer to warehousing, shelter, fortification and protection (xii: 48; xxi: 80; lix: 2, 14). Used personally of the Virgin Mary (xxi: 91; lxvi: 12), the verb refers to chastity. A cluster of participial derivatives (iv: 24-5; v: 5) relate to the intent underlying the Islamic marriage contract where muḥṣin / muḥṣanaẗ are perhaps best understood in terms of the provision of accommodation. The muḥṣanaẗ need not be Muslim (v: 5); if Muslim, she need not be free (iv: 24-5). Muḥṣanāt are thus marriageable women: free muslimāt or kitābiyyāt, or Muslim slave women. Muḥṣanāt / muḥṣinūn are contrasted with musāfiḥāt / musāfiḥūn, i.e. with such as engage in illicit sexual relations. The category muḥṣanāt may include slave women (iv: 24) yet be contrasted with slave women (iv: 25)« – J. Burton, art. “Muḥṣan”, in: EI² (online, as of 12Dec2020).
▪ …

–

►ʔaḥṣana, vb. IV, 1 to make inaccessible (s.th.); 2 ↗ḥiṣn; 3a to be chaste, pure (woman); b to remain chaste, be of unblemished reputation (woman): [v1] caus., either from ↗²ḥaṣuna ‘to be chaste’ or from ↗ḥiṣn ‘fortress’; [v2] clearly from ḥiṣn; [v3] only personal use, cf. section HIST.

►muḥṣanaẗ, var. muḥṣinaẗ, pl. ‑āt, adj.f., 1 sheltered, well-protected, chaste; 2 of unblemished reputation (woman; Isl. Law): PP (var. PA) IV; the variation betw. PP and PA owes itself to the perspective: the woman can be protected or actively protecing herself.

For other values of the root, cf. ↗ḥaṣuna, ↗ḥiṣn, ↗ḥiṣān, and ʔabū ’l- ↗ḥuṣayn, as well as, for the overall picture, root entry √ḤṢN.

ḤṢY حصي

ID – • Sw – • BP – • APD … • © SG | 9Mar2023

√ḤṢY

“root”

▪ ḤṢY_1 ‘...’ ↗...
▪ ḤṢY_2 ‘...’ ↗...
▪ ḤṢY_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘pebbles, to count; to comprehend; to keep, stick with; mind, discerning faculty; ability to express o.s. clearly’

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–

.

–

ḤḌː (ḤḌḌ) حضّ/حضض

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ ḤḌː (ḤḌḌ)

“root”

▪ ḤḌː (ḤḌḌ)_1 ‘...’ ↗...
▪ ḤḌː (ḤḌḌ)_2 ‘...’ ↗...
▪ ḤḌː (ḤḌḌ)_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘foot of a mountain, depth, bottom of a valley; to incite, encourage, urge’

▪ …

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.

–

ḤḌR حضر

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤḌR

“root”

▪ ḤḌR_1 ‘to be present, attend; to come, arrive, visit, go to, appear, show up; to be readily called’ ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir; ‘to prepare’ ↗ḥaḍḍara; ‘to die’ ↗ĭḥtaḍara; ‘civilized region; settled population, town dwellers’ ↗ḥaḍar; ‘presence; His Highness, Monsieur’ ↗ḥaḍraẗ; ‘sedentary life; civilisation, culture’ ↗ḥaḍāraẗ; ‘minutes, official report’ ↗maḥḍar; ‘lecture’ ↗muḥāḍaraẗ
▪ ḤḌR_2 ‘a small group of 6 to 12 people, patrol, squad’ ↗ḥaḍīraẗ

Other values, now obsolete, include (Lane ii 1865, Hava1899):

▪ ^†ḤḌR_3 ‘fleet (horse)’: ^†miḥḍīr (pl. maḥāḍīrᵘ)
▪ ^†ḤḌR_4 ‘thick purulent matter in a wound, afterbirth’: ^†ḥaḍīr(aẗ)
▪ ^†ḤḌR_5 ‘…’ : ^†ḥḍr

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘urban areas, a community settled around a water source; to be present, to be at home, adjacency to water; to bring, to fetch; to lie down dying, hardship, strife’

▪ [v1] : DRS 9 (2010) #ḤḌR-1 suggests to compare also ↗√ḤṢR and ↗√ḤẒR, without however elaborating on the exact nature of such a conceivable relation. On the Ar, SAr, and modSAr evidence the authors comment: »Ici les valeurs de présence et de sédentarité sont liées, comme le montrent bien l’Ar et le Ḥrṣ; en Sab, il s’agit du fait d’être présent au pélerinage ou à la fête.«⁶ – In contrast, Orel&Stolbova1994 #1214 seem to interpret Ar ḥaḍar outright as ʻ[enclosed, fenced?] area’ and derive it from protSem *ḥaṣ́ar‑ < AfrAs *ḥać̣ar‑ ‘fence, enclosure’. – In √ḤṢR we find items such as ḥaṣara ‘to surround, encircle’ and ḥiṣār ‘blockade, siege’; similarly, in √ḤẒR we find, e.g., ḥaẓara ‘to fence in’ or ḥaẓīraẗ ‘enclosure’.
[v2] : Accord. to Lane ii (1865), the meaning of ḥaḍīraẗ in ClassAr is ‘collective body of a people’. Perh. somehow related to [v1], but the exact semantics remain unclear. An obsol. meaning of ḥaḍīr(aẗ), sharing with ‘collective body’ the notion of *‘gathering, coming together’, is also [v4] ^†‘what collects in a wound, of thick purulent matter; what collects in the membrane that encloses the fœtus, of the [fluid called] suḫd and the like; […] what a woman emits after childbirth and [after] the stopping of her blood; […] what a she-camel emits after bringing forth’.
▪ ^†[v3] : The light-footedness of a horse seems to be a development from [v1]: *‘present > ready > quick’. Value not mentioned in DRS.
▪ ^†[v4] : Is the *‘gathering, coming together’ that this value shares with [v2] based on [v1] *‘to settle’ (= *‘to gather in a place’)?
▪ [other] : None of the values [v2]–[v4] are mentioned in DRS. In contrast, DRS lists the values #ḤḌR-2 ‘pubis’ (^†ḥaḍr) and #ḤḌR-3 ‘anse de vase’ (^†ḥāḍiraẗ), which we were unable to identify elsewhere.
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6. Our italics – EtymArab.

–

▪ DRS 9 (2010) #ḤḌR-1 Ar ḥaḍara ‘être présent, prêt; assister à’, ḥaḍar, ḥāḍiraẗ ‘présence, demeure fixe (par opp. au nomadisme)’, Qat tḥḍr ‘être présent (dans un lieu)’, Jib ḥɔ́źɔ́r, Mhr ḥəźáwr ‘être présent; persuader’, Ḥrs ḥəźáwr ‘migrer du désert vers la ville en été; être présent’. – Sab ḥḍr ‘célébrer une fête (pour une divinité), accomplir un pélerinage; offrir’. -2 Ar ḥaḍr ‘pubis’. -3 ḥāḍiraẗ ‘anse de vase’.
▪ Orel&Stolbova1994 #1214: Akk ḫaṣāru ‘enclosure’, Phn ḥṣr ‘yard’, Hbr ḥāṣer ‘camp; yard’, Syr ḥəṣārā ‘yard’, Ar ḥaḍar, SAr ḥṣwr ‘area’, Gz ḥaṣur ‘enclosure’. – For extra-Sem cognates cf. below, section DISC.
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▪ [v1] : Orel&Stolbova’s (1994 #1214) reconstruction of the AfrAs dimension (see above, section CONC) is based, in addition to their assumption of a Sem *ḥaṣ́ar‑, on the reconstruction of extra-Sem proto-forms, stipulated from sparse evidence in a few, mainly WCh and CCh langs. The authors posit protWCh *ć̣˅r‑ (from 1 siri ‘fence’), protCCh *ḥaẑar‑ (based on actual forms like ẑaẑar, gəẑar) ‘fence’, Bed eseer ‘enclosure’. Any connection with LEC *ʔaraʒ‑ (Or areddaa ‘dwelling’)?
▪ …

–

ḥaḍar‑ حَضَرَ , u (¹²ḥuḍūr, ³ḥaḍāraẗ)

ID – • Sw – • BP 809 • APD … • © SG | 15Feb2021

√ḤḌR

vb., I

1a to be present (at), be in the presence (of s.o.); b to attend (s.th.); c to be present (in s.o.’s mind), be readily recalled (s.o.); d to take part, participate (maǧlisan in a meeting); 2a to come, get (ʔilà or to s.o., to a place), arrive (ʔilà or at a place); b to visit (a place), attend (a public event), go (to a performance, etc.); c to appear (ʔamāma before a judge, etc., ʔilà in, at), show up (ʔilà in, at); d to betake o.s., go (min… ʔilà from… to); – 3 (ḥaḍāraẗ) to be settled, sedentary (in a civilized region, as opposed to nomadic existence) – WehrCowan1976.

▪ DRS 9 (2010) #ḤḌR-1 rightly observes that in the group of Ar, SAr, and modSAr lexical items that seem to be cognate, the values of [v1] ‘presence’ and [v3] ‘sedentariness’ obviously are related. ([v2] signifies s.th. in-between: the process leading, like settling down, to a being present.) In the light of the Sem evidence, it is hard to decide which is the primary value. DRS suggests to compare ↗√ḤṢR and ↗√ḤẒR, without however elaborating on the exact nature of such a conceivable relation. Orel&Stolbova1994 #1214 take such a connection for granted and juxtapose Ar ḥaḍar, interpreted as ʻ[enclosed, fenced?] area’, and Sem items meaning ‘enclosure, yard, camp’ (Akk ḫaṣāru, Phn ḥṣr, Hbr ḥāṣer, Syr ḥəṣārā, SAr ḥṣwr, Gz ḥaṣur), positing protSem *ḥaṣ́ar‑ ‘fence, enclosure’ (< AfrAs *ḥać̣ar‑ ‘id.’). Though phonologically slightly problematic (unexpected /ṣ/ in Syr and Gz), this assumption seems quite plausible from a semantic perspective. Thus, if ḤḌR should indeed be seen together with ḤṢR and ḤẒR, one could think of a development like *‘fence, enclosure > to settle in a fenced\enclosed place\area > to become sedentary > to be present’ (and from the latter also the many derivatives signifying ‘readiness’ and ‘quickness’ in Ar, see DERIV). The hypothesis may be supported by inner-Ar evidence, where ↗ḥaḍīraẗ signifies ‘a small group of 6 to 12 people’ (ClassAr: ‘collective body of a people’, i.e., a *‘gathering’ rather than a *‘presence’) and the obsol. ^†ḥaḍīr(aẗ) ‘thick purulent matter in a wound; afterbirth’, unless completely different origin, can best be explained as a *‘coming together, gathering, confluence, agglomeration’, similar to the *‘settling in an enclosure’ assumed as the basic meaning of ḤḌR.
▪ Neither ‘collective body of a people’ nor ‘thick purulent matter in a wound; afterbirth’ nor ‘swiftness’ are mentioned in DRS among the most basic values of ḤḌR. In contrast, DRS lists the values #ḤḌR-2 ‘pubis’ (^†ḥaḍr) and #ḤḌR-3 ‘anse de vase’ (^†ḥāḍiraẗ), which we were unable to identify elsewhere.
▪ …

▪ …

▪ DRS 9 (2010) #ḤḌR-1 Ar ḥaḍara ‘être présent, prêt; assister à’, ḥaḍar, ḥāḍiraẗ ‘présence, demeure fixe (par opp. au nomadisme)’, Qat tḥḍr ‘être présent (dans un lieu)’, Jib ḥɔ́źɔ́r, Mhr ḥəźáwr ‘être présent; persuader’, Ḥrs ḥəźáwr ‘migrer du désert vers la ville en été; être présent’. – Sab ḥḍr ‘célébrer une fête (pour une divinité), accomplir un pélerinage; offrir’. -2 Ar ḥaḍr ‘pubis’. -3 ḥāḍiraẗ ‘anse de vase’.
▪ Orel&Stolbova1994 #1214: Akk ḫaṣāru ‘enclosure’, Phn ḥṣr ‘yard’, Hbr ḥāṣer ‘camp; yard’, Syr ḥəṣārā ‘yard’, Ar ḥaḍar, SAr ḥṣwr ‘area’, Gz ḥaṣur ‘enclosure’. – For extra-Sem cognates cf. below, section DISC.
▪ …

▪ Orel&Stolbova’s (1994 #1214) reconstruction of the AfrAs dimension (see above, section CONC) is based, in addition to their assumption of a Sem *ḥaṣ́ar‑ ‘fence, enclosure’ on the reconstruction of extra-Sem proto-forms, stipulated from sparse evidence in a few, mainly WCh and CCh langs. The authors posit protWCh *ć̣˅r‑ (from 1 siri ‘fence’), protCCh *ḥaźar‑ (based on actual forms like źaźar, gəźar) ‘fence’, Bed eseer ‘enclosure’. Any connection with LEC *ʔaraʒ‑ (Or areddaa ‘dwelling’)?
▪ …

–

►ḥaḍḍara, vb. II, 1 to ready, make ready, prepare (s.th., also, e.g., a medicine = to compound), make, produce, manufacture (s.th.); 2 to study, prepare (a lesson); 3 to fetch, get, bring (s.o., s.th.), procure, supply (s.th.); 4 to settle (s.o.), make s.o. sedentary; 5 to civilize (s.o., s.th.): D-stem, caus.
►ḥāḍara, vb. III, 1 to give a lecture, present s.th. in a lecture (to s.o.); 2 to lecture, give a course of lectures: L-stem, assoc., based on *‘present > ready (to answer an interlocutor’s question, etc.) > quick (in replying, reacting to a question etc.)’
►^BP#4950ʔaḥḍara, vb. IV, 1 to fetch, get, bring (s.o., s.th.), procure, supply (s.th.); 2 to take (s.o., a s.th., ʔilà to a place): *Š-stem, caus. | ~ maʕa-hū, vb., to have s.th. with one, bring s.th. along
►taḥaḍḍara, vb. V, 1a to prepare o.s., ready o.s., get ready (li‑ for); b to be ready, prepared; 2a to become settled, be sedentary in a civilized region; b to be civilized, be in a state of civilization; c to become urbanized, become a town dweller: Dt-stem, [v1] refl./self-ref., [v2] based on ↗ḥaḍar and/or ↗ḥaḍāraẗ.
►ĭḥtaḍara, vb. VIII, 1 to come (to s.o.), be in the presence (of s.o.); 2 to live in a civilized region: Gt-stem, self-ref.; – 3 pass. ŭḥtuḍira, to die: Gt-stem, self-ref., [v1] based on *‘presence’, [v2] based on *‘cultivation of land, civilisation’ (↗ḥaḍar), [v3] is related to ^2bḥaḍara ‘to come to, visit’, lit. meaning * ‘to be visited (sc. by the angels of God)’.
►ĭstaḥḍara, vb. X, 1a to have s.th. brought, to call, send (for s.o., for s.th.), have s.o. come; b to summon (s.o.); c to fetch, procure, supply, get, bring (s.th.); d to conjure, call up, evoke (a spirit); e to visualize, envision, call to mind (s.th.); f to carry with o.s., bring along (s.th.); 2 to prepare (e.g., a medicinal preparation): *Št-stem, desid.

►ḥaḍar, n., 1 a civilized region with towns and villages and a settled population (as opposed to desert, steppe); 2 settled population, town dwellers (as opposed to nomads): perh. the etymon proper.
►ḥaḍarī, adj., 1a settled, sedentary, resident, not nomadic, non-Bedouin, like urbanites; b civilized; c urban; d town dweller: nisba formation from ḥaḍar.
►^BP#1091ḥaḍraẗ, n.f., presence: for more details see s.v. | fī ~, expr., in the presence of …; al‑~ al-ʕaliyyaẗ, n., His Highness (formerly, title of the Bey of Tunis); ḥaḍratu-kum, n., a respectful form of address, esp. in letters; ~ al-duktūr, cf. Fr. Monsieur le docteur.
►^BP#700ḥuḍūr, n., 1 presence; 2 visit, participation, attendance: vn. I; for more details see s.v.; – 3 n.pl., those present: pl. of ↗ḥāḍir. | bi-ḥuḍūr-hī, expr., in his presence; ~ al-ḥaflaẗ, n., attendance of the celebration; ~ al-ḏihn, n., presence of mind; waraqaẗ ~, n., Summons (jur.).
►ḥuḍūrī: ʔaḥkām ḥuḍūriyyaẗ, n.pl., judgments delivered in the presence of the litigant parties after oral proceedings (jur.): nisba formation from ¹ḥuḍūr | ḥuḍūriyyan, contradictorily (jur.)
►^BP#1412ḥaḍāraẗ, n.f., 1 civilization; 2 culture; – 3 settledness, sedentariness.
►^BP#1969ḥaḍārī, adj., 1 civilizational; 2 cultural: nisba formation, from ḥaḍāraẗ.
►ḥaḍīraẗ, pl. ḥaḍāʔirᵘ, n.f., 1 a small group of 6 to 12 people (specif., the smallest unit of boy scouts = patrol); 2 section, squad (mil.; Syr.): related to ḥaḍara? See entry ↗ḥaḍīraẗ proper.
►^BP#4872maḥḍar, n., 1 presence; 2 attendance, coming, appearance (of s.o.); 3 assembly, meeting, gathering, convention; 4 (pl. maḥāḍirᵘ) minutes, official report, procès-verbal, record of the factual findings | bi-maḥḍarin min-hu, expr. in s.o.’s presence: formally a n.loc., *‘place where people come together, are present’ (i.e., [v3]), hence also ‘presence; attendance’ ([v1], [v2]), and so also *‘report written in the presence of…’ ([v4]).
►^BP#2797taḥḍīr, n., 1 preparing, readying, making ready; 2 (pi. ‑āt) preparation (li‑ for; also e.g., for an examination); 3 making, preparation, cooking (of food, etc.), production, manufacture: vn. II
►taḥḍīrī, adj., preparatory, preparative: nisba formation, from taḥḍīr | al-madāris al-taḥḍīriyyaẗ lil-muʕallimīn, n.pl., preparatory institutes for teachers, teachers’ colleges (Eg.)
►^BP#1961muḥāḍaraẗ, pl. ‑āt, n.f., lecture: vn. III.
►ʔiḥḍār, n., procurement, supply, fetching, bringing: vn. IV.
►taḥaḍḍur, n., civilized way of life: vn. V.
►ĭḥtiḍār, n., demise, death: vn. VIII.
►ĭstiḥḍār, n., 1 making, production, manufacture; 2 preparation; 3 summoning: vn. X. | ~ al-ʔarwāḥ, n., evocation of spirits, Spiritism
►^BP#1094ḥāḍir, pl. ḥuḍḍar, ḥuḍūr, adj., 1 present; 2 attending; 3a prepared (li‑for); b ready; 4 (pl. ḥuḍḍār, ḥaḍaraẗ) settled, sedentary, resident, village or town dweller, not nomadic; 5 n., al-ḥāḍir, the present (time): values [v1]–[v3] and [v5] based on *‘presence’, [v4] on *‘sedentariness’ (↗ḥaḍar). | fī ’l-waqt al‑~ or fī ’l‑~, adv., at present, now; ~ al-fikr, adj., quick-witted, quick at repartee; naqd ~, n., cash, ready money
►ḥāḍiraẗ, pl. ḥawāḍirᵘ, n.f., 1 capital city, metropolis; 2 city (as a center of civilization): PA I f., based on ḥaḍara ‘to be settled, sedentary’.
►maḥḍūr, adj., 1a possessed, haunted or inhabited by a jinni; b demoniac: PP I.
►muḥaḍḍir, n., 1 maker, producer, manufacturer; 2 dissector (med.): PA II.
►muḥāḍir, n., lecturer, speaker: PA III.
►muḥḍir, n., court usher: PA IV.
►mutaḥaḍḍir, adj., civilized: PA V.
►muḥtaḍar, adj., n., 1a dying, in the throes of death, on the brink of death; b a dying person; 2a haunted or inhabited by a jinni; b demoniac: PP VIII.
►mustaḥḍar, pl. ‑āt, n., preparation (chem., pharm.): PP X. | ~ dawāʔi, n., medicinal preparation.

ḥaḍḍar‑ حَضَّرَ (taḥḍīr)

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√ḤḌR

vb., II

1 to ready, make ready, prepare (s.th., also, e.g., a medicine = to compound), make, produce, manufacture (s.th.); 2 to study, prepare (a lesson); 3 to fetch, get, bring (s.o., s.th.), procure, supply (s.th.); 4 to settle (s.o.), make s.o. sedentary; 5 to civilize (s.o., s.th.) – WehrCowan1976.

▪ The D-stem seems to be built on, or at least refer to, different items from the root √ḤḌR, in each case forming caus. meanings:
▪ [v1] ʻto make ready, prepare’ is prob. best analysed as denom. from ↗ḥāḍir ʻready’, and [v2] ʻto prepare (a lesson)’ as a specialisation of this value.
▪ [v3] ʻto fetch, bring, procure, supply’ is *ʻto cause to be present, make appear’, from the vb. I ↗ḥaḍara ʻ¹to be present; ²to come, arrive, appear, show up’.
▪ [v4] ʻto make sedentary’, and hence also [v5] ʻto civilize’, are from ↗ḥaḍara ʻ³to be settled, sedentary’, or denom. from ↗ḥaḍar ‘civilized region; settled population, town dwellers’ and ↗ḥaḍāraẗ ‘sedentary life; civilisation, culture’, respectively.
▪ …

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

–

►taḥaḍḍara, vb. V, 1a to prepare o.s., ready o.s., get ready (li‑ for); b to be ready, prepared; 2a to become settled, be sedentary in a civilized region; b to be civilized, be in a state of civilization; c to become urbanized, become a town dweller: Dt-stem, refl./self-ref.

►^BP#2797taḥḍīr, n., 1 preparing, readying, making ready; 2 (pi. ‑āt) preparation (li‑ for; also e.g., for an examination); 3 making, preparation, cooking (of food, etc.), production, manufacture: vn. II
►taḥḍīrī, adj., preparatory, preparative: nisba formation, from taḥḍīr | al-madāris al-taḥḍīriyyaẗ lil-muʕallimīn, n.pl., preparatory institutes for teachers, teachers’ colleges (Eg.)
►taḥaḍḍur, n., civilized way of life: vn. V.
►muḥaḍḍir, n., 1 maker, producer, manufacturer; 2 dissector (med.): PA II.
►mutaḥaḍḍir, adj., civilized: PA V.

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

ĭḥtaḍar‑ اِحْتَضَرَ (ĭḥtiḍār)

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√ḤḌR

vb., VIII

1 to come (to s.o.), be in the presence (of s.o.); 2 to live in a civilized region: Gt-stem, self-ref.; – 3 pass. ŭḥtuḍira, to die – WehrCowan1976.

▪ Gt-stem of [v1, v3] ↗ḥaḍara ʻ¹to be present; ²to come, arrive, appear, show up’ and [v2] ↗ḥaḍara ʻ³to be settled, sedentary’ or ↗ḥaḍar ‘civilized region; settled population, town dwellers’.
▪ [v3] : The meaning ʻto die’ of the pass. ŭḥtuḍira developed from *ʻto be visited (sc. by death, or the angels of death).
▪ …

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

–

►ĭḥtiḍār, n., demise, death: vn. VIII.
►muḥtaḍar, adj., n., 1a dying, in the throes of death, on the brink of death; b a dying person; 2a haunted or inhabited by a jinni; b demoniac: PP VIII.

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ḥaḍḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

ḥaḍar حَضَر

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤḌR

n.

1 a civilized region with towns and villages and a settled population (as opposed to desert, steppe); 2 settled population, town dwellers (as opposed to nomads) – WehrCowan1976.

▪ The n. is either deverb. from ↗ḥaḍara ʻ³to be settled, sedentary’, or the latter is denom. from ḥaḍar, in which case ḥaḍar would be the etymon proper of almost all derivatives of √ḤḌR (see below, section DERIV).
▪ The idea of ʻsettling down, becoming sedentary’ may have developed from a primary *‘gathering, coming together, agglomerating’, as the obsol. item ^†ḥaḍīr(aẗ) ‘thick purulent matter in a wound, afterbirth’ could suggest.
▪ …

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

▪ Tu hazar ‘civilized region; sedentary life’ (<1400) – NişanyanSözlük_28Jul2015
.▪ …

NB: The following list of “derivatives” presupposes that ḥaḍar is the etymon proper. Should ḥaḍar be deverb. from ↗ḥaḍara, the list would have to be reduced to the more immediate derivatives such as the nisba adj. ḥaḍarī.

►^BP#809ḥaḍara, u (ḥuḍūr), 1 and 2 ↗s.v.; – 3 (ḥaḍāraẗ) to be settled, sedentary (in a civilized region, as opposed to nomadic existence): perh. the real etymon from which ḥaḍar is deverb.?
►ḥaḍḍara, vb. II, 1–3 ↗s.v.; 4 to settle (s.o.), make s.o. sedentary; 5 to civilize (s.o., s.th.): D-stem, caus.
►taḥaḍḍara, vb. V, 1 ↗ḥaḍḍara; 2a to become settled, be sedentary in a civilized region; b to be civilized, be in a state of civilization; c to become urbanized, become a town dweller: Dt-stem, refl./self-ref.

►ḥaḍarī, adj., 1a settled, sedentary, resident, not nomadic, non-Bedouin, like urbanites; b civilized; c urban; d town dweller: nisba formation from ḥaḍar.
►^BP#1412ḥaḍāraẗ, n.f., 1 civilization; 2 culture; – 3 settledness, sedentariness
►^BP#1969ḥaḍārī, adj., 1 civilizational; 2 cultural: nisba formation, from ḥaḍāraẗ
►taḥaḍḍur, n., civilized way of life: vn. V.
►^BP#1094ḥāḍir, adj., 1–3 ↗s.v.; 4 (pl. ḥuḍḍār, ḥaḍaraẗ) settled, sedentary, resident, village or town dweller, not nomadic; 5 n., ↗s.v. | fī ’l-waqt al‑~ or fī ’l‑~, adv., at present, now; ~ al-fikr, adj., quick-witted, quick at repartee; naqd ~, n., cash, ready money
►ḥāḍiraẗ, pl. ḥawāḍirᵘ, n.f., 1 capital city, metropolis; 2 city (as a center of civilization)
►mutaḥaḍḍir, adj., civilized: PA V.

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

ḥaḍraẗ حَضْرة , pl. ḥaḍarāt

ID – • Sw – • BP 1091 • APD … • © SG | 15Feb2021

√ḤḌR

n.f.

1 presence – WehrCowan1976 • 2 (EgAr) (pl. ‑āt, ḥuḍar) a Sufi ceremony, dhikr; b tomb of any venerated Muslim religious figure – BadawiHinds1986.

▪ The word that originally meant, and, taken alone, still means, simply ʻpresence’, usually appears only as the first element in ʔiḍāfa constructions and as such signifies politeness in addressing somebody in a conversation or talking about a third person. Most common is prob. the respectful form of address (esp. in letters), ḥaḍratu-kum, dial. (EgAr) ḥaḍrit-ak ≈ ʻsir’, f. ḥaḍrit-ik ≈ ʻmadame’; cf. also the wish (EgAr) iṣ-ṣalā ʕalà ḥaḍriẗ in-nabī ʻblessings be upon the Prophet!’ This modern use is a good example of the popularization of formerly more exclusive, elitist concepts, where ʻpresence’ from a certain time onwards had come to mean either ʻpresence of a notable, sultan, etc. (court culture)’, or had signaled the ʻpresence of the divine’, i.e. God, esp. in Sufi ḏikr ceremonies.
▪ ḥaḍraẗ: »If šawkaẗ represents brute force, another term, ḥaḍraẗ, represents the sacral in a sense the mystical, aspect of royalty. With the literal meaning of ʻpresence,’ from the verb ʻto be present,’ it was in common use by the high Middle Ages. Initially, it seems to refer to the physical presence or nearness of the sovereign, who by this time is secluded from the mass of the people by an army of chamberlains, courtiers, and guards. In time the word itself was, so to speak, sacralized. It no doubt derived additional force from its contemporary use in the language of the mystics, who spoke in similar terms of the presence or nearness of God [↗ḥuḍūr]. Ḥaḍraẗ is also used of holy places, notably of the tomb of the Prophet in Medina, which is also secluded and protected from general access by the guardians of the sanctuary.«⁷ – Lewis1988: 38.
▪ …

7. Fn. 26: See al-Bāshā, Alqāb, 260-64; Armand Abel, “Le Khalife, presence sacreée,” Studia Islamica vii (1957): 29-45.

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

▪ Tu hazret ‘old man, old fellow (when addressing a comrade); presence; dignity; hazret-i X title of an exalted personage; (title x) hazret-leri His excellency the x’: <1330 (ʕĀşıḳ Paşa, Ġarīb-nāme) lāyıḳ oldı ḥażretine mevlānuŋ [mevlanın huzuruna çıkmaya] – NişanyanSözlük_20Feb2020.
▪ …

►fī ḥaḍraẗ…, expr., in the presence of …
►al-ḥaḍraẗ al-ʕaliyyaẗ, n., His Highness (formerly, title of the Bey of Tunis)
►ḥaḍratu-kum, n., a respectful form of address, esp. in letters
►ḥaḍraẗ al-duktūr, cf. Fr Monsieur le docteur

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

ḥuḍūr حُضور

ID – • Sw – • BP 700 • APD … • © SG | 15Feb2021

√ḤḌR

n.

1 presence; 2 visit, participation, attendance; 3 (as one pl. of ḥāḍir) those present – WehrCowan1976.

▪ Formally a vn. of ↗ḥaḍara ʻ¹to be present; ²to come, appear, visit’, ḥuḍūr had also developed a specific meaning, now obsolete, in medieval Islamic mysticism, namely the state of ʻbeing in the presence [of God]’ (with the correlative ↗ġaybaẗ ʻabsence from all except God’). »The term was later extended by Ibn ʕArabī, in working out his monistic L scheme, to the “Five Divine ḥaḍarāt”, stages or orders of Being in the Neoplatonic chain […]« – D.B. Macdonald, art. “Ḥaḍra”, in EI². The meaning is preserved in Tu until today, where ḥużūr / huzur mainly means a blissful state of ataraxy; cf., for instance, A. H. Tanpınar’s famous novel, Huzur, of 1948/49 (transl. into Engl as A Mind at Peace).
▪ …

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

▪ Tü huzur ‘presence; peace of mind, freedom from anxiety, ataraxy; audience (of a sovereign)’: <1377 (Erzurumlu Darir, Ḳıṣṣa-i Yūsuf terc.): didi iy cān ne buyurursın buyur / cānum üzre ḥükm ḳıl iy χōş-ḥużūr. – Compos.: huzurevi ‘’ (Milliyet, 1961): Darülaceze Müessesesinde yaşlılar için bir ‘Huzurevi’ ile yeni bir çocuk pavyonu kurulacaktır; huzurlarınızda ‘in your (polite) presence’; cf. also adj.s huzurlu ‘peaceful, restful, calm’ and huzursuz ‘uneasy, troubled’ – NişanyanSözlük_11Jan2016.
▪ …

►bi-ḥuḍūri-hī, expr., in his presence
►ḥuḍūr al-ḥaflaẗ, n., attendance of the celebration
►ḥuḍūr al-ḏihn, n., presence of mind
►waraqaẗ ḥuḍūr, n., Summons (jur.)

►ḥuḍūrī: ʔaḥkām ḥuḍūriyyaẗ, n.pl., judgments delivered in the presence of the litigant parties after oral proceedings (jur.) | ḥuḍūriyyan, contradictorily (jur.).

For other values attached to the root, see ↗ḥaḍara, ↗ḥāḍir, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

ḥaḍāraẗ حَضارة , pl. ‑āt

ID 216 • Sw – • NahḍCon • BP 1412 • APD … • © SG | 15Feb2021

√ḤḌR

n.f.

1 civilization; 2 culture; – 3 settledness, sedentariness – WehrCowan1976.

▪ Originally, ḥaḍāraẗ is a vn. of ḥaḍara and meant as such the process of ʻsettling, becoming sedentary’ or the resulting state of ʻsettledness, sedentariness’, i.e., [v3]. From this developed the nations of [v1] ʻcivilisation’ and [v2] ʻculture’ in general, contrasting at first nomadic existence in the desert with life in civilized regions.
▪ »La notion de ʻcivilisation’ au sens où on l’entend en Europe, oscille, chez le grand sociologue du xivᵉ siècle, Ibn Ḫaldūn, entre trois termes: ḥaḍāraẗ est la ʻculture sédentaire’ (éd. 1958, I, LXXX), ↗tamaddun ʻl’urbanisation’ (calqué sur le grec polis ʻville’) – le terme (éd. 1958, I, p. 297) est déjà dans aš-Šahrazûrî, au xᵐᵉ siècle; mais le mot-clef, c’est ↗ʕumrān: ʻpopulation, sédentarisation, organisation sociale, civilisation’ (éd. 1958, p. ex et LXXVI). De nos jours, ʕumrān ne semble plus guère employé; il ne figure, ni dans les Besonderheiten de Wehr (1934-A), ni dans le glossaire de l’ALA [Académie de la Langue Arabe] (1957), qui citent tous deux les deux autres termes, ainsi que leurs équivalents madaniyyaẗ et tamadyun. En 1902-1906, Ǧurǧī Zaydān publie son “Histoire de la Civilisation islamique” (Tārīḫ al-tamaddun al-islāmī) et en 1956 (à Beyrouth), Georges Wahbaẗ sa “Crise de la civilisation arabe” (Azmaẗ al-tamaddun al-ʕarabī). En 1928, paraissent “Les problèmes de la civilisation moderne” (Muʕḍilāt al-madaniyyaẗ al-ǧadīdaẗ), par Ismāʕīl Maẓhar. Quant à ḥaḍāraẗ, le plus fréquent aujourd’hui, il figure dans de nombreux titres: Ḥaḍārat al-ʔIslām “La civilisation de l’Islam”, par Gamīl Mudawwar, Beyrouth, 1888; Al-Ḥaḍāraẗ al-islāmiyyaẗ “La civilisation islamique”, par Aḥmad Zakī, Le Caire, 1910; Al-Islām wa’l-ḥaḍāraẗ al-ʕarabiyyaẗ “L’Islam et la Civilisation arabe”, par Md. Kurd ʕAlī, Le Caire, 1934-1936; Ḥaḍāraẗ fī ṭarīq al-zawāl “Une civilisation sur la voie du déclin”, par Anīs Furayḥa, Beyrouth, 1957. Pour dire ʻcivilisé’, on a le choix entre madanī, tamaddunī, mutamaddin ou mutamadyin et ḥaḍarī ou mutaḥaḍḍir« – Monteil1960: 215-16.
▪ …

▪ …

▪ ↗ḥaḍara.
▪ …

▪ See above, section CONC.
▪ …

–

►ḥaḍḍara, vb. II, 1–3 ↗s.v.; 4 to settle (s.o.), make s.o. sedentary; 5 to civilize (s.o., s.th.): D-stem, caus.
►taḥaḍḍara, vb. V, 1 ↗ḥaḍḍara; 2a to become settled, be sedentary in a civilized region; b to be civilized, be in a state of civilization; c to become urbanized, become a town dweller: Dt-stem, refl./self-ref.

►^BP#1969ḥaḍārī, adj., 1 civilizational; 2 cultural: nisba formation, from ḥaḍāraẗ
►taḥaḍḍur, n., civilized way of life: vn. V.
►^BP#1094ḥāḍir, adj., 1–3 ↗s.v.; 4 (pl. ḥuḍḍār, ḥaḍaraẗ) settled, sedentary, resident, village or town dweller, not nomadic; 5 n., ↗s.v.: PA I.
►ḥāḍiraẗ, pl. ḥawāḍirᵘ, n.f., 1 capital city, metropolis; 2 city (as a center of civilization)
►mutaḥaḍḍir, adj., civilized: PA V.

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍīraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

ḥaḍīraẗ حَضيرة , pl. ḥaḍāʔirᵘ

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√ḤḌR

n.f.

1 a small group of 6 to 12 people (specif., the smallest unit of boy scouts = patrol); 2 section, squad (mil.; Syr.) – WehrCowan1976.

▪ Accord. to Lane ii (1865), the meaning of ḥaḍīraẗ in ClassAr is ‘collective body of a people’. Perhaps the item is related to the homonymous ^†ḥaḍīr(aẗ) ‘what collects in a wound, of thick purulent matter; what collects in the membrane that encloses the fœtus, of the [fluid called] suḫd and the like; […] what a woman emits after childbirth and [after] the stopping of her blood; […] what a she-camel emits after bringing forth’; but the exact semantics of a possible relation remain unclear so far. A common denominator could be the notion of *‘gathering, coming together’. Such a meaning would possibly also link both, ‘collective body’ and ʻpurulent matter collecting in a wound; after-birth’ with the main value of ḤḌR, namely ʻsettling, becoming sedentary’ (< *ʻcoming together’?). This would also explain the partial overlapping of √ḤḌR with ↗√ḤṢR and ↗√ḤẒR, both often conveying the basic idea of fencing, marking a territory of settlement, pasture, etc.
▪ …

▪ …

▪ ? ↗ḥaḍara ?

▪ See above, section CONC.
▪ …

–

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

maḥḍar مَحْضَر

ID – • Sw – • BP 4872 • APD … • © SG | 15Feb2021

√ḤḌR

n.

1 presence; 2 attendance, coming, appearance (of s.o.); 3 assembly, meeting, gathering, convention; 4 (pl. maḥāḍirᵘ) minutes, official report, procès-verbal, record of the factual findings – WehrCowan1976.

▪ Originally a n.loc. of ↗ḥaḍara, the basic meaning of maḥḍar is *ʻplace in which s.o. is present, place where people come together’. The word for the place then also came to mean [v3] the ʻ assembly, meeting, gathering, convention’ itself as well as [v1] and [v2], the act of gathering and being present in such a place. [v4] seems to be a special development, originally signifying *‘report written in the presence of…’.
▪ …

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

–

►bi-maḥḍarin min-hu, expr. in s.o.’s presence

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗muḥāḍaraẗ.

muḥāḍaraẗ مُحاضَرة , pl. ‑āt

ID – • Sw – • BP 1961 • APD … • © SG | 15Feb2021

√ḤḌR

n.f.

lecture – WehrCowan1976.

▪ The modern meaning of muḥāḍaraẗ – ʻlecture’ – seems to have developed from the idea of being able to give ready answers in a conversation. The vb. III, ḥāḍara, of which muḥāḍaraẗ is a vn., is attested in Hava1899 still as ‘to give a ready (answer)’. This vb. can be interpreted as an associative L-stem, coined from ^†ḥaḍur ‘always ready to reply; quick’ (ibid.), which is based on ↗ḥaḍara ʻto be present’, hence also ʻto be ready, prepared’.
▪ …

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

–

►ḥāḍara, vb. III, 1 to give a lecture, present s.th. in a lecture (to s.o.); 2 to lecture, give a course of lectures: L-stem, assoc.

►muḥāḍir, n., lecturer, speaker: PA III.

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ↗ḥāḍir, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗maḥḍar.

ḥāḍir حاضِر , pl. ḥuḍḍar, ḥuḍūr

ID – • Sw – • BP 1094 • APD … • © SG | 15Feb2021

√ḤḌR

adj.; n.

1 present; 2 attending; 3a prepared (li‑for); b ready; 4 (pl. ḥuḍḍār, ḥaḍaraẗ) settled, sedentary, resident, village or town dweller, not nomadic; 5 n., al-ḥāḍir, the present (time) – WehrCowan1976.

▪ [v4] ʻsettled, sedentary’ may have been the original meaning, derived from the corresponding vb. I, ↗ḥaḍara ʻto settle’. ʻThe settled one’ then seems to have developed into [v1] ʻthe present one’, and ʻthe present one’ into [v3] ʻthe prepared, ready one’. The nominal use as [v5] ʻthe present (time)’ is of course from [v1].
▪ The word has been borrowed into many languages. In Tu, ḥazır is very widespread and has generated a large semantic field in its own right (see below, section WEST).
▪ …

▪ …

▪ ↗ḥaḍara.

▪ See above, section CONC.
▪ …

▪ Tu hazır ¹‘ready’: 1300 (anon., Muḳaddimetü’l-ʾEdeb terc.] bayramḳa ḥāżır boldılar [törene katıldılar]; ²‘present (tense)’: 1330 (ʿĀşıḳ Paşa, Ġarīb-nāme) māżisi vü ḥāżırı ve müstaḳbili [geçmişi ve şimdiki zamanı ve geleceği] – NişanyanSözlük_20Feb2020. – Cf. also halihazır ‘present time’ (Ar ↗ḥāl ‘state, condition, situation’), hazirun ‘persons present’ (Ar pl., ḥāḍirūn), hazırlamak ‘to prepare, make ready’. – The expression hazır giyim ‘ready-made clothing’ came up in the 1930s, hazır yemek ‘ready-made meal, TV dinner’ spread since 1958 when the food and beverage company TAMEK started to promote canned food.
▪ …

►fī ’l-waqt al-ḥāḍir or fī ’l- ḥāḍir, adv., at present, now
►ḥāḍir al-fikr, adj., quick-witted, quick at repartee
►naqd ḥāḍir, n., cash, ready money

►ḥaḍḍara, vb. II, 1 to ready, make ready, prepare (s.th., also, e.g., a medicine = to compound), make, produce, manufacture (s.th.); 2 to study, prepare (a lesson); 3–5 ↗s.v.: D-stem, caus.
►taḥaḍḍara, vb. V, 1a to prepare o.s., ready o.s., get ready (li‑ for); b to be ready, prepared: Dt-stem, refl./self-ref.; 2 ↗s.v..

►^BP#2797taḥḍīr, n., 1 preparing, readying, making ready; 2 (pi. ‑āt) preparation (li‑ for; also e.g., for an examination); 3 making, preparation, cooking (of food, etc.), production, manufacture: vn. II
►taḥḍīrī, adj., preparatory, preparative: nisba formation, from taḥḍīr | al-madāris al-taḥḍīriyyaẗ lil-muʕallimīn, n.pl., preparatory institutes for teachers, teachers’ colleges (Eg.)
►ĭstiḥḍār, n., 1 making, production, manufacture; 2 preparation; 3 ↗ḥaḍara: vn. X.
►muḥaḍḍir, n., 1 maker, producer, manufacturer; 2 dissector (med.): PA II.

For other values attached to the root, see ↗ḥaḍara, ↗ḥuḍūr, ḥaḍḍara, ↗ĭḥtaḍara, ↗ḥaḍar, ↗ḥaḍraẗ, ↗ḥaḍāraẗ, ↗ḥaḍīraẗ, ↗maḥḍar, ↗muḥāḍaraẗ.

ḤḌN حضن

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤḌN

“root”

▪ ḤḌN_1 ‘breast, bosom, lap’ ↗ḥiḍn, ‘to embrace, hug; to hatch, nurse, bring up’ ↗ḥaḍana, ‘kindergarden’ ↗ḥiḍānaẗ▪ ḤḌN_2 ‘…’ ↗…

▪ …

–

▪ DRS 9 (2010) #ḤḌN –1 Hbr ḥoṣȩn, JP ḥennā ‘sein’, Syr ḥannā ‘sein, vagin’, ḥanunā ‘utérus, enveloppe’, Ar ḥiḍn, Gz māḥəḍan ‘sein, giron (de la mère), utérus’, Te ḥəṣn, Tña ḥəṣni ‘giron’. – Akk ḫaṣānu ‘prendre dans ses bras’, Ar ḥaḍana ‘prendre, porter dans ses bras, élever un enfant, couver’, Gz ḥaḍana ‘réchauffer dans son sein, porter dans ses bras, nourrir, élever’, Tña ḥaḍänä ‘accueillir, recevoir chez soi; commencer la cohabitation après le mariage’; Gz ḥəḍān, Te Tña ḥəṣan, Amh həṣan, ʔəṭan ‘petit enfant’. -2 Ar ḥaḍan ‘ivoire’. -3 ḥaḍana ‘retenir, empêcher’.
▪ …
▪ …

▪ …
▪ …

–

ḥaḍan‑ حَضَنَ , u (ḥadn, ḥaḍānaẗ)

ID … • Sw – • BP 3262 • APD … • © SG | 15Feb2021

√ḤḌN

vb., I

1 to clasp in one’s arms, embrace, hug (s.o.); 2a to nurse, bring up, raise (a child); 2b (ḥaḍn, ḥiḍān, ḥiḍānaẗ) to hatch, brood, incubate (an egg; of a bird) – WehrCowan1979.

▪ Kogan2011: from protWSem *ḥ˅ṣ́n‑ ‘lap, bosom’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤḌN –1 Hbr ḥoṣȩn, JP ḥennā ‘sein’, Syr ḥannā ‘sein, vagin’, ḥanunā ‘utérus, enveloppe’, Ar ḥiḍn, Gz māḥəḍan ‘sein, giron (de la mère), utérus’, Te ḥəṣn, Tña ḥəṣni ‘giron’. – Akk ḫaṣānu ‘prendre dans ses bras’, Ar ḥaḍana ‘prendre, porter dans ses bras, élever un enfant, couver’, Gz ḥaḍana ‘réchauffer dans son sein, porter dans ses bras, nourrir, élever’, Tña ḥaḍänä ‘accueillir, recevoir chez soi; commencer la cohabitation après le mariage’; Gz ḥəḍān, Te Tña ḥəṣan, Amh həṣan, ʔəṭan ‘petit enfant’.
▪ …
▪ …

▪ See above, section CONC.
▪ …

–

► taḥāḍana, vb. VI, to embrace one another, cling to one another, nestle against each other: Lt-stem, recipr.
► ^BP#4368ĭḥtaḍana, vb. VIII, 1 to clasp in one’s arms, embrace, hug (s.o., s.th.); 2 to harbor in one’s bosom (feeling); 3 to hatch, concoct, contrive (s.th.); 4 to bring up, raise (a child): Gt-stem, self-ref.
► ^BP#3262ḥiḍn, pl. ʔaḥḍān, n., 1 breast, bosom (between the outstretched arms); 2 armful, that which can be carried in one’s arms: perh. the etymon proper. | bi’l‑~ qabila-hū, expr., he received him with open arms; fī ʔaḥḍānin and bayna ʔaḥḍānin, prep., 1 amid, among; 2 with, in the presence of (s.o.); fī ʔaḥḍāni ’ṣ-ṣaḥrāʔ, expr., in the heart (or folds) of the desert; ʔaḫaḏatnī bayna ʔaḥḍānihā, expr., she took me in her arms.
► ḥiḍānaẗ, var. ḥaḍānaẗ, n.f., 1 raising, bringing up, nursing (of a child); 2 hatching (of an egg), incubation: vn. I | dār al‑~, n., children’s home, day nursery, crèche.
► ḥaḍīn, adj., embraced, hugged, resting in s.o.’s arms: quasi-PP.
► maḥḍan, pl. maḥāḍinᵘ, n., children’s home, day nursery, crèche: n.loc.
► ĭḥtiḍān, n., embrace, hug(ging), accolade: vn. VIII.
► ḥāḍinaẗ, pl. ḥawāḍinᵘ, n.f., nurse-maid, dry nurse: PA I, f.
► muḥtaḍin, n., 1 embracing, hugging; 2 tender, affectionate: PA VIII.

ḥiḍn حِضْن , pl. ʔaḥḍān

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤḌN

n.

1 breast, bosom (between the outstretched arms); 2 armful, that which can be carried in one’s arms – WehrCowan1979.

▪ Kogan2011: from protWSem *ḥ˅ṣ́n‑ ‘lap, bosom’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤḌN –1 Hbr ḥoṣȩn, JP ḥennā ‘sein’, Syr ḥannā ‘sein, vagin’, ḥanunā ‘utérus, enveloppe’, Ar ḥiḍn, Gz māḥəḍan ‘sein, giron (de la mère), utérus’, Te ḥəṣn, Tña ḥəṣni ‘giron’. – Akk ḫaṣānu ‘prendre dans ses bras’, Ar ḥaḍana ‘prendre, porter dans ses bras, élever un enfant, couver’, Gz ḥaḍana ‘réchauffer dans son sein, porter dans ses bras, nourrir, élever’, Tña ḥaḍänä ‘accueillir, recevoir chez soi; commencer la cohabitation après le mariage’; Gz ḥəḍān, Te Tña ḥəṣan, Amh həṣan, ʔəṭan ‘petit enfant’.
▪ …
▪ …

▪ See above, section CONC.
▪ …

–

► ḥaḍana, u (ḥadn, ḥaḍānaẗ), vb. I, 1 to clasp in one’s arms, embrace, hug (s.o.); 2a to nurse, bring up, raise (a child); 2b (ḥaḍn, ḥiḍān, ḥiḍānaẗ) to hatch, brood, incubate (an egg; of a bird): G-stem, perh. denom.
► taḥāḍana, vb. VI, to embrace one another, cling to one another, nestle against each other: Lt-stem, recipr.
► ^BP#4368ĭḥtaḍana, vb. VIII, 1 to clasp in one’s arms, embrace, hug (s.o., s.th.); 2 to harbor in one’s bosom (feeling); 3 to hatch, concoct, contrive (s.th.); 4 to bring up, raise (a child): Gt-stem, self-ref.

► ḥiḍānaẗ, var. ḥaḍānaẗ, n.f., 1 raising, bringing up, nursing (of a child); 2 hatching (of an egg), incubation: vn. I | dār al‑~, n., children’s home, day nursery, crèche.
► ḥaḍīn, adj., embraced, hugged, resting in s.o.’s arms: quasi-PP.
► maḥḍan, pl. maḥāḍinᵘ, n., children’s home, day nursery, crèche: n.loc.
► ĭḥtiḍān, n., embrace, hug(ging), accolade: vn. VIII.
► ḥāḍinaẗ, pl. ḥawāḍinᵘ, n.f., nurse-maid, dry nurse: PA I, f.
► muḥtaḍin, n., 1 embracing, hugging; 2 tender, affectionate: PA VIII.
.

ḥiḍānaẗ حِضانة , var. ḥaḍānaẗ

ID 217 • Sw – • BP 6665 • APD … • © SG | 15Feb2021

√ḤḌN

n.f.

1 raising, bringing up, nursing (of a child); 2 hatching (of an egg), incubation – WehrCowan1979.

▪ vn. of ↗ḥaḍana, from protWSem *ḥ˅ṣ́n‑ ‘lap, bosom’ (Kogan2011).
▪ …

▪ …

▪ See ↗ḥaḍana.
▪ …

▪ ↗ḥaḍana.
▪ …

–

► dār al-ḥaḍānaẗ, n.f., children’s home, day nursery, crèche.

ḤṬː (ḤṬṬ) حطّ/حطط

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤṬː (ḤṬṬ)

“root”

▪ ḤṬː (ḤṬṬ)_1 ʻto put\take\set\lay (down); to lower, reduce’ ↗ḥaṭṭa; ʻstopping place, stop; post, (railroad, broadcasting, radio) station’ ↗maḥaṭṭaẗ; ʻdecline, decay; inferiority’ ↗ĭnḥiṭāṭ
▪ ḤṬː (ḤṬṬ)_2 ʻforgiveness, repentance’ ↗ḥiṭṭaẗ
▪ ḤṬː (ḤṬṬ)_3 ʻpapule; pimple, pustule, vesicle’ ↗ḥaṭāṭaẗ

Other values, now obsolete or dialectal only, include (Wahrmund1886, Hava1899, BadawiHinds1986):

▪ ^†ḤṬː (ḤṬṬ)_4 ʻto polish, figure (leather)’ : ^†ḥaṭṭa, u (ḥaṭṭ)
▪ ^†ḤṬː (ḤṬṬ)_5 ʻshort; dwarf’ : ^†ḥaṭīṭ, ^†ḥuṭāʔiṭ; cf. also ^†ḥuṭayyiṭaẗ ʻshipworm, teredo navalis’
▪ ^†ḤṬː (ḤṬṬ)_6 ʻstink’ : ^†ḥuṭāṭ
▪ ^†ḤṬː (ḤṬṬ)_7 ʻto become exhausted, become weak, collapse’ : EgAr ^†ḥaṭṭ, u (vb. I, intr.)
▪ ^†ḤṬː (ḤṬṬ)_ ʻ…’ : ^†…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to take down, to reduce, alleviation, reduction, relief’. – ḥiṭṭaẗ, classified by philologists under this root, is variously described as being of Hbr, Nabatean, Syr or of unknown origin.

▪ [v1] The basic value ʻto put\set\lay\take down’ and its intr. counterpart, ʻto sink, descend, go down, alight (bird), land (airplane), drop (price)’, seem to be attested only in Ar and modSAr. – In Ar, a caus. meaning ʻto lower, decrease, diminish, reduce’ has developed, whence also the figurative ʻto depreciate’ (cf. ḥiṭṭaẗ ʻdegradation, debasement, disgrace, humiliation’⁸ ) and, perhaps, the Qur’ānic [v2] ʻforgiveness, repentance’ (< *ʻunloading, putting off [sins], relief’?); but cf. notes on [v2].
▪ [v2] For some scholars, the value ʻforgiveness, repentance’ of the Qur’ānic (Q 2:58) ḥiṭṭaẗ is a borrowing from Hbr ḥēṭəʔ ʻsin’ or Syr ḥṭītā (see details s.v. ↗ḥiṭṭaẗ); cf. also BabAram ḥiṭʔā ʻsin; offering in reparation for a sin’ (Pennacchio2014). Should such an etymology be correct, the Qur’ānic ḥiṭṭaẗ would be akin to Ar ↗√ḪṬʔ ʻto make a mistake, commit a sin’. However, it is not unconceivable that ʻforgiveness, repentance’ is just a special use of ʻalleviation, relief, mitigation’, a *ʻputting off, unloading [of sins]’. Obviously sharing this latter view, DRS groups ʻexoneration’ together with [v1] (their #ḤṬṬ-1). Note, however, the strange variant of ḥiṭṭaẗ, ^†ḥiṭṭīṭà, given e.g. by Wahrmund1887 and Hava1899 (ʻNachlassung der Sünden, Steuern etc. / unloading, relief’) – almost certainly an Aramaism.
▪ [v3] ʻpapule; pimple, pustule, blister, vesicle, bleb’ does not figure in WehrCowan1979, but is registered in Baalbaki1995 (al-Mawrid). In ClassAr, also ^†ḥaṭāṭ ʻcarbuncled face; hence also: froth of milk’ and the denom. vbs. I and IV, ḥaṭṭa (u, ḥaṭāṭ) and ʔaḥaṭṭa ʻto be pimpled (face)’ are attested. – No obvious relation to [v1] or [v2]. Accordingly, DRS keeps this value (#ḤṬṬ-2) apart from the preceding ones. However, the authors point to a partial overlapping of √ḤṬṬ and √ḤTT (cf., e.g., ʕOmAr ḥiṭṭaẗ ʻpiece, bit’ ≈ EgAr ↗ḥittaẗ ʻid.’) as well as to the similarity in use and meaning between ʕOmAr ḥiṭṭaẗ and Ar ↗ḥabbaẗ ʻgrain; seed; (coffee) bean; pill; berry; pustule, pimple’. DRS includes in #ḤṬṬ-2 also ^†ḥaṭīṭ ʻshort’, to which one may probably add [v5] ^†ḥaṭīṭ ʻdwarf’ and ^†ḥuṭayyiṭaẗ ʻshipworm, teredo navalis’ (Wahrmund1886) as specific interpretations of an underlying *ʻthe small\short, pustule-like one’.
▪ ^†[v4] : The vb. I that in ClassAr signifies ʻto polish, figure (leather)’, ^†ḥaṭṭa (u, ḥaṭṭ), looks conspicuously identical to the ḥaṭṭa of [v1] ʻto put\set down’, but semantics are too different as to assume kinship. In Lane ii (1865), the activity of ^†ḥaṭṭa ʻto polish, figure (leather)’ is explained as to treat leather with a ^†miḥaṭṭ(aẗ), i.e., an ʻinstrument of iron, or of wood, prepared for the polishing\smoothing of skins, to make them soft and beautiful, and for figuring\decorating them’. Perhaps, the ^†miḥaṭṭ(aẗ) was so called because it has to be *ʻput down’ on the leather?
▪ ^†[v5] : As mentioned above, the values ʻshort; dwarf’ (^†ḥaṭīṭ, ^†ḥuṭāʔiṭ) and ʻshipworm’ (^†ḥuṭayyiṭaẗ) may belong to [v3] ʻpimple, pustule, etc.’, as *ʻthe small\short ones’.
▪ ^†[v6] (≙ DRS # ḤṬṬ-5) : No obvious relation between ^†ḥuṭāṭ ʻstink’ and the other values.
▪ ^†[v7] : For no obvious reason, DRS (#ḤṬṬ-3) is eager to keep the value (EgAr) ʻto become exhausted, become weak, collapse’ apart from [v1] (intr.) ʻto go down, descend’. Personally, I would tend to group [v7] with [v1].
▪ …

8. Cf. also the EgAr expressions dī ḥiṭṭa f-šarafak ʻthat’s an insult to your honour’, and huwwa ḥiṭṭa f-ʕelt-u ʻhe is a disgrace to his family’ (BadawiHinds1986).

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▪ DRS 9 (2010) #ḤṬṬ-1 Ar ḥaṭṭa ‘poser, déposer, descendre (qc d’un point à un autre plus bas), abaisser, mettre par terre; soulager d’une charge, exonérer’, ḥaṭāṭ ‘dépression, abaissement’, Tham ḥṭ ‘descendre’, Ar maḥaṭṭ ‘endroit où on fait descendre qc, station, relais’; Mhr ḥəṭ ‘déposer’, Ḥrs ḥeṭ ‘tomber’; Jib ḥeṭṭ ‘descendre; décharger’. -2 Ar ḥaṭāṭaẗ ‘petite fille, petit objet, babiole’, ḥaṭīṭ ‘fin, mince, petit’; ḥaṭāṭ: boutons sur la peau. – ʕOmAr ḥiṭṭah, Mhr Ḥrs ḥəṭṭāt, Jib hítéṭ: (petit) morceau, grain, unité d’énumération pour graines, etc. -3 EgAr ḥaṭṭ ‘être à bout, affaibli’. -4 Tña ḥaṭäṭä ‘recueillir, ramasser (de la main ou avec une cuillère)’, ḥaṭaṭ: locution exprimant le grincement de la plume. -5 Ar ḥuṭāṭ ‘odeur fétide’, ḥiṭṭān ‘bouc’.
▪ …
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▪ See above, section CONC.
▪ …

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ḥaṭṭ‑ / ḥaṭaṭ‑ حَطَّ / حَطَطْـ , u (I ḥaṭṭ; II ḥaṭṭ, ḥuṭūṭ)

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤṬː (ḤṬṬ)

vb., I

I (I ḥaṭṭ) vb.tr., 1 to put, place, put down, set down (s.th.); 2a to take down (a load, burden); b to lower, decrease, diminish, reduce (s.th. or min s.th.); 3 to depreciate (min qadri-h or min qīmati-h the value of s.th.)

II (ḥaṭṭ, ḥuṭūṭ) vb.intr., 1 to sink, descend, go down; 2a to alight (bird); b to land (airplane); 3 to drop (price) – WehrCowan1976.

▪ The vb. ḥaṭṭa appears with [vI] tr. as well as [vII] intr. meaning. It does not seem to be attested outside Ar and modSAr.
▪ In Ar, it has also developed the meaning [vI-2b] ʻto lower, decrease, diminish, reduce’, whence the figurative value [vI-3] ʻto depreciate’ (cf. also the n.f. ḥiṭṭaẗ ʻdegradation, debasement, disgrace, humiliation’, and the EgAr expressions dī ḥiṭṭa f-šarafak ʻthat’s an insult to your honour’, and huwwa ḥiṭṭa f-ʕelt-u ʻhe is a disgrace to his family’ – BadawiHinds1986), and, perhaps, the Qur’ānic ↗ḥiṭṭaẗ ʻforgiveness, repentance’ (< [v2a] *ʻunloading, putting off [sins], relief’?); but some scholars would regard this ḥiṭṭaẗ as a borrowing from Hbr or Syr; see s.v..
▪ DRS keeps EgAr ḥaṭṭ, u, ʻto become exhausted, become weak, collapse’ apart (as #ḤṬṬ-3) from ḥaṭṭa ʻto go down, descend’, but does not explain this distinction. Why should ʻbecoming weak, collapsing’ not simply be a figurative resultative use of ʻsinking, descending, going down’?
▪ ClassAr knows ḥaṭṭa (u, ḥaṭṭ) also with the meaning ^†ʻto polish, figure (leather)’. However, although this vb. and the one signifying [v1] ʻto put\set down / to descend’ look conspicuously identical, their semantics are too different as to assume kinship. In Lane ii (1865), the activity of ^†ḥaṭṭa ʻto polish, etc.’ is explained as to treat leather with a ^†miḥaṭṭ(aẗ), an ʻinstrument of iron, or of wood, prepared for the polishing\smoothing of skins, to make them soft and beautiful, and for figuring\decorating them’. Perhaps, the ^†miḥaṭṭ(aẗ) was so called because it had to be *ʻput down’ on the leather?
▪ No obvious relation between ḥaṭṭa and other values to be found in the root √ḤṬː (ḤṬṬ), such as ʻpapule, pustule, vesicle’ (↗ḥaṭāṭaẗ), ʻshort; dwarf’ (^†ḥaṭīṭ), ʻshipworm, teredo navalis’ (^†ḥuṭayyiṭaẗ), and ʻstink’ (^†ḥuṭāṭ).
▪ Many verbs and nouns derived from ḥaṭṭa figure among the most frequently used vocabulary items of MSA, cf. the ranking numbers in Buckwalter and Parkinson’s Frequency Dictionary (see below, section DERIV). For the Arab modernist movement of the Nahḍaẗ and its successors in the 20^th century, the vn. VII, ↗ĭnḥiṭāṭ, became the (in)famous denominator of the whole period spanning between the ʻGolden Age’ and the new ʻUpswing’ (↗nahḍaẗ) as the ʻEra of Decline’, ʕaṣr al-ĭnḥiṭāṭ.
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▪ …

▪ DRS 9 (2010) #ḤṬṬ-1 Ar ḥaṭṭa ‘poser, déposer, descendre (qc d’un point à un autre plus bas), abaisser, mettre par terre; soulager d’une charge, exonérer’, ḥaṭāṭ ‘dépression, abaissement’, Tham ḥṭ ‘descendre’, Ar maḥaṭṭ ‘endroit où on fait descendre qc, station, relais’; Mhr ḥəṭ ‘déposer’, Ḥrs ḥeṭ ‘tomber’; Jib ḥeṭṭ ‘descendre; décharger’. -2 […]. -3 EgAr ḥaṭṭ ‘être à bout, affaibli’. -4-5 […].
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▪ See above, section CONC.
▪ …

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►ḥaṭṭa ’l-riḥāl, vb., to halt, make a stop, dismount, encamp (while traveling on horseback, camelback, etc.)

►^BP#1574ḥaṭṭa, u (ḥaṭṭ), vb. I, 1 to put, place, put down, set down (s.th.); 2a to take down (a load, burden); b to lower, decrease, diminish, reduce (s.th. or min s.th.); 3 to depreciate (min qadri-h or min qīmati-h the value of s.th.) | ḥaṭṭa ’l-riḥāl, vb., to halt, make a stop, dismount, encamp (while traveling on horseback, camelback, etc.)
►^BP#4145ḥaṭṭa u (ḥaṭṭ, ḥuṭūṭ), 1 to sink, descend, go down; 2a to alight (bird); b to land (airplane); 3 to drop (price)
►ḥaṭṭaṭa, vb. II, to put down, set down, take off, unload (a load): Dt-stem, tr.
►ĭnḥaṭṭa, vb.VII, 1 to sink, descend, go down; 2 to decrease, diminish; 3 to decline, decay, wane: N-stem, intr.
►ĭḥtaṭṭa, vb. VIII, to put down, set down, take down (s.th.): Gt-stem, self-ref.
►ḥaṭṭ, n., 1 (act of) putting or setting down; 2 depreciation, belittling, derogation, disparagement (min of s.th.); 3 reduction, diminution, decrease (min of s.th.)
►ḥiṭṭaẗ, n.f., 1 alleviation, relief, mitigation; 2a abasement, debasement, demotion, degradation (in rank, dignity, prestige); b humiliation, insult, indignity.
►ʔaḥaṭṭᵘ, adj., lower: elat. formation, serving as comp./superlat. of munḥaṭṭ.
►ḥaṭīṭaẗ, n.f., price reduction
►maḥaṭṭ, n., 1 place at which s.th. is put down or deposited; 2 stopping place, stop; 3 pause, fermata, hold, concluding strain, cadence (mus.): n.loc. | ~ al-ʔāmāl, n., object of hope, that on which one’s hopes are pinned; kāna ~ al-ʔanẓār, vb., to attract the glances, draw attention to o.s.; ~ al-kalām, n., sense, or meaning, of one’s words.
►^BP#941maḥaṭṭaẗ, pl. ‑āt, n.f., 1 stopping place, stop (also of public conveyances); 2 station, post; 3 railroad station; 4 broadcasting station, radio station: n.loc.f. | ~ taḥwīl al-tayyār, n.f., transformer station; ~ al-ʔiḏāʕaẗ (al-lā-silkiyyaẗ), n.f., 1 broadcasting station, radio station; 2 transmitter (station); ~ raʔīsiyyaẗ, n.f., (railroad) main station; ~ al-ʔišārāt, n.f., signal post; ~al-ʔirsāl, n.f., transmitter (station; radio); ~ lil-ʔarṣād al-ǧawwiyyaẗ, n.f., meteorological station, weather station; (Eg.) ~ al-ṣarf, n.f., 1 pump station (for drainage); 2 power plant; ~ al-ĭstiqbāl, n.f., receiving station (radio); ~ lā-silkiyyaẗ qaṣīraẗ al-ʔamwāǧ, n.f., short-wave transmitter station; ~ tawlīd al-kahrabāʔ and ~ kahrabāʔiyyaẗ, n.f., power plant.
►ĭnḥiṭāṭ, n., 1decline, fall, decay, decadence; 2 inferiority: vn. VII | ʔiḥsās al‑~, n., sense of inferiority
►ĭnḥiṭāṭī, n., postclassical writer: nisba formation, from ĭnḥiṭāṭ
►munḥaṭṭ, adj., 1 low, base, low-level, lowgrade; 2 fallen, degraded (woman); 3 mean, vile, vulgar; 4 inferior: PA VII.

For other values attached to the root, and for the overall picture, cf. ↗√ ḤṬː (ḤṬṬ).

ḥiṭṭaẗ حِطّة

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤṬː (ḤṬṬ)

n.f.

1 alleviation, relief, mitigation; 2a abasement, debasement, demotion, degradation (in rank, dignity, prestige); b humiliation, insult, indignity – WehrCowan1976.

▪ All values can be imagined to be derived from the vb. I, ↗ḥaṭṭa.
▪ For some scholars, the obsolete value ^†ʻforgiveness, repentance’ of the Qur’ānic (Q 2:58) ḥiṭṭaẗ is a borrowing from Hbr ḥēṭəʔ ʻsin’ or Syr ḥṭītā; cf. also BabAram ḥiṭʔā ʻsin; offering in reparation for a sin’ (Pennacchio2014). Should such an etymology be correct, the Qur’ānic ḥiṭṭaẗ would be akin to Ar ↗√ḪṬʔ ʻto make a mistake, commit a sin’ rather than to √ḪṬ:(ḤṬṬ). However, it is not unconceivable that ʻforgiveness, repentance’ is just a special use of [v1] ʻalleviation, relief, mitigation’, a *ʻputting off, unloading [of sins]’, thus still directly dependent on ↗ḥaṭṭa ʻto put\take\set\lay down’. Obviously sharing this latter view, DRS groups ʻexoneration’ together with ḥaṭṭa (their #ḤṬṬ-1), rather than singling it out as a separate value. Note, however, the strange variant of ḥiṭṭaẗ, ^†ḥiṭṭīṭà, given e.g. by Wahrmund1887 and Hava1899 (ʻunloading, relief; exoneration’) – almost certainly an Aramaism. ḥaṭīṭaẗ ʻprice reduction’ is perh. an Arabized (and secularized) form of the Aram term.
▪ [v2] seems to be from ↗ḥaṭṭa ʻto lower, decrease, diminish, reduce’, used in the figurative sense of ʻto depreciate’, cf. also the EgAr expressions dī ḥiṭṭa f-šarafak ʻthat’s an insult to your honour’, and huwwa ḥiṭṭa f-ʕelt-u ʻhe is a disgrace to his family’ (BadawiHinds1986).
▪ …

▪ eC7 (ʻforgiveness, putting off [of sins], unloading’) Q 2:58 wa-ʔiḏ qulnā ’dḫulū hāḏihī ’l-qaryaẗa fa-kulū min-hā ḥayṯu šiʔtum raġadan wa-’dḫulū ’l-bāba suǧǧadan wa-qūlū “ḥiṭṭaẗun” naġfiru la-kum ḫaṭāyā-kum wa-sa-nazīdu ’l-muḥsinīna ʻremember when we said, “Enter this town and eat freely there as you will, but enter its gate humbly and say, ʻ[We beg for] relief [repentance!, unload us of our sins!]’”, then We shall forgive you your sins and will increase (reward) for the right-doers’.
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▪ DRS 9 (2010) #ḤṬṬ-1 Ar ḥaṭṭa ‘poser, déposer, descendre (qc d’un point à un autre plus bas), abaisser, mettre par terre; soulager d’une charge, exonérer’, ḥaṭāṭ ‘dépression, abaissement’, Tham ḥṭ ‘descendre’, Ar maḥaṭṭ ‘endroit où on fait descendre qc, station, relais’; Mhr ḥəṭ ‘déposer’, Ḥrs ḥeṭ ‘tomber’; Jib ḥeṭṭ ‘descendre; décharger’. -2-5 […].
▪ …

▪ Jeffery1938, 110: »Both passages [Q 2:58 and 7:161] are late and were a puzzle to the exegetes as we see from Bayḍawī’s comment on them. The exegetes are in general agreed that the meaning is ʻforgiveness’, and many of the early authorities admitted that it was a foreign word. TA, v, 119, quotes al-Farrāʔ as taking it to be Nab, and al-Suyūṭī’s authorities take it to be Hbr (Itq, 320, compared with Mutaw, 58). / As early as 1829 de Sacy in JA, iv, 179, pointed out that it was the Hbr חטא [ḥeṭʔ ʻsin’?], with which Geiger, 18, and Hirschfeld, Beiträge, 54 ff.; New Researches, 107, agree, though Dvořák, Fremdw, 55, suggests the Syr ḥṭītā [ʻsin’] as a possibility, and Leszynsky, Juden in Arabien, 32, a derivation from חטה. Horovitz, JPN, 198, points out that though it is clearly a foreign word, none of those suggested derivations is quite satisfactory, and the source of the word is still a puzzle.«
▪ Pennacchio2014, 159-60: »les commentateurs […] admettent qu’il pourrait s’agir d’un emprunt. Il a été consideré par al-Suyūṭī comme un emprunt à l’Hbr. D’apres Kazimirski, ḥiṭṭaẗ signifie ʻrémission des péchés, absolution’. Les orientalistes proposent une source Hbr ḥēṭəʔ ʻpéché’ [Blachère, Le Coran, 195, n.55] ou Syr ḥṭytʔ. Dans la Bible, ḥēṭəʔ ʻpéché’ derive ḤṬʔ ʻmanquer, se tromper, pécher’, que le BDB rapproche de la racine Ar ḪṬY avec un /ḫ/ à l’initiale ḫaṭà ʻse tromper’. En Akk ḫaṭū, SAr ḫṭʔ, Gz ḫaṭʔa, en BabJudAram ḥiṭʔā ʻpéché, offrande en reparation d’un péché’, PalJudAram ḥᵃṭēʔ ʻpéché’. Pour A. Geiger p. 18 et H. Hirschfeld p. 107, il s’agirait de l’Hbr ḥᵃṭēʔ. Pour A. Jeffery, aucune des solutions n’est satisfaisante. Pour J. Horovitz, il s’agirait d’une expression que les Juifs de Médine devaient prononcer afin d’obtenir le pardon divin’[Horovitz, “Jewish Proper Names”, 198.]. En effet, selon la liturgie de Yōm Kippūr, l’expression ʕal ḥeṭʔ ʻpour le péché’ correspond aux premiers mots de la ʻgrande confession des péchés’ recitée à neuf reprises dans le but d’obtenir le pardon divin. On ne connaît pas l’origine de cette formule liturgique mais on sait qu’elle apparaît pour la premiere fois au IIᵉ siècle de notre ère [DEJ, 34]. Il y a donc tout lieu de croire qu’elle était connue des Juifs de Médine. D’après le contexte coranique, l’emploi de ḥiṭṭaẗ entre bien dans le processus du pardon des péchés prescrit dans le judaïsme le jour de Yōm Kippūr, puisqu’il faut d’abord demander pardon avant d’obtenir la remission divine.«
▪ For a possible inner-Ar etymology of the Qur’ānic term, cf. above, section CONC.
▪ …

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►^BP#1574ḥaṭṭa, u (ḥaṭṭ), vb. I, 1 ↗s.v.; 2a to take down (a load, burden); b to lower, decrease, diminish, reduce (s.th. or min s.th.); 3 to depreciate (min qadri-h or min qīmati-h the value of s.th.)
►ḥaṭṭaṭa, vb. II, to put down, set down, take off, unload (a load): Dt-stem, tr.

►ḥaṭṭ, n., 1 ↗s.v.; 2 depreciation, belittling, derogation, disparagement (min of s.th.); 3 reduction, diminution, decrease (min of s.th.)
►ḥaṭīṭaẗ, n.f., price reduction

For other values attached to the root, cf. ↗ḥaṭṭa, ↗ḥaṭāṭaẗ, ↗maḥaṭṭaẗ, ↗ĭnḥiṭāṭ, and, for the overall picture, root entry ↗√ ḤṬː (ḤṬṬ).

ḥaṭāṭaẗ حَطاطة

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤṬː (ḤṬṬ)

n.f.

papule; pimple, pustule, blister, vesicle, bleb – Baalbaki1995.

▪ ḥaṭāṭaẗ does not figure in WehrCowan1979, but is registered in Baalbaki1995 (al-Mawrid). In ClassAr, also ^†ḥaṭāṭ ʻcarbuncled face; hence also: froth of milk’ and the denom. vbs. I and IV, ḥaṭṭa (u, ḥaṭāṭ) and ʔaḥaṭṭa ʻto be pimpled (face)’, are attested. – No obvious relation to ↗ḥaṭṭa ʻto put\take\set down; to come down; to depreciate’ or ↗ḥiṭṭaẗ ʻalleviation; exoneration’. Accordingly, DRS keeps ḥaṭāṭ ʻboutons sur le peau’ apart from ʻto put\take\set down; to come down; to depreciate’ and ʻalleviation; exoneration’.
▪ DRS includes in #ḤṬṬ-2 also ^†ḥaṭīṭ ʻshort’, to which one may probably add ^†ḥaṭīṭ ʻdwarf’ and ^†ḥuṭayyiṭaẗ ʻshipworm, teredo navalis’ (Wahrmund1886) as specific interpretations of an underlying *ʻthe small\short, pustule-like one’.
▪ No obvious relation betw. ḥaṭāṭaẗ and other values to be found in the root, such as ^†ʻto polish, figure (leather)’ (^†ḥaṭṭa,u, ḥaṭṭ) or the obsol. ^†ḥuṭāṭ ʻstink’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤṬṬ-1 […]. -2 Ar ḥaṭāṭaẗ ‘petite fille, petit objet, babiole’, ḥaṭīṭ ‘fin, mince, petit’; ḥaṭāṭ: boutons sur la peau. – ʕOmAr ḥiṭṭaẗ, Mhr Ḥrs ḥəṭṭāt, Jib hítéṭ: (petit) morceau, grain, unité d’énumération pour graines, etc. -3-5 […].
▪ …

▪ See above, section CONC.
▪ …

–

For other values attached to the root, cf. ↗ḥaṭṭa, ↗ḥiṭṭaẗ, ↗maḥaṭṭaẗ, ↗ĭnḥiṭāṭ, and, for the overall picture, root entry ↗√ ḤṬː (ḤṬṬ).

maḥaṭṭaẗ مَحَطّة , pl. ‑āt

ID 218 • Sw – • BP 941 • APD … • © SG | 15Feb2021

√ḤṬː (ḤṬṬ)

n.f.

1 stopping place, stop (also of public conveyances); 2 station, post; 3 railroad station; 4 broadcasting station, radio station – WehrCowan1976.

▪ Traditionally, maḥaṭṭaẗ is a n.loc.f., coined on the maFʕaLaẗ pattern from the vb. ↗ḥaṭṭa ʻto put\set\take down’. The values [v1]–[v3] still have preserved more or less the literal meaning as *ʻplace where s.th. stops\is stopped, or is dropped’. In contrast, [v4] imitates the etymology and use of Engl\Fr station (< Lat statio ʻstanding, position, post’, akin to to stare stare ʻto stand’, from protIE *steti‑, suffixed form of root *sta‑ ʻto stand, make or be firm’) in the modern sense of ʻbroadcasting\radio station’ etc., see below, section DERIV.
▪ …

▪ …

▪ ↗ḥaṭṭa.
▪ …

▪ See above, section CONC.
▪ …

–

►maḥaṭṭaẗ taḥwīl al-tayyār, n.f., transformer station;
►maḥaṭṭaẗ al-ʔiḏāʕaẗ (al-lā-silkiyyaẗ), n.f., 1 broadcasting station, radio station; 2 transmitter (station);
►maḥaṭṭaẗ raʔīsiyyaẗ, n.f., (railroad) main station;
►maḥaṭṭaẗ al-ʔišārāt, n.f., signal post;
►maḥaṭṭaẗal-ʔirsāl, n.f., transmitter (station; radio);
►maḥaṭṭaẗ lil-ʔarṣād al-ǧawwiyyaẗ, n.f., meteorological station, weather station;
►EgAr maḥaṭṭiẗ il-ṣarf, n.f., 1 pump station (for drainage); 2 power plant;
►maḥaṭṭaẗ al-ĭstiqbāl, n.f., receiving station (radio);
►maḥaṭṭaẗ lā-silkiyyaẗ qaṣīraẗ al-ʔamwāǧ, n.f., short-wave transmitter station;
►maḥaṭṭaẗ tawlīd al-kahrabāʔ and maḥaṭṭaẗ kahrabāʔiyyaẗ, n.f., power plant.

For other values attached to the root, cf. ↗ḥaṭṭa, ↗ḥiṭṭaẗ, ↗ḥaṭāṭaẗ, ↗ĭnḥiṭāṭ, and, for the overall picture, root entry ↗√ ḤṬː (ḤṬṬ).

ĭnḥiṭāṭ اِنْحِطاط

ID – • Sw – • NahḍCon • BP … • APD … • © SG | 15Feb2021

√ḤṬː (ḤṬṬ)

n.

1decline, fall, decay, decadence; 2 inferiority – WehrCowan1976.

▪ ĭnḥiṭāṭ is the vn. of ĭnḥaṭṭa, vb. VII, ʻ1 to sink, descend, go down; 2 to decrease, diminish; 3 to decline, decay, wane’, the N-stem of ↗ḥaṭṭa, vb. I, ʻto put\set\take down’.
▪ For the Arab modernist movement of the Nahḍaẗ and its successors in the 20^th century, ↗ĭnḥiṭāṭ became the (in)famous denominator of the whole period spanning between the Islamicate ʻGolden Age’ and the new ʻUpswing’ (↗nahḍaẗ) as the ʻEra of Decline’, ʕaṣr al-ĭnḥiṭāṭ.
▪ …

▪ …

▪ ↗ḥaṭṭa.
▪ …

▪ See above, section CONC.
▪ …

–

►ʔiḥsās al- ĭnḥiṭāṭ, n., sense of inferiority

►ĭnḥaṭṭa, vb.VII, 1 to sink, descend, go down; 2 to decrease, diminish; 3 to decline, decay, wane: N-stem, intr.
►ʔaḥaṭṭᵘ, adj., lower: elat. formation, serving as comp./superlat. of munḥaṭṭ.
►ĭnḥiṭāṭī, n., postclassical writer: nisba formation, from ĭnḥiṭāṭ
►munḥaṭṭ, adj., 1 low, base, low-level, lowgrade; 2 fallen, degraded (woman); 3 mean, vile, vulgar; 4 inferior: PA VII.

For other values attached to the root, cf. ↗ḥaṭṭa, ↗ḥiṭṭaẗ, ↗ḥaṭāṭaẗ, ↗maḥaṭṭaẗ, and, for the overall picture, root entry ↗√ ḤṬː (ḤṬṬ).

ḤṬB حطب

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ḤṬB

“root”

▪ ḤṬB_1 ‘...’ ↗...
▪ ḤṬB_2 ‘...’ ↗...
▪ ḤṬB_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘firewood, to gather wood for burning, fuel; to gossip’

▪ …

–

.

–

ḤṬM حطم

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ḤṬM

“root”

▪ ḤṬM_1 ‘...’ ↗...
▪ ḤṬM_2 ‘...’ ↗...
▪ ḤṬM_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to break, shatter, crush; fragment, piece; wreckage, debris; a cruel person; a glutton; severe’

▪ …

–

.

–

ḤẒː (ḤẒẒ) حظّ/حظظ

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤẒː(ḤẒẒ)

“root”

▪ ḤẒː (ḤẒẒ)_1 ‘portion, share, allotment; lot, fate, destiny; good luck’ ↗ḥaẓẓ
▪ ḤẒː (ḤẒẒ)_2 ‘…’ ↗…
▪ ḤẒː (ḤẒẒ)_3 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘luck, good fortune, a fortunate person; a share, an allocation’

▪ …

▪ …
▪ …

…

ḥaẓẓ حَظّ , pl. ḥuẓūẓ

ID … • Sw – • BP 1453 • APD … • © SG | 15Feb2021

√ḤẒː(ḤẒẒ)

n.

1 part, portion, share, allotment; 2a lot, fate, destiny; 2b good luck, good fortune; 3a affluence, wealth, fortune; 3b prosperity; 3c pleasure – WehrCowan1976.

▪ The fact that all cognates in Sem mean ‘arrow’ allows the conclusion that the Ar meaning is derived from the custom of casting arrows in order to find out about one’s future lot.
▪ …

▪ …

▪ Bergsträsser1928: (*‘arrow’) Akk uṣṣu, Hbr ḥēṣ, PapyriAram ḥṭ, Gz ḥaṣṣ.
▪ …
▪ …

…

►ḥaẓẓa, ḥaẓaẓ‑, a (ḥaẓẓ), vb. I, to be lucky, fortunate: denom.(?).
►ʔaḥaẓẓa, vb. IV, = I : denom.

►ḥaẓīẓ, adj., lucky, fortunate: quasi‑PP, ints.adj.
►maḥẓūẓ, adj., lucky, fortunate; content(ed), happy, glad: PP I.

ḤẒR حظر

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ḤẒR

“root”

▪ ḤẒR_1 ‘...’ ↗...
▪ ḤẒR_2 ‘...’ ↗...
▪ ḤẒR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘enclosure, animal pen, barn, to fence in; to prohibit; ban’

▪ …

–

.

–

ḤFː (ḤFF) حفّ/حفف

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ ḤFː (ḤFF)

“root”

▪ ḤFː (ḤFF)_1 ‘...’ ↗...
▪ ḤFː (ḤFF)_2 ‘...’ ↗...
▪ ḤFː (ḤFF)_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘sides of a mountain; entourage; to surround, encompass; to clip, trim, edges; paucity of food’

▪ From CSem *√ḤPP ‘to surround, enclose, cover’ – Huehnergard2011.
▪ …

–

.

–

ḤFD حفد

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ḤFD

“root”

▪ ḤFD_1 ‘...’ ↗...
▪ ḤFD_2 ‘...’ ↗...
▪ ḤFD_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘briskness; to care for, aid; entourage, household; daughters, extended family, grandchildren, in-laws, family lineage’

▪ …

–

.

–

ḤFR حفر

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤFR

“root”

▪ ḤFR_1 ‘to dig’ ↗ḥafara
▪ ḤFR_2 ‘hoof; ungular, ungulate’ ↗ḥāfir
▪ ḤFR_3 ‘original condition, beginning’ ↗ḥāfiraẗ
▪ ḤFR_4 ‘tartar of the teeth; (SyrAr) scurvy’ ↗ḥafr, ‘barren land, desolate area’ ↗EgAr ḥafraẗ gafraẗ.

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘1 hoof; 2 to dig, carve, engrave; hole in the ground, pit; 3 to expose; 4 to return to the original state, a former state; 5 to emaciate’

▪ ḤFR_1 : from protSem *ḥpr ‘to dig’.
▪ ḤFR_2 : ‘Hoof’ is, prob. correctly, grouped in DRS together with ‘to dig’ (ḤFR_1). The item’s form (FāʕiL, PA I) makes it very likely that ‘hoof’ is originally the *‘digger, the digging one’, »as though it [the animal] dug the ground by reason of the vehemence of its tread upon it«, as already the ClassAr dictionaries assume (Lane ii 1865).
▪ ḤFR_3 : If Ar lexicographers are right, ḥāfiraẗ derives its meaning ‘original condition, beginning’ from ḤFR_2 ‘hoof’ and is thus ultimately dependent on ‘to dig’. The connection between ‘hoof’ and ‘original condition’ goes back to ancient merchant language: apparently, it refers to the situation immediately after a deal when the buyer of an animal is not allowed to take it with him as long as he has not paid its price; given that »horses were the most excellent and precious of the things that they [sc., the Arabs] possessed […] they used not to sell them on credit: a man used to say […] that its [the horse’s] hoof should not remove until he received its price« – Lane ii 1865.
▪ ḤFR_4 : The meanings ‘tartar of the teeth’ and (SyrAr) ‘scurvy’ have as their common denominator ‘rottenness, erosion’ and, hence, ‘emaciation’, a value still attested in ClassAr ^†ḥafara ‘to emaciate, render lean’, said of a young animal »rendering the mother flabby in flesh by much sucking« (Lane ii 1865) or in the EgAr expr. ḥafraẗ gafraẗ ‘barren and uninhabited land, desolate area’. All these values build on ḤFR_1 ‘to dig, make a hole’: teeth leave a hole when they fall out > rottenness; the young animal ‘digs’ into its mother when sucking intensely, rendering her weak > emaciation > barrenness.

See individual entries.

▪ DRS #ḤPR-1 Akk ḫapāru, ḫepēru, Hbr *ḥāpar, Aram ḥᵊpar, Palm ḥpr, Ar ḥafara, Liḥ ḥafar, Sab Min ḥfr ‘creuser’, Qat ‘enterrer’, Mhr ḥəfūr, Ḥrs ḥəfōr, Jib ḥfɔr, Soq ḥfr ‘creuser’, Jib ḥfərɛ́t, Mhr məḥfərūt, Ḥrs məḥfərōt ‘trou, fosse’; Ar ḥāfir ‘sabot d’une bête’. -?¹⁰ 2 Hbr ḥāpar ‘épier, espionner; rechercher, explorer’. ‑3 Akk ēpēru ‘nourrir, pourvoir’, ipr ‘subsistance, nourriture’, Ug ḥpr ‘ration’. ‑4 Mhr Ḥrs məḥfīr, Jib maḥfér ‘panier, plat en sparterie’. -5 Ar ḥāfiraẗ ‘début, état initial, caractère inné’.

10. Dilmann 1339 suggère un approchement avec des formes éthiopiennes de PḤR: Gz faḥara, fahara, Tña fäḥarä, Amh farä ‘creuser’ et -2 peuvent être liés. Gesenius souligne le parallélisme avec BQR; de même Palache 32; voir aussi Barth ES 25, WU 57.

▪ Cf. above, section CONC, as well as individual entries.
▪ Badawi&AbdelHaleem2008 seem to regard ‘hoof’ as the primary value, but this is not supported by the overall Sem evidence.
▪ The presentation in DRS is not convincing. #ḤPR-2 ‘to research, explore’ is very likely to be fig. use of #ḤPR-1 (<*‘digging’ into a matter, a problem). For #ḤPR-5 cf. ḤFR_3 in section CONC above. (#ḤPR-3 and #ḤPR-4 seem to be irrelevant for Ar.)
▪ Ehret1995#744 posits an Ar ḥafr (vn.) with the meaning ‘to lie with’ and regards this as an extension in »diffusive« *‑r, derived from a bi-consonantal preprotSem √*ḤP ‘to put down’ < AfrAs *‑ḥaf‑ ‘to lay’.¹⁶ However, ‘to lie with’ is hardly an independent value; rather, it is fig. use of ‘to dig’ (< *a man ‘digging’ into a woman), cf. above, section HIST.
▪ …

16. Other extensions from the same pre-protSem root would be: ↗ḤFʔ, ↗ḤFṢ, ↗ḤFḌ.

–

ḥafar‑ حَفَرَ , i (ḥafr)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFR

vb., I

1a to dig; 1b to drill (for oil); 1c to excavate (archeol.); 2a to carve; 2b to engrave, etch (metal) | ḥafara ḫanādiqᵃ, vb. I, to dig trenches; ḥafara ḥufraẗ, expr., to prepare a pitfall, prepare an ambush – WehrCowan1976.

▪ From protSem *ḤPR ‘to dig’, widely attested throughout Sem.
▪ The primary meaning of the Sem root is well preserved in Ar ḥafara ‘to dig’, ḥufraẗ ‘pit, cavity, hole’, ʔuḥfūr ‘s.th. excavated; fossil’ etc. In the course of time, however, the vb. has taken on several additional, mostly fig. meanings, such as ^†‘to have sexual intercourse, lie with (a woman)’ (< *to ‘dig’ into her), ^†‘to emaciate’ (said of a young animal vehemently sucking its mother’s breast, ‘digging’ into her and rendering her weak), ^†‘to lose one’s teeth, esp. milk-teeth’ (the teeth leaving a hole when falling out), or ^†‘to paw the ground (said of horses, etc.)’. From the latter is ↗ḥāfir ‘hoof’ (lit., *‘the digging one, digger’) (and from there also idiomatic use of ḥāfir and ↗ḥāfiraẗ, see s.vv.). Further developments along the line *‘to dig > to leave holes, emaciate, render rotten > …’ are ↗ḥafr ‘tartar of the teeth’ and (SyrAr) ‘scurvy’, as well as the EgAr expression ↗ḥafraẗ gafraẗ ‘barren land, desolate area’.

▪ Among the fig. meanings of ‘digging’, cf. also ClassAr †ḥafara ‘to penetrate, have sex (with a woman)’, »the action being likened to that of a man digging a river« (Lane ii 1865).
▪ Cf. also ^†ḥaf(a)r, ^†ḥafīr(ẗ) ‘well that is widened beyond measure’; ^†ḥafīr ‘newly-dug well; grave’; ^†ḥāfara, vb. III, ‘to go deep into a hole/burrow, so deep that one cannot be dug out (said of a jerboa)’ (Lane ii 1865, Hava1899).
▪ eC7 (pit) Q 3:103 wa-kuntum ʕalà šafā ḥufraẗin min-a ’l-nāri fa-ʔanqaḏakum minhā ‘and you were on the brink of a pit of the Fire, and He saved you from it’.
▪ …

▪ Bergsträsser1928: (*‘to dig’) Akk (ḫpr (i)), Hbr ḥpr a (o), Syr ḥpr a (u), SAr ḥfr.
▪ DRS #ḤPR-1 Akk ḫapāru, ḫepēru, Hbr *ḥāpar, Aram ḥᵊpar, Palm ḥpr, Ar ḥafara, Liḥ ḥafar, Sab Min ḥfr ‘creuser’, Qat ‘enterrer’, Mhr ḥəfūr, Ḥrs ḥəfōr, Jib ḥfɔr, Soq ḥfr ‘creuser’, Jib ḥfərɛ́t, Mhr məḥfərūt, Ḥrs məḥfərōt ‘trou, fosse’; Ar ḥāfir ‘sabot d’une bête’. - ?¹¹ 2 Hbr ḥāpar ‘épier, espionner; rechercher, explorer’. ‑3–4 […]. -5 Ar ḥāfiraẗ ‘début, état initial, caractère inné’.
▪ …

11. Dillmann 1339 suggère un approchement avec des formes éthiopiennes de PḤR: Gz faḥara, fahara, Tña fäḥarä, Amh farä ‘creuser’ et #ḤPR-2 peuvent être liés. Gesenius souligne le parallélisme avec BQR; de même Palache 32; voir aussi Barth ES 25, WU 57.

▪ The value ‘épier, espionner; rechercher, explorer’ (DRS #ḤPR-2), now obsolete in Ar, is almost certainly fig. use of [v1]/#ḤPR-1 ‘to dig’ (< *‘to dig into a matter’).
▪ For dependence of DRS #ḤPR-5 on [v1]/#ḤPR-1 ‘to dig’, cf. ↗ḥāfiraẗ.
▪ Ehret1995#744 posits an Ar ḥafr (vn.) with the meaning ‘to lie with’ and regards this as an extension in »diffusive« *‑r, derived from a bi-consonantal preprotSem √*ḤP ‘to put down’ < AfrAs *‑ḥaf‑ ‘to lay’.¹⁷ However, ‘to lie with’ is hardly an independent value; rather, it is fig. use of ‘to dig’ (< *a man ‘digging’ into a woman), cf. above, section HIST.
▪ …

17. Other extensions from the same pre-protSem root would be: ↗ḤFʔ, ↗ḤFṢ, ↗ḤFḌ.

…

►ĭnḥafara, vb. VII, pass. of I: N-stem.
►ĭḥtafara, vb. VII, to dig: Gt-stem, focus on the agent/speaker.

► ^BP#3312ḥafr, n., 1a digging, earthwork, excavation (also archeol.); 1b unearthing; 1c drilling (for oil); 2a carving, inscribing (e.g., of letters); 2b engraving, etching; graphic arts (etching, wood engraving); 3 tartar, dental calculus (Mawrid1995); 4 scurvy (SyrAr): vn. I and extended usages, cf. individual entry ↗ḥafr. | ǧahāz al-ḥafr, n., oil rig; oil derrick
► ^BP#3883ḥufraẗ, pl. ḥufar, n.f., 1 pit; 2 hollow, cavity, excavation; 3 hole.
►ḥafriyyaẗ, n.f., 1 digging, excavation; 2 gravure; 3 pl. ḥafriyyāt, excavations (archeol.): f. (pl.) of nisba formation.
►ḥaffār, n., 1 digger; 2 engraver; 3 driller; 4 stone mason: ints. FaʕʕāL for professions | ḥaffār al-qubūr, n., gravedigger.
►ḥafīr, n., dug, dug out, excavated, unearthed: quasi-PP I.
►ḥafīraẗ, pl. ḥafāʔirᵘ, n.f., 1 s.th. excavated or unearthed; 2 pl. excavations (archeol.).
►ʔuḥfūr, pl. ʔaḥāfīrᵘ, 1 s.th. excavated; 2 fossil; 3 pl. excavations (archeol.).
►miḥfar, pl. maḥāfirᵘ, spade: n.instr.
►ḥāfir, pl. ḥawāfirᵘ, n., hoof: lit., *‘digger, the digging one’; for details see individual entry, ↗ḥāfir. | waqaʕa ’l-ḥāfir ʕalà ’l-ḥāfir, expr., to coincide, happen to correspond exactly; ʕalà ’l-ḥāfir, adv., on the spot, right away, at once (of payments): see ↗ḥāfir.
►ḥāfirī, adj., ungular, ungulate: nisba formation from ḥāfir ‘hoof’.
►ḥāfiraẗ, n.f., original condition, beginning: cf. individual entry ↗ḥāfiraẗ. | ʕinda ’l-ḥāfiraẗ, adv., on the spot, right away, at once; raǧaʕa ʔilà ḥāfiratih, expr., to revert to its original state or origin.
►maḥfūr, adj., 1 dug; 2 inscribed, engraved; 3 carved: PP I.

ḥafr حَفْر

ID … • Sw – • BP 3312 • APD … • © SG | 15Feb2021

√ḤFR

n.

1a digging, earthwork, excavation (also archeol.); 1b unearthing; 1c drilling (for oil); 2a carving, inscribing (e.g., of letters); 2b engraving, etching; graphic arts (etching, wood engraving); 3 tartar of the teeth, dental calculus (Mawrid1995); 4 (SyrAr) scurvy – WehrCowan1976.

▪ While values [v1a-c] and [v2a-b] represent the primary meaning of the vn. of ↗ḥafara ‘to dig’, [v3] and [v4] are less obviously connected to the idea of digging. That there is such a relation and these values too are dependent on ‘to dig’ becomes clearer from a look into other historically attested items, such as:
▪ ad [v3]: ^†ḥafara and ^†ʔaḥfara ‘to shed one’s milk-teeth’; ^†ḥafara~ḥafira (intr.) ‘to become cankered, wobbling, loose (teeth)’ (Hava1899), »previously to their [the teeth’s] falling out, because, when they have fallen out, their sockets become hollow« (Lane ii 1865), (fig.) ‘to be(come) in a corrupt, or unsound, state’ (ibid.); ^†ḥaf(a)r ‘rottenness, unsound state of the roots of the teeth, erosion’, ^†ḥāfūr ‘tartar of the teeth’ (Hava1899), and
▪ ad [v4]: ^†ḥafara ‘to emaciate, render lean’, said of a young animal »rendering the mother flabby in flesh by much sucking« (Lane ii 1865); ^†ḥaf(a)r ‘emaciation, leanness’; cf. also EgAr ḥafraẗ gafraẗ ‘barren and uninhabited land, desolate area’.
▪ For the overall picture and lines of semantic development, cf. ↗ḥafara and ↗√ḤFR.

▪ See above, section CONC.

See ↗ḥafara, ↗√ḤFR.

▪ See above, section CONC.

…

ǧahāz al-ḥafr, n., oil rig; oil derrick

ḥafriyyaẗ, n.f., 1 digging, excavation; 2 gravure; 3 pl. ḥafriyyāt, excavations (archeol.): f. (pl.) of nisba formation.

For other values of the root, cf. ↗ḥafara, ↗ḥāfir, ↗ḥāfiraẗ, as well as, for the general picture, ↗√ḤFR.

EgAr ḥafraẗ gafraẗ حَفْرة جَفْرة

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFR

n.f.

barren land, desolate area – BadawiHinds1986.

▪ From *‘to emaciate, render barren, rotten’, fig. use of ↗ḥafara ‘to dig’ (i.e., make holes in the ground), perh. via use of the vb. for young animals ‘digging’ into their mothers’ breasts, sucking vehemently and thus rendering them weak and emaciated; ultimately from protSem *ḤPR ‘to dig.’

▪ …

See ↗ḥafara, ↗√ḤFR.

▪ See above, section CONC.

…

For other values of the root, cf. ↗ḥafara, ↗ḥafr,↗ḥāfir, ↗ḥāfiraẗ, as well as, for the general picture, ↗√ḤFR.

ḥāfir حافِر , pl. ḥawāfirᵘ

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFR

n.

hoof – WehrCowan1976.

▪ ḥāfir is a PA I (FāʕiL) of ↗ḥafara ‘to dig’ and thus means, lit., *‘the digger / digging one’. It is so called »as though it [a horse, mule, ass, etc.] dug the ground by reason of the vehemence of its tread upon it« (Lane ii 1865).

▪ …

See ↗ḥafara, ↗√ḤFR.

▪ See above, section CONC.

…

waqaʕa ’l-ḥāfir ʕalà ’l-ḥāfir, expr., to coincide, happen to correspond exactly.
ʕalà ’l-ḥāfir, adv., on the spot, right away, at once (of payments): proverbial, meaning »the payment in ready money is on the occasion of the first sentence spoken by the seller, when he says ‘I have sold to thee (such a thing)’. The origin of the saying was this: horses were the most excellent and precious of the things that they [sc., the Arabs] possessed; and they used not to sell them on credit: a man used to say the words above to another, meaning that its [the horse’s] hoof should not remove until he received its price« – Lane ii 1865.

ḥāfirī, adj., ungular, ungulate: nisba formation from ḥāfir ‘hoof’.
ḥāfiraẗ, n.f., original condition, beginning: lit. referring to the situation immediately after a deal, when the sold/bought animal is not to be removed until its price has been paid, i.e., when it is still ‘digging’ | ʕinda ’l-ḥāfiraẗ, adv., on the spot, right away, at once: see ʕalà ’l-ḥāfir, above; raǧaʕa ʔilà ḥāfiratih, expr., to revert to its original state or origin.

For other values of the root, cf. ↗ḥafara, ↗ḥafr, ↗ḥafraẗ gafraẗ, as well as, for the general picture, ↗√ḤFR.

ḥāfiraẗ حافِرة

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFR

n.f.

original condition, beginning – WehrCowan1976.

▪ Accord. to ClassAr lexicographers, ḥāfiraẗ refers to the situation immediately after a deal, when the sold/bought animal is not to be removed until its price has been paid, i.e., when it is still ‘digging’, pawing the ground. From the expression ʕinda ’l-ḥāfir(aẗ) ‘lit., with [him/her] still digging/pawing’, is the meaning ‘on the spot, right away, at once’, still common today, and hence also ‘original state, initial condition’, attested as such already in the Qurʔān.

▪ eC7 (original state, former condition) Q 79:10-11 yaqūlūna ʔa-ʔinnā la-mardūdūna fī ’l-ḥāfiraẗi? ʔa-ʔiḏā kunnā ʕiẓāman naḫiraẗan? ‘(Now) they are saying: What?, shall we brought back to the original state [life] / after we have turned into decayed bones?’

See ↗ḥafara, ↗√ḤFR.

▪ See above, section CONC.

…

ʕinda ’l-ḥāfiraẗ, adv., on the spot, right away, at once: see ʕalà ’l- ↗ḥāfir.
raǧaʕa ʔilà ḥāfiratih, expr., to revert to its original state or origin.

For other values of the root, cf. ↗ḥafara, ↗ḥafr, ↗ḥafraẗ gafraẗ, ↗ḥāfir, as well as, for the general picture, ↗√ḤFR.

ḤFŠ حفش

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤFŠ

“root”

▪ ḤFŠ_1 *‘to gather, grasp; assemble’ ↗…
▪ ḤFŠ_2 ‘…’ ↗…
▪ ḤFŠ_3 ‘…’ ↗…

▪ ḤFŠ_1 : Ehret1995#754 thinks this ḤFŠ an extension in »venitive« *‑ɬ, from a bi‑consonantal pre‑protSem root *ḤP ‘to take hold of’ < AfrAs *‑ḥap‑ ‘to take hold of’. – Other extensions from the same pre‑protSem root: ↗ḤFṬ, ↗ḤFL, ↗ḤFN.

▪ …

▪ See above, section CONC.

…

▪ ḤFŠ_1 : (Ehret1995#754) For other extensions from the same pre‑protSem root, cf. ↗ḤFṬ, ↗ḤFL, ↗ḤFN.

ḤFṬ حفط

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤFṬ

“root”

▪ ḤFṬ_1 *‘to collect, gather’ ↗…
▪ ḤFṬ_2 ‘…’ ↗…
▪ ḤFṬ_3 ‘…’ ↗…

▪ ḤFṬ_1 : Ehret1995#754 thinks this ḤFṬ is an extension in »focative« *‑tl, from a bi‑consonantal pre‑protSem root *ḤP ‘to take hold of’ < AfrAs *‑ḥap‑ ‘to take hold of’. – Other extensions from the same pre‑protSem root: ↗ḤFŠ, ↗ḤFL, ↗ḤFN.

▪ …

▪ Cf. above, section CONC.

…

▪ ḤFṬ_1 : (Ehret1995#754:) For other extensions from the same pre‑protSem root, see ↗ḤFŠ, ↗ḤFL, ↗ḤFN.

ḤFẒ حفظ

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤFẒ

“root”

▪ ḤFẒ_1 ʻto preserve, take care of, save, store; to protect, guard, defend; to remember\memorize, know\learn by heart’ ↗ḥafiẓa; ʻdressing, ligature, bandage’ ↗ḥifāẓ; ʻfolder, bag, portfolio; wallet, pocketbook’ ↗maḥfaẓaẗ; ʻconservativism; governorate (Eg.), larger administrative district (Syr.)’ ↗muḥāfaẓaẗ; ʻcaution, reserve, aloofness; reservation’ ↗taḥaffuẓ; ʻone who knows the Koran by heart’ ↗ḥāfiẓ
▪ ḤFẒ_2 ʻanger, indignation, resentment, rancor; to vex, annoy, irritate, offend’ ↗ḥifẓaẗ
▪ ḤFẒ_ ʻ’ ↗ḥfẓ

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to keep, to preserve, to maintain; to remember, to learn, to internalise; to guard, to protect; to entrust, custodian; to be attentive, to be constant; to anger, grudge, rancour’.

▪ [v1] (Huehnergard2011, Kogan2015:) From protCSem *ḥpṯ̣ ‘to be mindful of, be attentive, care, preserve’, *ḥipṯ̣‑ ‘attention’, of unknown deeper origin.
▪ [v2] is kept apart from [v1] in DRS, obviously due to seeming semantic mismatch. But a look into ClassAr dictionaries can leave little doubt that [v2] is dependent on [v1]: the meaning ʻanger, indignation’ is (as circumscribed by Hava1899) a ʻzeal to defend s.o.\s.th.’, more precisely (as reported by Lane ii 1865, s.v. ^†ḥafīẓaẗ, of which ḥifẓaẗ is classified as a var.), ʻindignation\anger by reason of violence\injury done to s.th. which one is bound to honour or respect, and to defend, or of wrong done to a relation, or kinsman, in one’s neighbourhood, or of the breach of a covenant; it is said in a prov., al-maqdiraẗ tuḏhibu ’l-ḥafīẓaẗ ʻpower [to revenge] dispels anger\indignation, etc.’, meaning that it is incumbent to forgive when one has power to revenge’; cf. also the var. meaning of ^†ḥafīẓaẗ, ʻamulet\charm bearing an inscription which is hung upon a child, to charm against the evil eye, etc.’. Thus, the ʻanger, indignation’ meant by ḥifẓaẗ stems from the memory one has retained of harm that has been done to s.o.\s.th. one feels in charge of, honours, respects’; cf. also al-malak al-ḥafīẓ ʻthe recording angel of men’ (Hava1899), i.e., the remembering one who can become an angel of revenge if the records show a man’s misdeeds.
▪ …

–

▪ DRS 9 (2010) #ḤPẒ-1 Hbr ḥāpeṣ ‘être bienveillant, être propice’, Syr ḥᵉpaṭ ‘s’appliquer à’, Ar ḥafiẓa ‘garder, conserver, préserver; observer’, ĭḥtafaẓa ‘garder’, ḥifẓ ‘attention, vigilance, mémoire’, Min ḥtfẓ ‘garder aux archives’, Mhr ḥəfūẓ, Jib ḥfɔẓ ‘préserver, surveiller; donner un alibi’, Jib ḥafẓ ‘lieu sûr, (bonne) garde’. -2 Ar ḥifẓaẗ ‘colère’.
▪ Kogan2015: 210 #10 Hbr ḥpṣ ‘to take pleasure in, desire; to be willing, feel inclined’, ḥēpäṣ ‘joy, delight; wish; matter, business’, Syr ḥpṭ ‘alicui rei operam navavit, studuit’, ḥupṭā ‘adhortatio, admonitio, sollicitudo’, Ar ḥfẓ ‘to keep, preserve, take care of,’ ḥifẓ ‘care, attention’, Min ḥtfṯ̣ ‘garder’; (? < Ar: Mhr ḥəfūḏ̣, Jib ḥfɔḏ̣ ‘to keep safe, preserve, look after’).
▪ …

▪ See above, section CONC.
▪ …

▪ Engl hafiz ↗ḥāfiẓ.

–

ḥafiẓ‑ حَفِظَ , a (ḥifẓ)

ID 219 • Sw – • BP 1228 • APD … • © SG | 15Feb2021

√ḤFẒ

vb., I

1a to preserve; b to hold, have in safekeeping, take care (of s.th.); c to keep, put away, save, store; d to conserve, preserve;2 to protect, guard, defend (s.o.); 3a to observe, bear in mind (s.th.), comply (with s.th.), be mindful, be heedful (of s.th.); b to keep up, maintain, sustain, retain, uphold (s.th.); c to retain in one’s memory, remember, know by heart; d to memorize, learn by heart, commit to memory (esp. the Koran); 4 to reserve (li‑nafsi-hī o.s. s.th.); 5 to stay, discontinue, suspend (al-taḥqīq a judicial investigation; jur.) – WehrCowan1976.

▪ From protCSem *ḥpṯ̣ ‘to be mindful of, be attentive, care, preserve’ (of unknown deeper origin) – Huehnergard2011, Kogan2015.
▪ Dependent on ḥafiẓa (though kept apart from it in DRS) is probably also ↗ḥifẓaẗ ‘anger, indignation, resentment, rancor’. ClassAr dictionaries (as reported by Lane ii 1865, s.v. ^†ḥafīẓaẗ) circumscribe the meaning as ʻindignation\anger by reason of violence\injury done to s.th. which one is bound to honour or respect, and to defend, or of wrong done to a relation, or kinsman, in one’s neighbourhood, or of the breach of a covenant’. Thus, the ʻanger, indignation’ meant by ḥifẓaẗ seems to stem from the memory one has retained of harm that has been done to s.o.\s.th. one feels in charge of, honours, respects’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤPẒ-1 Hbr ḥāpeṣ ‘être bienveillant, être propice’, Syr ḥᵉpaṭ ‘s’appliquer à’, Ar ḥafiẓa ‘garder, conserver, préserver; observer’, ĭḥtafaẓa ‘garder’, ḥifẓ ‘attention, vigilance, mémoire’, Min ḥtfẓ ‘garder aux archives’, Mhr ḥəfūẓ, Jib ḥfɔẓ ‘préserver, surveiller; donner un alibi’, Jib ḥafẓ ‘lieu sûr, (bonne) garde’. -2 Ar ḥifẓaẗ ‘colère’.
▪ Kogan2015: 210 #10 Hbr ḥpṣ ‘to take pleasure in, desire; to be willing, feel inclined’, ḥēpäṣ ‘joy, delight; wish; matter, business’, Syr ḥpṭ ‘alicui rei operam navavit, studuit’, ḥupṭā ‘adhortatio, admonitio, sollicitudo’, Ar ḥfẓ ‘to keep, preserve, take care of,’ ḥifẓ ‘care, attention’, Min ḥtfṯ̣ ‘garder’; (? < Ar: Mhr ḥəfūḏ̣, Jib ḥfɔḏ̣ ‘to keep safe, preserve, look after’).
▪ …

▪ See above, section CONC.
▪ …

▪ Engl hafiz ↗ḥāfiẓ.

►ḥafiẓa-hū ’ḷḷāh, expr., may God protect him!
►ḥafiẓa bi’l-barīd, vb., to hold in care of general delivery (s.th.)
►yuḥfaẓu fī ’l-būsṭaẗ, expr., in care of general delivery, poste restante
►ḥafiẓa wafāʔan li‑, expr., to be loyal to s.o., keep faith with s.o.

►ḥaffaẓa, vb. II, to have s.o. memorize (s.th.): D-stem, caus.
►^BP#2528ḥāfaẓa, vb. III, 1 to preserve, keep up, maintain, uphold, sustain (ʕalà s.th.); 2 to supervise, control (ʕalà s.th.), watch (ʕalà over s.th.); 3a to watch out (ʕalà for), take care, be heedful, be mindful (ʕalà of), look (ʕalà after), attend, pay attention (ʕalà to); b to keep, follow, observe, bear in mind (ʕalà s.th.), comply (ʕalà with), conform (ʕalà to); 4 to protect, guard, defend (s.th. and ʕalà, also ʕan s.th.): L-stem, applicative.
►taḥaffaẓa, vb. V, 1 to keep up, maintain, preserve (bi‑ s.th.); 2 to observe, keep in mind (bi‑ s.th.), be mindful, be heedful, take care (bi‑ of s.th.), be concerned (bi‑ with); 3 to be cautious, be wary, be on one’s guard; 4 to be reserved, aloof; 5 to have reservations: Dt-stem, self-ref.
►^BP#2896ĭḥtafaẓa, vb. VIII, 1 to maintain, uphold (bi‑ or s.th., e.g., bi‑ḥuqūq-hī, one’s rights); 2 to keep up, maintain, retain (bi‑ or s.th., e.g., a posture, a characteristic); 3 to take care, take over custody (bi‑ of s.o.), protect, guard (bi‑ s.o.); 4 to defend (against encroachment), hold, maintain (bi‑ a possession); 5 to preserve, sustain, continue, keep up (bi‑ s.th.); 6 to hold, possess (bi‑ s.th.); 7 to put away, hold, have in safekeeping (bi‑ s.th.), take care (bi‑ of s.th.); 8 to keep, retain (bi‑ s.th.); 9 ĭḥtafaẓa li-nafsi-hī, vb., to keep for o.s., appropriate, reserve for o.s. (bi‑ or s.th.), take complete possession (of): Gt-stem, self-ref.
►ĭstaḥfaẓa, vb. X, 1a to ask s.o. to guard or protect (s.th. or ʕalà s.th.); b to entrust (ʕalà or s.th. to s.o. s.th.), commit s.th. (ʕalà or s.th.) to the charge of s.o.: *Št-stem, desiderative.

►^BP#1597ḥifẓ, n., 1 preservation; 2 maintenance, sustentation, conservation, upholding; 3 protection, defense, guarding; 4 custody, safekeeping, keeping, storage; 5 retention; 6 observance, compliance (with); 7a memorizing, memorization; b memory; 8 (jur.) discontinuance, stay, suspension (of legal action, of a judicial investigation): vn. I., from protCSem *ḥipṯ̣‑ ‘attention’ – Huehnergard2011, Kogan2015. | ~ al-ʔāṯār, n., preservation of ancient monuments (Eg.); ~ al-ṣiḥḥaẗ, n., hygiene, sanitation; riǧāl al‑~, n.pl., police.
►ḥifāẓ, pl. ‑āt, n., dressing, ligature, bandage | ~ al-ḥayḍ, n., sanitary napkin.
►ḥafīẓ, adj., 1 attentive, heedful, mindful; 2 preserving, keeping, guarding (ʕalà s.th.): adj./ints. formation.
►maḥfaẓaẗ, var. miḥfaẓaẗ, pl. ‑āt, n.f., 1 folder, bag, satchel, briefcase dispatch case, portfolio; 2 wallet, pocketbook: n.loc.f., var. n.instr.f.
►miḥfaẓaẗ, n.f., capsule: n.instr.f.
►taḥfīẓ, n., memorization drill, inculcation (esp. of the Koran): vn. II
►^BP#1446ḥifāẓ, n., 1 defense, protection, guarding (esp. of cherished, sacred things); 2 preservation, maintenance (ʕalà of interests); 3 keeping, upholding (of loyalty), adherence (to a commitment): vn. III.
►^BP#1885muḥāfaẓaẗ, n.f., 1a guarding; b safeguarding; 2 preservation; 3 protection, defense; 4 conservation, sustaining, upholding; 5 retention, maintenance (ʕalà of s.th.); 6 conservativism (pol.), conservative attitude; 7 following, observance (ʕalà of s.th.), compliance (ʕalà with s.th.), adherence (ʕalà to); 8 guarding (min against misfortune), saving (min from misadventure); 9 garrison (mil.); 10a ^BP#660(pl. ‑āt) governorate (one of five administrative divisions of Egypt, in addition to 14 mudīriyyāt); b province, any one of the larger administrative districts (Syr.); 11 office of the muḥāfiẓ (head of a governorate): vn. III. | ~ ʕalà al-nafs, n., self-preservation; maḏhab al‑~, n., conservative movement, conservativism, Toryism.
►taḥaffuẓ, n., 1 caution, wariness, restraint, reticence, reserve, aloofness; – (pl. ‑āt) 2 precaution, precautionary measure; 3 reservation, limiting condition, conditional stipulation, proviso: vn. V. | maʕa al‑~, expr., with full reservation.
►taḥaffuẓī, adj., precautionary, preventive: nisba formation from preceding. | ʔiǧrāʔāt taḥaffuẓiyyaẗ, n. pl., precautionary measures; ṣulḥ ~, n., settlement before action, preventive settlement (jur.)
►^BP#3717ĭḥtifāẓ, n., 1 guarding, safeguarding; 2 preservation; 3 retention, maintenance, continuation, conservation, defense, protection, vindication, sustaining, upholding; 4 keeping, holding, safekeeping, custody bi‑ of s.th.): vn. VIII.
►ḥāfiẓ, n., 1 keeper, guarder, guardian, custodian, caretaker; 2 (pl. ḥuffāẓ, ḥafaẓaẗ) one who knows the Koran by heart (formerly an honorific epithet): PA I.
►ḥāfiẓaẗ, n.f., 1 memory; – 2 (pl. ‑āt, ḥawāfiẓᵘ) wallet, pocketbook, money order (Eg.): PA I.f.
►maḥfūẓ, adj., 1 kept, held in safekeeping, deposited, guarded, preserved; 2 memorized, committed to memory, etc.; 3 conserved, preserved (food); 4 reserved; 5 ensured, secured, safeguarded; 6 – pl. ‑āt, canned goods, conserves; 7 archives; 8 memorized material, what s.o. knows by heart: PP I. | dār al-maḥfūẓāt al-miṣriyyaẗ, n., the Egyptian Public Record Office; maʔkūlāt maḥfūẓaẗ, n. pl., conserves, canned goods; ǧamīʕ al-ḥuqūq maḥfūẓaẗ, expr., all rights reserved.
►^BP#1615muḥāfiẓ, adj. n., 1 supervisory, controlling; 2 observing (ʕalà s.th.), complying (ʕalà with), etc.; 3 conservative (pol.), al-muḥāfiẓūn, n.pl., the Conservatives, the Tories; 4 keeper, guarder, guardian, custodian, caretaker, supervisor, superintendent; 5a mayor; b governor (Eg.: title of the chief officer of a governorate; SyrAr: chief officer of a province); c director general, president (= Brit. governor): PA III.
►mutaḥaffiẓ, adj., 1 vigilant, alert, wary, cautious; 2 reticent, reserved, aloof; 3 staid, sedate: PA V.
►mustaḥfaẓ, pl. ‑āt, n., reserve (mil.): PP X.

For other values attached to the root, cf., ↗ḥafiẓa, ↗ḥifẓaẗ, ↗ḥifāẓ, ↗maḥfaẓaẗ, ↗muḥāfaẓaẗ, ↗taḥaffuẓ, ↗ḥāfiẓ, as well as, for the overall picture, root entry ↗√ḤFẒ.

ḥifẓaẗ حِفْظة

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFẒ

n.f.

anger, indignation, resentment, rancor – WehrCowan1976.

▪ DRS keeps ḥifẓaẗ apart (as #ḤPṮ̣-2) from the complex formed by ↗ḥafiẓa and its more obvious cognates (#ḤPṮ̣-1); obviously, the two semantic fields seem too distant for the authors to assume kinship. But a look into ClassAr dictionaries can leave little doubt that ḥifẓaẗ is dependent on ḥafiẓa: the meaning ʻanger, indignation’ is (as circumscribed by Hava1899) a ʻzeal to defend s.o.\s.th.’, more precisely (as reported by Lane ii 1865, s.v. ^†ḥafīẓaẗ, of which ḥifẓaẗ is classified as a var.), ʻindignation\anger by reason of violence\injury done to s.th. which one is bound to honour or respect, and to defend, or of wrong done to a relation, or kinsman, in one’s neighbourhood, or of the breach of a covenant; it is said in a prov., al-maqdiraẗ tuḏhibu ’l-ḥafīẓaẗ ʻpower [to revenge] dispels anger\indignation, etc.’, meaning that it is incumbent to forgive when one has power to revenge’; cf. also the var. meaning of ^†ḥafīẓaẗ, ʻamulet\charm bearing an inscription which is hung upon a child, to charm against the evil eye, etc.’. Thus, the ʻanger, indignation’ meant by ḥifẓaẗ stems from the memory one has retained of harm done to s.o.\s.th. one feels in charge of, honours, respects’; cf. also al-malak al-ḥafīẓ ʻthe recording angel of men’ (Hava1899), i.e., the remembering one who can become an angel of revenge if his records show a man’s misdeeds.
▪ …

▪ …

▪ DRS 9 (2010) #ḤPẒ-1 Hbr ḥāpeṣ ‘être bienveillant, être propice’, Syr ḥᵉpaṭ ‘s’appliquer à’, Ar ḥafiẓa ‘garder, conserver, préserver; observer’, ĭḥtafaẓa ‘garder’, ḥifẓ ‘attention, vigilance, mémoire’, Min ḥtfẓ ‘garder aux archives’, Mhr ḥəfūẓ, Jib ḥfɔẓ ‘préserver, surveiller; donner un alibi’, Jib ḥafẓ ‘lieu sûr, (bonne) garde’. –[?]2 Ar ḥifẓaẗ ‘colère’.
▪…

▪ See above, section CONC.
▪ …

–

►ʔaḥfaẓa, vb. IV, to vex, annoy, gall, irritate, hurt, offend (s.o.): vb. IV, caus. denom.
►ḥafīẓaẗ, pl. ḥafāʔiẓᵘ, n.f., grudge, resentment, rancor: var. of ḥifẓaẗ.

For other values attached to the root, cf., ↗ḥafiẓa, ↗ḥifāẓ, ↗maḥfaẓaẗ, ↗muḥāfaẓaẗ, ↗taḥaffuẓ, ↗ḥāfiẓ, as well as, for the overall picture, root entry ↗√ḤFẒ.

ḥifāẓ حِفاظ , pl. ‑āt

ID … • Sw – • BP 1446 • APD … • © SG | 15Feb2021

√ḤFẒ

n.

I 1 defense, protection, guarding (esp. of cherished, sacred things); 2 preservation, maintenance (ʕalà of interests); 3 keeping, upholding (of loyalty), adherence (to a commitment). – II dressing, ligature, bandage – WehrCowan1976.

▪ [vI] is the regular vn. of ḥāfaẓa (ʕalà), vb. III, 1 to preserve, keep up, maintain, uphold, sustain; 2 to supervise, control, watch over s.th.; 3a to watch out for, take care, be heedful, be mindful of, look after, attend, pay attention to; b to keep, follow, observe, bear in mind, comply with, conform to; 4 to protect, guard, defend. – ḥāfaẓa is the (applicative) L-stem of ↗ḥafiẓa ‘to preserve, keep, maintain, defend, etc.’, itself from protCSem *ḥpṯ̣ ‘to be mindful of, be attentive, care, preserve’.
▪ [vII] is a synecdochic concretisation of [vI.4], where *‘protecting, guarding, defending’ has taken on the sense of the means with which protection etc. is achieved, namely a ‘dressing, ligature, bandage’.
▪ …

▪ …

▪ ↗ḥafiẓa.

▪ See above, section CONC.
▪ …

–

►ḥifāẓ al-ḥayḍ, n., sanitary napkin.

For other values attached to the root, cf., ↗ḥafiẓa, ↗ḥifẓaẗ, ↗maḥfaẓaẗ, ↗muḥāfaẓaẗ, ↗taḥaffuẓ, ↗ḥāfiẓ, as well as, for the overall picture, root entry ↗√ḤFẒ.

maḥfaẓaẗ مَـِحْفَظة , var. miḥfaẓaẗ, pl. ‑āt

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFẒ

n.f.

1 folder, bag, satchel, briefcase dispatch case, portfolio; 2 wallet, pocketbook – WehrCowan1976.

▪ Morphologically, maḥfaẓaẗ and its variant miḥfaẓaẗ are n.loc.f. or n.instr.f. derived from ↗ḥafiẓa ‘to preserve, keep, etc.’ (from protCSem *ḥpṯ̣ ‘to be mindful of, be attentive, care, preserve’). Folders, briefcases, portfolios and wallets are thus, originally, *‘places where, or tools with the help of which s.th. is preserved, kept, protected, etc.’
▪ Accordingly, the var. miḥfaẓaẗ can also mean ‘capsule’
▪ …

▪ …

▪ ↗ḥafiẓa.

▪ See above, section CONC.
▪ …

–

For other values attached to the root, cf., ↗ḥafiẓa, ↗ḥifẓaẗ, ↗ḥifāẓ, ↗muḥāfaẓaẗ, ↗taḥaffuẓ, ↗ḥāfiẓ, as well as, for the overall picture, root entry ↗√ḤFẒ.

muḥāfaẓaẗ مُحافَظة , pl. ‑āt

ID … • Sw – • BP 660, 1885 • APD … • © SG | 15Feb2021

√ḤFẒ

n.f.

I 1a guarding; b safeguarding; 2 preservation; 3 protection, defense; 4 conservation, sustaining, upholding; 5 retention, maintenance (ʕalà of s.th.); 6 conservativism (pol.), conservative attitude; 7 following, observance (ʕalà of s.th.), compliance (ʕalà with s.th.), adherence (ʕalà to); 8 guarding (min against misfortune), saving (min from misadventure). – II (pl. ‑āt) 1 garrison (mil.); 2a ^BP#660 governorate (one of five administrative divisions of Egypt, in addition to 14 mudīriyyāt); b province, any one of the larger administrative districts (Syr.); 3 office of the muḥāfiẓ (head of a governorate) – WehrCowan1976.

▪ [vI] : Like ↗ḥifāẓ, muḥāfaẓaẗ is a regular vn. of ḥāfaẓa (ʕalà), vb. III, 1 to preserve, keep up, maintain, uphold, sustain; 2 to supervise, control, watch over s.th.; 3a to watch out for, take care, be heedful, be mindful of, look after, attend, pay attention to; b to keep, follow, observe, bear in mind, comply with, conform to; 4 to protect, guard, defend. – ḥāfaẓa itself is the (applicative) L-stem of ↗ḥafiẓa ‘to preserve, keep, maintain, defend, etc.’, itself from protCSem *ḥpṯ̣ ‘to be mindful of, be attentive, care, preserve’.
▪ [vI.6] ‘(political) conservativism’ is a special development from ‘to (seek to) keep, preserve, s.th.
▪ [vII] : From [vI.2], [vI.3] and/or [vI.4] the value of a military ‘garrison’ as controlling, attending, and/or protecting force seems to have developed, hence also the idea of a ‘governorate’ as the seat of a garrison or ‘centre of administrative control’.
▪ …

▪ …

▪ ↗ḥafiẓa.

▪ See above, section CONC.
▪ …

–

►muḥāfaẓaẗ ʕalà al-nafs, n., self-preservation
►maḏhab al-muḥāfaẓaẗ, n., conservative movement, conservativism, Toryism.

►^BP#1615muḥāfiẓ, adj. n., 1 supervisory, controlling; 2 observing (ʕalà s.th.), complying (ʕalà with), etc.; 3 conservative (pol.), al-muḥāfiẓūn, n.pl., the Conservatives, the Tories; 4 keeper, guarder, guardian, custodian, caretaker, supervisor, superintendent; 5a mayor; b governor (Eg.: title of the chief officer of a governorate; SyrAr: chief officer of a province); c director general, president (= Brit. governor): PA III.

For other values attached to the root, cf., ↗ḥafiẓa, ↗ḥifẓaẗ, ↗ḥifāẓ, ↗maḥfaẓaẗ, ↗taḥaffuẓ, ↗ḥāfiẓ, as well as, for the overall picture, root entry ↗√ḤFẒ.

taḥaffuẓ تَحَفُّظ

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFẒ

n.

1 caution, wariness, restraint, reticence, reserve, aloofness; – (pl. ‑āt) 2 precaution, precautionary measure; 3 reservation, limiting condition, conditional stipulation, proviso – WehrCowan1976.

▪ vn. of taḥaffaẓa, vb. V, 1 to keep up, maintain, preserve (bi‑ s.th.); 2 to observe, keep in mind (bi‑ s.th.), be mindful, be heedful, take care (bi‑ of s.th.), be concerned (bi‑ with); 3 to be cautious, be wary, be on one’s guard; 4 to be reserved, aloof; 5 to have reservations. – taḥaffaẓa is a (self-ref.) Dt-stem of ↗ḥafiẓa ‘to preserve, keep, maintain, defend, etc.’, itself from protCSem *ḥpṯ̣ ‘to be mindful of, be attentive, care, preserve’.
▪ …

▪ …

▪ ↗ḥafiẓa.

▪ See above, section CONC.
▪ …

–

►maʕa al-taḥaffuẓ, expr., with full reservation.

►taḥaffuẓī, adj., precautionary, preventive: nisba formation from preceding. | ʔiǧrāʔāt taḥaffuẓiyyaẗ, n. pl., precautionary measures; ṣulḥ ~, n., settlement before action, preventive settlement (jur.)
►mutaḥaffiẓ, adj., 1 vigilant, alert, wary, cautious; 2 reticent, reserved, aloof; 3 staid, sedate: PA V.

For other values attached to the root, cf., ↗ḥafiẓa, ↗ḥifẓaẗ, ↗ḥifāẓ, ↗maḥfaẓaẗ, ↗muḥāfaẓaẗ, ↗ḥāfiẓ, as well as, for the overall picture, root entry ↗√ḤFẒ.

ḥāfiẓ حافِظ , pl. [v2] ḥuffāẓ, ḥafaẓaẗ

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFẒ

adj.; n.

1 keeper, guarder, guardian, custodian, caretaker; 2 (pl. ḥuffāẓ, ḥafaẓaẗ) one who knows the Koran by heart (formerly an honorific epithet) – WehrCowan1976.

▪ ḥāfiẓ is a PA of ↗ḥafiẓa, vb. I (from protCSem *ḥpṯ̣ ‘to be mindful of, be attentive, care, preserve’). The two main lexicalised meanings are, in the case of [v1], from the verb’s meaning ‘to hold\have in safekeeping, take care of; to protect, guard, defend; to maintain, sustain, uphold (s.th.)’, and, in the case of [v2], from ḥafiẓa in the sense of ‘to retain in one’s memory, remember, know by heart; to memorize, learn by heart, commit to memory (esp. the Koran)’.
▪ …

▪ …

▪ ↗ḥafiẓa.

▪ See above, section CONC.
▪ …

▪ (Huehnergard2011:) Engl hafiz, from Ar ḥāfiẓ ‘guardian, one who has memorized the Koran’, PA of ḥafiẓa ‘to preserve, be mindful of, learn, memorize’.

►ḥaffaẓa, vb. II, to have s.o. memorize (s.th.): D-stem, caus.

►taḥfīẓ, n., memorization drill, inculcation (esp. of the Koran): vn. II
►ḥāfiẓaẗ, n.f., 1 memory; – 2 (pl. ‑āt, ḥawāfiẓᵘ) wallet, pocketbook, money order (Eg.): PA I.f.

For other values attached to the root, cf., ↗ḥafiẓa, ↗ḥifẓaẗ, ↗ḥifāẓ, ↗maḥfaẓaẗ, ↗muḥāfaẓaẗ, ↗taḥaffuẓ, as well as, for the overall picture, root entry ↗√ḤFẒ.

muḥāfiẓ مُحافِظ

Sw – • NahḍCon • BP 1615 • APD … • © SG | created 31May2023

√ḤFẒ

adj., n.

.

▪ …PA, III

.

ḤFL حفل

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤFL

“root”

▪ ḤFL_1 ʻto flow copiously, be affluent; to assemble, congregate; gathering, crowd’ ↗¹ḥafala; ‘party; show, performance (theater, cinema), concert, festive event, celebration’ ↗ḥaflaẗ.
▪ ḤFL_2 ʻto pay attention, give one’s mind to, apply o.s. to, concern o.s. with’ ↗³ḥafala; ‘eager, assiduous, diligent’ ↗ḥafīl; ‘to adorn, decorate’ ↗ḥaffala
▪ ḤFL_3 ʻomnibus’ ↗ḥāfilaẗ

Other values, now obsolete, include:

▪ ^†ḤFL_4 ʻto leave (cattle) unmilked’ ↗^†taḥaffala
: also ‘to collect in the udder (milk)’

▪ [v1] : No obvious cognates in Sem. – Given the lack of cognates, it is difficult to decide whether ʻassembly, crowd’ is based on ʻto flow copiously, be affluent’ or whether the latter is dependent on the former. The arrangement of the material in root entry √ḤFL in Lane ii (1865) suggests that the collection of water (in a valley, in clouds in the sky, tears in the eye) or milk (in the udder, see ^†[v4]) is the original idea. – Ehret1995#754 thinks the vb. ¹ḥafala ʻto assemble’ is denom. from ḥafl ʻcrowd, large assembly’ which he assumes to be an extension in »noun suffix« *‑l, from a bi-consonantal pre-protSem root *ḤP ‘to take hold of’, from AfrAs *‑ḥap‑ ‘to take hold of’. – Other extensions from the same pre-protSem root: ↗ḤFŠ, ↗ḤFṬ, ↗ḤFN.
▪ [v2] : For DRS, the semantics of [v2] obviously seem too far from [v1] as to assume an etymological relation. Cf., however, Lane ii (1865) where [v2] is explained as the result of semantic expansion from [v1]: ḥafala ’l-qawm ʻthe people collected themselves, aiding one another[!]’, ḥafalū lahū ʻthey combined for him, treating him with honour[!]’. Moreover, there are items in √ḤFL for which it would be difficult to decide to which of the two values they should be assigned – [v1] or [v2]? – e.g., ḥaffala ‘to adorn, decorate’: is this an original *ʻto make affluent’ (from ↗¹ḥafala) or *ʻto apply extra zeal to’ (from ↗³ḥafala ʻto pay attention, attend, give one’s mind to s.th.’, or ↗ḥafīl ‘eager, assiduous, diligent’)? (DRS favours the latter view).
▪ [v3] : a neologism, coined on a PA f. pattern from [v1] ↗¹ḥafala, thus originally meaning *ʻthe busy one (sc. means of transport), or the frequently going one, or (car) for the crowd, or (car) taking a larger crowd’.
▪ ^†[v4] : As mentioned sub [v1], above, the collection of water or milk may be the most original meaning; in this case, [v1] ʻto assemble, gather, agglomerate’ would be a generalization/abstraction from the concrete context (water, milk, tears, …).
▪ …

▪ …

▪ DRS 9 (2010) #ḤPL-1 Ar ḥafala ʻaffluer, couler à flots, (se) réunir’, ḥafl ʻnombreux; foule’, ḥaflaẗ ʻtroupe’ -2 ḥafala ʻs’appliquer avec zèle’, ḥaffala ʻorner, embellir’, ḥafl ʻsoin’, Mhr ḥəfūl ʻpréserver’, Ḥrs ḥəfōl ʻprendre garde à soi’, Jib ḥfɔl ʻprêter attention’, Jib ḥɔ́fəl ʻattention’. ?-3 Mhr ḥəfəlīt, Jib ḥfíźə́t ʻfigue (sauvage) mûre’, ḥéfəl ʻmûrir (figue sauvage)’.

▪ See above, section CONC.
▪ [v1] : Cohen1969 #111 suggests to compare Eg ḥfn ʻvery large number, (ErmanGrapow1921:) 100 000’.
▪ …

–

▪ [v1] : Ehret1995#754 thinks ḤFL_1 is an extension in *‑l, from pre-protSem *ḤP ‘to take hold of’. Other extensions from the same pre-protSem root: ↗ḤFŠ, ↗ḤFṬ, ↗ḤFN.
▪ …

ḥafal‑ حَفَلَ , i (ḥafl)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFL

vb., I

1 to gather, assemble, congregate; 2a to flow copiously; b to be replete, teem, superabound (bi‑ with). –
3 to pay attention, attend, give one’s mind (bi‑ or li‑ to s.th.), concern o.s. (bi‑ with), make much (bi‑ of), set great store (bi‑ by) – WehrCowan1976.

▪ According to DRS, values [v1] and [v2] belong together (DRS #ḤPL-1), while [v3] has to be distinguished from these as a separate value (DRS #ḤPL-2).
▪ Given the lack of cognates of [v1] and [v2], it is impossible to decide which of the two values should be assumed to be the primary one. The arrangement of the lexical material in root entry √ḤFL in Lane ii (1865) suggests that the collection of water (in a valley, in clouds in the sky, in the eye) or milk (in the udder) is the original meaning from which ʻgathering, assembling, etc.’ is a generalisation/abstraction.
▪ If DRS is right, ¹ˈ²ḥafala is without obvious cognates in Sem, while ³ḥafala has a few cognates in some modSAr idioms.
▪ [v1]-[v2] : Ehret1995#754 thinks the vb. ¹ḥafala ʻto assemble’ is denom. from ḥafl ʻcrowd, large assembly’ which he assumes to be an extension in »noun suffix« *‑l, from a bi-consonantal pre-protSem root *ḤP ‘to take hold of’, from AfrAs *‑ḥap‑ ‘to take hold of’. – Other extensions from the same pre-protSem root: ↗ḤFŠ, ↗ḤFṬ, ↗ḤFN.
▪ [v3] : For DRS the semantics of [v3] (their #ḤPL-2) seem too far from [v1]≡[v2] (their #ḤPL-1) as to assume an etymological relation. Cf., however, Lane ii (1865) where [v3] is explained as the result of semantic expansion from [v1]: ḥafala ’l-qawm ʻthe people collected themselves, aiding one another[!]’, ḥafalū lahū ʻthey combined for him, treating him with honour[!]’. ʻPaying attention, committing o.s. to s.th.’ would thus be an original ʻcoming together, gathering with the purpose of doing s.th. good to s.o. Moreover, there are items in √ḤFL for which it would be difficult to decide to which of the two fields one should assign them – [v1]≡[v2] or [v3]? Cf., e.g., ↗ḥaffala ‘to adorn, decorate’: is this an original *ʻto make affluent’ (from ²ḥafala) or from *ʻto apply extra zeal to’ (from ³ḥafala ʻto pay attention, attend, give one’s mind to s.th.’, or ↗ḥafīl ‘eager, assiduous, diligent’)?
▪ …

…

▪ DRS 9 (2010) #ḤPL-1 Ar ḥafala ʻaffluer, couler à flots, (se) réunir’, ḥafl ʻnombreux; foule’, ḥaflaẗ ʻtroupe’ -2 ḥafala ʻs’appliquer avec zèle’, ḥaffala ʻorner, embellir’, ḥafl ʻsoin’, Mhr ḥəfūl ʻpréserver’, Ḥrs ḥəfōl ʻprendre garde à soi’, Jib ḥfɔl ʻprêter attention’, Jib ḥɔ́fəl ʻattention’. -3 […].
▪ …

▪ See above, section CONC.
▪ …

–

►lā ḥaflᵃ bih, quasi-adj., indifferent, of no consequence.

►ḥaffala, vb. II, to adorn, decorate, ornament (s.th. bi‑ with): D-stem, caus., prob. based on ²ḥafala, thus originally *ʻto make replete with s.th.’ But cf. also ↗s.v.
►^BP#3861ĭḥtafala, vb. VIII, 1 to gather, rally, throng together; 2 to celebrate (bi‑ s.th.\s.o.); 3a to concern o.s. (bi‑ or li‑ with), attend, pay attention, give one’s mind (bi‑ or li‑ to s.th.); b to honour, welcome, receive kindly (bi‑ s.o.): Gt-stem, self-ref.; 1 from ¹ˈ²ḥafala; 2 a specialisation from the latter, or denom. from ḥaflaẗ ; 3 from ³ḥafala.
►^BP#1303ḥafl, n., 1a gathering, meeting, assembling; b assembly, congregation, throng, crowd; 2 performance, show, public event; 3a celebration; b feast, festival: vn. I, from ¹ˈ²ḥafala.
►^BP#1732ḥaflaẗ, pl. ‑āt, n.f., 1 assembly, gathering, meeting, congregation; 2 (social or public) event; a party; b show, performance (theater, cinema); c concert; d festivity, ceremony, festival, festive event, celebration: singulative of ḥafl | ḥaflaẗ al-taʔbīn, n.f., commemoration, commemorative ceremony for a deceased person; al-ḥaflaẗ al-ʔūlà, n.f., premiere; ḥaflaẗ ḥāfilaẗ, n.f., numerous assembly; ḥaflaẗ ḫayriyyaẗ, n.f., charity performance, charity event; ḥaflaẗ al-dafn, n.f., funeral ceremony, obsequies; ḥaflaẗ dīniyyaẗ, n.f., religious ceremony, Divine Service; ḥaflaẗ sāhiraẗ and ḥaflaẗ samar, n.f., evening party, soirée; ḥaflaẗ sīnamāʔiyyaẗ, n.f., motion-picture show; ḥaflaẗ al-šāy, n.f., tea party; ḥaflaẗ al-ʕurs, n.f., wedding; ḥaflaẗ al-ĭstiqbāl, n.f., (public) reception; ḥaflaẗ mūsīqiyyaẗ, n.f., concert.
►^BP#4267maḥfil, pl. maḥāfilᵘ, n., 1 assembly, congregation, meeting, gathering; 2 party; 3 body, collective whole; 4 circle, quarter: n.loc., based on ¹ḥafala. | maḥfil māsūnī, n., Masonic lodge; al-maḥāfil al-rasmiyyaẗ\al-siyāsiyyaẗ, nonhum.pl., the official (political) circles or quarters.
►^BP#1556ĭḥtifāl, pl. -āt, n., celebration, ceremony, festival, festivities: vn. VIII.
►ḥāfil, pl. ḥuffal, ḥawāfilᵘ, adj., 1 full (bi‑ of), filled, replete (bi‑ with); 2 abundant, copious, lavish; 3 much frequented, well attended (by visitors, participants, etc.), numerous (of attendance); 4 solemn, ceremonial, festive: PA I.
►^BP#3417ḥāfilaẗ, pl. ‑āt, ḥawāfilᵘ, n.f., autobus: neolog., PA I.f., cf. s.v.
►muḥtafil: al-muḥtafilūn, pl., the participants in a festive event, the celebrators: PA VIII.
►muḥtafal, n., assembly place, gathering place; party; muḥtafal bih, adj., celebrated: PP VIII.

For other values attached to the root, cf. ↗ḥafīl and, for the overall picture, root entry ↗√ḤFL.

ḥaffal‑ حَفَّلَ (taḥfīl)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFL

vb., II

to adorn, decorate, ornament (s.th. bi‑ with) – WehrCowan1976.

▪ vb. II, D-stem, caus., based either on ↗²ḥafala ʻto flow copiously; to be replete, teem, superabound with’ (ʻadorning, decorating’ thus originally meaning *ʻto make replete, richly embellish with s.th.’), or on ↗³ḥafala ʻto pay attention, attend, give one’s mind to s.th.’ (cf. also ↗ḥafīl ‘eager, assiduous, diligent’) (ʻdecoration, ornament’ thus being the result of *ʻapplying extra zeal to, attending to s.th. with great diligence’). The attestation given in Lane ii (1865) offers yet another explanation: ^†ḥaffala ʻhe collected, or caused to collect, namely water and milk in the udder of a ewe or she-goat\camel\cow, in order to deceive the purchaser, that he might increase the price; he abstained from milking the ewe or she-goat\camel\cow for some days in order that the milk might collect in her udder, for sale’. Thus, ʻdecoration, ornament’ would be, originally, an attempt to cheat: the owner of a she-animal trying to let its udder look fuller than usual.
▪ …

…

▪ DRS 9 (2010) #ḤPL-2: Ar ḥafala ʻs’appliquer avec zèle’, ḥaffala ʻorner, embellir’, ḥafl ʻsoin’, Mhr ḥəfūl ʻpréserver’, Ḥrs ḥəfōl ʻprendre garde à soi’, Jib ḥfɔl ʻprêter attention’, Jib ḥɔ́fəl ʻattention’.
▪ Cf. perh. also DRS 9 (2010) #ḤPL-1: Ar ḥafala ʻaffluer, couler à flots, (se) réunir’, ḥafl ʻnombreux; foule’, ḥaflaẗ ʻtroupe’.
▪ …

▪ See above, section CONC.
▪ …

–

For other values attached to the root, cf. ↗ḥafala, ↗ḥaflaẗ, ↗ ḥafīl, ↗ḥāfilaẗ, as well as, for the overall picture, root entry ↗√ḤFL.

ḥaflaẗ حَفْلَة , pl. ‑āt

ID … • Sw – • BP 1732 • APD … • © SG | 15Feb2021

√ḤFL

n.f.

1 assembly, gathering, meeting, congregation; 2 (social or public) event; a party; b show, performance (theater, cinema); c concert; d festivity, ceremony, festival, festive event, celebration – WehrCowan1976.

▪ Singulativ of ḥafl, which can take almost identical meanings but is used more for the activity of ʻgathering, meeting, assembling’ and ʻassembly, congregation, throng, crowd’, while ḥaflaẗ is used most often in the sense of [v2]. ḥafl is the vn. of ↗¹ḥafala, vb. I, ʻto gather, assemble, congregate’.
▪ …

…

▪ ↗ḥafala
▪ …

▪ See above, section CONC.
▪ …

–

►ḥaflaẗ al-taʔbīn, n.f., commemoration, commemorative ceremony for a deceased person;
►al-ḥaflaẗ al-ʔūlà, n.f., premiere;
►ḥaflaẗ ḥāfilaẗ, n.f., numerous assembly;
►ḥaflaẗ ḫayriyyaẗ, n.f., charity performance, charity event;
►ḥaflaẗ al-dafn, n.f., funeral ceremony, obsequies;
►ḥaflaẗ dīniyyaẗ, n.f., religious ceremony, Divine Service;
►ḥaflaẗ sāhiraẗ and ḥaflaẗ samar, n.f., evening party, soirée;
►ḥaflaẗ sīnamāʔiyyaẗ, n.f., motion-picture show;
►ḥaflaẗ al-šāy, n.f., tea party;
►ḥaflaẗ al-ʕurs, n.f., wedding;
►ḥaflaẗ al-ĭstiqbāl, n.f., (public) reception;
►ḥaflaẗ mūsīqiyyaẗ, n.f., concert.

►^BP#3861ĭḥtafala, vb. VIII, 1 to gather, rally, throng together; 2 to celebrate (bi‑ s.th.\s.o.); 3a to concern o.s. (bi‑ or li‑ with), attend, pay attention, give one’s mind (bi‑ or li‑ to s.th.); b to honour, welcome, receive kindly (bi‑ s.o.): Gt-stem, self-ref.
►^BP#1556ĭḥtifāl, pl. -āt, n., celebration, ceremony, festival, festivities: vn. VIII.
►muḥtafil: al-muḥtafilūn, pl., the participants in a festive event, the celebrators: PA VIII.
►muḥtafal, n., assembly place, gathering place; party; muḥtafal bih, adj., celebrated: PP VIII.

For other values attached to the root, cf. ↗ḥafala, ↗ḥaffala, ↗ḥafīl, ↗ḥāfilaẗ, as well as, for the overall picture, root entry ↗√ḤFL.

ḥafīl حَفيل

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤFL

adj.

eager, assiduous, diligent – WehrCowan1976.

▪ An ints./adj. formation based on ³ḥafala ʻto pay attention, attend, give one’s mind to s.th., concern o.s. with, make much of, set great store by’. Due to scarce attestation in Sem, the latter’s relation, if any, to ¹ˈ²ḥafala ʻto gather, assemble, congregate; to flow copiously, be replete, teem, superabound with’ has remained obscure so far.
▪ ↗ḥaffala ʻto adorn, decorate, ornament’ may be an original *ʻto attend to s.th. with great diligence, enthusiasm, zeal’, thus be akin to ḥafīl or even a denom.-applicative D-stem coined from it (unless from the vb. I, ³ḥafala, see above). For another possible etymology, cf. ↗s.v.
▪ …

…

▪ DRS 9 (2010) #ḤPL-2: Ar ḥafala ʻs’appliquer avec zèle’, ḥaffala ʻorner, embellir’, ḥafl ʻsoin’, Mhr ḥəfūl ʻpréserver’, Ḥrs ḥəfōl ʻprendre garde à soi’, Jib ḥfɔl ʻprêter attention’, Jib ḥɔ́fəl ʻattention’.
▪ …

▪ See above, section CONC.
▪ …

–

►ḥaffala, vb. II, to adorn, decorate, ornament (s.th. bi‑ with): D-stem, perh. denom. applic. from ḥafīl, thus originally meaning *ʻto attend to s.th. with great diligence, enthusiasm, zeal’; cf., however, also ↗s.v..
►^BP#3861ĭḥtafala, vb. VIII, 1-2 ↗¹ḥafala, ↗¹ˈ²ḥaflaẗ; 3a to concern o.s. (bi‑ or li‑ with), attend, pay attention, give one’s mind (bi‑ or li‑ to s.th.); b to honour, welcome, receive kindly (bi‑ s.o.): Gt-stem, self-ref.

For other values attached to the root, cf. ↗ḥafala, ↗ḥaffala, ↗ḥaflaẗ, ↗ḥāfilaẗ, as well as, for the overall picture, root entry ↗√ḤFL.

ḥāfilaẗ حافِلَة , pl. ‑āt, ḥawāfilᵘ

ID … • Sw 3417 • BP … • APD … • © SG | 15Feb2021

√ḤFL

n.f.

autobus; street car – WehrCowan1979.

▪ A neologism, coined on the FāʕiLaẗ (PA I.f.) pattern, understood either as the f. form of adj. ḥāfil (↗ḥafala) as *ʻthe full/filled one’ (sc., car, means of transport) or *ʻthe much frequented, well attended one, the one that can take a large crowd’, or directly from ḥafala, as *ʻthe frequently going one’.
▪ …

…

▪ ↗ḥafala.
▪ …

▪ See above, section CONC.
▪ …

–

For other values attached to the root, cf. ↗ḥafala, ↗ḥaffala, ↗ḥaflaẗ, ↗ḥafīl, as well as, for the overall picture, root entry ↗√ḤFL.

ḤFN حفن

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤFN

“root”

▪ ḤFN_1 ‘handful’ ↗ḥafnaẗ
▪ ḤFN_2 ‘…’ ↗…

▪ (DRS 9 #ḤPN-1:) from protSem *ḥupn‑ ʻcreux de la main, poignée, poing’.
▪ ḤFN_1 : Ehret1995#754 thinks this ḤFN is an extension in »noun suffix« *‑n, from a bi‑consonantal »pre‑protSem« root *ḤP ‘to take hold of’ < AfrAs *‑ḥap‑ ‘to take hold of’. See also below, section DISC.
▪ …

▪ …

▪ DRS 9 (2010) #ḤPN-1 Akk upnu ʻpoignée’, Hbr *ḥopen: ḥopnayim (du.), JudPal ḥupnīn ʻles deux creux des mains jointes = jointée’, EmpAram ḥpn, mesure de capacité, Syr ḥupnā, Mnd hupna, Ar ḥufnaẗ, ḥafnaẗ ʻpoignée’, ḥafana ʻprendre, donner par poignées’; Mhr ḥəfūn, Jib ḥfun ʻprendre (par ex. du riz) par jointées’, Jib ḥáfən ʻjointée’; Gz ḥafana ʻprendre de la terre ou des grains avec les deux mains jointes en coupe’, ḥəfn ʻpoignée, poing’, Te ḥəfən, Tña ḥəfni, Amh Arg əffəññ, Gur əmfuñña ʻcontenu des deux mains paumes jointes’. -2 Ar ĭḥtafana: porter une personne, les mains du porteur placées sous les genoux du porté. -3 Soq ḥáfən ʻgiron’.
▪ Bergsträsser1928: (*‘open hand, handfull’) Akk upnu, Hbr ḥop̄náyim, Syr ḥup̄nā, Gz ḥefn ‘fist’.
▪ …

▪ DRS 9 (2010) asks: Voir aussi ḤPL ? (cf. Cohen1969 #111).
▪ ḤFN_1 : Ehret1995#754 thinks this ḤFN is an extension in »noun suffix« *‑n, from a bi‑consonantal »pre‑protSem« root *ḤP ‘to take hold of’ < AfrAs *‑ḥap‑ ‘to take hold of’. See also below, section DERIV. – Other extensions from the same pre‑protSem root: ↗ḤFŠ, ↗ḤFṬ, ↗ḤFL.
▪ It is not clear why DRS sets Ar ^†ĭḥtafana ‘porter une personne, les mains du porteur placées sous les genoux du porté’ (#ḤPN-2) apart from #ḤPN-1, although morpho-semantics (Gt-stem, self-ref.) do not contradict its derivation from ḥafnaẗ ʻhandful’. The basic idea seems to be *‘to use one’s hands to scoop up s.th.’ – in this case *‘to join one’s hands to make a seat to carry a person away’.
▪ …

–

▪ See above, sections CONC/DISC.

ḥafnaẗ حَفْنة , pl. ḥafanāt

ID … • Sw – • BP 4887 • APD … • © SG | 15Feb2021

√ḤFN

n.f.

handful – WehrCowan1976.

▪ (DRS 9 #ḤPN-1:) from protSem *ḥupn‑ ʻcreux de la main, poignée, poing’.
▪ Ehret1995#754 thinks this is an extension in »noun suffix« *‑n, from a bi‑consonantal »pre‑protSem« root *ḤP ‘to take hold of’ < AfrAs *‑ḥap‑ ‘to take hold of’. See also below, section DISC.
▪ …

▪ …

▪ DRS 9 (2010) #ḤPN-1 Akk upnu ʻpoignée’, Hbr *ḥopen: ḥopnayim (du.), JudPal ḥupnīn ʻles deux creux des mains jointes = jointée’, EmpAram ḥpn, mesure de capacité, Syr ḥupnā, Mnd hupna, Ar ḥufnaẗ, ḥafnaẗ ʻpoignée’, ḥafana ʻprendre, donner par poignées’; Mhr ḥəfūn, Jib ḥfun ʻprendre (par ex. du riz) par jointées’, Jib ḥáfən ʻjointée’; Gz ḥafana ʻprendre de la terre ou des grains avec les deux mains jointes en coupe’, ḥəfn ʻpoignée, poing’, Te ḥəfən, Tña ḥəfni, Amh Arg əffəññ, Gur əmfuñña ʻcontenu des deux mains paumes jointes’. -2 Ar ĭḥtafana: porter une personne, les mains du porteur placées sous les genoux du porté. -3 […].
▪ Bergsträsser1928: (*‘open hand, handfull’) Akk upnu, Hbr ḥop̄náyim, Syr ḥup̄nā, Gz ḥefn ‘fist’.
▪ …

▪ ḤFN_1 : Ehret1995#754 thinks this ḤFN is an extension in »noun suffix« *‑n, from a bi‑consonantal »pre‑protSem« root *ḤP ‘to take hold of’ < AfrAs *‑ḥap‑ ‘to take hold of’. See also below, section DERIV. – Other extensions from the same pre‑protSem root: ↗ḤFŠ, ↗ḤFṬ, ↗ḤFL.
▪ It is not clear why DRS sets Ar ^†ĭḥtafana ‘porter une personne, les mains du porteur placées sous les genoux du porté’ (#ḤPN-2) apart from #ḤPN-1, although morpho-semantics (Gt-stem, self-ref.) do not contradict its derivation from ḥafnaẗ ʻhandful’. The basic idea seems to be *‘to use one’s hands to scoop up s.th.’ – in this case *‘to join one’s hands to make a seat to carry a person away’.
▪ …

–

►ḥafana, u, vb. I, 1 to scoop up with both hands; 2 to give a little (li‑ to s.o.): denom.?

ḤFW/Y حفو

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ḤFW/Y

“root”

▪ ḤFW/Y_1 ‘...’ ↗...
▪ ḤFW/Y_2 ‘...’ ↗...
▪ ḤFW/Y_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘condition of chafing, abrading or wearing out of feet, particularly of camel hooves, caused by long travel barefoot in the hot desert, barefootedness; to strip bare, scrape off, trim; to welcome, be gracious; to dispute; to exact, harass; to be knowledgeable’

▪ …

–

.

–

ḤQː (ḤQQ) حقّ/حقق

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤQː (ḤQQ)

“root”

▪ ḤQ: (ḤQQ)_1 ʻtruth, true, authentic; correctness, rightness, correct, sound, valid, real; right, fair and reasonable; rightful possession, property, right, title, (legal) claim, one’s due; duty, proper manner; law, jurisprudence, legal science’ ↗ḥaqq; ʻtruth, reality; fact; the facts, true nature, essence; real meaning, true sense’ ↗ḥaqīqaẗ; ʻto achieve s.th.; to investigate’ ↗ḥaqqaqa; ʻto deserve, merit’ ↗ĭstaḥaqqa
▪ ḤQ: (ḤQQ)_2 ʻhollow, cavity; socket of a joint (anat.)’ ↗ḥuqq
▪ ḤQ: (ḤQQ)_3 ʻsmall box, case, pot or jar; receptacle, container’ ↗¹ḥuqqaẗ
▪ ḤQ: (ḤQQ)_4 ʻhuqqa/okka, a weight (Syr., Pal.)’ ↗LevAr ²ḥuqqaẗ

Other values, now obsolete, include:

▪ ^†ḤQ: (ḤQQ)_5 ʻspider’s web’ : ^†ḥuqq
▪ ^†ḤQ: (ḤQQ)_6 ʻto strike s.o. on the back of the neck’ : ^†ḥaqqa
▪ ^†ḤQ: (ḤQQ)_7 ʻupper part of the arm’ : ^†ḥuqq
▪ ^†ḤQ: (ḤQQ)_8 ʻmature, three years-old camel’ : ^†ḥiqq; cf. also ^†ĭḥtaqqa ʻto become fat (cattle)’
▪ ^†ḤQ: (ḤQQ)_9 ʻcalamity, resurrection’ : ^†ḥāqqaẗ
▪ ^†ḤQ: (ḤQQ)_10 ʻto be tightened (knot)’ : ^†ĭnḥaqqa; cf. also ^†ĭḥtaqqa ʻto be slender (horse)’

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘the socket into which the head of the thigh bone fits; (of camels) to reach maturity; centre; truth, to be sure; to verify, to give s.o. their dues, to deserve; calamity, affliction; to dispute, to prove a point, an argument’

▪ While [v4] seems to be, ultimately, of Grk origin (see s.v. in section DISC, below), all others are prob. based on protWSem *ḤQQ ‘to cut into, level, make correct, decree’ (Huehnergard2011). The two basic elements in this complex are ʻto dig, carve, engrave, cut into’ (DRS as #ḤQQ-1) and ʻright, rule, obligation, duty’ (#ḤQQ-2), the latter perh. having developed from the former: *ʻcut in stone, engraved on a tablet > binding statement, decree, law > due, right, obligation’, or, as the evidence of the Ar √ḤQː (ḤQQ) could suggest, *ʻhollow, cavity > to fit into the hole\cavity like a bone fits into the socket of a joint > to fit, be suitable > to be suitable, correct, right, true’. It is not clear whether Ar [v2] ʻhollow, cavity; socket of a joint’ is secondary, a reflex of an earlier *ʻto dig, carve, engrave, cut into’, or whether it is the other way round, i.e., ʻdigging, carving, engraving, cutting into’ being denom. from a primary *ʻcavity’.
▪ [v1] (DRS #ḤQQ-2) ʻright, rule, obligation, duty’ is either an original *ʻcut in stone, engraved on a tablet’ (cf. DRS#ḤQQ-1) or based on [v2] as *ʻfitting neatly\exactly\precisely, being suitable’, like a bone fits into (the hole\cavity of) a socket. The notion of *ʻsuitableness, correctness, accuracy, perfection, exactitude’ may be the basis on which also several other values are built, see [v5]–[v6] and [v8]–[v10].
▪ [v2] : Ar ḥuqq ʻhollow, cavity; socket of a joint (anat.)’ is perh. a reflex of protWSem *ʻto dig, carve, engrave, cut into’ (DRS #ḤQQ-1). Or does ʻ(cavity of a) socket’ represent the etymon proper from which *ʻcavity (in general)’ (> denom. vb. *ʻto dig, carve, engrave, cut into’) is a semantic expansion?
▪ [v3] (DRS #ḤQQ-4) ʻsmall box, case, pot or jar; receptacle, container’: prob. from [v2] ʻhollow, cavity’.
▪ [v4] : LevAr ²ḥuqqaẗ ʻhuqqa/okka, a weight (Syr., Pal.)’ seems to be a variant of ↗ʔuqqaẗ, which, accord. to Rolland2014, is from Grk ὄγκος ógkos ʻmass, weight’.
▪ ^†[v5] (DRS #ḤQQ-6) ʻspider’s web’: perh. orig. *ʻaccurately\perfectly woven’, thus dependent on [v1] *ʻcorrectness, accuracy, perfection, exactitude’.
▪ ^†[v6] (DRS #ḤQQ-7) ʻto strike s.o. on the back of the neck’: perh. orig. *‘to hit s.o. properly (i.e., exactly where intended)’, or ʻ… in the middle of…’, both dependent on [v1] *ʻcorrectness, accuracy, perfection, exactitude’.
▪ ^†[v7] (DRS #ḤQQ-8) ʻupper part of the arm’: perh. from [v2] ʻsocket of a joint (anat.)’.
▪ ^†[v8] ʻmature, three years-old camel’: prob. a specialisation, developed from the basic idea of [v1] *ʻsuitableness, perfection, etc.’, maturity understood here as *ʻsuitableness, perfection, exactly as it should be’.
▪ ^†[v9] ʻcalamity, resurrection’: Qur’ānic value, orig. *ʻdecisive moment, inevitable hour’, from [v1] ʻto be suitable, correct, right’.
▪ ^†[v10] ʻto be tightened (knot); to be slender (horse)’: prob. *ʻcorrect, right, as it should be’, thus essentially = [v1].
▪ …

–

▪ DRS 9 (2010) #ḤQQ-1 Hbr ḥāqaq ‘creuser, tailler (une tombe dans un rocher), graver sur une tablette’, Phoen ḥq ‘graver’, mḥq ‘graveur’; JP ḥᵃqaq ‘tailler, creuser’. – ? 2 Hbr ḥāqaq, YaAram *ḥq ‘établir, régler, déterminer’, Hbr ḥōq ‘chose fixée, borne, but; coutume, droit’, Syr ḥuqqā ‘ligne, règle’, Ar ḥiqq, ḥaqq ‘droit, vérité, devoir’, ḥaqqa ‘être sûr’, YemAr ḥagg ‘appartenant à, de’; Sab ḥqq ‘valide, qui a force de loi’, Soq ḥaq ‘jugement’, Mhr ḥəḳ ‘ajuster, égaliser, limer’, Mhr Jib ḥaḳ ‘droit (n.)’, Ḥrs ḥəḳ ‘droit, vérité’, Mhr ḥəḳáyḳ, Jib ḥáḳíḳ ‘qui rétribue justement’; – Jib aḥḳéḳ ‘interroger’, Mhr šəḥḳáwḳ ‘être certain’, Jib s̃ḥɛḳéḳ ‘mériter’; Gz ḥaqqaqa ‘égaliser, lier, fixer’, Tña ḥaqqi ‘vérité, certitude’, Amh ḥəgg ‘loi religieuse, mariage, virginité’. -3 Tña ḥaqäqä ‘fondre, se liquéfier’. -4 Ar ḥuqqaẗ ‘petite boîte’, Mhr ḥəḳḳāt, Ḥrs ḥəḳét, Jib ḥéḳɛ́t ‘boîte (en fer blanc, bois); récipient’. -5 Ar ḥaqqa, ʔaḥaqqa ‘venir chez qn’. -6 ḥuqq ‘toile d’araignée’, ḥaqqaqa ‘tisser solidement’. -7 ḥaqq: point précis à l’arrière de la tête, ḥaqqa: frapper à la tête en ce point. -8 ḥuqq ‘haut du bras, haut de la hanche’.
▪ …

▪ DRS distinguishes 8 values of the root ḤQQ in Sem, 6 of them with representatives in Ar. According to the authors, #ḤQQ-1 ʻto dig, carve, engrave, cut into’ and #ḤQQ-2 ʻright, rule, duty’ may be related, but the authors remain reluctant to accept this. In contrast, Huehnergard2011 posits a protWSem *ḤQQ ‘to cut into, level, make correct, decree’ where ‘to cut into’ and ‘to make correct, decree’ figure as one value. Semantic dependence of #ḤQQ-2 on #ḤQQ-1 could be explained as *ʻcut in stone, engraved on a tablet > law, decree > right, obligation’. – Strangely enough, DRS does not mention [v2] ʻhollow, cavity; socket of a joint (anat.)’ (Ar ḥuqq) in their list, although this seems to be a reflex of, or akin to, their #ḤQQ-1 ʻto dig, carve, engrave, cut into’, nor do they mention a possible dependence of [v3] (their #ḤQQ-4) ʻsmall box, receptable’ on ʻto dig, carve, engrave, cut into’. The circumscription of ḥaqq in ClassAr lexica as ʻsuitableness to the requirements of wisdom, [etc.] or to the exigencies of the case, as the suitableness of the foot of a door in respect of its socket, for turning round rightly’ (Lane ii 1865) may be an ex-post explanation; but if there is some etymological truth about it, then [v1] ḥaqq ʻrightness, correctness, [etc.]’ could be imagined to be derived from [v2] ḥuqq ʻcavity; socket of a joint’, as *ʻfitting neatly/exactly into the socket’.
▪ [v1] : As mentioned in the preceding paragraph, the semantic field ʻright, rule, duty’ may depend on ʻto dig, carve, engrave, cut into’ (DRS#ḤQQ-1), as s.th. carved in stone can be understood as binding, obligatory, a rule, decree, duty, or as s.th. fitting neatly into a socket, etc. – DRS does not mention any other dependencies, but it does not seem unlikely that the obsol. values ^†[v5]–^†[v6] and ^†[v8]–^†[v10] all are derived from the idea of *ʻcorrectness, accuracy, perfection, exactitude, suitableness’ – see suggestions below, s.v.
▪ [v2] : Ar ḥuqq ʻhollow, cavity; socket of a joint (anat.)’ is not mentioned in DRS, but it may well be a reflex of DRS #ḤQQ-1 ʻto dig, carve, engrave, cut into’, as cavities are the result of digging, carving, etc., and the socket of a joint can be regarded as such a cavity. It could, however, also be the other way round, with ʻsocket’ representing the etymon proper and ʻcavity’ being a generalization; in this case, however, Ar would be the only Sem language to have preserved the primary value.
▪ [v3] (DRS #ḤQQ-4) : Given that, morphologically, ḥuqqaẗ is nothing but a f. form of ḥuqq, it seems likely that [v3] ʻsmall box, case, pot or jar; receptacle, container’ depends on [v2] ʻhollow, cavity’, with the latter having become functional as receptable and/or container of s.th.; cf. also obsol. values of ḥuqqaẗ (pl. ḥuqq, ḥuqūq, ḥuqaq, ʔaḥqāq, ḥiqāq), such as ^†ʻink-bottle; cup of a juggler; compass; vessel of water through which the tobacco-smoke passes’, all of which share the notion of ʻcontainer, receptable’.
▪ [v4] : see above, section CONC.
▪ ^†[v5] (DRS #ḤQQ-6) : The obsol. word for a ʻspider’s web’, ^†ḥuqq, looks identical to the one for [v2] ʻhollow, cavity’ and [v7] ʻupper part of the arm’, but semantics can hardly be connected (unless a spider’s web were considered to be, essentially, a *ʻcavity, hollow thing’). Should we instead assume dependence on [v1] *ʻcorrectness, accuracy, perfection, exactitude’, as a spider’s web is an *ʻaccurately\perfectly woven’ thing? Cf. also ^†[v6] and ^†[v8]–^†[v10], below.
▪ ^†[v6] (DRS #ḤQQ-7): In ClassAr lexica, the meaning ʻto strike s.o. on the back of the neck’ of the vb. I, ^†ḥaqqa, is described in more detail as ʻto beat\strike s.o. in\upon the ḥāqq of one’s head, i.e., the middle of it; or in\upon the ḥuqq of his katif, i.e., the small hollow upon the head of his shoulder-blade, or, as some say, the head of the upper arm […]’ (Lane ii 1865). Thus, the lexicographers derive the value either from [v1] – hitting the middle of s.th. understood as ‘hitting precisely, accurately’ (from *ʻcorrectness, accuracy, perfection, exactitude’, as also prob. in ^†[v5] and ^†[v8]–^†[v10]), or from [v2] ʻhollow, cavity; socket of a joint’, or from ^†[v7] ʻupper part of the arm’. The basic notion seems to be *‘to hit s.o. properly (i.e., exactly where intended)’ or *‘to hit s.o. right in the middle of x’.
▪ ^†[v7] (DRS #ḤQQ-8) : ^†ḥuqq for ʻupper part of the arm’ looks conspicuously similar to [v2] ḥuqq ʻhollow, cavity; socket of a joint (anat.)’; DRS lists it as a value in its own right, but in the light of the explanations given for the vb. ^†ḥaqqa (see preceding paragraph), it is well not unconceivable that the meaning ʻupper part of the arm’ developed from ʻsocket of a joint’, in this case the cavity where the arm bone fits into the cavity of the shoulderblade’. If this is correct, this value, too, is ultimately dependent on [v2] ʻcavity’.
▪ ^†[v8] : The items ^†ḥiqq (n.m./f., f. also ḥiqqaẗ; pl. ḥiqaq, ḥiqāq, ḥuquq, ḥaqāʔiqᵘ) ʻmature, three years-old camel’ and the corresponding (denom.?) vb. VIII (Gt-stem), ^†ĭḥtaqqa ʻto become fat (cattle)’, do not appear on the list of cognates given in DRS, but are attested quite widely. Unless we are dealing with a lexeme belonging to totally different, though homonymous root, it is likely that ʻmaturity, fatness’ is a special meaning of [v1] *ʻsuitableness, perfection, etc.’, likely reflected also in ^†[v5]–^†[v6] and ^†[v9]–^†[v10]
▪ ^†[v9] : The meaning ʻcalamity, resurrection’ of the PA I.f., (al-) ḥāqqaẗ, is, lit., *ʻthat which sorts out truth from falsehood; the decisive one; that which is inevitable (reality)’, thus built on [v1]. Use in this sense goes back to Qur’ān 69:3 wa-mā ʔadrā-ka mā ’l-ḥāqqaẗᵘ ʻwhat will explain to you what the reality/decisive moment/inevitable Hour is?’, hence also epithet of the Day of Judgement. al-ḥāqqaẗ is also the name of the whole (Meccan) Sura 69.
▪ ^†[v10] : ^†ĭnḥaqqa, vb. VII, ʻto be tightened (knot)’, and ^†ĭḥtaqqa, vb. VIII, ʻto be slender (horse)’, are prob. another example of specific use of ʻcorrect, right, as it should be’, thus essentially = [v1]; cf. also ^†[v5]–^†[v6] and ^†[v8]–^†[v9].
▪ …

▪ Engl hookah ↗¹ḥuqqaẗ.

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ḥaqq حَقّ

ID 220 • Sw – • BP 84 • APD … • © SG | 15Feb2021

√ḤQː (ḤQQ)

n.

I n., 1a truth; b (al-ḥaqq) attribute of God; 2 correctness, rightness; 3a rightful possession, property; b one’s due; 4 duty; 5 proper manner; 6 (pl. ḥuqūq) right, title, claim, legal claim (fī to); 7 al-ḥuqūq, n. pl., law, jurisprudence, legal science; II adj., 1a true, authentic, real; b right, fair and reasonable; c correct, sound, valid – WehrCowan1976.

▪ Accord. to Huehnergard2011, ḥaqq and related items go back to what can be reconstructed as protWSem *ḤQQ ‘to cut into, level, make correct, decree’, in which ʻright, rule, obligation, duty’ (DRS #ḤQQ-2) may be secondary, derived from a primary ʻto dig, carve, engrave, cut into’ (DRS #ḤQQ-1), as s.th. cut in stone or engraved on a tablet was taken to be binding, a decree, or law, hence also s.th. due to s.o., a right, or incumbent on s.o., an obligation, duty. The notion of ʻdigging, encarving, cutting into’ is not attested in Ar, however. Inner-Ar evidence alone would suggest a dependence of ʻright, obligation, duty’ on a basic ʻhollow, cavity’, along the line *ʻhollow, cavity > to fit into the hole\cavity like a bone fits into the socket of a joint (↗ḥuqq) > to fit, be suitable > to be correct, right, true’, so that ʻright, rule, obligation, duty’ would not be an original *ʻcut in stone, engraved on a tablet’ but rather *ʻfitting neatly\exactly\precisely, being suitable’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤQQ-1 Hbr ḥāqaq ‘creuser, tailler (une tombe dans un rocher), graver sur une tablette’, Phoen ḥq ‘graver’, mḥq ‘graveur’; JP ḥᵃqaq ‘tailler, creuser’. – ? 2 Hbr ḥāqaq, YaAram *ḥq ‘établir, régler, déterminer’, Hbr ḥōq ‘chose fixée, borne, but; coutume, droit’, Syr ḥuqqā ‘ligne, règle’, Ar ḥiqq, ḥaqq ‘droit, vérité, devoir’, ḥaqqa ‘être sûr’, YemAr ḥagg ‘appartenant à, de’; Sab ḥqq ‘valide, qui a force de loi’, Soq ḥaq ‘jugement’, Mhr ḥəḳ ‘ajuster, égaliser, limer’, Mhr Jib ḥaḳ ‘droit (n.)’, Ḥrs ḥəḳ ‘droit, vérité’, Mhr ḥəḳáyḳ, Jib ḥáḳíḳ ‘qui rétribue justement’; – Jib aḥḳéḳ ‘interroger’, Mhr šəḥḳáwḳ ‘être certain’, Jib s̃ḥɛḳéḳ ‘mériter’; Gz ḥaqqaqa ‘égaliser, lier, fixer’, Tña ḥaqqi ‘vérité, certitude’, Amh ḥəgg ‘loi religieuse, mariage, virginité’. -3-5 […]. -6 ḥuqq ‘toile d’araignée’, ḥaqqaqa ‘tisser solidement’. -7 ḥaqq: point précis à l’arrière de la tête, ḥaqqa: frapper à la tête en ce point. -8 […].
▪ …

▪ The notion of *ʻsuitableness, correctness, accuracy, perfection, exactitude’ may be the etymological background of several values that have become obsolete in MSA, such as ^†ʻspider’s web’ (DRS #ḤQQ-6, perh. orig. *ʻaccurately\perfectly woven’), ^† ʻto strike s.o. on the back of the neck’ (DRS #ḤQQ-7, perh. orig. *‘to hit s.o. properly, exactly where intended’, or ʻ… right in the middle of…’); ^† ʻmature, three years-old camel’ (< *ʻsuitable, having reached the right stage’), ^†ʻcalamity, resurrection’ (Qur’ānic value, < *ʻdecisive moment, inevitable hour’), or ^†ʻto be tightened (knot); to be slender (horse)’: prob. *ʻcorrect, right, as it should be’, thus essentially = [v1]. – For more details, see root entry ↗√ḤQː (ḤQQ).
▪ …

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►ḥaqq^an, adv., 1 really, in reality, in effect, actually, in fact, indeed, truly, in truth; 2 justly, rightly, by rights; ʔa-ḥaqq^an ḏalika?, expr., is that (really) so? really?;
►bi ḥaqqⁱⁿ, adv., justly, rightly, by rights;
►bi’l ḥaqqⁱ, adv., 1 truly, in reality, actually; 2 properly, appropriately, in a suitable manner;
►bi ḥaqqⁱ … and fī ḥaqqⁱ …, prep., as to …, as for …, with respect to, concerning, regarding;
►huwa ʕalà ḥaqqⁱⁿ, expr., he is in the right;
►al ḥaqqᵘ maʕa-ki, expr., you are right;
►al ḥaqqᵘ ʕalay-ki, expr., you are wrong;
►huwa ḥaqq^un ʕalay-ki, expr., it is your duty;
►hāḏā ḥaqq-ī ʕalay-kum, expr., you owe this to me;
►ʕirfān^an li ḥaqqi-hā ʕalay-h, expr., in recognition of what he owed her;
►min ḥaqqi-h, expr., he is entitled to it, it is his due;
►ḥaqqu-hū ʔan he should have…, he ought to have…;
►la-hū ’l ḥaqqᵘ fī, expr., he is entitled to …;
►wa’l ḥaqqᵘ yuqālᵘ, expr., one may say, it must be admitted, it’s only fair to say, say what you will…, …though (as a parenthetical phrase);
►ʕarafa ḥaqqᵃ ’l-maʕrifaẗ, vb. I, to know exactly, know for certain, know very well, also ʕalima ḥaqqᵃ ’l-ʕilm; fahima ḥaqqᵃ ’l-fahm, vb., to understand precisely, comprehend thoroughly, be fully aware;
►al-saʕādaẗ al-ḥaqqaẗ, n.f., true happiness;
►kulliyyaẗ al-ḥuqūq, n.f., law school, faculty of law.

►^BP#2728ḥaqqa, i, u, 1 to be true, turn out to be true, be confirmed; 2 to be right, correct; 3 (also pass. ḥuqqa) to be necessary, obligatory, requisite, imperative (ʕalà for s.o.), be incumbent (ʕalà upon s.o.); 4 to be adequate, suitable, fitting, appropriate (ʕalà for s.o.); 5 to be due (li‑ s.o.); 6 ~ la-hū, expr., he is entitled to it, he has a right to it; 7 ~ ʕalay-hi, expr., he deserved it (punishment); – 8 ḥaqqa, u, to ascertain (s.th.), make sure, be sure (of s.th.); 9 to recognize, identify (s.o.): denom.?
►^BP#707ḥaqqaqa, vb. II, 1a to make s.th. come true; b to realize (s.th., e.g., a hope), carry out (e.g., a wish), carry into effect, fulfill, put into action, consummate, effect, actualize (s.th.); c to implement (e.g., an agreement); d to produce, bring on, yield (results); 2a to determine, ascertain, find out, pinpoint, identify (s.th.); b to prove s.th. to be true, verify, establish, substantiate (s.th.); c to confirm, assert, aver, avouch, affirm (s.th.); 3a to be exact, painstaking, meticulous, careful (in doing s.th.), e.g., ~ al-naẓara, vb., to look closely; b to study, examine, investigate, explore (s.th.), look, inquire (into s.th.); c to verify, check (s.th. or fī‑s.th.); d to investigate (fī s.th.; police); e to make an official inquiry (into s.th.), institute an investigation (of or into; court; jur.); f to interrogate (s.o.), conduct a hearing (maʕ of s.o.; jur.): D-stem, see s.v..
►ḥāqqaqa, var. ḥāqqa, vb. III, to contend for a right (with s.o.), contest or litigate a right (against s.o.): L-stem, assoc.
►ʔaḥaqqa, vb. IV, 1 to tell the truth; 2 to be right (fī in s.th.); 3 to enforce (s.th., e.g., a legal claim): *Š-stem, denom., 1-2 appell., 3 caus. (*ʻto make come true’).
►^BP#1313taḥaqqaqa, vb. V, 1 to prove true, turn out to be true, be confirmed, prove to be correct; 2a to materialize, become a fact; b to be realized, be effected, come into effect; 3 to be examined, be explored; 4a to ascertain (s.th., also min), make sure, reassure o.s., gain proof, convince o.s., be convinced, be sure, be certain (of s.th.); b to check, verify (or m in s.th.); 5 to be serious (bi‑ about s.th.): Dt-stem, self-ref.
►^BP#1459ĭstaḥaqqa, vb. X, 1a to be entitled, have a claim (to s.th.); b to deserve, merit (s.th.), be worthy (of); 2a to claim (s.th.), lay claim (to); b to require, demand, necessitate, make requisite (s.th.); 3a to fall due, become payable (sum of money), mature, become due (note); b to be due (li‑ s.o.): *Št-stem, desid. | yastaḥiqqu ’l-ḏikrᵃ, expr., worth mentioning, noteworthy; lā yastaḥiqqu ʕalay-hi ’l-rasmᵘ, expr., not subject to a fee, free of charge.
►ʔaḥaqqᵘ, adj., 1 worthier, more deserving (bi‑ of s.th.); 2 more entitled (bi‑ to s.th.): elat.
►ḥaqīq, pl. ʔaḥiqqāʔᵘ, adj., 1 worthy, deserving (bi‑ of s.th.), fit, competent, qualified; 2 entitled (bi‑ to): ints. formation.
►^BP#322ḥaqīqaẗ, pl. ḥaqāʔiqᵘ, n.f., 1 truth, reality (also philos..); 2 fact; 3a the true state of affairs, the facts; b true nature, essence; c real meaning, true sense: f. of ḥaqīq, used as abstr. | ḥaqīqatan, adv., really, in reality, in effect, actually, in fact, indeed, truly, in truth; raʔaytu-hū ʕalà ~-hī, expr., I saw its true nature, as it really is; fī ~ al-ʔamr, adv., in reality, really, actually; laysa la-hū ~, expr., it does not really exist, it is not real.
►^BP#537ḥaqīqī, adj., 1 real, true; 2 actual; 3a proper, intrinsic, essential; b genuine; c authentic; 4 positive: nisba formation, from ḥaqīqaẗ.
►ḥuqūqī, 1 adj., juristic(al); 2 n., (pl. ‑ūn) jurist, jurisprudent, lawyer: nisba formation, from ḥuqūq, pl. of ḥaqq (I.2c,d)
►ʔaḥaqqiyyaẗ, n.f., legal claim, title, right: abstr. formation in ‑iyyaẗ, from ʔaḥaqqᵘ *ʻmore entitled, more deserving’, elat. of ḥaqqᵘ.
►ḥaqqānī, adj., correct, right, proper, sound, valid, legitimate, legal: adj. formation in ‑ānī, from ḥaqq in the sense of ʻentitlement, legal right’ (I.2c,d).
►ḥaqqāniyyaẗ, n.f., justice, law: abstr. formation in ‑iyyaẗ, f. of ḥaqqānī. | wizāraẗ al‑~, n.f., Ministry of Justice (formerly Eg.).
►^BP#302taḥqīq, n., 1a realization, actualization, effectuation, implementation; b fulfillment (of a claim, of a wish, etc.); c achievement, accomplishment, execution; 2a ascertainment, determination, identification, verification; b substantiation; c assertion, affirmation, confirmation; 3a pinpointing, precise determination; b exactness, accurateness, precision; c (= ~ al-nuṭq) precise pronunciation; – d (pl. ‑āt) verification, check, checkup, investigation; e official or judicial inquiry, inquest: vn. II. | al‑~ ʔanna, expr., it is a matter of fact that …, it is certain that …; ʕalà al‑~, expr., 1 properly speaking, strictly speaking, actually; 2 exactly, precisely; 3 positively, definitely; ʕinda al‑~, adv., properly speaking, strictly speaking, actually; ~ al-šaḫṣiyyaẗ, n., identification (of a person), proof of identity; šahādaẗ ~ al-šaḫṣiyyaẗ, n.f., identity card; qalam ~ al-šaḫṣiyyaẗ, n., bureau of identification; ~ al-ḏātiyyaẗ, n., identification; qāḍī al‑~, n., examining magistrate; ~ al-ʔarbāḥ, n., realization of profits (stock market).
►ʔiḥqāq: ʔiḥqāqan lil-ḥaqq, expr., (so) that truth may prevail.
►^BP#4704taḥaqquq, n., 1a ascertainment, making sure; b verification, check, checkup; 2 conviction, certainty, certitude: vn. V.
►^BP#2937ĭstiḥqāq, n., 1 worthiness, deservingness, merit; 2 one’s due or desert; 3 maturity, payability, falling due (of a sum of money); 4 re-claiming or calling in of s.th. due, demand of a right; 5 vindication (Isl. Law), replevin, detinue: vn. X. | ʕan ~, adv., deservedly, justly, by rights; bi-dūn ~, adv., undeservedly; tārīḫ al‑~, n., date of maturity (e.g., of a bond); al‑~ al-lubnānī, n., name of a Lebanese order.
►maḥqūq, adj., 1 worthy, deserving (bi‑, li‑ of), fit, competent, qualifying (bi‑, li‑ for); 2 wrong, at fault, on the wrong track: PP I.
►^BP#3073muḥaqqiq, pl. ‑ūn, n., 1a investigator; b inquirer; c examining magistrate: PA II.
►muḥaqqaq, adj., 1a sure, certain, beyond doubt, unquestionable, indubitable; b assured, established, accepted, recognized: PP II. | min al‑~ ʔanna, expr., it is certain that…, it is a fact that….
►muḥiqq, adj., telling the truth, in the right, being right: PA IV.
►mutaḥaqqiq, adj., convinced, sure, certain, positive: PA V.
►mustaḥiqq, adj., 1 entitled; 2 claiming; 3 beneficiary (of a wakf); 4 deserving, worthy: PA X. | ~ al-dafʕ, n., due, payable (sum).

For other values attached to the root, cf. ↗ḥuqq, ↗¹ḥuqqaẗ, ↗²ḥuqqaẗ, and, for the overall picture, root entry ↗√ḤQ: (ḤQQ).

ḥuqūq حُقُوق (pl.)

Sw – • NahḍCon • BP ... • APD … • © SG | created 31May2023

√ḤQː (ḤQQ)

n.pl.

.

▪ …

.

ḥaqīqaẗ حَقيقة , pl. ḥaqāʔiqᵘ

ID 221 • Sw – • NahḍCon • BP 322 • APD … • © SG | 15Feb2021

√ḤQː QQ)

n.f.

1 truth, reality (also philos..); 2 fact; 3a the true state of affairs, the facts; b true nature, essence; c real meaning, true sense – WehrCowan1976.

▪ f. of ḥaqīq, adj., ʻworthy, deserving, fit, competent, qualified; entitled to’, an ints. formation on the FaʕīL pattern; the f. is used as abstr. n. – As a quasi-PP I, ḥaqīq may, originally, either be *‘cut in stone, engraved on a tablet’ or *‘fitting neatly\exactly into s.th. (as a bone fits into the socket of a joint)’ – see ↗ḥaqq.
▪ …

▪ …

▪ ↗ḥaqq.
▪ …

▪ See above, section CONC.
▪ …

–

►ḥaqīqaẗan, adv., really, in reality, in effect, actually, in fact, indeed, truly, in truth;
►raʔaytu-hū ʕalà ḥaqīqati-h, expr., I saw its true nature, as it really is;
►fī ḥaqīqaẗ al-ʔamr, adv., in reality, really, actually;
►laysa la-hū ḥaqīqaẗ, expr., it does not really exist, it is not real.

►^BP#537ḥaqīqī, adj., 1 real, true; 2 actual; 3a proper, intrinsic, essential; b genuine; c authentic; 4 positive: nisba formation, from ḥaqīqaẗ.

For other values attached to the root, cf. ↗ḥaqq, ↗ḥaqqaqa, ↗ĭstaḥaqqa, ↗ḥuqq, ↗¹ḥuqqaẗ, ↗²ḥuqqaẗ, and, for the overall picture, root entry ↗√ḤQ: (ḤQQ).

ḥaqqaq‑ حَقَّقَ , (taḥqīq)

ID – • Sw – • BP 707 • APD … • © SG | 15Feb2021

√ḤQː (ḤQQ)

vb., II

1a to make s.th. come true; b to realize (s.th., e.g., a hope), carry out (e.g., a wish), carry into effect, fulfill, put into action, consummate, effect, actualize (s.th.); c to implement (e.g., an agreement); d to produce, bring on, yield (results); 2a to determine, ascertain, find out, pinpoint, identify (s.th.); b to prove s.th. to be true, verify, establish, substantiate (s.th.); c to confirm, assert, aver, avouch, affirm (s.th.); 3a to be exact, painstaking, meticulous, careful (in doing s.th.), e.g., ~ al-naẓara, vb., to look closely; b to study, examine, investigate, explore (s.th.), look, inquire (into s.th.); c to verify, check (s.th. or fī‑s.th.); d to investigate (fī s.th.; police); e to make an official inquiry (into s.th.), institute an investigation (of or into; court; jur.); f to interrogate (s.o.), conduct a hearing (maʕ of s.o.; jur.) – WehrCowan1976.

▪ ḥaqqaqa is a D-stem, formed either from the basic G-stem, ḥaqqa (↗ḥaqq), or from the related n.s ↗ḥaqq and\or ↗ḥaqīqaẗ (which, in essence, is a nominalized adj.). The meaning is either caus. ([v1] *‘to make come true’) or declar. ([v2] *‘to declare to be true’) or denom./desid. ([v3] *‘to check the truth of s.th., look for its essence, etc.’).
▪ For further etymology, see ↗ḥaqq and ↗ḥaqīqaẗ.
▪ …

▪ …

▪ ↗ḥaqq.
▪ …

▪ See above, section CONC.
▪ …

–

►^BP#1313taḥaqqaqa, vb. V, 1 to prove true, turn out to be true, be confirmed, prove to be correct; 2a to materialize, become a fact; b to be realized, be effected, come into effect; 3 to be examined, be explored; 4a to ascertain (s.th., also min), make sure, reassure o.s., gain proof, convince o.s., be convinced, be sure, be certain (of s.th.); b to check, verify (or m in s.th.); 5 to be serious (bi‑ about s.th.): Dt-stem, self-ref.

►^BP#302taḥqīq, n., 1a realization, actualization, effectuation, implementation; b fulfillment (of a claim, of a wish, etc.); c achievement, accomplishment, execution; 2a ascertainment, determination, identification, verification; b substantiation; c assertion, affirmation, confirmation; 3a pinpointing, precise determination; b exactness, accurateness, precision; c (= ~ al-nuṭq) precise pronunciation; – d (pl. ‑āt) verification, check, checkup, investigation; e official or judicial inquiry, inquest: vn. II. | al‑~ ʔanna, expr., it is a matter of fact that …, it is certain that …; ʕalà al‑~, expr., 1 properly speaking, strictly speaking, actually; 2 exactly, precisely; 3 positively, definitely; ʕinda al‑~, adv., properly speaking, strictly speaking, actually; ~ al-šaḫṣiyyaẗ, n., identification (of a person), proof of identity; šahādaẗ ~ al-šaḫṣiyyaẗ, n.f., identity card; qalam ~ al-šaḫṣiyyaẗ, n., bureau of identification; ~ al-ḏātiyyaẗ, n., identification; qāḍī al‑~, n., examining magistrate; ~ al-ʔarbāḥ, n., realization of profits (stock market).
►^BP#4704taḥaqquq, n., 1a ascertainment, making sure; b verification, check, checkup; 2 conviction, certainty, certitude: vn. V.
►^BP#3073muḥaqqiq, pl. ‑ūn, n., 1a investigator; b inquirer; c examining magistrate: PA II.
►muḥaqqaq, adj., 1a sure, certain, beyond doubt, unquestionable, indubitable; b assured, established, accepted, recognized: PP II. | min al‑~ ʔanna, expr., it is certain that…, it is a fact that….
►mutaḥaqqiq, adj., convinced, sure, certain, positive: PA V.

For other values attached to the root, cf. ↗ḥaqq, ↗ḥaqīqaẗ, ↗ĭstaḥaqqa, ↗ḥuqq, ↗¹ḥuqqaẗ, ↗²ḥuqqaẗ, and, for the overall picture, root entry ↗√ḤQ: (ḤQQ).

ĭstaḥaqq‑ / ĭstaḥqaq‑ اِسْتَحَقَّ / اِسْتَحْقَقْـ , (ĭstiḥqāq)

ID – • Sw – • BP 1459 • APD … • © SG | 15Feb2021

√ḤQː (ḤQQ)

vb., X

1a to be entitled, have a claim (to s.th.); b to deserve, merit (s.th.), be worthy (of); 2a to claim (s.th.), lay claim (to); b to require, demand, necessitate, make requisite (s.th.); 3a to fall due, become payable (sum of money), mature, become due (note); b to be due (li‑ s.o.) – WehrCowan1976.

▪ *Št-stem, desid., built on ↗ḥaqq in the sense of ‘right, s.th. one is entitled to, one’s due, claim’.
▪ For further etymology, see ↗ḥaqq.
▪ …

▪ …

▪ ↗ḥaqq.
▪ …

▪ See above, section CONC.
▪ …

–

►yastaḥiqqu ’l-ḏikrᵃ, expr., worth mentioning, noteworthy
►lā yastaḥiqqu ʕalay-hi ’l-rasmᵘ, expr., not subject to a fee, free of charge.

►^BP#2937ĭstiḥqāq, n., 1 worthiness, deservingness, merit; 2 one’s due or desert; 3 maturity, payability, falling due (of a sum of money); 4 re-claiming or calling in of s.th. due, demand of a right; 5 vindication (Isl. Law), replevin, detinue: vn. X. | ʕan ~, adv., deservedly, justly, by rights; bi-dūn ~, adv., undeservedly; tārīḫ al‑~, n., date of maturity (e.g., of a bond); al‑~ al-lubnānī, n., name of a Lebanese order.
►mustaḥiqq, adj., 1 entitled; 2 claiming; 3 beneficiary (of a wakf); 4 deserving, worthy: PA X. | ~ al-dafʕ, n., due, payable (sum).

For other values attached to the root, cf. ↗ḥaqq, ↗ḥaqīqaẗ, ↗ḥaqqaqa, ↗ḥuqq, ↗¹ḥuqqaẗ, ↗²ḥuqqaẗ, and, for the overall picture, root entry ↗√ḤQ: (ḤQQ).

ḥuqq حُقّ

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤQː (ḤQQ)

n.

1 hollow, cavity; 2 socket of a joint (anat.); 3 ↗²ḥuqqaẗ – WehrCowan1976.

▪ While [v3] is a var. of ʔuqqaẗ (prob. borrowed from Grk), [v1] and [v2] seem to belong to the complex of *‘digging, cutting into, engraving’ treated in DRS as #ḤQQ-1 (though not mentioned there).
▪ It is not clear which of the two values was first, [v1] or [v2], as ‘hollow, cavity’ could be a generalizing expansion of ‘socket of a joint’ or the latter a specialised use of the former.
▪ In any case, the notion of *‘hollow, cavity’ lies at the basis of some derived values, such as ‘small box, container, receptable’ (↗¹ḥuqqaẗ) or the obsol. ʻupper part of the arm’ (^†ḥuqq), cf. ^†[v7] in root entry ↗√ḤQ: (ḤQQ). Furthermore, this basic notion may be the etymon of the larger complex of *ʻsuitableness, correctness, accuracy, perfection, exactitude’, developed from it along the line *ʻhollow, cavity > to fit neatly\exactly into a hole\cavity, like a bone fits into the socket of a joint > to fit neatly, be suitable’. On this, many other values within the root ḤQː (ḤQQ) are dependent, or prob. dependent, such as the whole complex of ‘right, correct; fact(s), reality’ (↗ḥaqq) and ‘truth’ (↗ḥaqīqaẗ), but also obsol. items such as ^†ʻspider’s web’ (< *ʻaccurately\perfectly woven’), ^†ʻto strike s.o. on the back of the neck’ (perh. < *‘to hit s.o. properly, exactly where intended’, or ʻ… right in the middle of…’), ^†ʻmature, three years-old camel’ (< *ʻsuitable, having reached the right stage’), ^†ʻcalamity, resurrection’ (Qur’ānic value, < *ʻdecisive moment, inevitable hour’), or ^†ʻto be tightened (knot); to be slender (horse)’ (prob. < *ʻcorrect, right, as it should be’) – see root entry ↗√ ḤQː (ḤQQ).
▪ …

▪ …

▪ DRS 9 (2010) #ḤQQ-1 Hbr ḥāqaq ‘creuser, tailler (une tombe dans un rocher), graver sur une tablette’, Phoen ḥq ‘graver’, mḥq ‘graveur’; JP ḥᵃqaq ‘tailler, creuser’. – 2-3 […]. -4 Ar ḥuqqaẗ ‘petite boîte’, Mhr ḥəḳḳāt, Ḥrs ḥəḳét, Jib ḥéḳɛ́t ‘boîte (en fer blanc, bois); récipient’. -5-7 […]. -8 ḥuqq ‘haut du bras, haut de la hanche’.
▪ …

▪ See above, section CONC.
▪ …

▪ Engl hookah ↗¹ḥuqqaẗ.

►ḥuqqaẗ, pl. ḥuqaq, ḥiqāq, ʔaḥqāq, n.f., 1 small box, case, pot or jar; 2 receptacle, container; 3 ↗ḥuqqaẗ (= ↗ʔuqqaẗ).

For other values attached to the root, cf. ↗ḥaqq, ↗ḥaqīqaẗ, ↗ḥaqqaqa, ↗ĭstaḥaqqa, ↗¹ḥuqqaẗ, ↗²ḥuqqaẗ, and, for the overall picture, root entry ↗√ḤQ: (ḤQQ).

¹ḥuqqaẗ حُقّة , pl. ḥuqaq, ḥiqāq, ʔaḥqāq

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤQː (ḤQQ)

n.f.

1 small box, case, pot or jar; 2 receptacle, container. – 3 ↗²ḥuqqaẗ – WehrCowan1976.

▪ From ↗ḥuqq ‘hollow, cavity; socket of a joint (anat.)’, the basic idea being [v2] ‘receptable, container’ (*‘hollow\cavity that can take s.th., or into which s.th. can be put, fitting neatly’).
▪ ḥuqqaẗ is the Ar etymon of Engl hooka(h), see below, section WEST.
▪ …

▪ …

▪ DRS 9 (2010) #ḤQQ-1 Hbr ḥāqaq ‘creuser, tailler (une tombe dans un rocher), graver sur une tablette’, Phoen ḥq ‘graver’, mḥq ‘graveur’; JP ḥᵃqaq ‘tailler, creuser’. 2-3 […]. -4 Ar ḥuqqaẗ ‘petite boîte’, Mhr ḥəḳḳāt, Ḥrs ḥəḳét, Jib ḥéḳɛ́t ‘boîte (en fer blanc, bois); récipient’. -5-7 […]. -8 ḥuqq ‘haut du bras, haut de la hanche’.
▪ …

▪ See above, section CONC.
▪ …

▪ Engl hookah, also hooka, 1763, via Hindi or Persian or directly from Ar ḥuqqaẗ ‘small box, pot, jar, vessel’ (through which the smoke is drawn), related to ḥuqq ‘a hollow place’. Extended in Urdu to the whole apparatus – EtymOnline, as of 6Jan2021. – For Huehnergard2011, ḥuqqaẗ is from ḥaqqa ‘to be true, suitable, fitting’.

For other values attached to the root, cf. ↗ḥaqq, ↗ḥaqīqaẗ, ↗ḥaqqaqa, ↗ĭstaḥaqqa, ↗ḥuqq, ↗²ḥuqqaẗ, and, for the overall picture, root entry ↗√ḤQ: (ḤQQ).

²ḥuqqaẗ حُقّة (LevAr), pl. ‑āt, ḥuqaq

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤQː (ḤQQ)

n.f.

a weight (Syr., Pal.) = ʔuqqaẗ – WehrCowan1976.

▪ Seems to be a variant of ↗ʔuqqaẗ, which, accord. to Rolland2014, is from Grk ὄγκος ógkos ʻmass, weight’.
▪ …

▪ …

▪ ↗ʔuqqaẗ.

▪ See above, section CONC.
▪ …

–

►ḥuqqaẗ ĭstanbūliyyaẗ , n.f., = 1.280 kg (Ir.).

▪ For other values attached to the root, cf. ↗ḥaqq, ↗ḥaqīqaẗ, ↗ḥaqqaqa, ↗ĭstaḥaqqa, ↗ḥuqq, ↗¹ḥuqqaẗ, and, for the overall picture, root entry ↗√ḤQ: (ḤQQ).

taḥqīq تَحْقيق

Sw – • NahḍCon • BP 302 • APD … • © SG | created 31May2023

√ḤQː (ḤQQ)

n.

.

▪ vn., II

.

ḤQB حقب

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤQB

“root”

▪ ḤQB_1 ‘…’ ↗ …
▪ ḤQB_ ‘briefcase; suitcase; bag’ ↗ḥaqībaẗ
▪ḤQB_ ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘retention of urine; to store, to collect; saddlebag; long space of time, year, span of eighty years’

▪ …

–

▪ …
▪ …

–

…

ḥaqībaẗ حَقِيبَة

ID … • Sw – • BP 2931 • APD … • © SG | 15Feb2021

√ḤQB

n.f.

1 valise, suitcase, traveling bag; b leather bag; c handbag; 2 briefcase, portfolio – WehrCowan1979.

▪ …

▪ Cf. Fück1950: 113 ult.
▪▪ …

▪ …
▪ …

–

…

ḤQF حقف

ID – • Sw – • BP – • APD … • © SG | 10Mar2023

√ḤQF

“root”

▪ ḤQF_1 ‘...’ ↗...
▪ ḤQF_2 ‘...’ ↗...
▪ ḤQF_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘a curved elongated sand dune, to curve, to turn, base of a mountain’

▪ …

–

.

–

ḤQL حقل

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤQL

“root”

▪ ḤQL_1 ‘field’ ↗ḥaql
▪ ḤQL_2 ‘…’ ↗…
▪ ḤQL_3 ‘…’ ↗… …

▪ …

▪ …
▪ …

…

–

…

ḥaql حَقْل , pl. ḥuqūl

ID … • Sw – • BP 1806 • APD … • © SG | 15Feb2021

√ḤQL

n.

field (also fig. = domain); arable land, acreage; oil field; rubric – WehrCowan1976.

▪ Orel&Stolbova1994#1222: < protSem *ḥaḳl‑ ‘field’ < AfrAs *ḥaḳ˅l‑ ‘earth, field’.

▪ …

▪ Bergsträsser1928: (*‘field’) Akk eqlu, Hbr (ḥéleq), Syr ḥaqlā, Gz hāql.
▪ Orel&Stolbova1994#1222: Akk eqlu, Syr ḥaqlā, Gz ḥaql. – Outside Sem: perhl. kələ ‘earth’ in an ECh language (with "loss of anlaut laryngeal" *ḥa‑).

▪ Orel&Stolbova1994#1222: protSem *ḥaḳl‑ ‘field’, ECh *k˅l‑ ‘earth’, both from AfrAs *ḥaḳ˅l‑ ‘earth, field’ (loss of anlaut laryngeal in ECh).

–

►muḥāqalaẗ,n.f., sale of grain while still in growth, dealing in grain futures (Isl. law): vn. III

ḤKR حكر

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤKR

“root”

▪ ḤKR_1 ‘to wrong s.o., be obstinate, set apart and retain for o.s., hold back, hoard, monopolize’ ↗ḥakar (var. ḥukar)
▪ ḤKR_2 ‘ground rent, quitrent’ ↗ḥikr (var. ḥukr)
▪ ḤKR_3 ‘kitchen-garden, vegetable garden’ ↗ḥākūraẗ

Other values, now obsolete, include:

ḤKR_4 ‘drinking cup’: ^†ḥukr

From among the three main values that the root ḤKR, according to DRS, displays in Sem, at least one (DRS #3 = ḤKR_4 ‘drinking cup’) is absent from MSA (though attested in ClassAr and still figuring in Hava1899). For the rest of the semantic spectrum, DRS distinguishes two main notions: (#1) ‘to wrong s.o.; to hold back; to insist, be obstinate, hold obstinately back for o.s., hoard, monopolize’, and (#2) ‘rent, to let’. If DRS is right, the latter is without representative in Ar. It is true that ḥākūraẗ ‘vegetable garden’ (ḤKR_3) cannot count as such an Ar representative since it is a borrowing from Syr. But what about ḥikr (~ ḥukr) ‘ground rent, quitrent’ (ḤKR_2)? The LevAr and EgAr evidence shows that it is probably indeed closer to ‘to set apart and monopolize’ than to ‘rent, to let out’. Given this closeness, should one distinguish #1 and #2 at all? The only reason to do so seems to be the idea, found, e.g., in Klein1987, that Hbr ḥāḵar ‘to hire, let’ may be akin to Sem ŚKR ‘dto.’ and thus have an origin that is different from the homonymous ḥāḵar ‘to wrong s.o. (etc.)’.

–

▪ DRS 9 (2010)#ḤKR-1 Hbr *ḥākar (?), Ar ḥakara ‘agir injustement envers qn; retenir’, ḥakira ‘s’obstiner’, ḥukraẗ ‘accaparement’; Mhr ḥəkūr, Jib ḥkɔr ‘tenir à l’écart’, Mhr šəḥkūr, Jib s̃əḥékər ‘être excédé’ – Mhr ḥəkūr ‘être hésitant’, – Jib aḥtékér ‘tout vouloir pour soi’. -2 Hbr JP ḥākar, TargAram ḥəkar ‘louer’, EmpAram ḥkr ‘loyer’. -3 Ar ḥakr, ḥukr ‘coupe en bois’.

▪ Fraenkel1886:189 thinks that the values ‘mieten (to hire)’ as well as ‘aufkaufen (to buy out)’ are borrowed, while »die echt arabische Bedeutung des Wortes (scheint) ‘ein wenig’ zu sein. Die ursprüngliche Bedeutung von حكر aber ist wohl ‘anhäufen’« (the genuinely Arabic meaning of the word seems to be ‘a little’. The original meaning of حكر, however, is probably ‘to pile up, hoard’).
▪ ḤKR_1: According to DRS, the inclusion of Hbr ḥākar among the cognates is doubtful. In Job 19:3, it is a hapax traditionally read tahkᵊrū (with h, not ḥ), which is often likened to Ar ^†hakara (HKR). A Ug ḥkr »est aussi un hapax, traduit par ‘abattre’ dans M. Dietrich & O. Loretz BI OR 23 (1966) 129 d’après l’Akk ḫakāru, voir sous ḪKR, mais serait plutôt lié à cette racine avec la valeur ‘détresse’ par De Moor & Margalit, voir TO II 39, n. 87, DUL 359.« – If we take away the Can items, we are left with Ar and the modSAr cognates.
▪ ḤKR_2: ḥikr ‘ground rent, quitrent’ may look as if it belonged to Hbr ḥākar ‘to hire, let’, etc. But DRS does not list any Ar item as cognate to the Hbr word. The authors rather consider a relation between the Hbr word and the Sem root KRY ‘louer; acheter’ (cf. Ar ↗kirāʔ ‘rent’). In contrast, Klein1987 thinks that Hbr ḥākar ‘to hire, let’ is probably related to the base ŚKR (Hbr śā̈ḵar ‘to hire, rent’, Phoen škr ‘to hire’, Ug škr ‘to let out on hire, let’¹⁸ , Ar ↗šakara ‘to reward, thank’, Gz šekār ‘to hire’). – Therefore ḥikr ‘ground rent, quitrent’ is probably to be seen, as by ClassAr lexicographers, as dependent on ḤKR_1 in the specialized sense of ‘to set apart, hold back, monopolize’, cf. the meaning given for ClassAr in Lane as ‘what is enclosed of lands, or of lands and houses, or of lands and palm-trees etc., and debarred from others, so that they may not build upon it nor otherwise make use of it’ (cf. also EgAr ḥikr ‘land or property owned by the government and leased to a private tenant’ – BadawiHinds1986; cf. also EgAr LevAr ḥakkara ‘to prevent s.o. from building on a ground’– Hava1899).
▪ ḤKR_3 ḥākūraẗ ‘vegetable garden, kitchen-garden’: a borrowing from Syr with the original meaning of ‘piece of land retained and enclosed by its proprietor for sowing and planting trees’, belonging, ultimately, to the same (W?)Sem root *ḤKR ‘to set apart and retain (obstinately) for o.s.’ from which also the ḤKR_1 (and perhaps also the ḤKR_2) items are derived (without Syr mediation). The Syr cognate and the fact that ClassAr dictionaries identify the word as typical of the dialect of Syria support the assumption of a borrowing from Syr. – In contrast, Dolgopolsky2012#2571 does not assume a shift of meaning from an original *‘to set apart and hoard’ but reconstructs a CSem *ḤKR ‘field in cultivation’. The author puts this together not only with Sum agar (< Sem) ‘territoire irrigué’, but also with an IE *ag̑ro-s ‘field, field in cultivation’ (from which are oInd aǧra-ḥ ‘field, plain’, Grk agrós ‘field, farm’, Lat ager, Ge Acker, Engl acre ‘field’). According to Dolgopolsky, the Sem, IE (and Alt) forms go back to Nostr *XakER˅ ‘plain’ (in descendant langs: ‘field’).
▪ ḤKR_4: ḥukr ‘drinking cup; little of water’: still attested as such in Hava1899; without obvious relation to the other ḤKR items. Etymology obscure.

18. Tropper2008: < *śkr, ‘einen Mietling/Lohnarbeiter nehmen, dingen, mieten’, škr /šakīru / < *śakīru ‘Lohnarbeiter, Tagelöhner’.]

–

ḥakar حَكَر , var. ḥukar

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤKR

adj.

hoarded – WehrCowan1979.

▪ From a (W?)Sem *ḤKR ‘to be obstinate; to hold back (for o.s.), hoard, monopolize; to wrong s.o., ill-treat o.’s people’.

▪ Hava1899 gives the meaning of ḥakar as ‘monopolised corn, goods’. – Cf. also other related items, now obsolete, given in the same dictionary: ^†ḥakara i (ḥakr), vb. I, ‘to wrong s.o., ill-treat o.’s people’; ^†ḥakira a (ḥakar) ‘to be obstinate, contentious; to monopolise (bi- goods)’; ^†ḥakr ‘wrongful behaviour’; ^†ḥakir ‘withholder of corn’; ^†ḥākara, vb. III, ‘to contend with s.o.’; ^†taḥakkara, vb. V, ‘to monopolise s.th. till it becomes scarce’.

▪ DRS 9 (2010)#ḤKR-1 Hbr *ḥākar (?), Ar ḥakara ‘agir injustement envers qn; retenir’, ḥakira ‘s’obstiner’, ḥukraẗ ‘accaparement’; Mhr ḥəkūr, Jib ḥkɔr ‘tenir à l’écart’, Mhr šəḥkūr, Jib s̃əḥékər ‘être excédé’ – Mhr ḥəkūr ‘être hésitant’, – Jib aḥtékér ‘tout vouloir pour soi’.

▪ Accord. to DRS, the Hbr form given as a cognate here is doubtful.
▪ It seems difficult to decide which of the basic notions appearing in this items is the primary meaning: ‘to be obstinate’, ‘to wrong s.o., ill-treat’, or ‘to hold back (for o.s.), hoard’? One option could be: ‘to be obstinate’ > ‘to hold (obstinately) back (for o.s.), hoard’ > ‘to wrong s.o., ill-treat (by hoarding s.th. for o.s.)’. Another option could be to imagine a development of two senses (‘to be obstinate’ and ‘to wrong s.o.’) from one primary ‘to hold back’.
▪ Akin to DRS ḤKR#2 ‘rent, to let out’ (Hbr JP ḥākar, TargAram ḥəkar ‘to let’, EmpAram ḥkr ‘rent’)? The authors of DRS hold this item apart from ḤKR#1 because it may be related to Sem KRY ‘to let; to buy’ (cf. Ar ↗kirāʔ ‘rent’).¹⁹ At first sight, Ar ↗ḥikr ‘ground rent, quitrent’, seems to be cognate of the DRS ḤKR#2 items on account of semantic proximity to ‘rent, to let’. However, as already seen by ClassAr lexicographers, ḥikr is more likely to depend on ḤKR_1 (in the sense of ‘to hold back for o.s., monopolize’), cf. the meaning given for ClassAr in Lane as ‘what is enclosed of lands, or of lands and houses, or of lands and palm-trees etc., and debarred from others, so that they may not build upon it nor otherwise make use of it’.²⁰ Nevertheless, the overlapping between ‘to hold back’ and ‘to let’ may suggest to reconsider DRS’ decision to hold the two values/items apart.

19. In contrast, Klein1987 thinks that Hbr ḥākar ‘to hire, let’ is probably related to the base ŚKR (Hbr śā̈ḵar ‘to hire, rent’, Phoen škr ‘to hire’, Ug škr ‘to let out on hire, let’, Ar ↗šakara ‘to reward, thank’, Gz šekār ‘to hire’. For this, cf. also Tropper2008: Ug škr < *śkr, ‘einen Mietling/Lohnarbeiter nehmen, dingen, mieten’, škr /šakīru / < *śakīru ‘Lohnarbeiter, Tagelöhner’. 20. Cf. also EgAr ḥikr ‘land or property owned by the government and leased to a private tenant’ – BadawiHinds1986. – EgAr LevAr ḥakkara ‘to prevent s.o. from building on a ground’– Hava1899.

–

► ĭḥtakara, vb. VIII, 1 to buy up, hoard and withhold, corner (a commodity); 2 to monopolize (a commercial article); to bare exclusive possession (of s.th.), hold a monopoly (over s.th.): t-stem (autobenef.) of obsol. ^†ḥakira (see above, section HIST).

► ḥukraẗ, n.f., 1 hoarding (of goods), (Hava1899: withholding of corn); 2 monopoly: n.un. (?).
► ^BP#4997ĭḥtikār, pl. -āt, n., 1 cornering, buying up, hoarding; 2 monopoly; 3 preferential position; supremacy, hegemony: vn. VIII | ~ tiǧāraẗ al-bunn, n., coffee-trade monopoly; ~ al-sukkar, n., sugar monopoly.
► ĭḥtikārī, adj., rapacious, grasping, greedy: nsb-adj., from vn. VIII (preceding item).

For other items of the root, cf. ↗ḤKR, ↗ḥikr, ↗ḥākūraẗ.

ḥikr حِكْر, var. ḥukr

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤKR

n.

ground rent, quitrent – WehrCowan1979.

Probably belonging to the complex treated s.v. ↗ḥakar (ḤKR_1 ‘to wrong s.o., be obstinate, hold s.th. back, hoard, monopolize’ rather than to that of Can ḤKR ‘rent, to let’ (cf. DRS ḤKR#2 in section COGN of disambig. entry ↗ḤKR).

▪ …

▪ See DISC.

▪ The meaning ‘ground rent, quitrent’ lets look ḥikr as if it could be akin to Can items signifying ‘rent, to let’ (cf. DRS ḤKR#2: Hbr JP ḥākar, TargAram ḥəkar ‘to let’, EmpAram ḥkr ‘rent’). The evidence of EgAr ḥikr ‘land or property owned by the government and leased to a private tenant’ (BadawiHinds1986) and EgAr, LevAr ḥakkara ‘to prevent s.o. from building on a ground’ (Hava1899), however, may serve as an indication for that the word, etymologically, perhaps is closer to ‘to hold back, hoard’, i.e., one of the values of ḤKR_1 (‘to wrong s.o., be obstinate, hold s.th. back, hoard, monopolize’, value treated under ↗ḤKR and, particularly, ↗ḥakar).

–

► ʔuǧrat al-ḥikr, n., ground rent, quitrent. For other items of the root, cf. ↗ḤKR, ↗ḥakar, ↗ḥākūraẗ.

ḥākūraẗ حاكُورة

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤKR

n.f.

small vegetable garden – WehrCowan1979.

▪ In itself a borrowing from Syr with the original meaning of ‘piece of land retained and enclosed by its proprietor for sowing and planting trees’, the word probably belongs, ultimately, to the same (W?)Sem root *ḤKR ‘to set apart and retain (obstinately) for o.s.’ from which also other Ar items are derived (these however without Syr mediation). Most prominent among the latter in MSA is probably ĭḥtakara ‘to monopolize, hold a monopoly’, from ^†ḥakira ‘to be obstinate, keep s.th. for o.s., not allowing anyone a share in it’ (cf. also ^†ḥakara ‘to act wrongfully’), see ↗ḥakar, ↗ḥikr, and ↗ḤKR.
▪ In contrast, Dolgopolsky2012 thinks that the source of Ar ḥākūraẗ, Syr *ḥakūrā ‘field’, goes back to a CSem *ḤKR ‘field in cultivation’. The author puts this together with Sum agar (< Sem) ‘territoire irrigué’ and forms in IE langs (< IE *ag̑ro-s ‘field, field in cultivation’) like oInd aǧra-ḥ ‘field, plain’, Grk agrós ‘field, farm’, Lat ager, Ge Acker, Engl acre ‘field’. According to Dolgopolsky, the Sem, IE (and Alt) forms go back to Nostr *XakER˅ ‘plain’ (in descendant langs: ‘field’)

▪ …

▪ Dolgopolsky2012#2571: Syr ḥkwrʔ /*ḥakūrā ?/ ‘field’, mHbr, JPA √ḤKR G ‘to lease, rent (a field, a plot of land)’, JEA √ḤKR G ‘to contract agricultural land as a tenant’.

▪ Both the Syr cognate and the fact that the ClassAr dictionaries identify the word as “of the dial. of Syria” (Lane) corroborate the assumption that ḥākūraẗ is borrowed from Syr.
▪ In contrast, Dolgopolsky2012#2571 thinks that Ar ḥākūraẗ ‘piece of land retained and enclosed by its proprietor for sowing and planting trees’ is from Syr ḥkwrʔ /*ḥakūrā ?/ ‘field’ < CSem *ḤKR ‘field in cultivation’. The author puts this together with Sum agar (< Sem) ‘territoire irrigué’ and forms in IE langs (< IE *ag̑ro-s ‘field, field in cultivation’) like oInd aǧra-ḥ ‘field, plain’, Grk agrós ‘field, farm’, Lat ager, Ge Acker, Engl acre ‘field’. According to Dolgopolsky, the Sem, IE (and Alt) forms go back to Nostr *XakER˅ ‘plain’ (in descendant langs: ‘field’).

–

For other items of the root, cf. ↗ḤKR, ↗ḥakar, ↗ḥikr.

ḤKM حكم

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤKM

“root”

▪ ḤKM_1 ʻto be knowledgeable, be wise; wisdom’ ↗ḥikmaẗ, ʻwise, wise person, philosopher, doctor’ ↗ḥakīm; ʻarbiter’ ↗ḥakam, ʻto decide, pronounce a sentence, judge, govern, rule’ ↗ḥakama, ʻgovernment’ ↗ḥukūmaẗ, ‘arbitrariness; despotism’ ↗taḥakkum, ‘court, tribunal’ ↗maḥkamaẗ; ‘bit (of a horse’s bridle)’ ↗ḥakamaẗ, ‘to make s.th. firm, strong, solid, fortify; to do s.th. properly, be proficient; exactitude’ ↗ʔaḥkama
▪ ḤKM_2 ʻ…’ ↗ḥkm

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘bit of a bridle; to curb, restrain; to govern, control; to judge between, sentence, express an opinion, arbitrate; wisdom, knowledge; to tighten, fortify; to recognize’

▪ Etymologically, all the values listed sub ḤKM_1 seem to belong together (as is also assumed by the entry #ḤKM-1 in DRS, see below, section COGN).
▪ It is not clear, however, until which stage in the history of the Sem langs it can be traced back (Huehnergard2011: »CSem«; Kogan2015: »WSem«) and to which of the sub-values within the spectrum of ḤKM_1 one could/should ascribe etymological primacy (ʻto be wise’, ʻto govern’, ʻto contain, hold back, fence’, ʻto be strict, strong, solid, exact’?). Huehnergard2011 and Kogan2015 both seem to posit a primacy of *ʻto be wise, judge’. But it was already Jeffery1938 who pointed to the fact that, in Ar, this latter value obviously is secondary, formed under Aram influence, while the most prominent notion in Ar is that of *ʻto govern’.
▪ Kogan2015 suspects the Akk ḫakāmu ‘to know, understand’ to be a borrowing from WSem. Moreover, he remarks that Gz taḥakama ‘to hold back, contain’ is attested only once (in Pr 17:28) and all other representatives of *ḤKM in EthSem are borrowed from Ar, as are also most of the modSAr “cognates”. But there could be a link betw the Gz meaning [attested also in Ar] and ‘to be wise’: ʻrestraining one’s lips in order to look wise’…
▪ Our own hypothesis would be a development along the line *‘containment, restriction, solid fencing > to keep under control, govern > to be wise’. For more details see below, section DISC.
▪ …

–

▪ DRS 9 (2010) #ḤKM-1 Akk ḫakāmu ‘comprendre’, Ug ḥkm, Hbr ḥakam ‘être sage’, EmpAram ḥkm ‘instruire’, BiblAram ḥᵊkam, Ar ḥakuma ‘être sage, savant (surtout en médecine)’, ḥakama ‘exercer le pouvoir, prononcer une sentence juridique; retenir, contenir, empêcher de, museler; faire solidement’, Ug ḥkmt, Phoen EmpAram YaAram ḥkmh, Ar ḥikmaẗ ‘sagesse’, ḥakam ‘arbitre, vieillard’, Sab mḥkm ‘règlement d’un litige, traité de paix’, Mhr ḥəkūm, Jib ḥkum, Soq ḥkom ‘devenir/être vieux’, ḥkəm ‘juger’, Mhr ḥəkūm, Jib ḥkum ‘pointer (un fusil); condamner; gouverner’, Ḥrs ḥəkōm ‘gouverner; conquérir’, Gz taḥakama ‘retenir’, Te ḥakma ‘décider, diriger’. – Ar ʔaḥkama ‘raffermir, consolider’. [Same attestations also in Kogan2015: 82-83 #18.] -2 Tña ḥakäm exprime le bruit de la manducation des herbes, ḥakäm bälä ‘happer une gueulée d’herbes, brouter’.
▪ Unlike DRS, Orel&Stolbova1994 #1497 align Ar ḥkm (u) ʻto take’ (sic!) with Akk ekēmu ʻto take away (by force)’ (CAD). – Outside Sem the authors see cognates in 2 CCh languages (kum-anuʔ, kum-ʔʋwi ‘to obtain’), 4 Rift idioms (3x kom‑ ‘to have’, 1x *kom-os‑ ‘to grip’), and Dhl kam‑ ‘to hold’.
▪ …

▪ Jeffery1938, 111 (s.v. ḥikmaẗ): »The root √ḤKM is of wide use in Sem, but the sense of ‘wisdom’ appears to be a NSem development,²¹ while the SSem use of the word is more in connection with the sense of ‘govern’. […] Thus [Ar] ḥikmaẗ and ḥakīm seem undoubtedly to have been formed under Aram influence.²² […] It is possible that the word came into use from SArabia, for we find ḥkm in a Qat inscription […] which Nielsen²³ )] takes to be an epithet of the moon-god.«
▪ Kogan2015, 82-83 (#ḤKM ḥakam-): »The status of this isogloss as a protWSem feature is undermined by several circumstances which, in view of the cultural significance of the root, deserve to be mentioned in full: (1) The autochthonous vs. borrowed status of Akk ḫakāmu ‘to know, to understand’ has been hotly debated by several generations of Assyriologists and Semitists (v. Kogan 2011:111 for a select bibliography). Personally, we tend to favor the borrowing hypothesis (especially if several waves of WSem influence are assumed), but no complete certainty in this respect is possible. – (2) The Gz verb is attested only once in Pr 17:28. The semantic link between ‘se cohibere, continere’ (LLA 112) and ʻto be wise’ is far from trivial, but fits well the sapiential context of ʻrestraining one’s lips in order to look wise’. All other representatives of *ḤKM in EthSem are borrowed from Ar (Leslau 1990:341). – (3) Most of the meanings associated with this root in modSAr are almost certainly due to Ar influence. This is, however, much less evident as far as the meaning ʻto be old’ is concerned: while also attested in Ar (ḥakam ‘a man advanced in age to the utmost degree,’ Lane 617), it seems to be too marginal there to be considered a reliable source of borrowing. – (4) As reasonably argued by A. Jeffery (1938:111), the genuinely Ar meanings of ḥkm are “more in connection with the sense of govern” whereas the meaning ʻto be wise’ is likely due to Hbr and Aram influence.«
▪ For our own hypothesis (*ʻto contain, restrict, etc.’ as original value – see above, section CONC), cf. Lane ii 1865 where the entry on ḥakama (vn. ḥukm) starts with the value ‘to prevent\restrain\withhold s.o. from acting in an evil\corrupt manner; to pull (a horse) by the bridle and bit to stop it; to curb, restrain it’, suggesting that this is the primary meaning; cf. also BAH2008 where the overview over the semantic spectrum in ClassAr starts with ‘bit of a bridle; to curb, restrain; …’. Cf. also some older values given, among others, by Hava1899: ^†ḥakama ‘to practice fencing; to overtake s.o. (rain, mishap)’, ^†ʔaḥkama ‘to check (a horse) with a curb-bit; to put a ring to a horse’s bridle’, ^†ḥakam ‘fencing’, ^†ḥakamaẗ ‘martingale; bridle’, ^†ĭstiḥkamāt, mustaḥkamāt (pl.), ‘fortifications’. – With this hypothesis in mind, the suggestion made by Orel&Stolbova1994 (Ar ḥakam‑ ‘to take’ < Sem *ḥ˅kum‑ ‘to take’, with prefix *ḥ˅‑ from AfrAs *kum‑ ‘to take, get’) is not completely unconceivable.²⁴ Kogan2015: 84 (fn. 240), too, finds that »[t]he meaning ʻto restrain, withhold’ [found in Gz, but] also rather prominently attested in Ar, opens an interesting possibility of comparsion between protWSem *ḥkm and Akk ekēmu ʻto take away’, otherwise with no WSem etymology.«²⁵
▪ Nevertheless, Orel&Stolbova’s analysis of protSem *ḥkm as being the result of the addition of a prefix *ḥ˅‑ to the hypothetical AfrAs *kum‑ ‘to take, get’ sounds highly speculative.
▪ …

21. But see Zimmern, Akkad. Fremdw, 29. 22. For Jeffery’s footnotes and more details, cf. entry ↗ḥikmaẗ. 23. ZDMG, lxvi, 592. 24. For the other AfrAs branches the authors reconstruct: protCCh *kum‑ ‘to obtain’, protRift *kom‑ ‘to have; to grip’, and (with unexpected vocalism) Dhl kam‑ ‘to hold’. 25. Cf. however vonSoden1965 who thinks Akk ekēmu is from »ʔ_4?km«, not *ḥkm.

▪ Engl hakim ↗ḥakama, ↗ḥakīm.

–

ḥakam‑ حَكَمَ , u (ḥukm)

ID 222 • Sw – • BP 1694 • APD … • © SG | 15Feb2021

√ḤKM

vb., I

1 to pass judgment, express an opinion (ʕalà, fī on s.th.), judge (ʕalà s.th., bi‑by, from); 2 to decide, give a decision, pass a verdict, pass sentence (ʕalà on); 3 to sentence (ʕalà s.o., bi‑ to a penalty; said of the judge), impose, inflict (bi‑ a penalty) on s.o. (ʕalà); 4 to pronounce a verdict or judgment, deliver judgment, rule (li‑ in s.o.’s favor); 5 to order, command ( bi‑s.th.); 6 to adjudicate, adjudge, award (bi‑, li‑ to s.o. s.th.); 7 to take (bi‑ s.th.) as a standard or norm; 8 to have judicial power, have jurisdiction, have authority (ʕalà over), govern, rule, dominate, control (ʕalà or s.o.); 9 to bridle, check, curb (s.th., s.o.) – WehrCowan1976.

▪ The semantic spectrum of MSA ḥakama covers two main ideas: ʻto pass judgment, sentence, order, command’ (values [v1]-[v7]) and ʻto govern, control, check’ (values [v8]-[v9]). The notions of ʻaccuracy, perfection, suitability’ and ʻwisdom, knowledge’ that appear in other items of √ḤKM (↗ʔaḥkama; ↗ḥikmaẗ, ↗ḥakīm) are absent.⁹ Huehnergard2011 posits a »CSem« *ʻto be wise, judge’, Kogan2015 a »WSem« *ʻto be wise’ as earlier layers of Sem. However, as already pointed out by Jeffery1938, ʻto be wise, judge’ seems to be a secondary value (at least in Ar), developed under Aram influence (↗ḥikmaẗ), while the more original notion in Ar seems to be that of *ʻto govern’.
▪ Our own hypothesis is a development from an original *‘containment, restriction, solid fencing’ (preserved in Gz taḥakama ʻto restrain, withhold’ and Ar items such as ↗ḥakamaẗ ʻbridle, martingale’) via ʻto keep under control, govern’ to ʻto be wise’ (wisdom as s.th. a person capable of keeping control over s.th. gives proof of). The latter may be a borrowing from Aram, while ʻto govern, control’ represents a more genuine development from ʻto bridle, check, curb, contain, restrict, fence’.
▪ …

9. The ClassAr intr. vb. ^†ḥakuma ʻto be(come) wise, like a ḥakīm’ seems to be a secondary formation, denominative from ḥakīm.

▪ …

▪ DRS 9 (2010) #ḤKM-1 Akk ḫakāmu ‘comprendre’, Ug ḥkm, Hbr ḥakam ‘être sage’, EmpAram ḥkm ‘instruire’, BiblAram ḥᵊkam, Ar ḥakuma ‘être sage, savant (surtout en médecine)’, ḥakama ‘exercer le pouvoir, prononcer une sentence juridique; retenir, contenir, empêcher de, museler; faire solidement’, Ug ḥkmt, Phoen EmpAram YaAram ḥkmh, Ar ḥikmaẗ ‘sagesse’, ḥakam ‘arbitre, vieillard’, Sab mḥkm ‘règlement d’un litige, traité de paix’, Mhr ḥəkūm, Jib ḥkum, Soq ḥkom ‘devenir/être vieux’, ḥkəm ‘juger’, Mhr ḥəkūm, Jib ḥkum ‘pointer (un fusil); condamner; gouverner’, Ḥrs ḥəkōm ‘gouverner; conquérir’, Gz taḥakama ‘retenir’, Te ḥakma ‘décider, diriger’. – Ar ʔaḥkama ‘raffermir, consolider’. [Same attestations also in Kogan2015: 82-83 #18.] -2 Tña ḥakäm exprime le bruit de la manducation des herbes, ḥakäm bälä ‘happer une gueulée d’herbes, brouter’.
▪ Unlike DRS, Orel&Stolbova1994 #1497 align Ar ḥkm (u) ʻto take’ (sic!) with Akk ekēmu ʻto take away (by force)’ (CAD). – Outside Sem the authors see cognates in 2 CCh languages (kum-anuʔ, kum-ʔʋwi ‘to obtain’), 4 Rift idioms (3x kom‑ ‘to have’, 1x *kom-os‑ ‘to grip’), and Dhl kam‑ ‘to hold’.
▪ …

▪ Our own hypothesis follows Kogan’s opinion that the Akk ḫakāmu ‘to know, understand’ is a borrowing from WSem. We further suggest that the WSem *ḥkm ‘to be wise’ is a secondary development, based on an earlier ʻto keep control, govern’ (as in MSA ḥakama), from ʻto contain, restrict, fence, (from?) to bridle, curb’. But this assumption remains rather speculative, as the value posited as primary here is not preserved elsewhere than in Ar (and a single occurrence of ʻto contain, withhold’ in Gz). Akk ekēmu ʻto take away (by force)’ may be pertinent (as suggested by Orel&Stolbova1994 and considered an interesting possibility by Kogan2015); semantically, however, ʻto contain, restrict, withhold, bridle, curb’ and ʻto take away (by force)’ are still too distant as to take the Akk evidence as clear proof of an older common Sem layer.
▪ …

▪ Huehnergard 2011: Engl ¹hakim, from Ar ↗ḥakīm ‘wise (man), sage, doctor’, from ḥakama ‘to judge, decide, govern’; ²hakim, from Ar ḥākim ‘ruling; ruler, governor’, PA of ḥakama (this entry).
▪ …

►ḥukima ʕalay-hi bi’l-ʔiʕdām, expr., he was sentenced to death
►ḥukima bi-ʔidānati-h, to convict s.o., find s.o. guilty (jur.)
►ḥukima bi-barāʔati-hī, to acquit s.o. (jur.).

►ḥakkama, vb. II, 1 to appoint (s.o.) as ruler; 2 to choose (s.o.) as arbitrator, make (s.o.) the judge (fī over or in s.th., bayna between): D-stem; ¹v: denom. from ↓ḥākim; ²v: denom. from ↓ḥakam.
►ḥākama, vb. III, 1 to prosecute (s.o.); 2 to arraign, bring to trial, hale into court (s.o.); 3 to interrogate, hear (s.o.): L-stem, assoc.
►ʔaḥkama, vb. IV, 1 to make (s.th.) firm, strong, sturdy, solid; 2 to fortify (s.th.); 3 to strengthen, consolidate (s.th.); 4 to do well, do expertly, master (a field, work), be proficient (in): *Š-stem, caus. | ~ ʔamra-hū, to do s.th. thoroughly, carefully, properly; ~ qafl al-bāb, to lock the door firmly; ~ luġaẗan, to master a language.
►^BP#3360taḥakkama, vb. V, 1 to have one’s own way (fī in), proceed (fī with) at random, at will, handle (fī s.th.) arbitrarily; 2 to pass arbitrary judgment (fī on); 3a to make o.s. the judge (ʕalà of), pass judgment (ʕalà on); b to decide (bi‑ on); 4a to rule, reign, hold sway (fī over); b to dominate, control (fī s.th.), be in control, be in command (fī of): Dt-stem, self-ref.
►taḥākama, vb. VI, 1 to bring one another before the judge (ʔilà al-ḥākim); 2 to appeal (ʔilà to) for a legal decision; 3 to be interrogated, be heard (in court): Lt-stem; ¹v: reciprocal, denom. from ↓ḥākim or ↓maḥkamaẗ; ²v: self-ref., denom. (*‘to turn to a judge\court to obtain s.th. for o.s.’); ³v: quasi-pass.
►ĭḥtakama, vb. VIII, 1 to have one’s own way (fī in), proceed (fī with, in s.th.) at will, at random, handle (fī s.th.) arbitrarily, judge arbitrarily; 2 to rule, reign, hold sway (ʕalà, fī over); 3 to be in control, be in possession (ʕalà of); 4 to appeal (ʔilà to) for a legal decision, seek a decision (ʔilà from), have s.o. (ʔilà) decide.
►ĭstaḥkama, vb. X, 1 to be strong, sturdy, solid, firm; 2 to become stronger, be strengthened, be consolidated; 3 to take root, be or become deep-rooted, deep-seated, ingrained, inveterate, marked, pronounced (feeling, trait): *Št-stem, self-ref., intr. of vb. IV.

►^BP#311^BP#311ḥukm, pl. ʔaḥkām, n., 1 judgment, valuation, opinion; 2 decision; 3 (legal) judgment, verdict, sentence; 4 condemnation, conviction; 5 administration of justice; 6 jurisdiction; 7 legal consequence of the facts of a case (Isl.. Law); 8 regulation, rule, provision, order, ordinance, decree; 9 judiciousness, wisdom; 10 judgeship; 11 command, authority, control, dominion, power; 12 government, regime; 13 pl. ʔaḥkām, statutes, by-laws, regulations, rules, provisions, stipulations, principles, precepts: vn. I | ḥukman, adv., 1 virtually; 2 legally; bi-ḥukmⁱ…, adv., 1 by virtue of, on the strength of, pursuant to; 2 by force of; fī ḥukmⁱ…, prep., as good as, all but, e.g., huwa fī ḥukm al-ʕadam, expr., it is as good as nothing, it is practically nonexistent; ʔaṣbaḥa fī ḥukm al-muqarrar, expr., it is all but decided; kāna fī ḥukm al-šayʔ, vb., also: to be subject to s.th.; nazala ʕalà ḥukmi-h, vb., to give in, yield to s.o.; ḥukm al-barāʔaẗ, n., acquittal; ḥukm huḍūrī, n., judgment delivered in the presence of the litigant parties, after oral proceedings (jur.); ḥukm bi’l-ʔiʕdām, n., death sentence; ḥukm ġiyabī, n., judgment by default (jur.); al-ḥukm al-ḏātī, n., selfdetermination, autonomy (pol.); ḥukm ǧumhūrī, n., the republican form of government, the republican regime; ḥukm muṭlaq, n., the absolute, i.e., authoritarian, regime; ḥukm niyābī, n., the parliamentary regime, parliamentarianism; laǧnaẗ al-ḥukm, n.f., board of examiners, review board; ʔaḥkām al-ʕurfiyyaẗ, nonhum.pl., martial law; ʔaḥkām ĭntiqāliyyaẗ, nonhum.pl., provisional regulations (jur.); ʔaḥkām ḫitāmiyyaẗ, nonhum.pl., final regulations (jur.); ʔaḥkām ḫāṣṣaẗ, nonhum.pl., special regulations; li-kull sinn ḥukmu-h, expr., every age has its own set of rules, must be judged by its own standards; lil-ḍarūraẗ ʔaḥkām, expr.,necessity has its (own) rules, (approx.: necessity knows no law).
►ḥukmī, adj., legal: nisba formation from the preceding.
►ḥikimdār (Eg.), n., 1 commandant; 2 chief of police: from ḥik(i)m, dial. var. of ḥukm, + Pe suffix ‑dār ‘owner of…’, from Pers dādan, prs-stem dār‑ ‘to have’.
►ḥikimdāriyyaẗ (Eg.), n.f., commandant’s office: abstract formation in ‑iyyaẗ from the preceding.
►^BP#4081ḥakam, pl. ḥukkām, n., 1 arbitrator, arbiter; 2 umpire, referee.
►^BP#1559ḥikmaẗ, pl. ḥikam, n.f., 1 wisdom; 2 sagacity; 3 wise saying, aphorism; 4 maxim; 5 underlying reason | li-ḥikmaẗ … (with foll. genit.), prep., on account of, because of: cf. separate entry ↗ḥikmaẗ.
►ḥikmī, adj., gnomic, aphoristic, expressing maxims: nisba formation from the preceding. | šiʕr ~, n., gnomic poetry.
►ḥakamaẗ, pl. ‑āt, n.f., bit (of a horse’s bridle): perh. one of the earliest values.
►^BP#1948ḥakīm, pl. ḥukamāʔᵘ, adj., 1a wise, judicious; b wise man, sage; 2a philosopher; b physician, doctor: ↗s.v.
►ḥakīmbāšī, n., senior physician, chief surgeon: nisba formation from the preceding.
►^BP#103ḥukūmaẗ, pl. ‑āt, n.f., government: ↗s.v.
►^BP#884ḥukūmī, adj., 1 of government, governmental; 2 official; 3 state-owned, statecontrolled, of the state, state- (in compounds): nisba formation from the preceding.
►ʔaḥkamᵘ, adj., wiser: elative of ḥakīm.
►^BP#540maḥkamaẗ, pl. maḥākimᵘ, n.f., court, tribunal: n.loc. | maḥkamaẗ al-ĭstiʔnāf and maḥkamaẗ ĭstiʔnāfiyyaẗ, n.f., court of appeal, appellate court; maḥkamaẗ ʔahliyyaẗ, n.f., indigenous court (Eg.; jurisdiction limited to Egyptian nationals); maḥkamaẗ ĭbtidāʔiyyaẗ, n.f., court of first instance; maḥkamaẗ ĭbtidāʔiyyaẗ kulliyaẗ, n.f., civil court with jurisdiction in cases of major importance, at the same time appellate instance of maḥākim ǧuzʔiyyaẗ (Eg.); maḥkamaẗ ǧuzʔiyyaẗ, n.f., 1 in Eg., lowest court of both maḥkamaẗ ʔahliyyaẗ (approx.: district courts) and of maḥkamaẗ šarʕiyyaẗ, canonical courts (with jurisdiction in marital and family matters); 2 summary court; maḥkamaẗ al-ǧināyāt, n.f.,criminal court; maḥkamaẗ al-ʔaḥwāl al-šaḫṣiyyaẗ, n.f., courts dealing with vital statistics; maḥkamaẗ muḫtaliṭaẗ, n.f., mixed court (with jurisdiction over residents of foreign nationality); maḥkamaẗ šarʕiyyaẗ, n.f., canonical court (administering justice on the basis of the Sharia), court dealing with family matters of Muslims; maḥkamaẗ markaziyyaẗ, n.f., county court, dealing with minor offenses, esp. misdemeanors (Eg.); maḥkamaẗ al-qaḍāʔ al-ʔidārī, n.f., administrative court; maḥkamaẗ al-naqḍ wa’l-ʔibrām, n.f., Court of Cassation, the highest court of appeal in Egypt; maḥkamaẗ al-tamyīz, n.f., Court of Cassation (Syr., Leb. = maḥkamaẗ al-naqḍ wa’l-ʔibrām in Eg.); sāḥāt al-maḥākim, n. pl., tribunals.
►^BP#3186taḥkīm, n., 1 appointment of an arbitrator; 2 arbitration; 3 arbitral decision, award; pl. ‑āt, fortifications: vn. II. | taḥkīm al-ḥāl, expr., starting from the present state of a court’s findings (Isl. Law); hayʔaẗ al¬-taḥkīm, n.f., 1 board of arbitration; 2 jury, committee of judges, committee of umpires (in sports), committee of referees (in mil. maneuvers); laǧnaẗ taḥkīmiyyaẗ, n.f., dto.
►^BP#2302muḥākamaẗ, n.f., 1 judicial proceeding; 2 trial, hearing (in court); 3 legal prosecution: vn. III.
►ʔiḥkām, n., 1a perfection; b accuracy, exactness, exactitude, precision; c exact performance, precise execution: vn. IV. | bi’l-ʔiḥkām, adv., accurately, exactly, precisely; bāliġ fī ’l¬ʔiḥkām , adj., of highest perfection.
►^BP#2191taḥakkum, n., 1 arbitrariness, arbitrary powers or action; 2 despotism; domination, dominion, rule, sway, power; 3 control (fī of, over): vn. V.
►taḥakkumī, adj., 1 arbitrary; 2 despotic: nisba formation from the preceding.
►ĭstiḥkām, n., 1 intensification, increase, strengthening; 2 consolidation, stabilization; 3 fortification; pl. ‑āt, fortifications: vn. X.
►^BP#828ḥākim, I adj. 1 ruling, governing; 2 decisive; – II n. (pl. ‑ūn, ḥukkām) 3a ruler, sovereign; b governor; 4 judge: PA I. | ḥākim bi-ʔamri-h, adj., n., 1 autocratic; 2 autocrat, dictator; ḥākim ʕāmm, n., governor general; ḥākim mubārāẗ, n., umpire, referee (athlet.); ḥākim al-ṣulḥ, n. (SyrAr) justice of the peace; ḥākim al-nāḥiyaẗ, n. (Tun.), district magistrate.
►ḥākimiyyaẗ, n.f., 1 domination, dominion, rule, sovereignty; 2 judgeship, judicature, jurisdiction (iur.): abstract formation in ‑iyyaẗ from the preceding.
►maḥkūm ʕalayh, adj., sentenced (bi‑ to): PP I. | al-maḥkūm ʕalay-him bi’l-ʔiʕdām, n.pl., those sentenced to death; maḥkūm ʕalayh bi’l-fašal, adj., doomed to fail.
►muḥakkam, pl. ‑ūn, 1 arbitrator, arbiter; 2 umpire, referee (fī in, over): PP II.
►muḥkam, adj., 1a strengthened, reinforced; b firm, solid, sturdy; c tight, taut; 2a perfect, masterly, masterful; b well-aimed (blow, hit); c accurate, precise, exact: PP IV. | muḥkam al-tadbīr, adj., well-planned, well-contrived.
►mustaḥkam, adj., 1a reinforced, fortified; b strengthened, consolidated, strong; 2 inveterate, deep-seated, deep-rooted, ingrained (custom, trait, etc.); 3 mustaḥkamāt, nonhum.pl., defenses, fortifications: PP X.

See also individual entries ↗ʔaḥkama, ↗ḥakam, ↗ḥikmaẗ, ↗ḥakamaẗ, ↗ḥakīm, ↗ḥukūmaẗ, ↗maḥkamaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

ʔaḥkam‑ أَحْكَمَ (ʔiḥkām)

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤKM

vb., IV

1 to make (s.th.) firm, strong, sturdy, solid; 2 to fortify (s.th.); 3 to strengthen, consolidate (s.th.); 4 to do well, do expertly, master (a field, work), be proficient (in) – WehrCowan1976.

▪ Morphologically, ʔaḥkama is a *Š-stem, which usually has either a caus. meaning or is denominative. Values [v1]-[v2] look as if they could be causatives; but there is no corresponding G-stem signifying *ʻto be firm, strong, solid’. The values, attested in Ar and Gz, that come closest to ʻfirmness, strength, solidity’ are those of Ar ↗ḥakamaẗ ʻbit (of a horse’s bridle)’, ↗ḥakama in the old sense of ‘to prevent\restrain\withhold s.o. from acting in an evil\corrupt manner; to pull (a horse) by the bridle and bit to stop it; to curb, restrain’ (cf. Lane ii 1865), and the obsolete ^†ḥakama ‘to practice fencing; to overtake s.o. (rain, mishap)’, ^†ḥakam ‘fencing’ (e.g., Hava1899), as well as Gz taḥakama ʻto restrain, withhold’. An element of force is also present in the Akk ekēmu ʻto take away (by force)’, otherwise with no WSem etymology (Kogan2015). – It may well be that the basic idea in ↗√ḤKM as a whole is the *ʻfirm grip’ with which one keeps hold of s.th. or takes s.th., hence also ʻmastery, control over s.th.’. – Cf. also Orel&Stolbova1994 who suggest the etymology Ar ḥakam‑ ‘to take’ [sic!] < Sem *ḥ˅kum‑ ‘to take’ [sic!], with prefix *ḥ˅‑ from AfrAs *kum‑ ‘to take, get’. – Whether [v3] ʻto do well\expertly, master (a field, work), be proficient’ should be regarded as a development from *ʻto make firm, strong, solid’ or a denom. formation from ↗ḥakīm ʻwise, knowledgeable’ is impossible to decide.
▪ …

▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ …

–

►ʔaḥkama ʔamra-hū, to do s.th. thoroughly, carefully, properly
►ʔaḥkama qafl al-bāb, to lock the door firmly
►ʔaḥkama luġaẗan, to master a language.

►ĭstaḥkama, vb. X, 1 to be strong, sturdy, solid, firm; 2 to become stronger, be strengthened, be consolidated; 3 to take root, be or become deep-rooted, deep-seated, ingrained, inveterate, marked, pronounced (feeling, trait): *Št-stem, self-ref., intr. of vb. IV.

►ḥakamaẗ, pl. ‑āt, n.f., bit (of a horse’s bridle): perh. one of the earliest values.
►ʔiḥkām, n., 1a perfection; b accuracy, exactness, exactitude, precision; c exact performance, precise execution: vn. IV. | bi’l-ʔiḥkām, adv., accurately, exactly, precisely; bāliġ fī ’l¬ʔiḥkām , adj., of highest perfection.
►ĭstiḥkām, n., 1 intensification, increase, strengthening; 2 consolidation, stabilization; 3 fortification; pl. ‑āt, fortifications: vn. X.
►muḥkam, adj., 1a strengthened, reinforced; b firm, solid, sturdy; c tight, taut; 2a perfect, masterly, masterful; b well-aimed (blow, hit); c accurate, precise, exact: PP IV. | muḥkam al-tadbīr, adj., well-planned, well-contrived.
►mustaḥkam, adj., 1a reinforced, fortified; b strengthened, consolidated, strong; 2 inveterate, deep-seated, deep-rooted, ingrained (custom, trait, etc.); 3 mustaḥkamāt, nonhum.pl., defenses, fortifications: PP X.

See also ↗ḥakama, ↗ḥakam, ↗ḥikmaẗ, ↗ḥakamaẗ, ↗ḥakīm, ↗ḥukūmaẗ, ↗maḥkamaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

ḥakam حَكَم , pl. ḥukkām

ID – • Sw – • BP 4081 • APD … • © SG | 15Feb2021

√ḤKM

n.

1 arbitrator, arbiter; 2 umpire, referee – WehrCowan1976.

▪ Within the semantic spectrum covered by the root ↗√ḤKM, the closest relatives of ḥakam ʻarbitrator, arbiter’ seem to be ↗ḥikmaẗ ʻwisdom’ and ↗ḥakīm ʻwise; doctor; philosopher’, both prob. borrowed from, or influenced by, secondary developments in WSem (for which Kogan2015 reconstructs *ḤKM ʻto be wise’; cf. also Huehnergard2011 CSem *ḤKM ʻto be wise, judge’). The primary meaning of the root may be preserved in Ar ↗ḥakamaẗ ʻbridle, martingale’, ^†ḥakam ʻfencing’, or ↗ḥakama in the sense of ʻ to bridle, check, curb’ (cf. also the single Gz taḥakama ʻto contain, withhold’), which may perh. be akin to Akk ekēmu ʻto take away (by force)’. If this etymology is correct, the idea of ʻwisdom’ (and hence the capacity to serve as an arbitrator, to make decisions and pass judgement) is based on a person’s strong grip on s.th. and his\her ability to ʻbridle, keep control, check, curb’ (cf. also ↗ʔaḥkama ʻto make firm, strong, solid’).
▪ …

▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ …

–

►ḥakkama, vb. II, 1 to appoint (s.o.) as ruler; 2 to choose (s.o.) as arbitrator, make (s.o.) the judge (fī over or in s.th., bayna between): D-stem; ¹v: denom. from ḥākim; ²v: denom. from ḥakam.
►^BP#3360taḥakkama, vb. V, 1 to have one’s own way (fī in), proceed (fī with) at random, at will, handle (fī s.th.) arbitrarily; 2 to pass arbitrary judgment (fī on); 3a to make o.s. the judge (ʕalà of), pass judgment (ʕalà on); b to decide (bi‑ on); 4a to rule, reign, hold sway (fī over); b to dominate, control (fī s.th.), be in control, be in command (fī of): Dt-stem, self-ref.
►ĭḥtakama, vb. VIII, 1 to have one’s own way (fī in), proceed (fī with, in s.th.) at will, at random, handle (fī s.th.) arbitrarily, judge arbitrarily; 2 to rule, reign, hold sway (ʕalà, fī over); 3 to be in control, be in possession (ʕalà of); 4 to appeal (ʔilà to) for a legal decision, seek a decision (ʔilà from), have s.o. (ʔilà) decide.
►^BP#3186taḥkīm, n., 1 appointment of an arbitrator; 2 arbitration; 3 arbitral decision, award; pl. ‑āt, fortifications: vn. II. | taḥkīm al-ḥāl, expr., starting from the present state of a court’s findings (Isl. Law); hayʔaẗ al¬-taḥkīm, n.f., 1 board of arbitration; 2 jury, committee of judges, committee of umpires (in sports), committee of referees (in mil. maneuvers); laǧnaẗ taḥkīmiyyaẗ, n.f., dto.
►^BP#2191taḥakkum, n., 1 arbitrariness, arbitrary powers or action; 2 despotism; domination, dominion, rule, sway, power; 3 control (fī of, over): vn. V.
►taḥakkumī, adj., 1 arbitrary; 2 despotic: nisba formation from the preceding.
►muḥakkam, pl. ‑ūn, 1 arbitrator, arbiter; 2 umpire, referee (fī in, over): PP II.

See also ↗ḥakama, ↗ʔaḥkama, ↗ḥikmaẗ, ↗ḥakamaẗ, ↗ḥakīm, ↗ḥukūmaẗ, ↗maḥkamaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

ḥikmaẗ حِكْمة , pl. ḥikam

ID 223 • Sw – • BP 1559 • APD … • © SG | 15Feb2021

√ḤKM

n.f.

1a wisdom; b sagacity; 2a wise saying, aphorism; b maxim; 3 underlying reason – WehrCowan1976.

▪ Accord. to Jeffery1938, ḥikmaẗ ‘wisdom’ and ↗ḥakīm ‘wise, sage; doctor; philosopher’ »seem undoubtedly to have been formed under Aram influence«. Our own hypothesis is that the NSem *‘wisdom’ is a development from an earlier *‘to govern’ (wisdom as proof of the capacity to make decisions, pass judgement, rule’), which in itself may be based on the idea of ‘retaining, keeping control, fencing, curbing’, still present in ↗ḥakamaẗ ‘bit of a horse’s bridle; martingale’ or the vb. I ↗ḥakama in the sense of ‘to bridle, check, curb’, and reflected also in vb. IV ʔaḥkama ‘to make firm, sturdy, solid; to strengthen, consolidate; to fortify; to do well, do expertly, master, be proficient’.
▪ …

▪ Occurs some nineteen times in the Q, cf. ii, 123, 146; v, 110 ‘wisdom’.
▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ Jeffery1938, 111: »It [sc. ḥikmaẗ] is clearly a technical word in the Qurʔān, being used in its original sense only in ii, 272, but applied to Luqmān (xxxi, 11), to David (ii, 252; xxxviii, 19), to the Prophet’s teaching (xvi, 126; liv, 5), to the Qurʔān (ii, 231; iv, 113; xxxiii, 34; lxii, 2), and used synonymously with ‘revealed book’ (iii, 43, 75, 158; iv, 57; v, 110; xvii, 41; xliii, 63). In connection with it should be noted also ↗ḥakīm with its comparative ʔaḥkamᵘ. – The root ḤKM is of wide use in Sem, but the sense of ‘wisdom’ appears to be a NSem development,²⁶ while the SSem use of the word is more in connection with the sense of ‘govern’. Thus in NSem we find Akk ḫakmu ‘to know’; Hbr ḥāḵam; Aram ḥăḵam; Syr ḥăḵam ‘to be wise’,²⁷ and ḥkmh ‘wisdom’ in the Zenjirli inscription. Thus [Ar] ḥikmaẗ and ḥakīm²⁸ seem undoubtedly to have been formed under Aram influence.²⁹ With ḥikmaẗ compare Hbr ḥāḵᵊmāh; Aram ḥāḵᵊmṯā; Syr ḥāḵᵊmṯā, and the Zenjirli ḥkmh; and with ḥakīm compare Aram ḥăḵīm; Syr ḥăḵīmā which as Horowitz, KU, 72, notes, is common in the earliest Aram period. It is possible that the word came into use from SArabia, for we find ḥkm in a Qat inscription published by Derenbourg,³⁰ and which Nielsen takes to be an epithet of the moon-god.«
▪ …

26. But see Zimmern, Akkad. Fremdw, 29. 27. So ḥkm in the Ras Shamra tablets. 28. We already have ḥkm in Safaite, and the name Ἀχιμ Achim . See Wuthnow, Menschennamen, 31, and Ryckmans, Nom propres, i, 91. 29. Horovitz, KU, 72, rightly adds that ḥukm = ḥikmaẗ is similarly under Aram influence. 30. »Nouveaux textes yéménites inédits«, in Rev.Ass, 1902, p. 117 ff., and see Nielsen in ZDMG, lxvi, 592.

–

►li-ḥikmaẗ … (with foll. genit.), prep., on account of, because of.

►ḥikmī, adj., gnomic, aphoristic, expressing maxims: nisba formation from the preceding. | šiʕr ~, n., gnomic poetry.
►^BP#1948ḥakīm, pl. ḥukamāʔᵘ, adj., 1a wise, judicious; b wise man, sage; 2a philosopher; b physician, doctor: ↗s.v.
►ḥakīmbāšī, n., senior physician, chief surgeon: nisba formation from the preceding.
►ʔaḥkamᵘ, adj., wiser: elative of ḥakīm.

See also ↗ḥakama, ↗ʔaḥkama, ↗ḥakam, ↗ḥakamaẗ, ↗ḥakīm, ↗ḥukūmaẗ, ↗maḥkamaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

ḥakamaẗ حَكَمة , pl. ‑āt

ID – • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤKM

n.f.

bit (of a horse’s bridle) – WehrCowan1976.

▪ ḥakamaẗ ‘bit (of a horse’s bridle), (in ClassAr also:) martingale’ reflects perh. one of the earliest values within the root ↗√ḤKM in which today the two notions of ‘to govern’ and ‘to be wise, judge’ are the most prominent values. Our own hypothesis is a develepment along the line *‘to have a firm grip on s.th. [cf. ↗ʔaḥkama] > (to be able to) retain, withhold, curb, fence [ḥakamaẗ] > to govern, control [↗ḥakama] > to rule, pass judgment, decide, serve as arbiter [↗ḥakam, ↗ḥakama] > to be wise [↗ḥikmaẗ, ↗ḥakīm]’.
▪ For more details, cf. the references given in the preceding paragraph as well as, for the whole picture, root entry ↗√ḤKM.
▪ …

▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ …

–

►^BP#1694ḥakama , u (ḥukm), 1-8 ↗ḥakama; 9 to bridle, check, curb (s.th., s.o.): perh. one of the earliest meanings of the vb.
►ʔaḥkama, vb. IV, 1 to make (s.th.) firm, strong, sturdy, solid; 2 to fortify (s.th.); 3 to strengthen, consolidate (s.th.); 4 to do well, do expertly, master (a field, work), be proficient (in): *Š-stem, caus. | ~ ʔamra-hū, to do s.th. thoroughly, carefully, properly; ~ qafl al-bāb, to lock the door firmly; ~ luġaẗan, to master a language.
►ĭstaḥkama, vb. X, 1 to be strong, sturdy, solid, firm; 2 to become stronger, be strengthened, be consolidated; 3 to take root, be or become deep-rooted, deep-seated, ingrained, inveterate, marked, pronounced (feeling, trait): *Št-stem, self-ref., intr. of vb. IV.

►^BP#3186taḥkīm, n., 1-2 ↗ḥakam; 3 pl. taḥkīmāt, fortifications: vn. II.
►ʔiḥkām, n., 1a perfection; b accuracy, exactness, exactitude, precision; c exact performance, precise execution: vn. IV. | bi’l-ʔiḥkām, adv., accurately, exactly, precisely; bāliġ fī ’l¬ʔiḥkām , adj., of highest perfection.
►ĭstiḥkām, n., 1 intensification, increase, strengthening; 2 consolidation, stabilization; 3 fortification; pl. ‑āt, fortifications: vn. X.
►muḥkam, adj., 1a strengthened, reinforced; b firm, solid, sturdy; c tight, taut; 2a perfect, masterly, masterful; b well-aimed (blow, hit); c accurate, precise, exact: PP IV. | muḥkam al-tadbīr, adj., well-planned, well-contrived.
►mustaḥkam, adj., 1a reinforced, fortified; b strengthened, consolidated, strong; 2 inveterate, deep-seated, deep-rooted, ingrained (custom, trait, etc.); 3 mustaḥkamāt, nonhum.pl., defenses, fortifications: PP X.

See also ↗ḥakama, ↗ʔaḥkama, ↗ḥakam, ↗ḥikmaẗ, ↗ḥakīm, ↗ḥukūmaẗ, ↗maḥkamaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

ḥakīm حَكيم , pl. ḥukamāʔᵘ

ID – • Sw – • BP 1948 • APD … • © SG | 15Feb2021

√ḤKM

adj.; n.

1a wise, judicious; b wise man, sage; 2 philosopher; 3 physician, doctor – WehrCowan1976.

▪ Accord. to Jeffery1938, both ḥakīm ‘wise, sage; doctor; philosopher’ and ↗ḥikmaẗ ‘wisdom’ »seem undoubtedly to have been formed under Aram influence«. Our own hypothesis is that the NSem *‘wisdom’ is a development from an earlier *‘to govern’ (wisdom as proof of the capacity to make decisions, pass judgement, rule’), which in itself may be based on the idea of ‘retaining, keeping tight control, fencing, curbing’, still present in ↗ḥakamaẗ ‘bit of a horse’s bridle; martingale’ or the vb. I, ↗ḥakama, in the sense of ‘to bridle, check, curb’; it is reflected also in vb. IV, ʔaḥkama ‘to make firm, sturdy, solid; to strengthen, consolidate; to fortify; to do well, do expertly, master, be proficient’.
▪ In the early Abbasid period, when many words were loaned or calqued from Grk, the native Ar term ḥakīm came to replace the initial direct loan ↗faylasūf. The foreign word was however not completely discarded. In the meaning ‘philosopher’, ḥakīm is among the plentitude of concepts that testify to the extensive reception of the Hellenistic heritage between 750 and c1000 CE when learned »translators and scientists […] made the legacy of Grk philosophy, medicine, mathematics, and other sciences accessible to the Muslim world« and thus enriched the language »considerably by innumerable technical terms.«¹⁰
▪ …

10. J. Fück, »ʕArabiyya: Early Middle Arabic«, in EI².

▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ See also ↗ḥikmaẗ for the full quote of Jeffery’s argument.
▪ …

▪ Huehnergard 2011: Engl ¹hakim, from Ar ḥakīm ‘wise (man), sage, doctor’, from ↗ḥakama ‘to judge, decide, govern’. Cf. also ²hakim, from Ar ḥākim ‘ruling; ruler, governor’, PA of ↗ḥakama.
▪ …

►ḥakīmbāšī, n., senior physician, chief surgeon: nisba formation from the preceding.
►ʔaḥkamᵘ, adj., wiser: elative of ḥakīm.

See also ↗ḥakama, ↗ʔaḥkama, ↗ḥakam, ↗ḥikmaẗ, ↗ḥakamaẗ, ↗ḥukūmaẗ, ↗maḥkamaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

ḥukūmaẗ حُكومة , pl. ‑āt

ID 224 • Sw – • NahḍCon • BP 103 • APD … • © SG | 15Feb2021

√ḤKM

n.f.

government – WehrCowan1979.

▪ ḥukūmaẗ is formed from ↗ḥakama ʻto govern’, which in itself seems to be based on the notion of ‘retaining, keeping tight control of s.th., fencing, curbing’, still present in ↗ḥakamaẗ ‘bit of a horse’s bridle; martingale’ or the meaning ‘to bridle, check, curb’, nowadays rather marginal, of ḥakama; the prob. earlier value is reflected also in ʔaḥkama, vb. IV, ‘to make firm, sturdy, solid; to strengthen, consolidate; to fortify; to do well, do expertly, master, be proficient’. – For further details cf. the entries just mentioned as well as root entry ↗√ḤKM.
▪ …

▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ …

–

►^BP#884ḥukūmī, adj., 1 of government, governmental; 2 official; 3 state-owned, statecontrolled, of the state, state- (in compounds): nisba formation.

See also ↗ḥakama, ↗ʔaḥkama, ↗ḥakam, ↗ḥikmaẗ, ↗ḥakamaẗ, ↗ḥakīm, ↗maḥkamaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

ḥukūmī حُكوميّ

Sw – • NahḍCon • BP 884 • APD … • © SG | created 31May2023

√ḤKM 

adj.

.

▪ nsb-formation

.

maḥkamaẗ مَحْكَمة , pl. maḥākimᵘ

ID 225 • Sw – • BP 540 • APD … • © SG | 15Feb2021

√ḤKM

n.f.

court, tribunal – WehrCowan1979.

▪ maḥkamaẗ is a n.loc. coined from ↗ḥakama, vb. I, in the sense of ʻto pass judgment, judge s.th., pass a verdict\sentence, impose a penalty on s.o.’, with which the vb. is akin to ↗ḥakam ʻarbiter’, ↗ḥikmaẗ ʻwisdom’, and ↗ḥakīm ʻwise; doctor; philosopher’. – For further background, cf. the entries just mentioned as well as root entry ↗ḤKM.
▪ …

▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ …

–

►maḥkamaẗ al-ĭstiʔnāf and maḥkamaẗ ĭstiʔnāfiyyaẗ, n.f., court of appeal, appellate court;
►maḥkamaẗ ʔahliyyaẗ, n.f., indigenous court (Eg.; jurisdiction limited to Egyptian nationals);
►maḥkamaẗ ĭbtidāʔiyyaẗ, n.f., court of first instance;
►maḥkamaẗ ĭbtidāʔiyyaẗ kulliyaẗ, n.f., civil court with jurisdiction in cases of major importance, at the same time appellate instance of maḥākim ǧuzʔiyyaẗ (Eg.);
►maḥkamaẗ ǧuzʔiyyaẗ, n.f., 1 in Eg., lowest court of both maḥkamaẗ ʔahliyyaẗ (approx.: district courts) and of maḥkamaẗ šarʕiyyaẗ, canonical courts (with jurisdiction in marital and family matters); 2 summary court;
►maḥkamaẗ al-ǧināyāt, n.f.,criminal court;
►maḥkamaẗ al-ʔaḥwāl al-šaḫṣiyyaẗ, n.f., courts dealing with vital statistics;
►maḥkamaẗ muḫtaliṭaẗ, n.f., mixed court (with jurisdiction over residents of foreign nationality);
►maḥkamaẗ šarʕiyyaẗ, n.f., canonical court (administering justice on the basis of the Sharia), court dealing with family matters of Muslims;
►maḥkamaẗ markaziyyaẗ, n.f., county court, dealing with minor offenses, esp. misdemeanors (Eg.);
►maḥkamaẗ al-qaḍāʔ al-ʔidārī, n.f., administrative court;
►maḥkamaẗ al-naqḍ wa’l-ʔibrām, n.f., Court of Cassation, the highest court of appeal in Egypt;
►maḥkamaẗ al-tamyīz, n.f., Court of Cassation (Syr., Leb. = maḥkamaẗ al-naqḍ wa’l-ʔibrām in Eg.);
►sāḥāt al-maḥākim, n. pl., tribunals.

►^BP#2302muḥākamaẗ, n.f., 1 judicial proceeding; 2 trial, hearing (in court); 3 legal prosecution: vn. III.
►^BP#828ḥākim, I adj. 1 ruling, governing; 2 decisive; – II n. (pl. ‑ūn, ḥukkām) 3a ruler, sovereign; b governor; 4 judge: PA I. | ḥākim bi-ʔamri-h, adj., n., 1 autocratic; 2 autocrat, dictator; ḥākim ʕāmm, n., governor general; ḥākim mubārāẗ, n., umpire, referee (athlet.); ḥākim al-ṣulḥ, n. (SyrAr) justice of the peace; ḥākim al-nāḥiyaẗ, n. (Tun.), district magistrate.

See also ↗ḥakama, ↗ʔaḥkama, ↗ḥakam, ↗ḥikmaẗ, ↗ḥakamaẗ, ↗ḥakīm, ↗ḥukūmaẗ, ↗taḥakkum, and, for the overall picture, root entry ↗√ḤKM.

taḥakkum تَحَكُّم

ID – • Sw – • BP 2191 • APD … • © SG | 15Feb2021

√ḤKM

n.

1 arbitrariness, arbitrary powers or action; 2 despotism; domination, dominion, rule, sway, power; 3 control (fī of, over) – WehrCowan1976.

▪ vn. V, formed from ^BP#3360taḥakkama, vb. V, ʻto have one’s own way, proceed at random, handle, pass arbitrary judgment on); to rule, reign, hold sway over, dominate, control’, a Dt-stem with the typical, self-referential meaning, lit. *ʻto make o.s. the arbiter (ḥakam), judge or ruler (ḥākim, see ↗ḥakama)’. Vb. VIII, ĭḥtakama (Gt-stem), shows a very similar meaning (see ↗ḥakama, section DERIV). Both taḥakkama and taḥakkum are mostly used in the negative sense of abusing one’s power.
▪ …

▪ …

▪ ↗ḥakama.

▪ See above, section CONC.
▪ …

–

►taḥakkumī, adj., 1 arbitrary; 2 despotic: nisba formation.

See also ↗ḥakama, ↗ʔaḥkama, ↗ḥakam, ↗ḥikmaẗ, ↗ḥakamaẗ, ↗ḥakīm, ↗ḥukūmaẗ, ↗maḥkamaẗ, and, for the overall picture, root entry ↗√ḤKM.

ḤKY حكي

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤKY

“root”

▪ ḤKY_1 ‘to imitate, copy, resemble; to report, relate, tell; story; (syr., leb.) to speak, talk’ ↗ḥakà
▪ ḤKY_2 ‘’ ↗

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): Ø (no Qur’anic root!)

▪ Out of the four values listed in DRS for the root ḤKY in Sem, only one is represented in Ar. The latter does not seem to have real cognates within Sem and therefore seems to be an exclusively Ar phenomenon.
▪ In Ar, the basic value of ḤKY seems to have been ‘to imitate, resemble’. From this, the other values (‘to report, relate, tell’ and, in LevAr, also the general ‘to speak, talk’) have developed, see ↗ḥakà. – See also ↗ḥikāyaẗ ‘story’.

–

▪ DRS 9 (2010)#ḤKW/Y-1 Ar ḥakā(y) ‘ rapporter, relater, raconter; ressembler, imiter’. -2 Hbr ḥākā ‘attendre avec impatience’. -3 Mhr ḥəkū ‘refuser de donner’, Jib ḥké ‘envier’; s̃ḥεké ‘vouloir que qn fasse qc de difficile à sa place’, s̃əḥéki ‘essayer de se dégager d’une obligation’; -4 Jib ḥɔ́kε ‘sang et délivre’.
▪ Militarev&Stolbova2007: Outside Sem: (ECh) é:kē, wáàké ‘to call’ (in 2 langs).

▪ For ḤKY_1, see ↗ḥakà.
▪ DRS 9 (2010)#ḤKW/Y-2: A été emprunté en Akk sous la forme ḫakûm ‘attendre’, selon AHW 309.

▪ ↗ḥakà.

–

ḥakà / ḥakay‑ حَكَى / حَكَيْـ , i (ḥikāyaẗ)

ID 227 • Sw – • BP 224 • APD … • © SG | 15Feb2021

√ḤKY

vb., I

1 to tell, relate, report, give an account (DO of); 2 to speak, talk (syr., leb.); 3 to imitate, copy; to resemble (s.o., s.th.) – WehrCowan1979.

▪ The word does not seem to have any cognates in Sem. The primary meaning was probably [v3] ‘to resemble, imitate’, whence developed [v1] ‘to report’ (i.e., *‘to reproduce/imitate what s.o. has said or done’?), hence [v2] ‘to speak’.

▪ ḥakà originally meant ‘to imitate’, but »came to acquire the meaning of ‘to tell, to narrate’; similarly the noun ↗ḥikāyaẗ, starting from the meaning of ‘imitation’, has come to mean more specifically ‘mimicry’, and finally ‘tale, narrative, story, legend’. In ClassAr the intensive form ḥākiyaẗ meant a ‘mimic’ and modAr has adopted the PA ḥākⁱⁿ to translate ‘gramophone’« – Ch. Pellat, in art. »Ḥikāya«, EI².

▪ DRS 9 (2010)#ḤKW/Y-1 Ar ḥakā(y) ‘rapporter, relater, raconter; ressembler, imiter’
▪ Militarev&Stolbova2007 thinks that the forms é:kē and wáàké ‘to call’ in 2 ECh langs may be cognates outside Sem.

▪ As DRS shows, the value ‘to resemble, imitate; to tell a story’ of the root ḤKY is apparently without cognates in Sem.
▪ Landberg1920 thinks that the basic meaning of ḥakà is »‘être ressemblant, imiter’«.
▪ Militarev&Stolbova2007: Based on Ar ḥakà, the authors reconstruct Sem *ḥ˅k˅y- ‘to tell, inform’, and from the evidence in 2 ECh langs they stipulate ECh *H(y)akay- ‘to call’. If these reconstructions are correct, the regular ancestor of both should be AfrAs *ḥ˅kay- (?) ‘to tell, call’. But the authors are reluctant themselves and underline that all this is based on scarce data only.
▪ Are ↗ḤKː (ḤKK) ‘to rub’ or ↗ḤW/YK ‘to weave’ related in any way?
▪ Hava1899 mentions a vb. IV, ʔaḥkà ʕalà , with the meaning ‘to overcome s.o.’. Is that related to ḥakà, and if so, how?

▪ Tu tahkiye ‘narration, narrative’ : C20 (lOttTu) neolog., renders Fr narratif, does not seem to be based on a corresponding Ar vn. II, *taḥkiyaẗ – Nişanyan_11Jun2015.
▪ For Tu hikâye, see ↗ ḥikāyaẗ.

► ḥākà, vb. III, 1 to imitate, copy, assimilate o.s. (DO to); 2 to be similar (DO to), be like s.th. (DO), resemble, be attuned, adjusted, adopted (DO to), be in harmony (DO with): L-stem, associative.

► ḥaky, n., (Syr., leb.) 1 speaking, talking; 2 speech: vn. I.
► ^BP#1296ḥikāyaẗ, pl. -āt, n.f., 1 story, tale, narrative, account; 2 (gram.) literal quotation (of the words of others): vn. I | ~ šaʕbiyyaẗ, n.f., folk tale, fairy story
► ḥakawātī, n., (Syr.) popular storyteller: n.prof. in coll. -ātī, where ¬ ī is an adjr. (nsb-formation) and -āt‑ quasi a pl.f. suffix, giving the idea of multitude, *‘always telling many stories’.
► ḥakkāʔ, n., narrator: n.prof., in the form of ints. FaʕʕāL.
► muḥākāẗ, n.f., 1 imitation; 2 similarity, resemblance; 3 harmony: vn. III | ~ al-ʔaṣwāt, n.f., echolalia (psych.).
► ḥākin, det. ḥākī, 1 narrator, storyteller; 2 phonograph; 3 [old Wehr] loudspeaker, radio: PA I; [v2] and [v3] are neologisms.
► maḥkīy, adj., 1 imitated, imitation (adj.); 2 (syr., leb.) spoken: PP I.

ḥikāyaẗ حِكايَة , pl. ‑āt

ID 226 • Sw – • BP 1296 • APD … • © SG | 15Feb2021

√ḤKY

n.f.

1 story, tale, narrative, account; 2 (gram.) literal quotation (of the words of others) – WehrCowan1979.

Morphologically, ḥikāyaẗ is a vn. I, from ↗ḥakà, in the pass./resultative meaning of ‘what is imitated’ [v2] or ‘what is reported, told’ [v1].

▪ Following D. B. MacDonald in EI¹ II:321 ff., Fück (1950: 114) characterizes the value, found in Ibn al-Nadīm’s Fihrist (comp. 377 AH), of ḥikāyaẗ as ‘Darstellung, Bericht’, developed from the more general ‘Wiedergabe’, as »nachklassisch« (post-classical). MacDonald »considers that the cause of the evolution [▪ …] must be sought in the influence of the Aristotelian doctrine of mímēsis in art (Poetics, i-iv); indeed Mattā b. Yūnus, in his translation of the Poetics [▪ …] uses the word ḥikāyaẗ to translate mímēsis « – Ch. Pellat, in art. »Ḥikāya«, EI².

▪ ↗ḥakà.

↗ḥakà.

▪ Tu hikâye ‘story’: 1330 ʕĀşıḳ Paşa, Ġarīb-nāme : diŋle imdi kim ḥıkāyet nitedür; 1680 Meninski, Thesaurus : ḥıkāyet, ḥıkāye – Nişanyan_16Apr2015.

► ḥikāyaẗ šaʕbiyyaẗ, n.f., folk tale, fairy story

► ḥakawātī, n., (Syr.) popular storyteller: n.prof. in coll. -ātī, where ¬ ī is an adjr. (nsb-formation) and -āt‑ quasi a pl.f. suffix, evoking the idea of multitude, *‘always telling many stories’.

ḤLː (ḤLL) حلّ / حلل

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

“root”

▪ ḤLː (ḤLL)_1 ‘to untie, solve, loosen, release, analyze, exculpate’ ↗ḥalla u (ḥall) / i (ḥill)
▪ ḤLː (ḤLL)_2 ‘to be allowed, permissible, lawful; (legal) husband, wife; to be due’ ↗ḥalla i (ḥill)
▪ ḤLː (ḤLL)_3 ‘to dismount, alight, stop, halt, settle down, stay; place, residence; to befall, occur, happen; to occupy; to become incarnate (in s.o.; God); to set in, begin (time, season)’ ↗ḥalla i, u (ḥulūl).
▪ ḤLː (ḤLL)_4 ‘clothing, dress, suit’ ↗ḥullaẗ
▪ ḤLː (ḤLL)_5 ‘outer opening of the urethra’ ↗ʔiḥlīl
▪ ḤLː (ḤLL)_6 ‘cooking pot (EgAr)’ ↗ḥallaẗ

▪ ^†ḤLː (ḤLL)_7 ‘sesame’ : ClassAr ^†ḥall
▪ ^†ḤLː (ḤLL)_8 ‘pain between the legs’ : ClassAr ^†ḥalal

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘locale, residing area, township; stopping place, way station; to unpack, to come down, to take up residence, to terminate one’s travelling; to become permissible, to become free, spouse; to untie, to solve; to dissolve; to deserve’

▪ From protSem *√ḤLL ‘to be(come) clean, pure, holy’ – Huehnergard2011.
…

–

▪ DRS 9 (2010)#ḤLL–1 Akk ell ‘pur’,¹² elēlu ‘être pur, libre’,¹³ mullil officiant du culte, ‘purificateur’, Ug ḥll ‘être désacralisé’, mḥll ‘officiant (?)’, Can ḥol, ḥālāl ‘profane, non sacré’, ḥillel ‘rendre profane, profaner; détacher, ouvrir, donner accès à; jeter bas, détruire’, Aram ḥallel ‘tenir pour permis, purifier’, Ar ḥalla ‘être permis, licite; être obligatoire’, ḥill, ḥalāl ‘chose permise, licite’; – ḥalla ‘dénouer, déplier, résoudre’, dial. ḥall ‘ouvrir’; Sab ḥll ‘être à la merci de, être sans protection contre’, Qat ḥll ‘annuler, mettre fin, perdre’, ḥtll ‘trouver du secours, être secouru’, mḥllt (pl.) ‘vannes d’écluse’; ? Sab mḥlt : paiement d’une taxe; Mhr ḥlūl ‘déclarer licite’, Jib aḥlél ‘rendre licite, pardonner’, Mhr ḥáttəl ‘être résolu; être purgé’, Jib ḥɔ́ttəl ‘disparaître’, Mhr ḥəláwl, Jib ḥálúl ‘purge’; – ? Mhr šəḥlūl, Jib s̃ḥɛlél ‘prendre le repas du soir en mois de ramadan’; Tña ḥalal ‘brave homme; profitable, avantageux; légitime (épouse, enfant)’, Amh halal ‘licite (pour les Musulmans)’. –2 BedAr ḥlāl ‘biens’, Sab ḥllt, Min ḥl ‘propriété (foncière)’, Sab ʔḥll (pl.) ‘dépouilles (du combat)’. – ? –3 Ar ḥalla ‘prendre place’, ḥillaẗ ‘séjour, quartier’, maḥall(aẗ) ‘halte, campement; lieu, place’, Tham ḥll ‘camper’, Sab ḥll ‘camper’, Mhr Ḥars ḥəl, Jib ḥell ‘s’établir, demeurer’, Ḥars məḥél ‘endroit’, Jib ḥallɛ́t ‘ville’, Śḥr añḥall ‘lieu, place’, añḥallet ‘demeure, chambre’, Soq tḥalol ‘séjourner’, ? Jib oḥól ‘virevolter, aller de place en place’; Gz ḥalala ‘être rassemblé, entrer’. –4 Syr ḥellā ‘voile’, Ar ḥullaẗ ‘robe, manteau’. –5 Ar ʔiḥlīl ‘canal du pis ou de la verge’, YemAr ḥillūl ‘trachée artère, gorge’, ḥallāl, ḥallālah ‘jonc, bambou; tube de houka’, EgAr ḥillaẗ ‘conduite d’eau’, ʔiḥlīl, ḥalal ‘pénis’. –6 […]. –7 Ar ḥall ‘sésame’, Mhr ḥāl, Ḥrs həl, Jib hal, Śḥr ḥall ‘huile’, Soq ḥal : huile parfumée. –8 […]. –9 […]. –10 […]. –11 […]. –12 Ar ḥalal ‘douleur dans les cuisses’. –13 EgAr ḥallaẗ ‘cocotte, marmite’.
▪ ḤLː (ḤLL)_1-3: Zammit2002: Akk elēlu ‘rein sein, werden; frei sein’, Ug ḥl(l) ‘lösen (vom Bann)’, Hbr ḥālal (Hif.) ‘to begin’ (lit. ‘untie, loosen, open’), Aram ḥᵃlal ‘to wash, rinse; to degrade, profane’, Syr ḥalel ‘to purify’, Ar ḥalla ‘to untie (a knot); to be lawful; alight, settle in a place’, SAr ḥll ‘to encamp; to be unprotected (against)’, Gz ḥalala ‘to be gathered, come in’.
▪ ḤLː (ḤLL)_1-3: Orel&Stolbova1994#1284: Outside Sem: (WCh) Bolewa ʔall‑ [?] ‘to loosen’, ʔúlee‑, olai, ʔúléi ‘to untie’ in three CCh idioms, and [not mentioned in StarLing any longer] the form wule ‘to loosen’ in an ECh language.
▪ ḤLː (ḤLL)_6: ? Youssef2003: Eg ḥnw, Copt ḥna(a)u ‘cooking pot’.
▪ For ^†ḤLː (ḤLL)_7 ‘sesame’ (ClassAr ^†ḥall), cf. also Akk ellu ‘sesame oil (of a specific quality)’ (CAD). CAD refers the reader of this entry to that of elēlu ‘to become pure’ (without further explanation).

12. Cf., e.g., ellu ‘1 clean, pure; 2 holy, sacred; 3 free, noble’; ellu , f. elletu ‘(cultically) clean person’; ellūtu ‘purity’, etc. – CAD. 13. elēlu ‘1 to become pure, to become free (of debt by royal decree)’; 2 ullulu ‘to purify, to make pure, to keep pure, to consecrate to a deity, to make free’; 3 utallulu ‘to cleanse o.s., to be purified’. Attested from oAkk on – CAD.

▪ From the 13 values that DRS lists for the root ḤLL in Sem, only eight are attested in Ar. Two of these are dialect usages not to be found in MSA (DRS #ḤLL-2 ‘goods’ and #ḤLL-13 ‘cooking pot, vessel’), and two are attested in ClassAr but no longer in MSA (#ḤLL-7 ‘sesame’, #ḤLL-12 ‘pain in the legs, between the thighs’). DRS thinks (with Palache) that items #1 through #5 are related, being derived from a primary meaning of *‘to loose, untie, open, set free’. From this, the values ‘to unsaddle, put down the luggage, unload’, and hence ‘to stop, rest, settle down’ can easily be derived, and neither is a development of *‘to untie, open, release, set free’ into ‘to allow, desacralize’ semantically problematic, nor is it difficult to explain the meanings (DRS #ḤLL-5) ‘windpipe’, ‘canal of the udder or of the urethrea’, ‘hooka pipe’ etc. as the channels through which air, milk, urine, etc. is ‘released’. DRS remains silent, however, about what ‘clothing, garb, dress, suit’ (#ḤLL-4) should be derived from *‘to loose, untie, release’, etc.
▪ Cf. also Fronzaroli#4.05 who treats Ar ḥalla ‘to untie’, ḥalīl ‘(legitimate) husband’ and ḥalāl ‘legitimate’ as basically one item.
▪ Cf. however Huehnergard2011 who, probably on account of the Akk evidence, assumes *‘to be(come) clean, pure, holy’ as the primary value of Sem ḤLL – at least in the context of ḤLː (ḤLL)_2, Ar ḥalla ‘to undo, free, be permissible’, hence ḥalāl ‘legally permissible’.
▪ Given the unproblematic transition *‘to loose, untie,…’ > ‘to unsaddle, unload’ > ‘to rest, settle down’, DRS considers a connection (that obviously has been proposed) between ‘place, to settle’ and the root √ḪLL as little likely.
▪ Orel&Stolbova1994 #1284 reconstructs Sem *ḥul‑ ‘to untie’, WCh *ḥal‑ (<*ḥula‑) [StarLing: *Hal ], CCh *ʔul‑ [StarLing: *ʔo/ul ] ‘to untie’, ECh *wul‑ (< *ʔul‑) [not mentioned in StarLing], all from AfrAs *ḥul‑ [StarLing: dto.] ‘to untie’. StarLing adds: »Scarce data. Unreliable.«
▪ ḤLː (ḤLL)_4: Fraenkel1886 thinks that Ar ḥullaẗ ‘clothing, dress, robe’ probably is from Syr ḥellā ‘garment of fine linen’.³¹
▪ ḤLː (ḤLL)_5 belongs obviously to the complex of ḤLː (ḤLL)_1 ‘to untie, release’ and means a canal through which liquids, air, etc. are ‘released’ and or run freely.
▪ For ḤLː (ḤLL)_6 EgAr ḥallaẗ ‘cooking pot’ (DRS #ḤLL-13), a Copt < Eg etymology has been suggested (not mentioned in DRS).
▪ ḤLː (ḤLL)_1: As cognate in a wider sense can also count Ar ↗ʔaylūl ‘(now mostly synonymous with) September’, since the name of this month is from Akk ulūlu, elūlu, elūnu, the name of a festival and of a month corresponding to parts of August and September. The Akk name belongs to the vb. Akk elēlu (< *ḥalālum) ‘to be(come) clean, pure, holy’ – Huehnergard2011. The later history of the word is sketched by Zimmern1914 as: Akk elēlu > lHbr ʔälûl, Aram ʔelūlā > SyrAr ʔaylūl > Ar fuṣḥà ʔaylūl (hence also other languages, e.g. Tu eylül).

31. Also ‘dust, fine dust; white film in the eyes, cataract’

▪ Tu 1876 [Aḥmed Vefīḳ, Luġat-ı ʕOs̠mānī ]: from ↗Ar ʔaylūl, from Aram ʔelūl, from Akk elūlu (name of a month; Nişanyan2011: ‘harvest season’).
▪ Engl halal : from Ar ḥalāl, from ↗ḥalla (ḥill) ‘to be allowed, permissable’.

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ḥall‑ / ḥalal‑ حلَّ / حَلَلْـ , u (ḥall), i (?)

ID … • Sw – • BP 1651 • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

vb., I

▪ ḥalla u (ḥall), to untie (a knot), unbind, unfasten, unravel, undo; to solve (a problem, a puzzle); to decipher, decode; to dissolve in water (chem.); to resolve (into components), analyze; to melt; to decompose, disintegrate (s.th.); to disband, break up, dissolve (an organization or party, parliament); to open, unpack (a package, and the like); to loosen, relax; to release, set free, let go; to clear, exonerate, exculpate (s.o., min from), absolve (min from sins); ḥulla, vb. pass., to be free; to be relaxed. –
▪ ḥalla i (?), to pass into solution, dissolve; to fade (colour)

▪ …

▪ eC7 ḥalla u (to untie, release, free, undo, loosen) Q 20:27 wa-'ḥlul ʕuqdatan min lisānī ‘and loosen a knot from my tongue’

▪ Fronzaroli#4.05: a Ar ḥalla, SAr ḥll ‘to untie’, b Akk ellu ‘pure’, Hbr ḥalīlā ‘lungi!’, ḥōl, Syr ḥullā ‘profane’, Ar ḥalīl ‘(legitimate) husband’, ḥalāl ‘legitimate’.
▪ DRS 9 (2010)#ḤLL-1. Akk ell ‘pur’,¹⁴ elēlu ‘être pur, libre’,¹⁵ mullil officiant du culte, ‘purificateur’, Ug ḥll ‘être désacralisé’, mḥll ‘officiant (?)’, Can ḥol, ḥālāl ‘profane, non sacré’, ḥillel ‘rendre profane, profaner; détacher, ouvrir, donner accès à; jeter bas, détruire’, Aram ḥallel ‘tenir pour permis, purifier’, Ar ḥalla ‘être permis, licite; être obligatoire’, ḥill, ḥalāl ‘chose permise, licite’; – ḥalla ‘dénouer, déplier, résoudre’, dial. ḥall ‘ouvrir’; Sab ḥll ‘être à la merci de, être sans protection contre’, Qat ḥll ‘annuler, mettre fin, perdre’, ḥtll ‘trouver du secours, être secouru’, mḥllt (pl.) ‘vannes d’écluse’; ? Sab mḥlt : paiement d’une taxe; Mhr ḥlūl ‘déclarer licite’, Jib aḥlél ‘rendre licite, pardonner’, Mhr ḥáttəl ‘être résolu; être purgé’, Jib ḥɔ́ttəl ‘disparaître’, Mhr ḥəláwl, Jib ḥálúl ‘purge’; – ? Mhr šəḥlūl, Jib s̃ḥɛlél ‘prendre le repas du soir en mois de ramadan’; Tña ḥalal ‘brave homme; profitable, avantageux; légitime (épouse, enfant)’, Amh halal ‘licite (pour les Musulmans)’.
▪ The value is also related to others treated in the ‘mother’ entry, cf. ↗ḤLː (ḤLL), among which also ↗ḥalla (ḥill) ‘to be allowed, be legally persmissible’, etc., as well as ↗ḥalla (ḥulūl) ‘to stop, rest, settle down; place’. Cf., in this spirit, also Zammit2002 who puts together Akk elēlu ‘to be(come) clean, pure; to be free’, Ug ḥl(l) ‘to free (from a ban)’, Hbr ḥālal (Hif.) ‘to begin’ (lit. ‘untie, loosen, open’), Aram ḥᵃlal ‘to wash, rinse; to degrade, profane’, Syr ḥalel ‘to purify’, Ar ḥalla ‘to untie (a knot); to be lawful; alight, settle in a place’, SAr ḥll ‘to encamp; to be unprotected (against)’, Gz ḥalala ‘to be gathered, come in’.
▪ As cognate in a wider sense can also count Ar ↗ʔaylūl, now mostly synonymous with ‘September’, since the name of this month is from Akk ulūlu, elūlu, elūnu, the name of a festival and of a month corresponding to parts of August and September, akin to Akk elēlu (< *ḥalālum) ‘to be(come) clean, pure, holy’, which belongs to Sem *ḤLL – Huehnergard2011.
▪ Orel&Stolbova1994#1284: Outside Sem: (WCh) Bolewa ʔall‑ [?] ‘to loosen’; ʔúlee‑, olai, ʔúléi ‘to untie’ in three CCh idioms, and [not mentioned in StarLing any longer] the form wule ‘to loosen’ in an ECh language.

14. Cf., e.g., ellu ‘1 clean, pure; 2 holy, sacred; 3 free, noble’; ellu, f. elletu ‘(cultically) clean person’; ellūtu ‘purity’, etc. – CAD. 15. elēlu ‘1 to become pure, to become free (of debt by royal decree)’; 2 ullulu ‘to purify, to make pure, to keep pure, to consecrate to a deity, to make free’; 3 utallulu ‘to cleanse o.s., to be purified’. Attested from oAkk on – CAD.

▪ Palache (as sketched in DRS) thinks that *‘to loose, untie, open, set free’ is the primary value of Sem *ḤLL. Huehnergard2011, however, seems to rely more on the Akk evidence, assuming *‘to be(come) clean, pure, holy’ to be the basis from which other ḤLː (ḤLL) values derive.
▪ However that may be, it is from the value of ‘to untie, release’ that ↗ḥalla (ḥulūl) ‘to unsaddle, put down the bagage, unload’, and hence ‘to stop, rest, settle down’ can easily be derived. In a similar way, also ↗ʔiḥlīl ‘windpipe’, ‘canal of the udder or of the urethrea’, ‘hooka pipe’ etc. can be explained as the channels through which air, milk, urine, etc. is ‘released’.
▪ Orel&Stolbova1994 #1284 reconstructs Sem *ḥul‑ ‘to untie’, WCh *ḥal‑ (<*ḥula‑) [StarLing: *Hal ], CCh *ʔul‑ [StarLing: *ʔo/ul ] ‘to untie’, ECh *wul‑ (< *ʔul‑) [not mentioned in StarLing], all from AfrAs *ḥul‑ [StarLing: dto.] ‘to untie’. StarLing adds: »Scarce data. Unreliable.«

▪ Tu eylül (1876, Aḥmed Vefīḳ, Luġat-ı ʕOs̠mānī ]: from ↗Ar ʔaylūl, from SyrAr ʔaylūl, from Aram ʔelūlā, lHbr ʔälûl, from Akk elūlu, name of a month (Nişanyan2011: ‘harvest season’) – Zimmern1914. Akk elūlu is probably connected to the vb. Akk elēlu (< *ḥalālum) ‘to be(come) clean, pure, holy’ which belongs to the Sem root *ḤLL – Huehnergard2011.
▪ Cf. also Engl Elul, from Hbr ʔělûl, a month name, from Akk elūlu, elūnu, name of a festival and of a month corresponding to parts of August and September, perh. from elēlu (< *ḥalālum) ‘to be(come) clean, pure, holy’ – Huehnergard2011.

► ḥallala, vb. II, to dissolve, resolve (into its component parts), break up, decompose, analyze; to make a chemical analysis (of s.th.): ints.; to be dissolvent, act as a solvent (on; med.); to discharge, absolve, clear, exonerate, exculpate (s.o.); (taḥillaẗ) to expiate an oath: caus. – For other values see ↗ḥalla (ḥill).
► ʔaḥalla, vb. IV, to discharge, release, absolve, disengage (s.o., min from): caus. – For other values see ↗ḥalla (ḥill) and ↗ḥalla (ḥulūl).
► taḥallala, vb. V, to dissolve, melt, disintegrate; to disengage o.s., disassociate o.s., extricate o.s., free o.s. (min from): intr. of II.
► ĭnḥalla, vb. VII, to be untied (knot); to be solved, be unraveled (problem); to be dissolved, be broken up, be disbanded (also, of an organization, a party, etc.); to dissolve, melt; to become slack, limp, weak, loose, relaxed; to disintegrate; to melt away: pass./intr.

► ^BP#269ḥall, pl. ḥulūl, n., untying, unfastening, undoing (of a knot); solution (of a problem, of a puzzle, etc.); unriddling, unraveling, explanation; solution (chem.); dissolution, disbandment, breaking up (of an organization, etc.), abolition, cancellation, annulment; release, freeing, liberation; decontrol, release, unblocking (e.g., of a blocked sum); discharge, clearing, exoneration, exculpation; absolution (Chr.): vn. I (and specific lexicalizations) | qābil lil ~, adj., soluble, solvable; al-~ al-ṭayfī, n., spectral analysis; ʔahl al-~ wa'l-ʕaqd or ʔahl al-~ wa'l-rabṭ, n.pl., influential people, those in power; fī ~i hī wa-tarḥāli-hī, in all his doings, in everything he did.
► ^BP#1610taḥlīl, n., dissolution, resolution, breaking up, decomposition, specification, detailing, analyzation; (pl. taḥālīlᵘ) analysis (chem.); absolution (Chr.): vn. II | bi'l-~, adv., in detail; maʕmal ~, n., laboratory for chemical analyses; ~ kahrabāʔī, n., electrolysis; ~ nafsī, n., psychoanalysis.
► taḥlīlī, adj., analytic(al): nsb-adj from vn. II, taḥlīl.
► taḥallul, n., dissolution, breakup; separation, disengagement, disassociation: vn. V.
► ĭnḥilāl, n., dissolution, breakup, decomposition; disintegration; decay, putrefaction; slackening, exhaustion, prostration, weakness, impotence: vn. VII.
► maḥlūl, adj., solved; dissolved, resolved, broken up; loose; untied, unfastened, unfettered, free, at large; weakened, prostrate, exhausted, languid: PP I; (pl. maḥālīlᵘ), n., solution (liquid; chem.): nominalized PP I | ~ al-šaʕr, adj., with loose, disheveled hair.
► ^BP#3951muḥallil, analyzer, analyst: nominalized PA II | ~ nafsī, n., psychoanalyst.
► munḥall, solved; dissolved, resolved, broken up; disbanded; languid, prostrate, weak: PA VII. – For another value see ↗ḥalla (ḥill).

ḥall‑ / ḥalil‑ حلَّ / حَلِلْـ , i (ḥill)

ID … • Sw – • BP … • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

vb., I

to be allowed, permitted, permissible, lawful; to be due, payable (debt) – WehrCowan1979.

▪ …

▪ eC7 ḥalla i (to be(come) religiously lawful, permissible, allowable) Q 4:19 yā ʔayyuhā ’llaḏīna ʔāmanū lā yaḥillu lakum ʔan tariṯū ’l-nisāʔa karhan ‘you who believe, it is not lawful for you to inherit women against their will’. – ḥalāl: Q 16:116 wa-lā taqūlū li-mā taṣifu ʔalsinatu-kumu ’l-kaḏiba hāḏā ḥalālun wa-hāḏā ḥarāmun li-taftarū ʕalà ’ḷḷāhi ’l-kaḏiba ‘do not describe the falsehood your tongues utter, [saying], “This is lawful and that is forbidden”, inventing a lie about God’. – ḥalīl(aẗ) (lawful wife or husband) Q 4:23 wa-ḥalāʔilu ʔabnāʔi-kumu ’llaḏīna min ʔaṣlābi-kum ‘and the wives of your begotten sons who are of your loins’. – maḥill (place and/or time where s.th. becomes lawful, permissible, the correct place/time) Q 22:33 ṯumma maḥillu-hā ʔilà ’l-bayti ’l-ʕatīqi ‘then their correct place of sacrifice is near the ancient House’. – ḥalla u (to become free of religious obligations of the pilgrimage) Q 5:2 wa-ʔiḏā ḥalaltum fa-'ṣṭādū ‘but when you have quitted [the state of] the pilgrimage sanctity, you may hunt’.

▪ DRS 9 (2010)#ḤLL-1: Akk ell ‘pur’, elēlu ‘être pur, libre’, mullil officiant du culte, ‘purificateur’, Ug ḥll ‘être désacralisé’, mḥll ‘officiant (?)’, Can ḥol, ḥālāl ‘profane, non sacré’, ḥillel ‘rendre profane, profaner; détacher, ouvrir, donner accès à; jeter bas, détruire’, Aram ḥallel ‘tenir pour permis, purifier’, Ar ḥalla ‘être permis, licite; être obligatoire’, ḥill, ḥalāl ‘chose permise, licite’; – ḥalla ‘dénouer, déplier, résoudre’, dial. ḥall ‘ouvrir’; Sab ḥll ‘être à la merci de, être sans protection contre’, Qat ḥll ‘annuler, mettre fin, perdre’, ḥtll ‘trouver du secours, être secouru’, mḥllt (pl.) ‘vannes d’écluse’; ? Sab mḥlt : paiement d’une taxe; Mhr ḥlūl ‘déclarer licite’, Jib aḥlél ‘rendre licite, pardonner’, Mhr ḥáttəl ‘être résolu; être purgé’, Jib ḥɔ́ttəl ‘disparaître’, Mhr ḥəláwl, Jib ḥálúl ‘purge’; – ? Mhr šəḥlūl, Jib s̃ḥɛlél ‘prendre le repas du soir en mois de ramadan’; Tña ḥalal ‘brave homme; profitable, avantageux; légitime (épouse, enfant)’, Amh halal ‘licite (pour les Musulmans)’.
▪ As is clear from the cognates given in DRS, the value ‘to be allowed, permissible’, etc., is assumed to be akin to that of ‘to untie, release, open, set free; to be pure, free (from a debt)’, treated under ↗ḥalla (ḥall); for the whole picture, cf. ↗ḤLː (ḤLL). To the same complex belongs, with all probability, also the idea of ‘to stop, rest, settle down; place’ (from *‘to untie the saddle, unload, alight’), cf. ↗ḥalla (ḥulūl). In this spirit, Zammit2002 puts together Akk elēlu ‘to be(come) pure; to be free [from a debt]’, Ug ḥl(l) ‘to free, releave (from a ban)’, Hbr ḥālal (Hif.) ‘to begin’ (lit. ‘untie, loosen, open’), Aram ḥᵃlal ‘to wash, rinse [i.e., to “dissolve” in water?]; to degrade, profane [i.e., make permissible against religious norms]’, Syr ḥalel ‘to purify’, Ar ḥalla ‘to untie (a knot); to be lawful; to alight, settle in a place’, SAr ḥll ‘to encamp; to be unprotected (against)’, Gz ḥalala ‘to be gathered, come in’.

▪ Accord. to DRS (quoting Palache), Ar ḥalla ‘to be allowed, permitted, permissible, lawful’ belongs together with Ar ↗ḥalla (ḥall) ‘to untie, release, set free; to exonerate, exculpate, absolve (from sins) [i.e., releave from a debt, a duty, a load]’ and the notions of ‘purity, purification’ (as in Akk) and ‘profanity, desacralisation’ (as in Ug and Hbr). It is difficult to say what was first—‘to be pure, free (from debt)’ or ‘to untie, release’. Huehnergard2011 gives ‘to be(come) clean, pure, holy’ as the basic value of Sem *ḤLL, while Palache (accord. to DRS) regards ‘to untie, release’. Whatever may be the case, the notion of ‘to be allowed, permissible’ seems to depend on either of the two; a derivation from ‘to untie, release’, though, is looks more natural than from ‘to be pure, free (from debts)’.
▪ For the wider context, to which also belongs the notion of ‘to stop, rest, settle down; place’ as well as ‘windpipe, milking canal, opening of the urethrea, etc.’, cf. ↗ḤLː (ḤLL), ↗ḥalla (ḥulūl), ↗ʔiḥlīl.
▪ It may seem a bit paradoxical that the meaning ‘to be due, payable’ (i.e., an obligation) goes together with the idea of ‘to be allowed’ (i.e., a permission, or a freedom). According to Lane (ii 1865), ClassAr lexicographers explain it as ‘the debt’s appointed term, or period, ended, so that the payment of it became due’.

▪ Engl halal : from Ar ḥalāl, from ḥalla (ḥill) ‘to be allowed, permissable’.

► ḥallala, vb. II, to make permissible or lawful, legitimate, sanction, justify, warrant; to declare permissible or lawful, allow, permit: caus. of I. (or denom. from ḥalāl ?). – For other values, see ↗ḥalla (ḥall, ḥill).
► ʔaḥalla, vb. IV, to declare (s.th.) lawful, legally permissible, permit, allow: caus. of I. – For other values see ↗ḥalla (ḥall, ḥill) and ↗ḥalla (ḥulūl).
► ĭstaḥalla, vb. X, to regard as permissible or lawful, think that one may do s.th.; to regard as fair game, as easy prey, seize unlawfully, misappropriate, usurp: autobenef.

► ḥill: kāna fī kulli ~in min (ʕan), vb., he was free to…, he was at liberty to…; he had free disposal of…; ʔanta fī kulli ~in min, you’re free to…, you may readily…: vn. I.
► ^BP#2397ḥalāl, n., that which is allowed, permitted or permissible; allowed, permitted, permissible, allowable, admissible, lawful, legal, licit, legitimate; lawful possession:… | ibn ~, n., legitimate son; respectable man, decent fellow.
► ḥalīl, pl. ʔaḥillāʔᵘ, n., husband: quasi-PP I (lit., ‘legitimate’ one, lawful partner).
► ḥalīlaẗ, pl. ḥalāʔilᵘ, n., wife: f. of the preceding.
► maḥill, n., due date; date of delivery: n.loc.
► munḥall, permitted, allowed: PA VII. – For other values see ↗ḥalla (ḥall, ḥill).

ḥall‑ / ḥalal‑ حلَّ / حَلَلْـ , i , u (ḥulūl)

ID … • Sw – • BP 3384 • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

vb., I

to dismount, alight, stop, halt; to settle down, stay (bi‑ at a place, also fī and hū ; ʕalà with s.o., at s.o.’s house), come (for a visit to); to take up residence ( hu in a place or country); to descend, come down; to descend (ʕalà upon s.o.; wrath); to overcome, overwhelm (ʕalà s.o.; sleep); to befall (bi‑ and ʕalà s.o.; punishment, suffering), occur, happen (bi‑ to s.o.); to become incarnate (fī in s.o.; God); to set in, arrive, begin (time, season) – WehrCowan1979.

▪ …

▪ eC7 ḥalla i (to become deserved, inevitable; to fall upon) Q 20:86 ʔa-fa-ṭāla ʕalaykum-u ’l-ʕahdu ʔam ʔaradtum ʔan yaḥilla ʕalaykum ġaḍabun min rabbikum fa-ʔaḫlaftum mawʕidī ‘did my presence amongst you become a distant memory to you? (or: was my being away too long for you?) or did you desire that anger from God befall you, so you broke your promise to me?’ – ḥalla u (to alight, ascend) Q 13:31 wa-lā yazālu ’llaḏīna kafarū tuṣībuhum bi-mā ṣanaʕū qāriʕatun ʔaw taḥullu qarīban min dārihim ‘as for those who disbelieve, desaster will not cease to strike them, or fall close to their homes, because of what they do’.

▪ DRS 9 (2010)#ḤLL-3: Ar ḥalla ‘prendre place’, ḥillaẗ ‘séjour, quartier’, maḥall(aẗ) ‘halte, campement; lieu, place’, Tham ḥll ‘camper’, Sab ḥll ‘camper’, Mhr Ḥars ḥəl, Jib ḥell ‘s’établir, demeurer’, Ḥars məḥél ‘endroit’, Jib ḥallɛ́t ‘ville’, Śḥr añḥall ‘lieu, place’, añḥallet ‘demeure, chambre’, Soq tḥalol ‘séjourner’, ? Jib oḥól ‘virevolter, aller de place en place’; Gz ḥalala ‘être rassemblé, entrer’.
▪ Since this value probably depends on that of ‘to untie, loosen’, cf. also the cognates given for ↗ḤLː (ḤLL)_1-3. In the same vain, Zammit2002 puts together Akk elēlu ‘rein sein, werden; frei sein’, Ug ḥl(l) ‘lösen (vom Bann)’, Hbr ḥālal (Hif.) ‘to begin’ (lit. ‘untie, loosen, open’), Aram ḥᵃlal ‘to wash, rinse; to degrade, profane’, Syr ḥalel ‘to purify’, Ar ḥalla ‘to untie (a knot); to be lawful; alight, settle in a place’, SAr ḥll ‘to encamp; to be unprotected (against)’, Gz ḥalala ‘to be gathered, come in’.

▪ DRS puts a question mark before listing the value ‘to stop, rest, settle down’ as belonging to ḤLL. But the authors seem to agree with Palache who derives the item from a primary meaning of *‘to untie, open, release, purify’, which is still present in ↗ḥalla (ḥall, ḥill); for the whole picture, cf. ↗ḤLː (ḤLL). Thus, ‘to stop, rest, settle down’ (and hence ‘place where one stops, etc.’, n.loc.) is probably, literally, ‘to unsaddle, put down (o.’s luggage), unload, alight’.

–

► ḥalla fī manṣib, vb. I, to take over or hold an office.
► ḥalla ṯāliṯan, vb. I, he came in third place (sport).
► ḥalla maḥallahū, vb. I, to be in the right place.
► ḥalla maḥall al-šayʔ / fulān, vb. I, to take the place of s.th./s.o., replace, supersede s.th./s.o., substitute for s.th./s.o.
► ḥallat fī qalbi hī maḥallan, she held a place in his heart.
► ḥalla maḥall al-taqdīr laday hi, vb. I, to enjoy s.o.’s high esteem.
► ḥalla min nufūsi 'l-qurrāʔi maḥalla 'l-istiḥsān, vb. I, to appeal to the readers, meet with the readers’ approval.

► ʔaḥalla, vb. IV, to cause to take or occupy the place of, shift, move, translocate (s.th., e.g., a tribe, to a place); to settle (bayn among). | ~ maḥalla hū, to cause s.o. or s.th. to take the place of s.o. or s.th. else, replace s.o. or s.th. by, substitute s.o. or s.th. for, take s.o. or s.th. as substitute for; ~ al-šayʔ maḥall al-ʕināyaẗ, vb., to pay attention to s.th., make s.th. one’s concern. – For other values see ↗ḥalla (ḥall).
► ^BP#2261ĭḥtalla, vb. VIII, to settle down ( hū at a place); to occupy (mil., a territory); to assume, take over, occupy, hold, have (a place, a rank, an office) | ~ al-makān al-ʔawwal, to occupy the foremost place; ~ ʔaʕmāla hū, to take over s.o.’s functions.

► ḥillaẗ, n.f., way station, stopping place, stop, stopover; encampment; absolution (Chr.); dispensation (Chr.).
► ^BP#2636ḥulūl, n., stopping, putting up, staying; descending, coming on, befalling, overtaking; incarnation; setting in, advent, arrival (of a time, of a deadline), beginning, dawn; substitution (for s.o.).
► ^BP#701maḥall, pl. ‑āt, maḥāllᵘ, n., 1 place, location, spot, site, locale, locality, center; (place of) residence: n.loc. – 2 business; business house, firm, commercial house; store, shop. – 3 object, cause (e.g., of dispute, admiration, etc.). – 4 gear (automobile): 2-4 extended / metaphorical usages of n.loc. | ~a hū, adv., in his (its) place; fī ~i-hī, adv., in his (its) place, in his (its) stead, instead of him; kāna fī ~i hī, vb., to be in the right place; to be appropriate, expedient, advisable; to be justified, warranted; fī ġayr ~i hī, adj./adv., improper, misplaced, unsuitable, ill-suited; out of place; inappropriate, inexpedient, inopportune; ṣādafa ~a-hū, vb. III, to be convenient, be most opportune; lā ~ a li…, there is no room for…; it is out of place, quite déplacé; ~ al-ʕamal, n.,place of employment; ~ al-ʔiqāmaẗ, n., (place of) residence, address; ~ tiǧārī, n., business house, commercial house; al-~āt al-ʕumūmiyyaẗ wa'l-tiǧāriyyaẗ, n.pl., public utilities and commercial houses; ism al-~, n., firm; ~ ruhūnāt, n., pawnshop; ~āt al-siyāḥaẗ, n., travel agencies; ~ muraṭṭibāt, n., refreshment parlor; ~ al-lahw and ~ al-malāhī, n., amusement center; ~ nizāʕ, n., object of controversy, controversial matter; lā ʔarà ~an li-ʕaǧabin, I don’t see any reason for amazement, there is nothing to be astonished about; ~ naẓar, n., s.th. deserving attention, a striking, remarkable thing; ~ ak sir (eg.), interj., in place, march! (command; mil.); ~ handasī, n., geometric locus (math.).
► ^BP#569maḥallī, adj., local; native, indigenous; parochial: nsb-adj from maḥall; pl. ‑āt, n., local news, local page (of a newspaper): nominalized nisba.
► maḥallaẗ, pl. ‑āt, n., way station, stopping place, stop, stopover, encampment; camp; section, part, quarter (of a city): n.loc. f.
► ʔiḥlāl, n., substitution (e.g., phon.): vn. IV.
► ^BP#563ĭḥtilāl, n., occupation (mil.): vn. VIII. | ǧuyūš al-~, n.pl., occupation forces.
► ĭḥtilālī, adj., occupying, occupation (used attributively): nsb-adj from vn. VIII; n., advocate of foreign occupation: nominalized nsb-adj.
► ^{BP#1965, 3107}muḥtall, adj., 1 occupying (mil.): PA VIII | ǧuyūš ~aẗ, n., occupation forces. 2 occupied (zone; mil.): PP VIII.

ĭḥtall‑ / ĭḥtalal‑ اِحْتَلَّ / اِحْتَلَلْـ

ID 228 • Sw – • BP 2261 • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

vb., VIII

to settle down (-hū at a place); to occupy (mil., a territory); to assume, take over, occupy, hold, have (a place, a rank, an office) – WehrCowan1979.

A T-stem, with autobenefactive meaning, from vb. I ↗ḥalla (ḥulūl) ‘to dismount, alight, stop, halt, settle down, stay’

▪ …

▪ ↗ḥalla (ḥulūl).

↗ḥalla (ḥulūl).

–

► ĭḥtalla 'l-makān al-ʔawwal, to occupy the foremost place.
► ĭḥtalla ʔaʕmāla-hū, to take over s.o.’s functions.

► ĭḥtilālī, adj., occupying, occupation (used attributively): nsb-adj from vn. VIII; n., advocate of foreign occupation: nominalized nsb-adj.
► ^{BP#1965, 3107}muḥtall, adj., 1 occupying (mil.): PA VIII | ǧuyūš ~aẗ, n., occupation forces. 2 occupied (zone; mil.): PP VIII.

ḥallaẗ حَلّة , pl. ḥilal

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

n.f.

low copper vessel; cooking pot (EgAr) – WehrCowan1979.

According to Youssef2003 the EgAr word goes back to Eg ḥnw, Copt ḥnau ‘metal cooking pot shaped a little like a wok’.

▪ …

▪ The item is listed in DRS 9 (2010) as #ḤLL-13, but without cognates or further commentary.
▪ Youssef2003: Eg ḥnw, Copt ḥnau ‘metal cooking pot shaped a little like a wok’.

▪ Youssef2003 thinks the word is from Copt ḥnau < Eg ḥnw ‘metal cooking pot shaped a little like a wok’. – Cf. Crum1939: Copt ḥn(a)au ‘vessel, pot, receptacle’; ErmanGrapow1921: Eg ḥnw ‘vessel, receptable’ > Copt ḥnaau, Eg ḥnw.t ‘bowl, cup’). – Phonetically perhaps not impossible, though not really probable. But the fact that the item seems to be peculiar to EgAr makes a Copt origin quite likely.

–

ḥullaẗ حُلّة , pl. ḥulal

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

n.f.

clothing, dress, garb; vestments (ecclesiastic; Chr.); (complete) suit of clothes; (Western) suit – WehrCowan1979.

▪ …

▪ DRS 9 (2010)#ḤLL-4: Syr ḥellā ‘voile’, Ar ḥullaẗ ‘robe, manteau’

▪ Accord to DRS, the item is related to the complex of *‘to untie, release, purify’, treated under under ↗ḤLː (ḤLL) and ↗ḥalla (ḥall). DRS remains silent, however, about how ‘clothing, garb, dress, suit’ should be derived from *‘to untie, release, purify’, etc.
▪ Fraenkel1886 thinks Ar ḥullaẗ is probably from Syr ḥellā ‘garment of fine linen’³² .

32. Also ‘dust, fine dust; white film in the eyes, cataract’

–

► ḥullaẗ rasmiyyaẗ, n.f., uniform.
► ḥullaẗ al-sahraẗ, n.f., formal dress

ḥalāl حَلال

ID 229 • Sw – • BP 2397 • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

n.

that which is allowed, permitted or permissible; allowed, permitted, permissible, allowable, admissible, lawful, legal, licit, legitimate; lawful possession – WehrCowan1979.

▪ …

▪ eC7 Q 16:116 wa-lā taqūlū li-mā taṣifu ʔalsinatu-kumu ’l-kaḏiba hāḏā ḥalālun wa-hāḏā ḥarāmun li-taftarū ʕalà ’ḷḷāhi ’l-kaḏiba ‘do not describe the falsehood your tongues utter, [saying], “This is lawful and that is forbidden”, inventing a lie about God’.

↗ḥalla (ḥill) ‘to be allowed, permissable’

▪ Engl halal : from Ar ḥalāl, from ↗ḥalla (ḥill) ‘to be allowed, permissable’.

► ibn ḥalāl, n., legitimate son; respectable man, decent fellow.

ʔiḥlīl إحْليل

ID … • Sw – • BP – • APD … • © SG | 15Feb2021

√ḤLː (ḤLL)

n.

outer opening of the urethra; urethra (anat.) – WehrCowan1979.

▪ …

▪ DRS 9 (2010)#ḤLL-5: Ar ʔiḥlīl ‘canal du pis ou de la verge’, YemAr ḥillūl ‘trachée artère, gorge’, ḥallāl, ḥallālah ‘jonc, bambou; tube de houka’, EgAr ḥillaẗ ‘conduite d’eau’, ʔiḥlīl, ḥalal ‘pénis’.
▪ For the wider context, see DISC.

▪ The word obviously belongs to the complex, treated under ↗ḤLː (ḤLL) and ↗ḥalla (ḥall), of ‘to loosen, release’ and means a canal or an opening through which liquids, air, etc. are ‘released’ or run freely. Since no cognates are known from other Sem languages, the value seems to be a peculiarity of Ar. The fact, however, that it is found in EgAr and Yem dialects, with quite different specialisations, suggests an older origin.
▪ For the wider context of ‘to untie, release, purify’, etc., cf. ↗ḤLː (ḤLL) and ↗ḥalla (ḥall), with further references.

–

taḥlīl تَحْليل

Sw – • NahḍCon • BP 1610 • APD … • © SG | created 31May2023

√ḤLː (ḤLL)

n.

.

▪ vn., II

.

ḤLB حلب

ID … • Sw – • BP – • APD … • © SG | 19Feb2021

√ḤLB

“root”

▪ ḤLB_1 ʻmilk’ ↗¹ḥalab
▪ ḤLB_2 ʻrace track, arena’ ↗ḥalbaẗ
▪ ḤLB_3 ʻfenugreek’ ↗ḥulbaẗ
▪ ḤLB_4 ʻmahaleb (Prunus mahaleb; bot.)’ ↗maḥlab
▪ ḤLB_5 ʻAleppo’ ↗²Ḥalabᵘ

Other values, now obsolete, include (BK1860, Lane ii 1865, Dozy1881, Steingass1881, Hava1899):

▪ ^†ḤLB_6 ʻmorning and evening (Lane, BK: lit., the two milking times)’: ^†al-ḥalbatānⁱ (du.)
▪ ^†ḤLB_7 ‘venir de toutes parts, affluer / to assemble\collect o.s., come together from every quarter’: ^†ḥalaba (u, ḥalb, ḥulūb)
▪ ^†ḤLB_8 ʻto assist, come to the rescue (party)’: ^†ʔaḥlaba; also ^†ĭstaḥlaba
▪ ^†ḤLB_9 ‘the covering, exterior part, peel, or the like, (syn. qišr) of s.th.’: ^†ḥalab (Lane)
▪ ^†ḤLB_10 ‘vein on the two sides of the navel’, (BK) ‘veine du femur’: ^†ḥālib; du. ^†al-ḥālibānⁱ ‘les deux veines autour du nombril’
▪ ^†ḤLB_11 ʻgelée mince de lait, de riz, d’amidon et d’un peu de parfum’: ^†muḥallabaẗ; cf. also ^†muḥallabiyyaẗ ‘espèce de gelée’ (Dozy)
▪ ^†ḤLB_12 ‘a milky, evergreen plant much sought by sheep, gazelles’: ^†ḥullab, BK: ^†ḥallabaẗ
▪ ^†ḤLB_13 ʻstorax’: ^†ḥalbānaẗ
▪ ^†ḤLB_14 ʻmercury (mercurialis annua; bot.)’: ^†ḥilbāb, ^†ḥulbūb
▪ ^†ḤLB_15 ʻivy’: ^†ḥiliblāb; vulg. ḥalablūb (Dozy)
▪ ^†ḤLB_16 ʻ to be(come) black (hair)’ ^†ḥaliba; cf. also ^†ḥulub (pl. of which the sg. is not mentioned) ‘black (animals)’ (Lane, BK), ^†ḥulbūb ‘intensely black’.
▪ ^†ḤLB_17 ʻintelligent (humans)’: ^†ḥulub (pl. of which the sg. is not mentioned) (Lane, BK)

▪ DRS distinguishes eight main values of √ḤLB in Sem, five of which are represented in Ar: #ḤLB-1 (≙ EtymArab ḤLB_1) ʻmilk, to milk’, #ḤLB-5 (≙ our ḤLB_3) ʻfenugreek’, #ḤLB-6 (≙ our ^†ḤLB_16) ʻto be black’, #ḤLB-7 (≙ our ^†ḤLB_7) ʻherd (group of camels etc.) in line; to come from all sides’, and #ḤLB-8 (≙ our ḤLB_2) ʻrace track, arena’. It is not clear whether the authors were unaware of further values, esp. in Ar, or whether they considered these other values to be dependent on the five listed ones. Among the latter, only #ḤLB-1 ʻmilk, to milk’ is sufficiently documented outside Ar to allow for the assumption of a deeper (W?)Sem dimension and the reconstruction of a proto-form. Several of the other values may be derived from ʻmilk, to milk’, others perh. of foreign origin. But all this is highly speculative, and certainty or near-certainty can hardly be claimed for any assumption except for the origin of ʻmilk, to milk’, which for Huehnergard2011 is from protSem *x̣alab‑ ‘milk’, while Kogan2015 (82 #20) restricts his reconstruction to the WSem domain (protWSem *ḥalab‑ ‘milk’).
▪ For the other values, see below, section DISC.
▪ …

–

▪ DRS ḤLB-1 Akk ḫalābu ʻtraire’, Ug ḥlb ʻlait; beurre ou fromage’, Pun ḥlb, Hbr ḥālāb, Syr ḥalbā, Ar ḥalaba ʻtraire’, ḥalīb ʻlait’, Mhr ḥəlūb, Ḥrs ḥəlōb, Jib ḥɔ́lɔ́b, Soq ḥélɔb ʻtraire’; Jib ḥɔ́lɔ́b ʻbabeurre’, Soq ḥə́lub ʻyoghourt’; Mhr məḥlīb ʻjeune chamelon’, Jib maḥléb ʻchamelle; jeune génisse’, Gz Te Tña ḥalib ʻlait’, Amh ayb, Har ḥay, Arg hayu, ʻlait caillé, fromage crémeux’, Tña ḥaläbä ʻtraire; laitage’, Hbr ḥeleb ʻgraisse animale’. – MġrAr ḥallāb : pot à deux anses pour boire, ḥalbiyyaẗ ʻgargoulette’, Tña ḥilab ʻplat, écuelle, gamelle’, Amh malbiya : vase pour traire’. -2 Gz ḥalibā ʻpéché, faute’. -3 Gz ḥəlbat ʻnaseau’, Te ḥəlbät : corde de naseaux pour les chameaux. -4 Gz ḥalaba, Amh alläbä ʻfaire une marque, mettre un signet (dans un livre)’. -5 YemAr MġrAr ḥulbaẗ ʻfenugrec, ragoût végétal préparé avec du fenugrec’, Tña ḥəlbät, Amh: plat de carême fait d’orge, de poivron et de haricots. -6 Ar ḥaliba ʻêtre noir’, ḥulbūb ʻtrès noir’. -7 ḥalaba ʻvenir de toutes parts’, ḥalbaẗ ʻtroupeau en file’. -8 EgAr ḥalbaẗ ʻarène, ring’.
▪ Kogan2015, 82 #20: Ug ḥlb, Hbr ḥālāb, Syr ḥalbā, Ar ḥalab, ḥalīb, Gz ḥalib, Jib ḥɔ́lɔ́b, Soq ḥéḷob ‘milk’.

▪ ḤLB_1 (≙DRS #ḤLB-1) ʻmilk, to milk’: While Huehnergard2011 posits protSem *x̣alab‑ ‘milk’, Kogan2015 (82 #20) thinks that »[t]here is no trace of *ḥalab‑ ‘milk’ in Akk as nAss ḫalāpu ‘to milk’ and ḫilpu ‘milk’ are obvious Aram loanwords. The Akk semantic equivalent is šizbu ‘milk’, with no reliable etymology.« Kogan therefore restricts his reconstruction to protWSem.
▪ DRS #ḤLB-1 asks whether the first radical in √ḤLB shouldn’t perh. be analysed as a prefix *Ḥ‑ so that we actually might be dealing with *√Ḥ‑LB. No further discussion about the possible nature of such a prefix *Ḥ‑ ; for the remaining element *LB, the authors suggest to compare ^†LBʔ [^†libaʔ ‘biestings, first milk, colostrum’] and LBN [↗laban ‘milk’].
▪ With the exception of ḤLB_5 ʻAleppo’, ^†ḤLB_15 ʻivy’, ^†ḤLB_16 ʻto be black (hair)’ and ^†ḤLB_17 ʻintelligent (humans)’ (as well as, perh., ḤLB_4 ʻmahaleb; bot.’ and ^†ḤLB_9 ‘the covering, exterior part, peel, or the like, of s.th.’), all other values may be ultimately derived from ḤLB_1 ʻmilk, to milk’.
▪ ḤLB_2 (≙DRS #ḤLB-8) ḥalbaẗ ʻrace track, race ground, arena, hippodrome; (hence also:) horse race’: The original meaning seems to have been ‘troupeau dont les pièces viennent à la file, l’une après l’autre (BK), horses assembled from every quarter, for a race (Lane)’. With this, the semantics of ḥalbaẗ come close to that of a basic *ʻconfluence from several directions, with a common goal, contributing to achieving a common aim’, as expressed in ^†[v7] ‘to assemble, come together from every quarter’, ^†[v8] ʻto assist, come to the rescue of s.o.’, and ^†[v10] ‘vein on the two sides of the navel’, all of which may be developments from the primary value of [v1] ʻmilking’ (see below), the idea being that several quarters are “milked” to produce a substantial result. – In ClassAr, ḥalbaẗ may occasionally also replace ^†ḥalībaẗ (then also with the pl. ḥalāʔibᵘ) ʻcompanies, assemblies, troops; sons of the paternal uncle; a man’s assistants, auxiliaries, consisting of the sons of the paternal uncle in particular’. – If this etymology is correct, we are facing a rather curious\strange line of development: *ʻmilk > to milk > to “milk” parts of a clan\several quarters\regions > to come together, assemble from several parts etc. to assist in achieving a common goal (i.e., filling the “milk bowl”) > to line up for that goal > to race ground’.
▪ ḤLB_3 (≙DRS #ḤLB-5): Unless an isolated item and/or a loan from an unknown source, ḥulbaẗ ʻfenugreek’ may perh. be related to ḤLB_1 ʻmilk, to milk’, given the fact that »le fenugrec est recommandé aux accouchées et pour soutenir la lactation«, as observed by DRS (discussion of #ḤLB-5).
▪ ḤLB_4 : According to Huehnergard2011, maḥlab ʻmahaleb (Prunus mahaleb; bot.)’ is from ḥalaba ʻto milk’; but details remain unexplained. Do we have any data to support this hypothesis? According to BK1860, the mahaleb (St Lucie) cherries came from the Persian province of Azerbaijan and, thus, were of foreign origin—so perh. also the word itself? If Huehnergard is right, in which way then is the St Lucie cherry related to ʻmilk’ or the act of ʻmilking’? If not a loanword, did the plant get its name from the seeds, the cherry stones, which are white like milk? Or from the fragrant oil that was “milked”, i.e., extracted, from the seeds? Morphologically, the latter cannot be excluded, while the former would be rather unlikely. – See also [v11] and perh. also [v13], below.
▪ ḤLB_5 ʻAleppo’: Folk etymology often explains the name of the Syrian city ²Ḥalabᵘ as the place where Abraham would have milked his flocks, to associate the place with the holy man. Another folk etymology that likewise links ²Ḥalabᵘ ʻAleppo’ to ¹ḥalab ʻmilk’ holds that the name derives from the marble, white like milk, found at Aleppo. In reality, however, the name (which is attested in Akk, Eg, and Hittite as early as the 2nd millennium BCE) probably reflects much older linguistic strata. Among the etymologies that have been suggested is also an Amorite word for ʻiron’ or ʻcopper’, since the area served as a major source of these metals in antiquity.
▪ ^†ḤLB_6 ʻmorning and evening’: ClassAr lexicographers explain the dual expression ^†al-ḥalbatānⁱ as ʻthe two milking times’ (BK1860, Lane1865), thus linking [v6] to [v1].
▪ ^†ḤLB_7 (≙DRS #ḤLB-7) ^†ḥalaba (u, ḥalb, ḥulūb) ‘venir de toutes parts, affluer / to assemble\collect o.s., come together from every quarter’: see [v2], above, and next item.
▪ ^†ḤLB_8 ^†ʔaḥlaba (also ^†ĭstaḥlaba) ʻto assist, come to the rescue (party)’: This value seems to be a generalization/semantic extension of an earlier ʻto milk for s.o., support s.o. by providing milk for him/her’, attested, e.g., in the expression ʔaḥlaba ʔahlahū ʻhe milked for his family, conveyed to his tribe what had been milked’ (Lane1865). ^†ʔaḥlaba may also mean ʻto assist s.o. to milk, in milking’, hence the general sense of ʻto assist’ in ClassAr. From this, also the value ʻto assemble, come together from every quarter, to render aid\for war’ and hence also the general ^†[v7] ‘to come together from every quarter’ seem to be derived. See also [v2], above.
▪ ^†ḤLB_9 ^†ḥalab ‘the covering, exterior part, peel, or the like, (syn. qišr) of s.th.’ (Lane): relation (if any) to the other items unclear.
▪ ^†ḤLB_10 ^†ḥālib ‘vein on the two sides of the navel’, (BK) ‘veine du femur’, du. ^†al-ḥālibānⁱ ‘les deux veines autour du nombril’: the value seems to be related to the idea of *ʻflowing together, collecting, assembling’ (see values [v2], [v7], [v8], above) which in itself is prob. based on [v1] ʻmilk, to milk’.
▪ ^†ḤLB_11 ^†muḥallabaẗ ʻgelée mince de lait, de riz, d’amidon et d’un peu de parfum’; cf. also ^†muḥallabiyyaẗ ‘espèce de gelée’ (Dozy1881): The word was borrowed into Tu (muḥallebī, with ḥ pronounced [h]), then reimported into Ar (with /h/ instead of the original /ḥ/) as muhallabiyyaẗ, var. ↗mahallabiyyaẗ ‘dessert resembling blancmange, made of rice flour, milk and sugar’. The whiteness of the dish would prompt a spontaneous derivation of its name from [v1] ʻmilk’, but morphology – it is a PP II and would thus mean *ʻmade milky’ – seems to forbid such an etymology. Could it be a popular re-interpretation of ^†maḥlabiyyaẗ ʻperfume containing [v4] maḥlab’, used to flavour the sweet milky dish? Or *ʻdish flavoured with [v13] ^†ḥalbānaẗ ʻstorax/galbanum’ (only unreliably attested)?
▪ ^†ḤLB_12 ^†ḥullab ‘a milky, evergreen plant much sought by sheep or gazelles’: also ^†ḥallabaẗ (BK1860). Descriptions of the plant in ClassAr dictionaries suggest a connection of the plant’s name with [v1] ʻmilk’. Thus, ^†ḥullab may have its name either from the fact that »it increases the milk, and fattens; and gazelles are snared [while pasturing] upon it«, or from the fact that »when a piece of it is cut off, a milky fluid flows from it« (Lane ii 1865). – Perh. related to [v14]; see also [v15].
▪ ^†ḤLB_13 ^†ḥalbānaẗ ʻstorax’: To all of EtymArab’s knowledge, the word is not reliably attested (but appears in Hava1899 and Zaborski2013). In contrast, in Sem outside Ar, there is plenty of evidence of an aromatic gum resin called kʰalbánē in Grk, i.e., ‘galbanum’ (> Lat galbanum), identified by Zaborski2013 with Ar ^†ḥalbānaẗ: BiblHbr ḥälbᵊnāʰ, Aram ḥälbᵊnīṯā, TargAram ḥälbᵊnêtâ, ḥälbānᵊtâ, JudPalAram ḥlbnh, Syr ḥelbānīṯā, all ʻgalbanum’ (cf. prob. also Eg ḫa=ra=pa=ta */hilbatta/, n.f. ʻwater perfumed with galbanum’ – Hoch1994 #348). »Galbanum is an aromatic gum from a plant indigenous to Iran used in incense.³³ The use in perfuming water is supported by an Akk text that lists ḫilbanītu³⁴ among herbs for a ritual ablution« (Hoch1994 ibid.). The descriptions of galbanum and its use resemble quite closely those of storax which, like galbanum, is a natural resin that was used in antiquity as a perfume, incense, fragrant hair dye, or for flavouring wine. – Like others, Huehnergard2011 holds that Grk kʰalbanē is of NWSem origin, and ultimately from *ḥalab ‘milk’. In contrast, Hoch1994 thinks that »[t]he standard etymology of this word from ʻmilk’ is impossible, since, as the Grk transcription shows, the first consonant is /ḫ/ and not /ḥ/« (ibid.). – Given the scarce attestation in Ar, Hoch assumes that Ar ^†ḥalbānaẗ »is prob. a loan from Aram/Syr« (ibid., fn. 53).
▪ ^†ḤLB_14 ^†ḥilbāb or ^†ḥulbūb ʻmercury (mercurialis annua; bot.)’, a plant of the euphorbiaceae species: The identification of ^†ḥilbāb/ḥulbūb with ʻmercurialis annua’ seems doubtful, as ʻmercurialis annua’ does not have the milky juice that else is typical of the euphorbiaceae species. If the Ar word means another kind of euphorbia, it is prob. akin to [v1] ḥalab ʻmilk’, meaning a *ʻmilky plant’.
▪ ^†ḤLB_15 ^†ḥiliblāb, vulg. ḥalablūb ʻivy’ (Bustānī1860, Dozy1881): var. of ↗liblāb ʻivy’, prob. unrelated to [v1] ḥalab ʻmilk’, but identified by some with ^†[v12] ḥullab.
▪ ^†ḤLB_16 (≙DRS #ḤLB-6) ^†ḥaliba (a, ḥalab) ‘to be(come) black (hair)’; cf. also ^†ḥulub (pl. of which the sg. is not mentioned) ‘black (animals)’ (Lane, BK), ^†ḥulbūb ‘intensely black’: of obscure etymology.
▪ ^†ḤLB_17 ^†ḥulub (pl. of which the sg. is not mentioned) ʻintelligent (humans)’ (Lane, BK): prob. metaphoric use, but unclear of what – ^†[v16] ʻblack (hair)’? Relation (if any) to the other items of √ḤLB remains unclear so far.

33. It is also used to treat wounds. Cf. M. Stol, On Trees, Mountains, and Millstones in the Ancient Near East (Leiden: 1979), pp. 66-68. 34. CAD: ḫilbanītu ʻ(the resin) produced by the ḫilabānu-plant’; ḫilabānu: name of a plant

▪ According to Huehnergard2011, both Engl mahaleb and galbanum belong to the complex of [v1] ʻmilk’. However, there are other opinions, see [v4] and [v13] in section DISC above, as well as ↗ḥalab and ↗maḥlab, respectively.

–

¹ḥalab حَلَب

ID … • Sw – • BP … • APD … • © SG | 19Feb2021

√ḤLB

n.

milk – WehrCowan1976.

▪ From protSem *x̣alab‑ ‘milk’ (Huehnergard2011) or protWSem *ḥalab‑ ‘milk’ (Kogan2015: 82 #20; the author thinks that »[t]here is no trace of *ḥalab‑ ‘milk’ in Akk as nAss ḫalāpu ‘to milk’ and ḫilpu ‘milk’ are obvious Aram loanwords« and therefore restricts his reconstruction to the WSem sphere only).
▪ DRS #ḤLB-1 asks whether the first radical in √ḤLB shouldn’t perh. be analysed as a prefix *Ḥ‑ so that we actually might be dealing with *√Ḥ‑LB. No further discussion about the possible nature of such a prefix *Ḥ‑ ; for the remaining element *LB, the authors suggest to compare ^†LBʔ [^†libaʔ ‘biestings, first milk, colostrum’] and LBN [↗laban ‘milk’].
▪ With the exception of ↗²Ḥalabᵘ ʻAleppo’ (and a few ClassAr items, see root entry ↗√ḤLB) as well as, perh., ↗maḥlab ʻmahaleb, St Lucie cherry (bot.)’, most values attached to √ḤLB may be ultimately derived from a primary ʻmilk, to milk’ – even ↗ḥalbaẗ ʻrace track, race ground, arena, hippodrome; horse race’. A semantic bridge to many of those other meanings may be the basic idea of a *ʻconfluence (of streams of milk) from several directions (of the udder), with a common goal, contributing to achieving a common aim (filling the milking bowl)’. If this assumption is correct, we are facing a rather curious\strange line of development: *ʻmilk > to milk > to “milk” parts of a clan\several quarters\regions > to come together, assemble from several parts etc. to assist in achieving a common goal (i.e., filling the “milk bowl”) > to line up for that goal > to race ground’ – see root entry ↗√ḤLB for more details.
▪ For ↗mahallabiyyaẗ ‘dessert resembling blancmange’ and ^†ḥalbānaẗ ʻgalbanum; storax’, see below, section DISC.
▪ ….

▪ In ClassAr, also fig. use of ḥalab ʻmilk’ is attested, cf., e.g., the values ‘date-wine’ (“milked” from dates; see also ḥalab al-karm, ḥalab al-ʕaṣīr ‘wine’ from grapes) and ‘(certain type of) tax’ (“milked” out of the population) – BK1860, Lane ii 1865, Steingass1881, Hava1899.
▪ ClassAr lexicographers explain the dual expression ^†al-ḥalbatānⁱ as ʻthe two milking times’ (BK1860, Lane1865), thus linking ḥalbaẗ to ʻmilk’.
▪ ClassAr ^†ʔaḥlaba, vb. IV, (also ^†ĭstaḥlaba, vb. X) ʻto assist, come to the rescue (party)’ seems to be a generalization/semantic extension of an earlier ʻto milk for s.o., support s.o. by providing milk for him/her’, attested, e.g., in the expression ^†ʔaḥlaba ʔahlahū ʻhe milked for his family, conveyed to his tribe what had been milked’ (Lane1865). ^†ʔaḥlaba may also mean ʻto assist s.o. to milk, in milking’, hence the general sense of ʻto assist’ in ClassAr. From this, also the value ʻto assemble, come together from every quarter, to render aid\for war’ and hence also the general ^†ḥalaba (u, ḥalb, ḥulūb) ‘to come together from every quarter’ seem to be derived. – See also ↗ḥalbaẗ ʻrace track\ground, arena, hippodrome; horse race’.
▪ ClassAr ^†ḥālib ‘vein on the two sides of the navel’, (BK) ‘veine du femur’, du. ^†al-ḥālibānⁱ ‘les deux veines autour du nombril’, seem to be related to the idea of *ʻconfluence, collecting, assembling’, derived from ʻto milk’, see above.
▪ …

▪ DRS ḤLB-1 Akk ḫalābu ʻtraire’, Ug ḥlb ʻlait; beurre ou fromage’, Pun ḥlb, Hbr ḥālāb, Syr ḥalbā, Ar ḥalaba ʻtraire’, ḥalīb ʻlait’, Mhr ḥəlūb, Ḥrs ḥəlōb, Jib ḥɔ́lɔ́b, Soq ḥélɔb ʻtraire’; Jib ḥɔ́lɔ́b ʻbabeurre’, Soq ḥə́lub ʻyoghourt’; Mhr məḥlīb ʻjeune chamelon’, Jib maḥléb ʻchamelle; jeune génisse’, Gz Te Tña ḥalib ʻlait’, Amh ayb, Har ḥay, Arg hayu, ʻlait caillé, fromage crémeux’, Tña ḥaläbä ʻtraire; laitage’, Hbr ḥeleb ʻgraisse animale’. – MġrAr ḥallāb : pot à deux anses pour boire, ḥalbiyyaẗ ʻgargoulette’, Tña ḥilab ʻplat, écuelle, gamelle’, Amh malbiya : vase pour traire’. –2-8 […].
▪ Kogan2015, 82 #20: Ug ḥlb, Hbr ḥālāb, Syr ḥalbā, Ar ḥalab, ḥalīb, Gz ḥalib, Jib ḥɔ́lɔ́b, Soq ḥéḷob ‘milk’.
▪ …

▪ Unless an isolated item and/or a loan from an unknown source, also ↗ḥulbaẗ ʻfenugreek’ may be related to ʻmilk, milking’, given the fact that »le fenugrec est recommandé aux accouchées et pour soutenir la lactation«, as observed by DRS (discussion of #ḤLB-5).
▪ Etymologies that connect the name of the Syrian city ²Ḥalabᵘ ʻAleppo’ with ʻmilk, milking’, as the place where Abraham allegedly would have milked his flocks, are folk etymologies. The same holds for the popular explanation of the name as deriving from the marble, white like milk, found at Aleppo. In reality, the name is much older, perh. of Amorite origin; see ↗²Ḥalabᵘ.
▪ According to Huehnergard2011, maḥlab ʻmahaleb (Prunus mahaleb, St Lucie cherry; bot.)’ is from ḥalaba ʻto milk’; but details remain unexplained, see ↗maḥlab.
▪ Traditionally, also (the scarcely attested) ^†ḥalbānaẗ ʻstorax; galbanum’ belongs to the complex of ʻmilk, milking’, as the aromatic substance is a resin “milked” from some plant. In contrast, however, Hoch1994 does not believe that this »standard etymology« is true »since, as the Grk transcription [kʰalbánē] shows, the first consonant is /ḫ/ and not /ḥ/« (#348). – Given the scarce attestation in Ar, Hoch assumes that Ar ^†ḥalbānaẗ »is prob. a loan from Aram/Syr« (ibid., fn. 53).
▪ Traditionally, also the popular blancmange-like dessert called ↗mahallabiyyaẗ (with h, not ḥ), var. muhallabiyyaẗ, is explained as a derivation from ḥalab ʻmilk’. However, while the h instead of ḥ may be due to a re-import from Tu (where the originally Ar word lost emphatic ḥ), the morphological structure of the word – a f. nisba based on a PP II – runs contrary to such an interpretation, as form II is not attested and a nisba of PP II ʻmilk’ would mean *ʻbelonging to s.th. made milky, or milk-like’. Therefore, are we perh. dealing with a popular re-interpretation of ^†maḥlabiyyaẗ ʻperfume containing ↗maḥlab’, used to flavour the sweet milky dish, or *ʻdish flavoured with ^†ḥalbānaẗ ʻstorax/galbanum’ (see above)?
▪ …

▪ Engl galbanum, from Grk kʰalbanē, of NWSem origin (compare Hbr ḥelbᵊnâ, Aram ḥelbānitā ‘galbanum’, from *ḥalab ‘milk’, cf. Ar ḥalab, ḥalīb) – Huehnergard2011. Cf., however, above, section DISC.
▪ Engl mahaleb, from Ar maḥlab ʻmahaleb’, from ḥalaba ʻto milk’ – Huehnergard2011. Cf., however, discussion s.v. ↗maḥlab.

►ḥalaba, i, u (ḥalb), vb. I, to milk (an animal): perh. denom. | ḥalaba ’l-dahra ʔašṭurahū, expr., he has seen good and bad days.
►taḥallaba, vb. V, 1a to run, drip, trickle, ooze, seep, leak; b to water, drool (mouth, with appetite): Dt-stem, denom. | tataḥallabu lahū ’l-ʔafwāh, expr., adj., making the mouth water, appetizing; taḥallaba ’l-luʕābu fī famī, expr., my mouth was watering.
►ĭḥtalaba, vb. VIII, to milk (an animal): Gt-stem, self-ref.
►ĭstaḥlaba, vb. X, 1a to milk (an animal); b to squeeze juice (from): *Št-stem, desiderative.

►ḥalb, n., milking: vn. I.
► ^BP#2272ḥalīb, n., milk: quasi-PP I. | laban ḥalīb, n., cow’s milk (EgAr)
►ḥalūb, adj., lactiferous: adj. formation | baqaraẗ ḥalūb, n.f., milk cow; al-māšiyaẗ al-ḥalūb, n.f., dairy cattle
►ḥallāb, n., milker: n.prof.
►ḥallābaẗ, n.f., 1a milkmaid, dairymaid; b dairywoman: n.prof.f.; 2 milk cow: ints. formation.
►ḥālib, n., ureter: PA I, prob. more originally ʻspermatic duct’ (< *ʻgiving milk’).
►mustaḥlab, n., emulsion: PP X. | mustaḥlab al-lawz, n., almond milk.

For other values attached to the root (some of which perh. dependent on ḥalab), cf. ↗ḥalbaẗ, ↗ḥulbaẗ, ↗maḥlab, ↗ḥālib, ↗²Ḥalabᵘ, as well as, for the overall picture, root entry ↗√ḤLB.

ḥalbaẗ حَلْبة , pl. ḥalabāt

ID … • Sw – • BP 4626 • APD … • © SG | 19Feb2021

√ḤLB

n.f.

1a race track; barena; c dance floor; 2 race horses – WehrCowan1976.

▪ Counted as distinct item in DRS (#ḤLB-8), but perh. related to ↗ḥalab ʻmilk’ (and ʻmilking’) via a shared concept of *ʻconfluence (of streams of milk) from several directions (of the udder), with a common goal, contributing to achieving a common aim (filling the milking bowl)’. If this assumption is correct, we are facing a rather curious\strange line of development: *ʻmilk > to milk > to “milk” parts of a clan\several quarters\regions > to come together, assemble from several parts etc. to assist in achieving a common goal (i.e., filling the “milk bowl”) > to line up for that goal > race ground’ – see root entry ↗√ḤLB for more details.
▪ …

▪ …

▪ DRS ḤLB-1-7 […]. -8 EgAr ḥalbaẗ ʻarène, ring’.
▪ …

▪ In ClassAr, the vb. I ^†ḥalaba (u, ḥalb, ḥulūb) is attested with the meaning ‘to come together from every quarter’, which seems to be fig. use of ʻmilking’ (coming together seen as a kind of confluence). Morphologically, ḥalbaẗ could thus be interpreted as a singulative of the vn. ḥalb, i.e., as an *ʻinstance of confluence (of several streams, from various directions)’, hence also the place where this confluence happens, and also the .
▪ DRS ḤLB-8 qualifies ḥalbaẗ as a specifically EgAr term. But this seems to be a mistake.
▪ …

–

►ḥalbaẗ al-raqṣ, n.f., dance floor
►ʔinnahū laysa min tilka ’l-ḥalbaẗ, expr., he is not made for that, he doesn’t belong there, it is not in his line
►farīs ḥalbaẗ bi-, n./adj., a master of, excelling or outstanding in.

For other values attached to the root, cf. ↗¹ḥalab, ↗ḥulbaẗ, ↗maḥlab, ↗ḥālib, ↗²Ḥalabᵘ, as well as, for the overall picture, root entry ↗√ḤLB.

ḥulbaẗ حُلْبة , EgAr ḥilbaẗ

ID … • Sw – • BP … • APD … • © SG | 19Feb2021

√ḤLB

n.f.

1 fenugreek (Trigonella foenum-graecum; bot.); 2 tonic, prepared of yellowish grains, for women in childbed (EgAr, SyrAr) – WehrCowan1976.

▪ Counted as distinct item in DRS (#ḤLB-5), but perh. related to ↗ḥalab ʻmilk’. Unless an isolated item and/or a loan from an unknown source, ḥulbaẗ ʻfenugreek’ may have its name from the fact that »le fenugrec est recommandé aux accouchées et pour soutenir la lactation«, as observed by DRS. But this is not the only function/application, as the more detailed entry in Lane ii 1865 makes clear: »used medicinally; and made to germinate (in a vessel of water), and eaten; useful as a remedy for diseases of the chest, for cough, asthma, phlegm, and hæmorrhoids, for giving strength to the back, for the liver and the bladder, and as a stimulant to the venereal faculty, alone or compounded; kind of food called farīqaẗ which is given to women when childbearing«. In this description, the connection to ʻmilk’ is not especially obvious, so the word may still have a different etymology.
▪ DRS #ḤLB-5 marks ḥulbaẗ as an item specific to YemAr and MġrAr, but this labelling is prob. doubtful.
▪ …

▪ …

▪ DRS ḤLB-5 YemAr MġrAr ḥulbaẗ ʻfenugrec, ragoût végétal préparé avec du fenugrec’, Tña ḥəlbät, Amh: plat de carême fait d’orge, de poivron et de haricots.
▪ …

▪ See above, section CONC.

–

For other values attached to the root, cf. ↗¹ḥalab, ↗ḥalbaẗ, ↗maḥlab, ↗ḥālib, ↗²Ḥalabᵘ, as well as, for the overall picture, root entry ↗√ḤLB.

maḥlab مَحْلَب

ID … • Sw – • BP … • APD … • © SG | 19Feb2021

√ḤLB

n.

mahaleb (Prunus mahaleb; bot.) – WehrCowan1976.

▪ According to Huehnergard2011, Ar maḥlab ʻmahaleb’ is from ḥalaba ʻto milk’, cf. ↗ḥalab ʻmilk’ (n.). But do we have data to support this hypothesis, and what would the St Lucie cherry have in common with milk? Morphology does not support such an etymology either, as the maFʕaL pattern usually is a n.loc. signifying a place. Accord. to BK1860, the word means ‘noyaux semblables à ceux de cerises, venant d’Aderbaïdjan, province de la Perse’. The foreign provenance could be an indicator of the name being a borrowing. Another option may be that the cherry was called after the »spice obtained from the seeds inside the cherry stones […]. The seeds have a fragrant smell and have a taste comparable to bitter almonds with cherry notes. […] The chemical constituents are still uncertain, but the spice is prepared from the seeds, either by grinding and powdering the seed kernels, or in oil extracted from the seeds« (en.wiki). The maFʕaL form would allow an interpretation of maḥlab as ʻproduct squeezed (= “milked”) from the mahaleb seeds’.
▪ …

▪ …

▪ Cf. ↗ḥalab ʻmilk’?

▪ Traditionally, also the popular blancmange-like dessert called ↗mahallabiyyaẗ (with h, not ḥ), var. muhallabiyyaẗ, is explained as a derivation from ↗ḥalab ʻmilk’. However, while the h instead of ḥ may be due to a re-import from Tu (where the originally Ar word lost emphatic ḥ), the morphological structure of the word – *muḥallabiyyaẗ would be a f. nisba based on a PP II – runs contrary to such an interpretation, as form II is not attested and a nisba of PP II ʻmilk’ would mean *ʻbelonging to s.th. made milky, or milk-like’. Therefore, are we perh. dealing with a popular re-interpretation of ^†maḥlabiyyaẗ ʻperfume containing maḥlab’, used to flavour the sweet milky dish? (Or else *ʻdish flavoured with ^†ḥalbānaẗ ʻstorax/galbanum’, see ↗ḥalab and root entry ↗√ḤLB?)
▪ …

▪ Accord. to Huehnergard2011, Engl mahaleb is from Ar maḥlab ʻmahaleb’, from ḥalaba ʻto milk’ (↗ḥalab ʻmilk’). But see above, section CONC.

For other values attached to the root, cf. ↗¹ḥalab, ↗ḥalbaẗ, ↗ḥulbaẗ, ↗ḥālib, ↗²Ḥalabᵘ, as well as, for the overall picture, root entry ↗√ḤLB.

ḥālib حالِب

√ḤLB

n.

ureter – WehrCowan1976.

▪ Lit. *ʻthe milk-giving one (like the udder gives milk)’, prob. more originally ʻspermatic duct’, PA I of ḥalaba ʻto milk (an animal)’, from protWSem *ḥalab‑ ʻmilk’, see ↗ḥalab.

▪ …

▪ ↗ḥalab.

▪ See above, section CONC.

–

For other values attached to the root, cf. ↗¹ḥalab, ↗ḥalbaẗ, ↗ḥulbaẗ, ↗maḥlab, ↗²Ḥalabᵘ, as well as, for the overall picture, root entry ↗√ḤLB.

²Ḥalabᵘ حَلَبُ

√ḤLB

n.geogr.

Aleppo – WehrCowan1976.

▪ »According to a popular legend in the Middle Ages, the name Aleppo (Ḥalab) came from the Ar vb. ḥalaba ʻto milk’ because Abraham would have milked his flocks here. This origin myth thus linked Aleppo to one of the most prestigious figures in the Muslim tradition. In reality, however, Ḥalab derives from the name the city had as early as the second millennium B.C.E. (Khalab in Hittite, Khrb in Eg, and Khallaba in Akk)« – A.-M. Eddé, “Aleppo (pre-Ottoman)”, in EI³.
▪ When the name first appears in the sources the city »already had a very long past behind it. It seems that a rural settlement was formed there in prehistoric times and that this village gradually gained ascendance over the others in the area, owing to the relatively wide resources of its site and in particular to the presence there of a rocky eminence on which the citadel still stands today: it was this acropolis, one of the strongest and the most easily manned defensive positions in the whole of northern Syria, which enabled the masters of the place to extend control over their neighbours so as to found the “great kingdom” which was, in the 20th century B.C., to enter into relations with the Hittites of Anatolia« – J. Sauvaget, “Ḥalab”, in EI².
▪ »[The name Ḥalab] is of obscure origin. Some have proposed that Ḥalab means ʻiron’ or ʻcopper’ in Amorite languages, since the area served as a major source of these metals in antiquity. Another possibility is that Ḥalab means ʻwhite’, as this is the word for ʻwhite’ in Aramaic, the local language which preceded regional Arabization« – en.wiki, “Aleppo#Etymology”.

▪ …

–

▪ See above, section CONC.

▪ The form Aleppo represents the Italianised version of the Arabic name.

For other values attached to the root, cf. ↗¹ḥalab, ↗ḥalbaẗ, ↗ḥulbaẗ, ↗maḥlab, ↗ḥālib, as well as, for the overall picture, root entry ↗√ḤLB.

ḤLF حلف

√ḤLF

“root”

▪ ḤLF_1 ‘...’ ↗...
▪ ḤLF_2 ‘...’ ↗...
▪ ḤLF_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to be solid; an oath, to swear, to take an oath; to become an ally, enter into an alliance, an alliance’

▪ …

–

.

–

ḤLQ حلق

√ḤLQ

“root”

▪ ḤLQ_1 ‘...’ ↗...
▪ ḤLQ_2 ‘...’ ↗...
▪ ḤLQ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘throat; circle, to encircle; to fly, to hover, circle in the air; to peel off, shave off hair; famine’

▪ …

–

.

–

ḤLQM حلقم

√ḤLQM

“root”

▪ ḤLQM_1 ‘...’ ↗...
▪ ḤLQM_2 ‘...’ ↗...
▪ ḤLQM_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘throat, gullet, windpipe; extreme ends, dates ripe at one end’

▪ …

–

.

–

ḤLM حلم

√ḤLM

“root”

▪ ḤLM_1 ‘dream, to dream’ ↗ḥulm
▪ ḤLM_2 ‘to have wet dreams, nightly pollutions’ ↗ĭḥtalama
▪ ḤLM_3 ‘sexual maturity, puberty, to attain puberty’ ↗ḥulum
▪ ḤLM_4 ‘gentleness, clemency, patience’ ↗ḥilm
▪ ḤLM_5 ‘tick; mite; nipple, mammilla’ ↗ḥalam
▪ ḤLM_6 ‘haloomi (a kind of cheese)’ ↗ḥalūm

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘dream, to dream, to have wet dreams, to attain puberty; to gain wisdom, to be patient, clemency; a sensible person; nipple, a young goat’

▪ With the exception of [v6] ‘haloomi cheese’, all other values may be related – though [v5] ‘tick; mite; nipple, mammilla’ remains slightly difficult to connect. For the remaining items, however, one could imagine a development along the line *[v1] ‘dream, to dream’ > [v2] ‘to have wet dreams, nightly pollutions’ > [v3] ‘sexual maturity, puberty, to attain puberty’ > [v4] 4 ‘gentleness, clemency, patience’.
▪ [v1] Kogan2015, 82 #21 reconstructs protWSem *ḥlm ‘to dream’ (SED I #25ᵥ).
▪ [v3] Kogan2015, 190 #25 reconstructs protCSem *ḥlm ‘to be mature, fat, vigorous.’
▪ …

–

▪ DRS 9 (2010)#ḤLM–1 Hbr ḥālam, Aram ḥᵃlam, Syr ḥᵊlmā, Ar ḥalama, Soq ḥlm, Mhr Ḥrs ḥáyləm, Jib ḥélm, Gz Te ḥalma, Tña ḥalama, Amh allämä ‘rêver’; Ug ḥlm, Phn ḥlm, Hbr ḥalōm, oEmpAram ḥlm, JP Syr ḥelmā, Sab ḥlm, Mhr ḥāləm, ḥām, Ḥrs ḥāləm, Jib ḥum ‘rêve’; Gz ḥəlm, Amh ʔəlm ‘songe’; Sab ḥlmt ‘prophétesse, voyante’; Ar ĭḥtalama, Te täḥallämä, Mhr əḥtəlūm, Jib aḥtélím ‘avoir une pollution nocture’, Sab mḥtlm ‘qui a eu une pollution nocture’. –2 Ug ḥlm, Hbr *ḥālam ‘être fort (jeune animal)’, hęḥᵊlīm ‘rendre bien portant’, Syr ḥᵉlīmā ‘sain, en bonne santé’, Ar ĭḥtalama ‘arriver à l’âge de puberté’, ḥalīm ‘gras (animal)’; ? Mhr ḥəlūm ‘enfler (blessure)’; – Ar ḥaluma ‘être doux, indulgent, intelligent’, ḥilm ‘indulgence, tranquillité. –3 Ar ḥalima ‘avoir la peau infestée de parasites’, ḥalamaẗ ‘tique’. –4 Syr ḥᵃlametā, Ar ḥalamaẗ, Soq ḥálmeh ‘bout du sein’. – [5.-7. not relevant for Ar]. –8 Ar ḥālūm : sorte de fromage blanc. –9 Ar ḥullām ‘agneau, chevreau’.
▪ Badawi/AbdelHaleem2008 groups: 1 dream, to dream, to have wet dreams, to attain puberty; 2 to gain wisdom, be patient, clemency; 3 a sensible person; 4 nipple, a young goat.
▪ [v1] Kogan2015: 82 #21: Ug ḥlm, Hbr ḥlm, Syr ḥlam, Ar ḥlm, Sab ḥlm, Gz ḥalama, Mhr ḥáyləm, Jib ḥélm, Soq ḥᵃḷem ‘to dream’.
▪ [v3] Kogan2015, 190 #25: (Ug ḥlm ‘mature animal’¹⁶ ), Hbr ḥlm ‘to be healthy, strong’¹⁷ , Syr ḥallimā ‘sanus, integer, validus’, Ar ḥlm ‘to become fat’, ḥalīm ‘fat’.
▪ ...

16. Note 543: Doubtfully attested (…). D. Pardee (2000:462‒463) is probably correct to identify the attested forms with hḷm ‘dream’. 17. Note 544: Attested twice in the Biblical corpus: Job 39:4 (yaḥləmū bənēhäm yirbū ba-bbār yāṣəʔū wə-lō(ʔ) šābū lāmō ‘Their kids become mature, growing in the wild, they go away and to not return to them’) and Is 38:16 (wə-tahặ līmēnī wə-haḥăyēnī ‘Restore me to health and make me live’). HALOT 320 (where this meaning is not systematically distinguished from *‘to dream’) adds two attestations from Sir: lʔ hḥlym ʔnšy kzb ‘He gave no strength to liars’ (15:20) and ʔšr hḥlymw ʔt yʕḳb ‘Since they gave strength to Jacob …’ (49:10).

▪ [v1] Kogan2015, 82 #21: There is no trace of *ḥlm ‘to dream’ in Akk, where the nominal concept *‘dream’ is expressed by šuttu, a secondary formation from protSem *šin‑at‑ ‘sleep’. (Conversely, such a usage is totally alien to WSem, where *šin‑at‑ and *wšn are strictly reserved for the concept *‘(to) sleep’.)
▪ [v2]: DRS 9 (2010) regards ḤLM_2 ‘to have wet dreams, nightly pollutions’ (↗ĭḥtalama) as a specialisation of ‘dream, to dream’. So also Badawi/AbdelHaleem2008, who, following Lane and some ClassAr lexicographers, also interprets ‘sexual maturity, puberty’ (ḤLM_3 ↗ḥulum) as the age that starts with having nightly pollutions. Semantically, one could even think of the idea of ‘insight, wisdom’ etc. (↗ḥilm) as being dependent on having reached ‘maturity’. Etymologically, however, this is not necessarily true.
▪ [v3]: ḤLM_3 ‘sexual maturity, puberty’ may be based on ḤLM_2 ‘to have nightly pollutions’ and thus, ultimately, perhaps on ḤLM_1 ‘dream, to dream’. Another etymology connects it to the idea of ‘strength, healthiness’ as attached to the root in Hbr and Aram.
▪ [v4]: ḤLM_4 ‘gentleness, clemency, patience’ is seen by DRS as a function of having reached ‘sexual maturity’ and, thus, akin to the ‘strength, healthiness’ of Hbr and Aram. In contrast, Zammit2002 regards Hbr ḥāmal ‘to spare, have compassion’ as a cognate (Ar showing metathesis). Should this be right, then ḤLM_4 would ultimately be akin to ↗ḥamala ‘to bear’.
▪ [v5]: DRS lists ‘tick, mite’ and ‘nipple, mammilla’ as distinct items but adds that the latter may be derived from the former. Badawi/AbdelHaleem2008 connect also the value ‘young goat’ (obsolete) to ‘nipple’, while DRS makes it an item in its own right.
▪ [v6]: ‘haloomi cheese’ is likely not to be connected to any of the above values. Youssef2003 suggested a Copt < Eg etymology, see s.v.
▪ ...

–

ĭḥtalam‑ اِحْتَلَمَ , ‑ḥtalim‑ (ĭḥtilām)

√ḤLM

vb., VIII

to attain puberty – WehrCowan1979.

▪ Prob. developed from a basic *‘to dream’ along the line *‘dream, to dream’ (↗ḥulm) > ‘to have wet dreams, nightly pollutions’ > ‘sexual maturity, puberty, to attain puberty’ (↗ḥulum).
▪ Kogan2015 reconstructs protWSem *ḥlm ‘to dream’ (SED I #25ᵥ) (82 #21) and protCSem *ḥlm ‘to be mature, fat, vigorous’ (190 #25).
▪ …

▪ …

▪ Usually seen as a from VIII vb. derived from ↗ḥulum ‘puberty’ and/or ↗ḥulm ‘dream’. For the common view is that ‘puberty’ is the age where men start to have ‘wet dreams, nightly pollutions’. Cf. however a different view in DRS:
▪ DRS 9 (2010)#ḤLM–1 Hbr ḥālam, Aram ḥᵃlam, Syr ḥᵊlmā, Ar ḥalama, Soq ḥlm, Mhr Ḥrs ḥáyləm, Jib ḥélm, Gz Te ḥalma, Tña ḥalama, Amh allämä ‘rêver’; Ug ḥlm, Phn ḥlm, Hbr ḥalōm, oEmpAram ḥlm, JP Syr ḥelmā, Sab ḥlm, Mhr ḥāləm, ḥām, Ḥrs ḥāləm, Jib ḥum ‘rêve’; Gz ḥəlm, Amh ʔəlm ‘songe’; Sab ḥlmt ‘prophétesse, voyante’; Ar ĭḥtalama, Te täḥallämä, Mhr əḥtəlūm, Jib aḥtélím ‘avoir une pollution nocture’, Sab mḥtlm ‘qui a eu une pollution nocture’. – ▪ DRS 9 (2010)#ḤLM–2 Ug ḥlm, Hbr *ḥālam ‘être fort (jeune animal)’, hęḥᵊlīm ‘rendre bien portant’, Syr ḥᵉlīmā ‘sain, en bonne santé’, Ar ĭḥtalama ‘arriver à l’âge de puberté’, ḥalīm ‘gras (animal)’; ? Mhr ḥəlūm ‘enfler (blessure)’; – Ar ḥaluma ‘être doux, indulgent, intelligent’, ḥilm ‘indulgence, tranquillité’.

▪ The reason why ĭḥtalama has an entry in its own right in EtymArab is the fact that DRS attaches to the vb. two values that not necessarily are connected: ‘to have nightly pollutions’ (now obsolete) and ‘to attain sexual maturity, reach the age of puberty’. While ‘nightly pollutions’, accord. to DRS, is ‘to have wet dreams’ and, thus, a specialisation of ‘to dream’ (↗ḥulm), ‘sexual maturity, puberty’ is seen to be cognate to Hbr and Aram words designating physical ‘strength, healthiness’ and the ability to bear loads. On reaching maturity and the ability to ‘bear’ is based, accord. to DRS, also the notion of ‘mildness, indulgence, patience; understanding, intelligence, reason’ (↗ḥilm).

–

► ḥulum, n., sexual maturity, puberty: not a derivative but rather the basis on which the vb. VIII is dependent; but cf. DISC above.

► muḥtalim, adj., sexually mature, pubescent, marriageable: PA VIII.

ḥulm حُلْم , pl. ʔaḥlām

√ḤLM

n.

daydream, dream; pl. irreality, utopia – WehrCowan1979.

▪ Kogan2011: from protWSem *ḥlm ‘to dream’.
▪ …

▪ eC7 Q 12:44 mā naḥnu bi-taʔwīli ’l-ʔaḥlāmi bi-ʕālimīn ‘we are not knowledgeable in the interpretation of dreams’

▪ DRS 9 (2010)#ḤLM–1 Hbr ḥālam, Aram ḥᵃlam, Syr ḥᵊlmā, Ar ḥalama, Soq ḥlm, Mhr Ḥrs ḥáyləm, Jib ḥélm, Gz Te ḥalma, Tña ḥalama, Amh allämä ‘rêver’; Ug ḥlm, Phn ḥlm, Hbr ḥalōm, oEmpAram ḥlm, JP Syr ḥelmā, Sab ḥlm, Mhr ḥāləm, ḥām, Ḥrs ḥāləm, Jib ḥum ‘rêve’; Gz ḥəlm, Amh ʔəlm ‘songe’; Sab ḥlmt ‘prophétesse, voyante’; Ar ĭḥtalama, Te täḥallämä, Mhr əḥtəlūm, Jib aḥtélím ‘avoir une pollution nocture’, Sab mḥtlm ‘qui a eu une pollution nocture’.

▪ [v2]: DRS 9 (2010) regards ‘to have wet dreams, nightly pollutions’ (↗ĭḥtalama) as a specialisation of ‘dream, to dream’. So also Badawi/AbdelHaleem2008, who, following Lane and some ClassAr lexicographers, also interpret ‘sexual maturity, puberty’ (↗ḥulum) as the age that starts with having nightly pollutions. Semantically, one could even think of the idea of ‘insight, wisdom’ etc. (↗ḥilm) as being dependent on having reached ‘maturity’. Etymologically, however, this is not necessarily true.

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► ḥulm al-yaqẓaẗ, n., daydream.

► ^BP#1895ḥalama, u, vb. I, 1a to dream (bi‑ or ʕan of; fī ʔan of being, becoming, doing, etc., in the future); b to muse, reflect, meditate (bi‑ on s.th.): denom.?; 2 to attain puberty: perhaps from, or belonging to, ↗ḥulum rather than to ḥulm.
ḥulmī, adj., dream (in compounds), of or pertaining to dreams: nsb-adj.
► ḥālim, adj., dreamy, dreamlike; (pl. ‑ūn) dreamer.

For ‘sexual maturity, puberty’ see ↗ḥulum.

ḥulum حُلُم

√ḤLM

n.

sexual maturity, puberty – WehrCowan1979.

▪ Prob. developed from a basic *‘to dream’ along the line *‘dream, to dream’ (↗ḥulm) > ‘to have wet dreams, nightly pollutions’ > ‘sexual maturity, puberty, to attain puberty’ (ḥulum, ↗ĭḥtalama).
▪ Kogan2015 reconstructs protWSem *ḥlm ‘to dream’ (SED I #25ᵥ) (82 #21) and protCSem *ḥlm ‘to be mature, fat, vigorous’ (190 #25).
▪ …

▪ eC7 Q 24:58 allaḏīna lam yabluġū ’l-ḥuluma ‘those who have not reached or attained puberty’

▪ DRS 9 (2010)#ḤLM–2 Ug ḥlm, Hbr *ḥālam ‘être fort (jeune animal)’, hęḥᵊlīm ‘rendre bien portant’, Syr ḥᵉlīmā ‘sain, en bonne santé’, Ar ĭḥtalama ‘arriver à l’âge de puberté’, ḥalīm ‘gras (animal)’; ? Mhr ḥəlūm ‘enfler (blessure)’; – Ar ḥaluma ‘être doux, indulgent, intelligent’, ḥilm ‘indulgence, tranquillité.

▪ DRS 9 (2010)#ḤLM connects the notion of ‘gentleness, clemency; insight, discernment, reason, wisdom’ etc. (↗ḥilm) as being dependent on having reached ‘puberty, sexual maturity’. This sounds not impossible; etymologically, however, it is not necessarily correct.
▪ DRS separates ‘puberty’ from ‘to have wet dreams, nightly pollutions’ (↗ĭḥtalama, which is seen as a specialisation of ‘dream, to dream’, see ↗ḥulm) and rather connects it to the idea of ‘strength, healthiness’ as attached to √ḤLM in Hbr and Aram.
▪ In contrast, Badawi/AbdelHaleem2008follow Lane and some ClassAr lexicographers in interpreting ‘sexual maturity, puberty’ as a function of ‘to have wet dreams, nightly pollutions’ (↗ĭḥtalama), from ‘dream, to dream’ (↗ḥulm).
▪ Semantically, one could even think of the idea of ‘insight, wisdom’ etc. (↗ḥilm) as being dependent on having reached ‘maturity’. Etymologically, however, this is not necessarily true.

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► ĭḥtalama, vb. VIII, to attain puberty: denom. from ḥulum (?). See also s.v..

► muḥtalim, adj., sexually mature, pubescent, marriageable: PA VIII.

For ‘dream, wet dream, nightly pollution’ etc., cf. ↗ḥulm and ↗ĭḥtalama. – For ‘gentleness, clemency; insight, discernment, reason’ ↗ḥilm.

ḥilm حِلْم , pl. ḥulūm , ʔaḥlām

√ḤLM

n.

gentleness, clemency, mildness; forbearance, indulgence; patience; insight, discernment, understanding, intelligence, reason – WehrCowan1979.

▪ Prob. developed from a basic *‘to dream’ along the line *‘dream, to dream’ (↗ḥulm) > ‘to have wet dreams, nightly pollutions’ > ‘sexual maturity, puberty, to attain puberty’ (↗ḥulum, ↗ĭḥtalama) > ‘gentleness, clemency, patience’.
▪ Kogan2015 reconstructs protWSem *ḥlm ‘to dream’ (SED I #25ᵥ) (82 #21) and protCSem *ḥlm ‘to be mature, fat, vigorous’ (190 #25).
▪ ḥilm is a key concept of Arab-Islamic ethics, »a complex and delicate notion which includes a certain number of qualities of character or moral attitudes, ranging from serene justice and moderation to forbearance and leniency, with self-mastery and dignity of bearing standing between these extremes.«¹¹ It is contrasted in particular with ↗ǧahl, »the fundamental characteristic of the ↗ǧāhiliyyaẗ, and ↗safah or safāhaẗ«.¹² For related concepts, cf., among others, cf. ↗karam, ↗muruwwaẗ, ↗ṣabr; see also ↗ʔadab, ↗ʔaḫlāq, ↗ḍiyāfaẗ, ↗faḫr, ↗ḥamāsaẗ, ↗ʕirḍ.
▪ …

11. Ch. Pellat, art. »ḥilm«, in EI². 12. EI², Glossary.

▪ eC7 ḥilm Q 52:30-2 ʔam taʔmuru-hum ʔaḥlāmu-hum bi-hāḏā ʔam hum qawmun ṭāġūna ‘does their reason really tell them to do this, or are they simply insolent people?’ – ḥalīm 1 (forbearing, patient, sensible, prudent) Q 11:75 ʔinna ʔibrāhīma la-ḥalīmun ʔawwāhun munīb ‘for Abraham was forbearing, tender-hearted and devout’; 2 (an attribute of God) Q 4:12 wa-’ḷḷāhu ʕalīmun ḥalīm ‘God is All-Knowledgeable, All-Forbearing’.

▪ DRS 9 (2010)#ḤLM–2 Ug ḥlm, Hbr *ḥālam ‘être fort (jeune animal)’, hęḥᵊlīm ‘rendre bien portant’, Syr ḥᵉlīmā ‘sain, en bonne santé’, Ar ĭḥtalama ‘arriver à l’âge de puberté’, ḥalīm ‘gras (animal)’; ? Mhr ḥəlūm ‘enfler (blessure)’; – Ar ḥaluma ‘être doux, indulgent, intelligent’, ḥilm ‘indulgence, tranquillité.
▪ Zammit2002: Ar ḥalīm ‘kind, gracious; intelligent’, Hbr ḥāmal ‘to spare; to have compassion’.

▪ While DRS 9 (2010)#ḤLM assumes that ḥilm ‘gentleness, clemency, patience; reason, intelligence’ etc. is a consequence of reaching maturity in puberty (↗ḥulum), Zammit2002 connects ḥilm with the notion of ‘sparing, having compassion’ as present in Hbr ḥāmal. Should this be right, then ḥilm would ultimately be akin to ↗ḥamala ‘to bear’ (with a ḤLM↔ ḤML metathesis and overlapping).

–

► ṣiġār al-ʔaḥlām, n.pl., simpleminded people, simple souls.

► ḥaluma, u, vb. I, to be gentle, mild-tempered: probably denominative.

► ḥalīm, pl. ḥulamāʔᵘ, adj., mild, mild-tempered, gentle; patient: quasi-PP I.

ḥalam حَلَم (n.un. ‑aẗ)

√ḤLM

n.coll. (n.un. ‑aẗ)

tick; mite; nipple, teat, mammilla (of the female breast) – WehrCowan1979.

▪ Perh. akin to the complex derived from *‘dream, to dream’ (↗ḥulm), though the precise nature of such a relationship would still have to be established.
▪ …

▪ …

▪ DRS 9 (2010)#ḤLM–3 Ar ḥalima ‘avoir la peau infestée de parasites’, ḥalamaẗ ‘tique’.
▪ DRS 9 (2010)#ḤLM–4 Syr ḥᵃlametā, Ar ḥalamaẗ, Soq ḥálmeh ‘bout du sein’.

▪ DRS 9 (2010) lists ‘tick, mite’ and ‘nipple, mammilla’ as distinct items but adds that the latter may be derived from the former. Badawi/AbdelHaleem2008 connects also the value ‘young goat’[(DRS 9 (2010)#ḤLM-9: Ar ^†ḥullām ‘agneau, chevreau’.)], now obsolete, to ‘nipple’.

–

► ḥalamī, adj., 1 parasitic; 2 mammillary, nipple-shaped: nsb-adj.

ḥalūm حَلوم , var. ḥālūm

√ḤLM

n.

a kind of Egyptian cheese – WehrCowan1979.

According to Youssef2003, the word is from Copt ḥalōm ‘cheese’.
▪ …

▪ …

▪ Nişanyan_11Sep2014: Ar ḥilm ‘softness, gentleness’.
▪ Youssef2003: Copt ḥalōm ‘cheese’.

▪ While Nişanyan thinks the haloomi cheese is so called because of its softness, the fact that there exist different spellings (esp. the common variant with long ā in the first syllable) points to a foreign origin.
▪ Accord. to Lane, TA regards the word (which is already listed by Ibn Sīda and Fīrūzābādī) as taken from the EgAr dialect.
▪ Youssef2003: from Copt ḥalōm ‘cheese’.

▪ Engl halloumi, from Grk χαλλούμι χalloúmi, either directly from Copt ḥalōm, from Eg…, or via Ar ḥalūm (< Copt < Eg).
▪ Tu hellim [ Evliyā Çelebī, Seyāḥatnāme, 1680] eṣnāf-ı cibn-i ḥālūmiyān yaʕnī peynirciyān

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ḤLW/Y حلو/حلي

√ḤLW

“root”

▪ ḤLW/Y_1 ‘sweet, pleasant to the tongue; pleasant, charming, pretty’ ↗ḥulw, ‘candy, confection, sweetmeats’ ↗ḥalwà
▪ ḤLW/Y_2 ‘adornment, decoration, jewelry’ ↗ḥaly
▪ ḤLW/Y_3 ‘…’ ↗ḥlw/y
▪ …

▪ BAH2008: ‘ornament, jewellery, to adorn, to grace; dowry, gratuity; sweet, to sweeten, to enjoy’

▪ In Sem, the two values ‘to be sweet, pleasant to the tongue’ and ‘to adorn’ exist alongside each other. It is difficult to decide which was the primary, which the secondary one.
▪ Orel&Stolbova1994 (#1225) reconstruct: Sem *ḥ˅law‑/*ḥalaw‑ ‘to be sweet’, based on biconsonantal *ḥal‑, from AfrAs *ḥal‑ ‘to be sweet’.
▪ …

–

▪ DRS 9 (2010) #ḤLW/Y: EmpAram ḥly, BiblAram ḥᵃlā, ḥalī, Syr ḥᵊlī, Mnd ḫlā, Ar ḥalà, ḥaliya ‘être doux, agréable au goût’, SAr ḥalwi: chose sucrée, Mhr ḥōli ‘agréable’, šəḥlū, Jib s̃ḥɛlé ‘trouver agréable’. – Hbr ḥᵃlī ‘collier, parure’, Ar ḥaly ‘ornement, parure, bijou’, ḥalà(y) ‘orner de pierreries, de bijoux’. – Hbr māḥᵃlat: terme technique de musique, Ar muḥallī ‘musicien’, Gz ḥalaya, Te ḥala, Amh ḥalläyä ‘chanter’; Tña ḥaläyä ‘chant’, Amh maḥlet ‘hymne’. – Ar ḥalà ‘donner qc à qn’, ḥilwān ‘cadeau, don’, Sab Min ḥly ‘don’, Soq ḥole ‘donner’; Gz ʔaḥlaya, ʔaḥallaya ‘donner un pot-de-vin’, ḥəlyān ‘pot-de-vin, don, récompense’.
▪ Orel&Stolbova1994 (#1225): No cognates given for Sem, but in WCh (Hs gállā́ ‘sweet juice sucked from the abdomen of a hornet’), allí ‘sweet’ in 1 CCh lang, and hal-am‑ ‘sweet’ in 1 Rift idiom.
▪ …

▪ Orel&Stolbova1994 (#1225) reconstruct protSem *ḥalaw‑/*ḥ˅law‑ ‘to be sweet’, protWCh *ḥal‑ (StarLing *ḥall‑) (deverb. n.) ‘sweet juice sucked from the abdomen of a hornet’ (based on Hs), protCCh *χal‑ (StarLing *Hal‑) ‘sweet’ (based on 1 CCh item), and protRift *hal‑ ‘sweet’ (based on 1 Rift item; Starling: Ø).
▪ …

▪ Engl halvah ↗ḥalwà.

–

ḥulw حُلْو

√ḤLW/Y

adj.

1 sweet; 2 pleasant, nice, charming, delightful, pretty – WehrCowan1976.

▪ (Orel&Stolbova1994 #1225:) from Sem *ḥ˅law‑/*ḥalaw‑ ‘to be sweet’, based on biconsonantal *ḥal‑, from AfrAs *ḥal‑ ‘to be sweet’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤLW/Y: EmpAram ḥly, BiblAram ḥᵃlā, ḥalī, Syr ḥᵊlī, Mnd ḫlā, Ar ḥalà, ḥaliya ‘être doux, agréable au goût’, SAr ḥalwi: chose sucrée, Mhr ḥōli ‘agréable’, šəḥlū, Jib s̃ḥɛlé ‘trouver agréable’. – Hbr ḥᵃlī ‘collier, parure’, Ar ḥaly ‘ornement, parure, bijou’, ḥalà(y) ‘orner de pierreries, de bijoux’. – Hbr māḥᵃlat: terme technique de musique, Ar muḥallī ‘musicien’, Gz ḥalaya, Te ḥala, Amh ḥalläyä ‘chanter’; Tña ḥaläyä ‘chant’, Amh maḥlet ‘hymne’. – Ar ḥalà ‘donner qc à qn’, ḥilwān ‘cadeau, don’, Sab Min ḥly ‘don’, Soq ḥole ‘donner’; Gz ʔaḥlaya, ʔaḥallaya ‘donner un pot-de-vin’, ḥəlyān ‘pot-de-vin, don, récompense’.
▪ Orel&Stolbova1994 (#1225): No cognates given for Sem, but in WCh (Hs gállā́ ‘sweet juice sucked from the abdomen of a hornet’), allí ‘sweet’ in 1 CCh lang, and hal-am‑ ‘sweet’ in 1 Rift idiom.
▪ …

▪ …

▪ Engl halvah ↗ḥalwà.

NB: Below, only the derivatives of the value *‘sweetness’ are given. For others, esp. those of the (most prob. related) *‘adornment, jewelry’, cf. ↗ḥaly and, for the overall picture, root entry ↗√ḤLW/Y.

►ḥulw al-ḥadīt, n., adj., gifted raconteur, amusing, entertaining;
►al-ġuddaẗ al-ḥulwaẗ, n.f., pancreas (anat.).

► ^BP#3940ḥaluwa, u, var. ḥaliya, a, and ḥalā, u (ḥalāwaẗ, ḥulwān), vb. I, 1 to be sweet; 2 to be pleasant, agreeable (li‑ to s.o.) | ḥalā la-hū al-šayʔ, expr., he enjoyed the thing; ḥalā la-hū ʔanna, expr., it pleased him that…, he was delighted that …; ḥasabamā ḥalā la-hū, expr., at his discretion, as he pleases
►ḥallà, vb. II, 1 to sweeten (s.th., e.g., a beverage with sugar); 2 ↗ḥaly: D-stem, caus.
►ĭstaḥlà, vb. X, to find sweet or pleasant, like (s.th.), be delighted (by): *Št-stem, declar.

►ḥal^an, def. ḥalà, n., sweetness, pleasantness.
► ^BP#4114ḥalwà, pl. ḥalāwà, n., candy, confection, confectionery, sweetmeats.
►ḥalwāʔᵘ, n., candy, confection, confectionery, sweetmeats: f. of elat. ^BP#1309ʔaḥlà.
► ^BP#4909ḥalwayāt (and Eg. ḥalwiyyāt), n.pl., 1a sweets (in general); b sweet pastry; c candies, confectionery, sweetmeats.
► ^BP#4201ḥalāwaẗ, n.f., 1 sweetness; 2 candies, confectionery, sweetmeats; 3 grace, gracefulness, charm, refinement, wittiness, wit; 4 present of money; 5 ransom: vn. I and fig. use. | ḥalāwaẗ ḥummuṣiyyaẗ, n.f., a sweet made of roasted chick-peas; ḥalāwaẗ ṭaḥīniyyaẗ, n.f., a sweet made of sesame-seed meal; ḥalāwaẗ lawziyyaẗ, n.f., a sweet made of almonds.
►ḥulwān, n., present of money, gratuity, tip: fig. use of *ʻsweetness, sweets’.
►ḥulwānī, var. ḥalwāʔī, n., 1 confectioner, candy dealer; 2 pastry cook, fancy baker: nisba formation.
►mā ʔuḥaylà…, expr., oh, how sweet is …: exclam. | mā ʔuḥaylā-hu, oh, how sweet he is!
►muḥall^an, det. muḥallà, adj., 1 sweetened; 2 ↗ḥaly: PP II.

ḥaly حَلْي , pl. ḥulīy

√ḤLW/Y

n.

piece of jewelry, trinket – WehrCowan1976.

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▪ DRS 9 (2010) #ḤLW/Y: EmpAram ḥly, BiblAram ḥᵃlā, ḥalī, Syr ḥᵊlī, Mnd ḫlā, Ar ḥalà, ḥaliya ‘être doux, agréable au goût’, SAr ḥalwi: chose sucrée, Mhr ḥōli ‘agréable’, šəḥlū, Jib s̃ḥɛlé ‘trouver agréable’. – Hbr ḥᵃlī ‘collier, parure’, Ar ḥaly ‘ornement, parure, bijou’, ḥalà(y) ‘orner de pierreries, de bijoux’. – Hbr māḥᵃlat: terme technique de musique, Ar muḥallī ‘musicien’, Gz ḥalaya, Te ḥala, Amh ḥalläyä ‘chanter’; Tña ḥaläyä ‘chant’, Amh maḥlet ‘hymne’. – Ar ḥalà ‘donner qc à qn’, ḥilwān ‘cadeau, don’, Sab Min ḥly ‘don’, Soq ḥole ‘donner’; Gz ʔaḥlaya, ʔaḥallaya ‘donner un pot-de-vin’, ḥəlyān ‘pot-de-vin, don, récompense’.
▪ Orel&Stolbova1994 (#1225): No cognates given for Sem, but in WCh (Hs gállā́ ‘sweet juice sucked from the abdomen of a hornet’), allí ‘sweet’ in 1 CCh lang, and hal-am‑ ‘sweet’ in 1 Rift idiom.
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NB: Below, only the derivatives of the value *‘adornment, jewelry’ are given. For others, esp. those of the (most prob. related) *‘sweetness’, cf. ↗ḥulw, ↗ḥalwà, and, for the overall picture, root entry ↗√ḤLW/Y.

►ḥalà, i, vb. I, to adorn, grace.
►ḥaliya, a, vb. I, to be adorned (bi‑ with).
►ḥallà, vb. II, 1 ↗ḥulw; 2 to adorn, bedeck, embellish, attire, furnish, provide (s.o., s.th., bi‑ with): D-stem, caus.
►taḥallà, vb. V, to adorn o.s., be adorned, decked out, embellished, graced, endowed, furnished, provided (bi‑ with): Dt-stem, refl./pass.

►ḥilyaẗ, pl. ḥil^an, var. ḥul^an, n., 1a decoration, embellishment, finery; b ornament.
►taḥliyaẗ, n.f., decoration , embellishment, ornamentation: vn. II.
►muḥall^an, det. muḥallà, adj., 1 ↗ḥulw; 2 decorated, embellished, adorned, ornamented (bi‑ with): PP II.

ḥalwà حَلْوَى , pl. ḥalāwà

√ḤLW

n.f.

candy, confection, confectionery, sweetmeats – WehrCowan1979.

▪ ↗ḥulw
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▪ ↗ḥulw
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▪ (Huehnergard2011:) Engl halvah, from Ar ḥalwà ‘confection’, from ḥaluwa ‘to be(come) sweet, pleasant’.

NB: The list below contains only those items that can be regarded as directly derived from ḥalwà. For other items from the root, cf. ↗ḥulw, ↗ḥaly, and, for the overall picture, root entry ↗√ḤLW/Y.

►ḥalwāʔᵘ, n., candy, confection, confectionery, sweetmeats: f. of elat. ^BP#1309ʔaḥlà.
►^BP#4909ḥalwayāt (and Eg. ḥalwiyyāt), n.pl., 1a sweets (in general); b sweet pastry; c candies, confectionery, sweetmeats.
►^BP#4201ḥalāwaẗ, n.f., 1 sweetness; 2 candies, confectionery, sweetmeats; 3 grace, gracefulness, charm, refinement, wittiness, wit; 4 present of money; 5 ransom: vn. I and concr. use. | ḥalāwaẗ ḥummuṣiyyaẗ, n.f., a sweet made of roasted chick-peas; ḥalāwaẗ ṭaḥīniyyaẗ, n.f., a sweet made of sesame-seed meal; ḥalāwaẗ lawziyyaẗ, n.f., a sweet made of almonds.
►ḥulwānī, var. ḥalwāʔī, n., 1 confectioner, candy dealer; 2 pastry cook, fancy baker: nisba formation.
►mā ʔuḥaylà…, expr., oh, how sweet is …: exclam. | mā ʔuḥaylā-hu, oh, how sweet he is!
►muḥall^an, det. muḥallà, adj., 1 sweetened; 2 ↗ḥaly: PP II.

ḤMː (ḤMM) حمّ / حمم

√ḤMː (ḤMM)

“root”

▪ ḤMː (ḤMM)_1 ‘dove, pigeon’ ↗ḥamām
▪ ḤMː (ḤMM)_2 ‘bath’ ↗ḥammām
▪ ḤMː (ḤMM)_3 ‘heat, fever’ ↗ḥummà

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘death; to become due; hot boiling water, to heat up, a bath, to bathe; fever, to develop a fever; coal, black choking smoke, intense fire; an intimate friend, family, entourage; pigeon’

▪ [v3] Kogan2011: well attested, from protSem *ḥmm ‘to be hot’, but the main term for ‘warm, hot’ in Ar is ↗suḫn (< protSem *šḫn).
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▪ DRS 9 (2010) #ḤM-M-a Akk ememu ‘être chaud’, emm-, Ug ḥm ‘chaleur’, Hbr ḥam, ḥam ‘être brûlant, chaud’; Ar ḥamma (u) ‘chauffer’, ḥamma (a) ‘être chaud’, ḥumma (passif) ‘avoir de la fièvre’, ḥummaẗ ‘chaleur intense’, ḥammām ‘bains’, Jib ḥõt (f.) ‘faire chaud à midi’, aḥmím ‘avoir de la fièvre’; Gz ḥamma ‘être malade’, Amh ammama ‘faire mal’, həmäm ‘maladie’. -b WḤM, Hbr *yaḥam ‘être en chaleur’, Aram yaḥēm ‘mettre en chaleur’, Ar wiḥām ‘chaleur’, waḥīm ‘chaud (jour)’, waḥama ‘avoir des envies (femme enceinte)’, tawaḥḥama ‘être en chaleur, en rut’. –c ḤMW/Y: Syr ḥᵊmā ‘griller (les plantes), dessécher’, Ar ḥamiya ‘brûler, être échauffé, chauffé; être en colère’, ḥammà (y) ‘chauffer’, ḥumaẗ ‘ardeur du feu; source d’eau chaude’, ḥamy ‘ardeur du soleil’.
▪ DRS 9 (2010) #ḤMM-1 Ar ḥamma ‘devenir noir’, ḥumam ‘charbon, suie, cendres’, DaṯAr ḥumum ‘suie’, MġrAr ḥmūm ‘saleté’, Mhr ḥəm ‘recueillir du charbon de bois’, Mhr Ḥrs ḥəmīm, Mhr ḥəmūm, Jib ḥũm, Soq ḥémhom ‘charbon’, Gz ḥəmmat ‘charbon, suie’, Tña ḥəmmät ‘charbon’, Amh əmmät ‘suie, cendre d’encens’. – ? Hbr ḥammān, Nab Palm ḥmn, autel pour l’encens; ? ḥūm: noir et blanc; – Ar ḥammama ‘commencer à noircir, commencer à pousser (barbe, poil)’, Soq ḥamúmoh ‘moustache naissante’. – ? 2 Gz taḥamma ‘être marécageux, boueux’. -3 Ar ḥammaẗ, ḥamāmaẗ, Mhr ḥəmōmət, Ḥrs ḥəmōmeh, Jib ḥõt, Śḥr ḥamit, Soq ḥəmám(eh) ‘pigeon, colombe, tourterelle’. -4 Ar ḥamma ‘destiner à qn, réserver à qn par ses arrêts (Dieu)’, ḥummaẗ ‘arrêt’, ḥimām ‘mort’. -5 Gz ḥamama, ḥamma ‘être envieux, avare’. -6 Ar ḥamm, ḥumm ‘refugeʼ. -7 ḥamm ‘meilleure partie d’une chose’, ḥumām ‘chef’. -8 ḥāmma ‘s’approcher de qn’, ḥamīm, ḥammaẗ ‘parent, proche’.
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ḥamām حَمام

√ḤMː (ḤMM)

n.

dove, pigeon – WehrCowan1979.

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▪ DRS 9 (2010) #ḤMM-3 Ar ḥammaẗ, ḥamāmaẗ, Mhr ḥəmōmət, Ḥrs ḥəmōmeh, Jib ḥõt, Śḥr ḥamit, Soq ḥəmám(eh) ‘pigeon, colombe, tourterelle’.
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►

ḥammām حَمّام

√ḤMː (ḤMM)

n.

1 bath; 2 swimming pool; 3 spa, watering place – WehrCowan1979.

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▪ DRS 9 (2010) #ḤM-M: -a Akk ememu ‘être chaud’, emm-, Ug ḥm ‘chaleur’, Hbr ḥam, ḥam ‘être brûlant, chaud’; Ar ḥamma (u) ‘chauffer’, ḥamma (a) ‘être chaud’, ḥumma (passif) ‘avoir de la fièvre’, ḥummaẗ ‘chaleur intense’, ḥammām ‘bains’, Jib ḥõt (f.) ‘faire chaud à midi’, aḥmím ‘avoir de la fièvre’; Gz ḥamma ‘être malade’, Amh ammama ‘faire mal’, həmäm ‘maladie’. -b WḤM, Hbr *yaḥam ‘être en chaleur’, Aram yaḥēm ‘mettre en chaleur’, Ar wiḥām ‘chaleur’, waḥīm ‘chaud (jour)’, waḥama ‘avoir des envies (femme enceinte)’, tawaḥḥama ‘être en chaleur, en rut’. –c ḤMW/Y: Syr ḥᵊmā ‘griller (les plantes), dessécher’, Ar ḥamiya ‘brûler, être échauffé, chauffé; être en colère’, ḥammà (y) ‘chauffer’, ḥumaẗ ‘ardeur du feu; source d’eau chaude’, ḥamy ‘ardeur du soleil’.
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►

ḥummà حُمَّى

√ḤMː (ḤMM)

n.

fever, fever heat – WehrCowan1979.

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▪ DRS 9 (2010) #ḤM-M: -a Akk ememu ‘être chaud’, emm-, Ug ḥm ‘chaleur’, Hbr ḥam, ḥam ‘être brûlant, chaud’; Ar ḥamma (u) ‘chauffer’, ḥamma (a) ‘être chaud’, ḥumma (passif) ‘avoir de la fièvre’, ḥummaẗ ‘chaleur intense’, ḥammām ‘bains’, Jib ḥõt (f.) ‘faire chaud à midi’, aḥmím ‘avoir de la fièvre’; Gz ḥamma ‘être malade’, Amh ammama ‘faire mal’, həmäm ‘maladie’. -b WḤM, Hbr *yaḥam ‘être en chaleur’, Aram yaḥēm ‘mettre en chaleur’, Ar wiḥām ‘chaleur’, waḥīm ‘chaud (jour)’, waḥama ‘avoir des envies (femme enceinte)’, tawaḥḥama ‘être en chaleur, en rut’. –c ḤMW/Y: Syr ḥᵊmā ‘griller (les plantes), dessécher’, Ar ḥamiya ‘brûler, être échauffé, chauffé; être en colère’, ḥammà (y) ‘chauffer’, ḥumaẗ ‘ardeur du feu; source d’eau chaude’, ḥamy ‘ardeur du soleil’.
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►

ḤMʔ حمأ

√ḤMʔ

“root”

▪ ḤMʔ_1 ‘...’ ↗...
▪ ḤMʔ_2 ‘...’ ↗...
▪ ḤMʔ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘stinking black mud, (of a well) to accumulate such mud, to dredge; to be angry, in-laws’

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.

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ḤMD حمد

√ḤMD

“root”

▪ ḤMD_1 ‘to praise’ ↗ḥamida

Other values, now obsolete, include (Lane ii 1865):

▪ ^†ḤMD_2 ‘to be angry’: ^†ḥamida, a (ḥamad) (ʕalà with s.o.)
▪ ^†ḤMD_3 ‘to burn, burn fiercely (heat); to be(come) vehement’: ^†ĭḥtamada; cf. also ^†ḥamadaẗ ‘sound of the flaming\blazing of fire’

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘praise, praiseworthy, to commend, to find to be praiseworthy’

▪ [v1] From protCSem *√ḤMD ‘to be pleasant, desirable’ (Kogan2015, 210 #9; Huehnergard2011: ‘to desire, delight in, praise’).
▪ [v2] If the value were found only in Ar, one could assume ironical usage of [v1]. But there is a cognate in Soq (see DRS #ḤMD-3) – an Arabism?
▪ [v3] Listed as distinct value also in DRS (#ḤMD-6), though without cognates outside Ar. Lane ii 1865 assumes that it is »formed by transposition from ĭḥtadama« and ḥadamaẗ. Cf., however, lenghty discussion in Kogan2015, see below, section DISC.

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▪ DRS 9 (2010) #ḤMD-1 Ug ḥmd ‘convoiter, désirer’, Phoen ḥmd, Hbr ḥāmad ‘désirer, tendre à; prendre du plaisir à’, JP ḥᵃmad ‘désirer’; Soq ḥéməd ‘aimer’. – ? 2 Ar ḥamida, Sab ḥmd, Mhr ḥəmūd, ḥáyməd ‘remercier, louer’, Jib ḥõd, Ḥrs šḥəmōd ‘remercier’, Ar Mhr Ḥrs Jib ḥamd ‘louange’. -3 Ar ḥamida ‘être fâché’, Soq ḥámed ‘blâmer’. -4 Gz ḥamadā, Tña ḥemmäday, Te ḥamda, Har hamadāy, Amh amäday, Gaf amadaǧ, Gur amädar ‘givre, neige’. -5 Tña ḥamäd ‘terre, sable, cendre, poussière’, ḥamoday ‘gris’. -6 Ar ĭḥtamada ‘être intense (chaleur)’, ḥamadaẗ ‘bruit du feu’.
▪ [v1] Kogan2015 210 #9: Ug ḥmd ‘to desire’, mḥmd ‘desirable, precious object’, Hbr ḥmd ‘to desire, to take pleasure in’, ḥämäd ‘loveliness, beauty’, ḥämdā ‘desirable, precious things’, JudPalAram ḥmd ‘to desire, covet’, Ar ḥmd ‘to praise’, Sab ḥmd ‘to praise, to thank’.
▪ [v3] Kogan2015 334 #9: Akk ḫamadīru ‘shrivelled or withered’, Ug ḥmdrt ‘parched field’, ? Gz ḥamad ‘ashes’ (with cognates in other EthSem), Ar ḥamadaẗ ‘sound of the flaming\blazing of fire’, postBiblHbr ḥmd ‘to produce shrivelling by heat’, ? Soq ḥámdεhεr ‘boiled buttermilk’.
▪ [v3] Kogan2015 447 #2: For Gz ḥamad ‘ashes’, cf. Ar ḫmd ‘to subside (fire, its embers remaining unextinguished)’, ḫammūd ‘a place in which fire is buried in order that its flaming may cease’, Mhr ḫəmūd ‘to be extinguished, burnt out’?
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▪ [v1] Kogan2015 210 #9: »The origin of protCSem *ḥmd ‘to be pleasant, desirable’ is unknown. Note that the semantic diversity within CSem is considerable (the meaning ‘to praise’, characteristic of Ar and Sab, is presumably declarative with respect to the more original ‘to be desirable’ = ‘to be praiseworthy’). Almost certainly borrowed from Ar are Te ḥammädä ‘to praise, thank’, Mhr ḥəmūd ‘to thank, praise’, Jib ḥod ‘to thank’, Soq ḥéməd ‘aimer’.
▪ [v2] See above, section CONC.
▪ [v3] Kogan2015 334 #9: »The origin of Akk-Ug *ḥmdr ‘to be parched, shrivelled’ is uncertain, although an eventual connection with Gz ḥamad ‘ashes’ [with cognates in other EthSem < protEthSem *ḥamad‑ ‘ashes’, cf. Kogan2015 447 #2], Ar yawmun muḥtamidun = šadīdu ’l-ḥarri, ḥamadaẗ ‘the sound of the flaming or blazing of fire’, postBiblHbr ḥmd ‘to produce shrivelling by heat’ is not to be ruled out. Of interest is Soq ḥámdεhεr ‘boiled buttermilk’, displaying the final ‑r and plausibly derivable from an original meaning ‘something hot’. Akk ḫ vs. Ug ḥ is noteworthy (cf. Huehnergard 2003:105: “The Ugaritic may be a loan from Akk”).«
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▪ n.prop. Muhammad ↗ḥamida.

–

ḥamid‑ حَمِدَ , a (ḥamd)

√ḤMD

vb., I

to praise, commend, laud, extol (ʕalà s.o. for, s.th.) – WehrCowan1976.

▪ From protCSem *√ḤMD ‘to be pleasant, desirable’ (Kogan2015, 210 #9; Huehnergard2011: ‘to desire, delight in, praise’).
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▪ DRS 9 (2010) #ḤMD-1 Ug ḥmd ‘convoiter, désirer’, Phoen ḥmd, Hbr ḥāmad ‘désirer, tendre à; prendre du plaisir à’, JP ḥᵃmad ‘désirer’; Soq ḥéməd ‘aimer’. – ? 2 Ar ḥamida, Sab ḥmd, Mhr ḥəmūd, ḥáyməd ‘remercier, louer’, Jib ḥõd, Ḥrs šḥəmōd ‘remercier’, Ar Mhr Ḥrs Jib ḥamd ‘louange’.
▪ Kogan2015 210 #9: Ug ḥmd ‘to desire’, mḥmd ‘desirable, precious object’, Hbr ḥmd ‘to desire, take pleasure in’, ḥämäd ‘loveliness, beauty’, ḥämdā ‘desirable, precious things’, JudPalAram ḥmd ‘to desire, covet’, Ar ḥmd ‘to praise’, Sab ḥmd ‘to praise, thank’.
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▪ Kogan2015 210 #9: »The origin of protCSem *ḥmd ‘to be pleasant, desirable’ is unknown. Note that the semantic diversity within CSem is considerable (the meaning ‘to praise’, characteristic of Ar and Sab, is presumably declarative with respect to the more original ‘to be desirable’ = ‘to be praiseworthy’). Almost certainly borrowed from Ar are Te ḥammädä ‘to praise, thank’, Mhr ḥəmūd ‘to thank, praise’, Jib ḥod ‘to thank’, Soq ḥéməd ‘aimer’ .
▪ …

▪ (Huehnergard2011:) Engl Muhammad, from Ar muḥammad ‘praised, commendable’, PP of ḥammada, vb. II, ‘to praise highly’, D-stem (denom./ints.) of ḥamida, vb. I, ‘to praise, extol’.

►ḥammada, vb. II, to praise highly (s.o.): D-stem, ints.

►^BP#296ḥamd, n., commendation, praise, laudation: vn. I | al-ḥamdu lillāh, expr., thank God! praise be to God! Praised be the Lord!
►^BP#4456ḥamīd, adj., praiseworthy, laudable, commendable; 2 benign, harmless (disease): ints., quasi-PP I.
►ḥamūd, adj., praiseworthy, laudable, commendable, praised: ints., quasi-PP I.
►ʔaḥmadᵘ, adj., more laudable , more commendable: elat. formation.
►al-šarīʕaẗ al-aḥmadiyyaẗ, n.f., Mohammedan Law: nsb-formation of the preceding.
►maḥmadaẗ, pl. maḥāmidᵘ, n.f., 1 commendable act; 2 pl., praises, encomiums:
►maḥmūd, adj., 1 praised; 2 commendable, laudable, praiseworthy: PP I.
►muḥammad, adj., 1 praised; 2 commendable, laudable: PP II.
►muḥammadī, adj., pertaining or attributable to Mohammed: nsb-adj of preceding item.

ḥamd حَمْد

√ḤMD

n.

commendation, praise, laudation – WehrCowan1976.

▪ vn. I, from ↗ḥamida
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▪ ↗ḥamida.
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▪ ↗ḥamida
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►al-ḥamdu lillāh, expr., thank God! praise be to God! Praised be the Lord!

For other deriv.s from ḥamida, ↗s.v.

ḤMR حمر

√ḤMR

“root”

▪ ḤMR_1 ‘red’ ↗ʔaḥmarᵘ
▪ ḤMR_2 ‘asphalt’ ↗ḥumar
▪ ḤMR_3 ‘donkey’ ↗ḥimār
▪ ḤMR_4 ‘deer, roebuck’ ↗yaḥmūr
Other values, now obsolete, include (BK1860, Lane ii 1865, Hava1899):

▪ ^†ḤMR_5 (cf. DRS #ḤMR-1) ‘to burn with anger’: ^†ḥamira (a, ḥamar)
▪ ^†ḤMR_6 (cf. DRS #ḤMR-1) ‘intense heat’: ^†ḥamārraẗ; cf. also ^†ḥimir ʻviolent, severe; most copious’
▪ ^†ḤMR_7 (cf. DRS #ḤMR-1) ‘inflammation caused by eating too much barley or by prolonged thirst, indigestion (horse)’: ^†ḥamar
▪ ^†ḤMR_8: (diseases causing red skin etc.) ʻerysipelas¹ ; skin lesion caused by anthrax’: ^†ḥumraẗ; cf. also ^†ḥumayraẗ ‘measles’.
▪ ^†ḤMR_9 ‘a kind of bird like a sparrow, red-headed sparrow, redstart’: ^†ḥum(m)ar
▪ ^†ḤMR_10 (≙ DRS #ḤMR-4) ‘ramasser, réunir de tous côtés’: ^†ʔaḥmara
▪ ^†ḤMR_11 (≙ DRS #ḤMR-7) ‘tamarind’: ^†ḥumar
▪ ^†ḤMR_12 (≙ DRS #ḤMR-10) ‘to scrape off, flay (sheep); to shave (the head); to excoriate; (fig.) to criticise sharply’: ^†ḥamara (u, ḥamr)
▪ ^†ḤMR_13 (cf. DRS #ḤMR-10) ‘to cut in pieces’: ^†ḥammara
▪ ^†ḤMR_14 (≙ DRS #ḤMR-11) ‘marcher vite’: ^†ʔaḥmara
▪ ^†ḤMR_15 ‘large rock; tombstone’: ^†ḥimāraẗ
▪ ^†ḤMR_16 ‘to ride a jade’: ^†ḥammara
▪ ^†ḤMR_17 ‘choice part of a flock; (fig.) anything precious’:^†ḥumr al-naʕam
▪ ^†ḤMR_18 ‘polisher for iron’: ^†ḥimār
▪ ^†ḤMR_19 ‘Anchusa, pigeon-foot (plant)’: ^†ḥumayrāʔᵘ
▪ ^†ḤMR_20 (ḤMYR) ‘Hymiarites (ancient tribe of Yemen)’: ^†ḥimyar (n.coll.); cf. also ^†ḥammara ʻto speak Hymiaritic’

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘redness, to dye or colour red; (of a person) to be fair in colour; to be difficult; donkey; big boulders; to scrape off, flay’.

1. a relatively common bacterial infection of the superficial layer of the skin (upper dermis), extending to the superficial lymphatic vessels within the skin, characterized by a raised, well-defined, tender, bright red rash, typically on the face or legs – en.wiki, 27Feb2021.

▪ Huehnergard2011, Kogan2011, DRS: from protSem *ḥimār‑ ‘donkey’.

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▪ DRS 9 (2010) #ḤMR (for a comment on the grouping, see below, section DISC): -1 Akk emēru ‘être rouge’, emr‑, Ug ḥmr, Ar ʔaḥmar, yaḥmūr ‘rouge’, Sab ḥmrt (?) ‘rouge (?)’, Gz ḥamar ‘baie rouge’, Tña ḥamär, ḥamray ‘rouge; roux, brun clair (cheval)’, Amh ḥamär ‘roux (cheval)’. Hbr ḥᵃmarmar ‘être rougeâtre’. – nHbr ḥämar ‘brûler’; EmpAram hmr ‘colère’, Ar ḥamira ‘être rouge de colère’, ḥamrāʔ, ḥamārraẗ ‘chaleur brûlante (de midi, de l’été)’, ḥimirr ‘très violent’, ḥamira ‘avoir mauvaise haleine’ Jib aḥmír ‘mauvaise haleine et indigestion’. -2 Akk amār ‘tas de briques’, Hbr ḥomęr ‘boue, argile de potier’, JP ḥemārā, Ar ḥumar ‘asphalte’, Soq ḥamóra ‘bitume’, ḥámreh ‘saleté, lie’. -3 protSem *ḤiMāR ‘âne’: Akk imēr‑, Ug ḥmr, Hbr ḥᵃmōr, EmpAram Palm hmr, ḥᵃmārā, Ar ḥimār, Sab Min ḥmr. – ? Mhr ḥəmūr, Ḥrs ḥəmōr, Jib ḥõr ‘domestiquer, dompter, dresser une monture’, Mhr ḥəmɛ̄r ‘maîtrisé’. -4 Ug ḥmr: unité de mesure, Hbr ḥomȩr ‘monceau’, mesure pour les dattes sèches; JP ḥᵃmar ‘entasser, accumuler’, Ar ʔaḥmara ‘ramasser, réunir de tous côtés’. -5 EmpAram ḥmr, Talm ḥōmer ‘joyau, perle’, Syr ḥumrā ‘petite sphère’; Mhr ḥēmər, Jib ḥəyɛ̃r ‘ceinture, cordon porté à la taille par les jeunes garçons’; – Mhr məḥáwmər, Jib moḥũr (pl.) ‘gouttes de pluie tombant des arbres’. – ?6 Syr ḥᵃmūrtā ‘roue; tronçon de colonne, maillon de chaîne, etc.’. -7 Ar ḥumar ‘tamarin, fruit du tamarin’, Gz ḥamor, ḥomar, Tña ḥamär, ḥomär, ḥəmor, Amh ḥomär ‘tamarin’. -8 Gz ḥāmar: sorte de petit bateau, Tña ḥamär, Amh hamär ‘bateau’. -9 Te ḥamra ‘maigrir (vache)’. -10 Ar ḥamara ‘gratter, raser, écorcer, écorcher’, miḥmar ‘écharnoir’, ḥammara ‘hacher’. -11 ʔaḥmara ‘marcher vite’.
▪ [v7] Kogan2011: Akk emeru ‘to have intestinal trouble’, Hbr ḥmr ‘to glow, burn (of intestines)’, Ar ḥmr ‘to suffer from indidestion and bad breath’, Jib aḥmír ‘bad breath and indigestion’ (SED I No. 28v).
▪ [v15] Kogan2015: 594 #15: Jib ḥɛr̃ ‘mountain’, Soq ḥámər ‘petite montagne’, likely identical with Ar ḥimāraẗ ‘mass of stone or rock, any wide stone’, perh. also Hbr ḥōmär ‘heap’ (but not the Hbr measure name ḥōmär, which is »almost certainly derived from ḥămōr ‘donkey’«).
▪ …

▪ DRS 9 (2010) #ḤMR: On their grouping, the authors remark that »[l]e classement a ici principalement pour but d’ordonner commodément les diverses valeurs. Il n’implique pas toujours des séparations fondamentales. Les valeurs peuvent, pour certaines, être liées à d’autres dont elles constitueraient des emplois métaphoriques.«
▪ [v1] An indication of the colour term’s development from *ʻto glow, burn’ could be fact that it is not the original Sem term for ʻred’, which can be reconstructed as protSem *ʔdm ‘red’ (cf. Kogan2011).
▪ [v3] (DRS, on their #ḤMR-3): »Le nom de l’âne a été expliqué par certains comme *ʻanimal rouge’ [v1], par d’autres comme *ʻanimal porteur, bête de somme’, le rattachant à la notion de ʻcharge’ qui serait attestée en SAr et en Aram. […] Pour Hodge, Fol.Or. 17 (1976): 11, qui compare à l’Eg mr ʻattacher’, ḥ‑ serait une préformative, d’où ʻattaché [avec une charge]’; contre Leslau CDG 234: “ni ḥml ni ḥmr n’existent en Gz …. Le Gz ḥamala ʻtransporter’ est un emprunt à l’Ar.” – Le rapprochement avec les formes signifiant ʻdompter, domestiquer, apprivoiser’ est hautement hypothétique.« – Kogan2015 (594 #15) thinks that the measure name Hbr ḥōmär is »almost certainly derived from ḥămōr ‘donkey’« (= Ar ḥămōr).
▪ [v4] (DRS, on their #ḤMR-1): »L’Hbr et l’Ar connaissent une forme yaḥmūr en relation avec cette racine. En Hbr, elle est citée dans deux passages nommant des animaux licites à la consommation: Deut. 14:5 et 1 Rois 5:3; il semble s’agir d’une sorte de ʻdaim’ ou de ʻgazelle’. En Ar, outre sa valeur de ʻrouge’, elle désigne, entre autres, 1’ʻonagre’, ce qui a conduit divers lexicographes à en faire un dérivé du nom de 1’ʻâne’; mais il se trouve qu’elle nomme aussi une espèce d’antilope et une espèce d’oiseau. Il paraît donc vraisemblable que cette désignation a plutôt un rapport avec le nom de la couleur«.
▪ [v7] Partial semantic overlapping with ↗√ḪMR ʻto ferment, be in a state of fermentation’.
▪ [v11] If a loan from Gz, one should not only consider Gz ḥamor, ḥomar ʻtamarind’, but perh. also ḥomar ʻacorn’, prob. akin to ḥamar ʻred berry’, thus ultimately from [v1] ʻred’.
▪ [v12] ClassAr lexicographers tend to make ʻto scrape off, skin’ dependent on [v1] ʻred’. Cf. root entry ḤMR in Lane ii 1865 which gives as first meaning of vb. I »ʻto pare a thong, strip it of its (inner) superficial part, then oil it, previously to sewing with it, so that it becomes easy to sew with’ (app. because this operation makes it to appear of a red, or reddish, colour], hence ʻto pare, peel, strip s.th. of its bark, coat, covering, crust, etc.’«; cf. also the expressions ḥamara-hū bi’l-sawṭ ʻto excoriate s.o. with the whip’, and the fig. use in ḥamara-hū bi’l-lisān ʻto gall s.o.’
▪ [v17] ^†ḥumr al-naʕam ‘choice part of a flock; (fig.) anything precious’: ClassAr lexicographers explain that the colour adj. ʔaḥmar (f. ḥamrāʔᵘ, pl. ḥumr), when applied to camels, means »ʻof a colour like that of saffron when a garment is dyed with it so that it stands up by reason of [the thickness of] the dye: or of an unmixed red colour’ […]. It is said that, of she-camels, the ḥamrāʔᵘ is the most able to endure the summer midday-heat; […] and that the ṣahbāʔᵘ is the most beautiful to look at […]; and the Arabs say that the best of camels are the ḥumr and the ṣuhb. [Hence,] ḥumr al-naʕam signifies the ʻhigh-bred\excellent of camels’, and is proverbially applied to ʻanything highly prized, precious, valuable, excellent’« – Lane ii 1865.
▪ …

▪ Cf. perh. Engl homer (unit of volume used by ancient Hebrews for liquids and dry goods) ↗ḥimār.

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ḥumar حُمَر

√ḤMR

n.

asphalt – WehrCowan1976.

▪ DRS (#ḤMR-2) groups Ar ḥumar ‘asphalt’ together with Akk amār ‘heap of bricks’ (cf. Ar ^†ḥumraẗ ʻpounded bricks’?) and Hbr ḥomęr ‘mud, potter’s clay’ (see root entry ↗√ḤMR [v10]), but adds that their grouping should not necessarily be considered reflecting etymological dependence. In fact, ‘asphalt’ may perh. rather be related to the notion of ʻred’ (↗ʔaḥmarᵘ) which, in its turn, could be dependent on the idea of *‘to glow, be hot, burn, be burning’ [cf. vb. II, ḥammara ‘to fry, roast’, ClassAr ^†ḥamārraẗ ‘intense heat’, as well as the 2-consonantal ↗√ḤMː (ḤMM)].
▪ If DRS is right, one may also have to consider ^†ʔaḥmara ‘ramasser, réunir de tous côtés’ as well as ^†ḥimāraẗ ‘large rock; tombstone’ – cf. root entry ↗√ḤMR.
▪ Fraenkel1886 thought the word was a loan from Syr. But no such word seems to exist in Syr… .
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▪ …

▪ DRS 9 (2010) #ḤMR (for a comment on the grouping, see above, section CONC, and below, section DISC): -1 Akk emēru ‘être rouge’, emr‑, Ug ḥmr, Ar ʔaḥmar, yaḥmūr ‘rouge’, Sab ḥmrt (?) ‘rouge (?)’, Gz ḥamar ‘baie rouge’, Tña ḥamär, ḥamray ‘rouge; roux, brun clair (cheval)’, Amh ḥamär ‘roux (cheval)’. Hbr ḥᵃmarmar ‘être rougeâtre’. – nHbr ḥämar ‘brûler’; EmpAram hmr ‘colère’, Ar ḥamira ‘être rouge de colère’, ḥamrāʔ, ḥamārraẗ ‘chaleur brûlante (de midi, de l’été)’, ḥimirr ‘très violent’, ḥamira ‘avoir mauvaise haleine’ Jib aḥmír ‘mauvaise haleine et indigestion’. -2 Akk amār ‘tas de briques’, Hbr ḥomęr ‘boue, argile de potier’, JP ḥemārā, Ar ḥumar ‘asphalte’, Soq ḥamóra ‘bitume’, ḥámreh ‘saleté, lie’. – -3-11… [irrelevant].
▪ …

▪ DRS 9 (2010) #ḤMR: On their grouping, the authors remark that »[l]e classement a ici principalement pour but d’ordonner commodément les diverses valeurs. Il n’implique pas toujours des séparations fondamentales. Les valeurs peuvent, pour certaines, être liées à d’autres dont elles constitueraient des emplois métaphoriques.«
▪ …

–

ḥumarī, adj., asphaltic, asphalt, tar, tarry: nisba formation.

For other values attached to the root, cf. ↗ḥimār, ↗ʔaḥmarᵘ, ↗yaḥmūr, as well as, for the overall picture, root entry ↗√ḤMR.

ḥimār حِمار , pl. ḥamīr, ḥumur, ʔaḥmiraẗ

√ḤMR

n.

donkey, ass – WehrCowan1976.

▪ Huehnergard2011, Kogan2011, DRS (#ḤMR-3): from protSem *ḥimār‑ ‘donkey’. – Cf. also Ar ↗ʕayr (from a protWSem *ʕayr‑, synonymous to protSem *ḥimār‑), and ↗ʔitān ‘donkey mare’.
▪ For attempts to explain the donkey as *ʻred animal’, thus linking it to ↗ʔaḥmarᵘ, or as *ʻpack animal, beast of burden’ (from ↗ḤML), or still other suggestions, see below, section DISC. – For fig. and other usage (*‘stupidity’, *‘slowness’, *‘bridge’, …), see section HIST.
▪ …

▪ ClassAr ^†ḥammara, vb. II, ʻto call s.o. an ass’: clearly denom.
▪ The same ClassAr vb. II, ^†ḥammara, can also mean ‘to ride a jade’. This usage is prob. from ^†miḥmar ʻhorse of mean race that resembles the ass in his slowness of running’, thus prob. dependent on ḥimār ʻdonkey’.
▪ ClassAr knows ḥimār also in the sense of ^†‘polisher for iron (wooden implement of the polisher, upon which he polishes iron)’ as well as ^†‘piece of wood in the fore part of the saddle called raḥl upon which a woman when riding lays hold, fore part of the saddle called ʔikāf, stick upon which saddles called ʔaqtāb are carried’, and ^†ḥimār al-ṭunbūr ‘(bridge of the mandolin) a thing well-known’. All of them may be fig. use, though it remains unclear in how far a donkey should resemble a bridge, etc. In the case of ^†‘polisher of iron’ and ^†‘piece of wood…’, the actual etymon was prob. not ḥimār, but ^†ḥamara ‘to scrape off, flay (sheep); to shave (the head); to excoriate’; cf. also ^†ḥamīraẗ ʻthong, strap (so called because it is pared)’; see [v12] in root entry ↗ḤMR, as the saddle grip may originally be *‘the skinned one’.
▪ …

▪ Bergsträsser1928: (*‘donkey’) Akk imēru, Hbr ḥmōr, Syr ḥmārā, SAr ḥmr.
▪ DRS 9 (2010) #ḤMR-3 Akk imēr‑, Ug ḥmr, Hbr ḥᵃmōr, EmpAram Palm hmr, ḥᵃmārā, Ar ḥimār, Sab Min ḥmr. – ? Mhr ḥəmūr, Ḥrs ḥəmōr, Jib ḥõr ‘domestiquer, dompter, dresser une monture’, Mhr ḥəmɛ̄r ‘maîtrisé’. -4 Ug ḥmr: unité de mesure, Hbr ḥomȩr ‘monceau’, mesure pour les dattes sèches; JP ḥᵃmar ‘entasser, accumuler’, Ar ʔaḥmara ‘ramasser, réunir de tous côtés’.
▪ …

▪ DRS 9 (2010) #ḤMR: On their grouping, the authors remark that »[l]e classement a ici principalement pour but d’ordonner commodément les diverses valeurs. Il n’implique pas toujours des séparations fondamentales. Les valeurs peuvent, pour certaines, être liées à d’autres dont elles constitueraient des emplois métaphoriques.«
▪ DRS (on their #ḤMR-3): »Le nom de l’âne a été expliqué par certains comme *ʻanimal rouge’ [↗ʔaḥmarᵘ], par d’autres comme *ʻanimal porteur, bête de somme’, le rattachant à la notion de ʻcharge’ [↗ḥamala] qui serait attestée en SAr et en Aram. […] Pour Hodge, Fol.Or. 17 (1976): 11, qui compare à l’Eg mr ʻattacher’, ḥ‑ serait une préformative, d’où ʻattaché [avec une charge]’; contre Leslau CDG 234: “ni ḥml ni ḥmr n’existent en Gz …. Le Gz ḥamala ʻtransporter’ est un emprunt à l’Ar.” – Le rapprochement avec les formes signifiant ʻdompter, domestiquer, apprivoiser’ est hautement hypothétique.«
▪ If akin to ↗ʔaḥmarᵘ ʻred’, the word may also be connected, ultimately, to notions of *ʻscraping off, flaying, skinning, excoriating’ (↗√ḤMR [v12]) or *ʻglowing, burning’ (↗√ḤMR [v5] ‘to burn with anger’, [v6] ʻviolent, severe; intense heat’). But this would be highly speculative.
▪ Ar ḥimār (or already protSem *ḥimār‑) ‘donkey’ itself may have influenced the semantics of ↗yaḥmūr (protSem *yaḥmūr‑), which usually signifies a ‘deer, kind of antelope, roebuck’, but occasionally also can mean ʻwild ass, onager’. On this topic, DRS writes (in their comments on #ḤMR-1 ‘red’): »L’Hbr et l’Ar connaissent une forme yaḥmūr en relation avec cette racine. En Hbr, […] il semble s’agir d’une sorte de ʻdaim’ ou de ʻgazelle’. En Ar, outre sa valeur de ʻrouge’, elle désigne, entre autres, 1’ʻonagre’, ce qui a conduit divers lexicographes à en faire un dérivé du nom de 1’ʻâne’; mais il se trouve qu’elle nomme aussi une espèce d’antilope et une espèce d’oiseau. Il paraît donc vraisemblable que cette désignation a plutôt un rapport avec le nom de la couleur«.
▪ …

▪ (Huehnergard2011:) Engl homer, from Hbr ḥōmer ‘heap’, a unit of capacity, »unit of volume used by ancient Hebrews for liquids and dry goods. […] 1 homer equals 220 litre or 220dm³. – The homer should not be confused with the omer [Hbr ʕōmär, cf. Ar ↗ʕam˅ra], which is a much smaller unit of dry measure«.¹ – Kogan2015: 594 #15 agrees with Huehnergard2011 on that the word »almost certainly« is derived from Hbr ḥămōr (= Ar ḥimār) ‘donkey’, signifying originally the burden carried by a donkey. However, Kogan thinks that the Hbr measure name ¹ḥōmär ‘homer’ should be kept apart from the homonymous ²ḥōmär ‘heap’, which is perh. akin to Ar ^†ḥimāraẗ ‘mass of stone or rock, any wide stone’, likely identical with Jib ḥɛr̃ ‘mountain’, Soq ḥámər ‘petite montagne’ (↗√ḤMR [v10] ‘ramasser, réunir de tous côtés’, [v15] ‘large rock; tombstone’).
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1. https://en.wikipedia.org/wiki/Homer_(unit), as of 03Mar2021.

►ḥimār al-waḥš and ḥimār waḥšī, n., wild ass, onager;
►samm al-ḥimār, n., oleander (Nerium oleander; bot.)

►ḥimāraẗ, n.f., she-ass, female donkey: f. of ḥimār
►ḥammār, pl.ḥammāraẗ, n., donkey driver: n.prof., from ḥimār.
►yaḥmūr, n., 1 ↗ʔaḥmarᵘ; 2 ↗yaḥmūr; 3 wild ass; 4 ↗ʔaḥmarᵘ.

For other values attached to the root, cf. ↗ḥumar, ↗ʔaḥmarᵘ, ↗yaḥmūr, as well as, for the overall picture, root entry ↗√ḤMR.

ʔaḥmarᵘ أَحْمَر , f. ḥamrāʔᵘ, pl. ḥumr

√ḤMR

adj.

1 red, red-colored, ruddy; 2 rosy, pink – WehrCowan1976.

▪ Accord. to Kogan2011, Ar ʔaḥmarᵘ replaced protSem *ʔdm ‘red’, a term for one of the four basic colours in the protSem colour spectrum¹³ (see also Ar ↗LBN and ↗BYḌ for ‘white’, ↗ẒLM and ↗SWD for ‘black’, ↗WRQ and ↗ḪḌR for ‘green’). The fact that ʔaḥmarᵘ is not the original Sem term for ʻred’, may be an indication for the colour term’s development from other notions, such as *ʻto glow, burn’ or *ʻto scrape off, flay, excoriate’.
▪ Accord. to Landberg1920, »[l]e thème ḤMR doit être un développement de √ḤM ʻêtre chaud, être brûlant’ vhv. [↗√ḤMː (ḤMM)], ce qui a motivé le sens de ʻrouge’« (DRS 9 #ḤMR-1); similarly Kogan2011: »perhaps related to Hbr ḥmr ‘to glow, burn’«, thus akin to, or perh. even dependent on, ^†‘to burn with anger’ (↗√ḤMR [v5]) and ʻviolence, severity, intensity’ (↗√ḤMR [v6]).
▪ If not dependent on *‘to glow, burn’, should one perh. consider ‘to scrape off, flay (sheep); to shave (the head); to excoriate’ (↗√ḤMR [v12]) as an alternative origin? It may well be that the colour is called ʔaḥmarᵘ after the redness of the flesh that appears when scraping, skinning, excoriating. On the other hand, semantically, it may also be the other way round, i.e., the latter actions being called ḥamara because they cause blood to flow and thus *ʻmake red’. The entry on √ḤMR in Lane ii 1865 – which starts with this value – gives the impression that ClassAr lexicographers tend to make ʻto scrape off, skin, etc.’ dependent on ʻred’.
▪ Values, now obsolete, that obviously depend on ‘red’ are: diseases causing red skin, etc., like ^†ʻerysipelas; anthrax; ‘measles’ (↗√ḤMR [v8], perh. in itself akin to ↗√ḤMR [v12] ‘to scrape off, flay, shave, excoriate, pare, peel, divest’); ^†‘red-headed sparrow, redstart’ (↗√ḤMR [v9]); ^†ḥammara ‘to cut in pieces’ (<*‘to make red by causing to bleed’) (↗√ḤMR [v13]); ^†‘choice part of a flock, anything precious’ (↗√ḤMR [v17], < *ʻthe red ones’, “red” skin signaling maturity and excellency; see below, section HIST, for more details); ^† ‘Anchusa, pigeon-foot (plant)’ (↗√ḤMR [v19]).
▪ Perhaps akin are also: ↗ḥumar ‘asphalt’, ↗ḥimār ‘donkey’, ↗yaḥmūr ‘deer, roebuck’ and obsolete values such as ^†‘to burn with anger’ (↗√ḤMR [v5], prob. < *ʻto become red’ out of anger), ^†ʻviolence, vehemence, intensity’ (↗√ḤMR [v6]); ^†‘tamarind’ (↗√ḤMR [v11]); perh. even the n.gent. ^†‘Hymiarites (ancient tribe of Yemen)’ (↗√ḤMR [v20]) = ḤMYR)?
▪ …

13. As reconstructed by Bulakh 2003, 2004, 2006a, 2006b.

▪ Rare vb. XI: ^†ĭḥmārra ʻto become accidentally red’.
▪ »Applied to a camel, ʻof a colour like that of saffron when a garment is dyed with it so that it stands up by reason of [the thickness of] the dye: or of an unmixed red colour’ […]. It is said that, of she-camels, the ḥamrāʔᵘ is the most able to endure the summer midday-heat; […] and that the ṣahbāʔᵘ is the most beautiful to look at […]; and the Arabs say that the best of camels are the ḥumr and the ṣuhb. [Hence,] ḥumr al-naʕam signifies the ʻhigh-bred\excellent of camels’, and is proverbially applied to ʻanything highly prized, precious, valuable, excellent’. – Applied to a man, ʻwhite in complexion’, because abyaḍᵘ might be considered as of evil omen [implying the meaning of leprosy]: or […] because the latter epithet, applied to a man, was only used by the Arabs as signifying ʻpure’ or ʻfree from faults’; but they sometimes used this latter epithet in the sense of ʻwhite in complexion’, applied to a man &c. So, accord. to some, in the trad., buʕiṯtu ʔilà l-ʔaḥmar wa’l-ʔabyaḍ, i.e. ʻI have been sent to the white and the black’, because these two epithets comprise all mankind; [therefore, by the former we should understand the white and the red races; and by the latter, the negroes; but some hold that by the former are meant the foreigners, and] by the latter are meant the Arabs. One says also, [when speaking of Arabs and more northern races] ʔatā-nī kullᵘ ʔaswadᵃ min-hum wa-ʔaḥmarᵃ, meaning ʻevery Arab of them, and foreigner, came to me’; and one should not say, in this sense, ʔabyaḍ. – al-ḥamrāʔᵘ, also, is applied to ʻthe foreigners (al-ʕaǧam, collectively)’ because a reddish white is the prevailing hue of their complexion, or […] ʻthose foreigners mostly characterized by whiteness of complexion, as the Greeks and Persians’. You say, laysa fī l-ḥamrāʔi miṯluhū ʻthere is not among the foreigners (al-ʕaǧam) the like of him’. And, accord. to some, al-ʔaḥmarᵘ wa’l-ʔabyaḍᵘ means ʻthe Arabs and the foreigners’. […] al-ḥamrāʔᵘ (= ʔabnāʔ al-ḥamrāʔⁱ) is an appellation applied to ʻemancipated slaves’, and ĭbn ḥamrāʔ al-ʕiǧān, meaning ʻson of the female slave’, is an appellation used in reviling and blaming« – Lane ii 1865.
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▪ DRS 9 (2010) #ḤMR-1 Akk emēru ‘être rouge’, emr‑, Ug ḥmr, Ar ʔaḥmar, yaḥmūr ‘rouge’, Sab ḥmrt (?) ‘rouge (?)’, Gz ḥamar ‘baie rouge’, Tña ḥamär, ḥamray ‘rouge; roux, brun clair (cheval)’, Amh ḥamär ‘roux (cheval)’. Hbr ḥᵃmarmar ‘être rougeâtre’. – nHbr ḥämar ‘brûler’; EmpAram hmr ‘colère’, Ar ḥamira ‘être rouge de colère’, ḥamrāʔ, ḥamārraẗ ‘chaleur brûlante (de midi, de l’été)’, ḥimirr ‘très violent’, ḥamira ‘avoir mauvaise haleine’ Jib aḥmír ‘mauvaise haleine et indigestion’.
▪ …

▪ DRS 9 (2010) #ḤMR: On their grouping, the authors remark that »[l]e classement a ici principalement pour but d’ordonner commodément les diverses valeurs. Il n’implique pas toujours des séparations fondamentales. Les valeurs peuvent, pour certaines, être liées à d’autres dont elles constitueraient des emplois métaphoriques.«
▪ …

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►dūn al-ʔaḥmar, taḥt al-ʔaḥmar, adj., infrared;
►al-baḥr al-ʔaḥmar, n., the Red Sea;
►al-ṣalīb al-ʔaḥmar, n., the Red Cross;
►al-mawt al-ʔaḥmar, n., violent death;
►al-hawà al-ʔaḥmar, n., sexual intercourse;
►al-ʔaḥmarān, expr., (ʻthe two red ones’, i.e.) wine and meat;
►al-ʔaswad wa’l-ʔaḥmar, expr., (ʻthe black and the red’, i.e.) all mankind;
►ʔaḥmar al-šafāyif, n., lipstick.

►ḥammara, vb. II, 1 to redden, color or dye red (s.th.); 2a to roast (s.th.); b to fry (s.th.); c to brown (flour in preparing a roux): D-stem, denom.caus.
►ĭḥmarra, vb. IX, to turn red, take on a reddish color, redden, blush: denom.

►ḥumraẗ, n.f., 1a redness, red color(ation), red; b rouge (cosm.); 2 brick dust, brick rubble; 3 erysipelas, St. Anthony’s fire (med.)
►ḥumūr, n., red, red color(ation), redness.
►ḥumayraẗ, n., redstart (zool.)
►ḥamrāʔᵘ, n.f., smut, rust (disease affecting cereals); al-ḥamrāʔ, n.f., Alhambra, the Citadel of Granada: f. of ʔaḥmar
►yaḥmūr, n., 1 red; 2 deer, roe, roebuck; 3 wild ass; 4 hemoglobin (physiol.)
►ĭḥmirār, n., 1 reddening, blush(ing), redness, red coloration; 2 erythema (med.): vn. IX.
►muḥammar, adj., roasted: PP II. | baṭāṭis muḥammar(aẗ), n.(f.), fried potatoes.

For other values attached to the root, cf. ↗ḥumar, ↗ḥimār, ↗yaḥmūr, as well as, for the overall picture, root entry ↗√ḤMR.

yaḥmūr يَحْمُور

√ḤMR, YḤMR

adj.; n.

1 red; 2 deer, roe, roebuck; 3 wild ass; 4 hemoglobin (physiol.) – WehrCowan1976.

▪ [v1] ↗ʔaḥmarᵘ.
▪ [v2] MilitarevKogan2005 #249: from protSem *yaḥmūr‑ ‘oryx, kind of antelope, roebuck’. While rather wide attestation of cognates in Sem allow the reconstruction of a protSem form, the authors of DRS 10 (2012) still think (s.v. #YḤMR) that the word is formed from ↗ḤMR, thus < *‘the red one’. Until today, yaḥmūr may also mean ʻred’, see also DISC below. (For ideas on the etymology of the latter, see i>ʔaḥmarᵘ.)
▪ [v3] ↗ḥimār.
▪ [v4] ↗ʔaḥmarᵘ.
▪ …

▪ …

▪ NB: only data relevant for [v2] are given here:

▪ MilitarevKogan2005 #249: Ug yḥmr, Hbr yaḥmūr ‘roebuck’, JudAram yaḥmūrā, f. yaḥmūrtā ‘fallow-deer’, Sam yḥmwr ‘an animal’, Syr yaḥmūrā ‘antilope, cervus dama’, Mnd iamuria (pl.) ‘kids, lambs, claves, young of animals’, nSyr yakhmûrâ ‘antelope, roebuck’, Ar yaḥmūr ‘espèce d’antelope appelée baḳar al-waḥš; onagre’ (BK).
▪ DRS 9 (2010) #ḤMR (for a comment on the grouping, see below, section DISC): -1 Akk emēru ‘être rouge’, emr‑, Ug ḥmr, Ar ʔaḥmar, yaḥmūr ‘rouge’, Sab ḥmrt (?) ‘rouge (?)’, Gz ḥamar ‘baie rouge’, Tña ḥamär, ḥamray ‘rouge; roux, brun clair (cheval)’, Amh ḥamär ‘roux (cheval)’. Hbr ḥᵃmarmar ‘être rougeâtre’. – nHbr ḥämar ‘brûler’; EmpAram hmr ‘colère’, Ar ḥamira ‘être rouge de colère’, ḥamrāʔ, ḥamārraẗ ‘chaleur brûlante (de midi, de l’été)’, ḥimirr ‘très violent’, ḥamira ‘avoir mauvaise haleine’ Jib aḥmír ‘mauvaise haleine et indigestion’. -2 […]. -3 Akk imēr‑, Ug ḥmr, Hbr ḥᵃmōr, EmpAram Palm hmr, ḥᵃmārā, Ar ḥimār, Sab Min ḥmr ‘âne’. – […]. – 4-11 […].
▪ …

▪ DRS 9 (2010) #ḤMR: On their grouping, the authors remark that »[l]e classement a ici principalement pour but d’ordonner commodément les diverses valeurs. Il n’implique pas toujours des séparations fondamentales. Les valeurs peuvent, pour certaines, être liées à d’autres dont elles constitueraient des emplois métaphoriques.«
▪ DRS (on their #ḤMR-1): »L’Hbr et l’Ar connaissent une forme yaḥmūr en relation avec cette racine. En Hbr, elle est citée dans deux passages nommant des animaux licites à la consommation: Deut. 14:5 et 1 Rois 5:3; il semble s’agir d’une sorte de ʻdaim’ ou de ʻgazelle’. En Ar, outre sa valeur de ʻrouge’, elle désigne, entre autres, 1’ʻonagre’, ce qui a conduit divers lexicographes à en faire un dérivé du nom de 1’ʻâne’ [↗ḥimār]; mais il se trouve qu’elle nomme aussi une espèce d’antilope et une espèce d’oiseau. Il paraît donc vraisemblable que cette désignation a plutôt un rapport avec le nom de la couleur«.
▪ …

–

For other values attached to the root, cf. ↗ḥumar, ↗ḥimār, ↗ʔaḥmarᵘ, as well as, for the overall picture, root entry ↗√ḤMR.

ḤMS حمس

√ḤMS

“root”

▪ ḤMS_1 ‘(to be) zealous, ardent, enthusiastic; courage’ ↗ḥamisa, ‘enthusiasm, rapture; zeal; elan, fighting spirit’ ↗ḥamās

Other values, now obsolete, include (BK1860, Lane ii 1865, Hava1899):

▪ ^†ḤMS_2 ‘to fry (meat)’: ^†ḥamasa (u, ḥams); cf. also ^†ḥammasa, ^†ʔaḥmasa ʻto heat (a medicine upon the fire)’, ^†ḥamīs ʻoven’
▪ ^†ḤMS_3 ‘to irritate s.o.’: ḥamasa (u, ḥams), ^†ḥammasa, ^†ʔaḥmasa
▪ ^†ḤMS_4 ‘tortoise’: ^†ḥamasaẗ (pl. ḥamas)
▪ ^†ḤMS_5 ‘unfruitful, severe’: only in the expr. ^†sanaẗ ḥamsāʔᵘ ʻunfruitful\severe year’

▪ While [v4] ‘tortoise’ prob. represents a value in its own right (of obscure origin, perh. < modSAr, Gz?), the other values in √ḤMS may go back to a common etymon. But there are also indications that would suggest a distinct treatment at least of the two (hypothetically basic) notions of *ʻto roast, fry’ and *ʻto irritate, excite’. See below, section DISC.
▪ …

▪ …

▪ DRS 9 (2010) #ḤMS-1 Hbr *ḥāmas ‘traiter violemment, faire violence à’, EmpAram ḥms ‘violence’, JP ḥᵊmas ‘user de violence’, Ar ḥamisa ‘être ferme, solide, courageux’, SAr ʔḥmš ‘dur, fort au combat’. -?2 Ar ḥamasa ‘faire frire (de la viande)’, ḥammasa ‘torréfier’, ʕOmAr məḥmās, Mhr məḥmēs, Ḥrs məḥmās, Jib múḥmus, məḥmus ‘poêle à griller le café’; Tña ḥamäsä ‘griller, rissoler (grain, farine)’. – Ar ḥamasa ‘irriter’, ʕOmAr mətḥámməs ‘irrité et désireux de vaincre’, Jib aḥmís ‘exciter, encourager’, Mhr ḥəmūs, ḥōməs ‘piquer au vif’. ? – Jib ḥõs, oḥõs ‘moudre’. -3 ʕOmAr ḥmísah, YemAr ḥumsa, Mhr ḥōməs, f. ḥəmsīt, Ḥrs əḥméseh, Jib ḥoms, f. ḥãst, Soq ḥə́mseh ‘tortue’. -4 Gz ḥammasa, ḫammasa, Te ḥammäsa, Tña ḥamäsä ‘nager’. -5 Gz ḥammasa ‘lécher du sel, manger des plantes amères et salsugineuses’.¹⁸ -6 Ar ḥams ‘murmure’.¹⁹
▪ …

18. Rapport avec ↗ḤMḌ: Ar ḥamaḍa qui présente la même valeur ? Dillmann 167. La correspondance phonique est irrégulière ici : emprunt? 19. Aussi hams‑.

▪ Except for [v4] ‘tortoise’, all values represented in the Ar root may have a common etymon, though it is far from clear which of the values that may be. The authors of DRS set [v1] and [v2] apart (as #ḤMS-1 and ḤMS-2, grouping our [v3] and [v5] under the latter), but indicate (by a question mark) that they are not sure whether or not it is justified to make that distinction; they also remark, explicitly: »Il n’est pas impossible qu’il y ait lieu de rapprocher les notions de violence, d’irritation et de cuisson.« If the values are related, is then ʻviolent treatment, firmness; courage’ primary to ʻto fry, roast; to irritate, excite, encourage’, or is it the other way round? Theoretically, a dependence on a primary ʻto fry, roast’ along the line *ʻto fry, roast > (fig.) to stir, irritate (violently > to treat violently) > to incite, excite > (fig.) enthusiasm, zeal, courage’ is not unconceivable. On the other hand, if ʻviolence, severity’ was the original value (see, e.g., the Hbr and Aram cognates as given by DRS sub #ḤMS-1), then the clearest reflection of this notion in MSA would prob. be [v5] ‘unfruitful\severe (year)’; in this case, [v1] would be metaphorical use, referring to the “firmness” of the mind, a “strong” will, etc., and [v2] ʻto roast’ would be a specific kind of *ʻviolent treatment’.
▪ Meanwhile, semantic vicinity of [v2] ʻto fry, roast’ to ↗ḤMṢ ʻto roast’³⁵ and of [v3] ʻto irritate’ to ↗ḤMŠ ʻto irritate, excite; to be angry’ may suggest the influence of other roots, or even distinct etymologies that would need separate treatment. For [v1] ʻviolence, severity’, the authors of DRS suggest to compare their entries #ḤMSN, #ʕMṢ, and #ḤMṢ.
▪ In any case, all three Ar roots – ḤMS, ḤMŠ, and ḤMṢ – may be extensions from an earlier 2-radical nucleus *ḤM‑ ʻheat, fever’, cf. ↗ḤMː (ḤMM). Thus, these roots may, ultimately, be akin not only to items such as ↗ḥamām ʻbath’ and ↗ḥummà ʻfever’, but also to ↗ʔaḥmarᵘ ʻred, brown’ and, perh., even ↗faḥm ʻcoal’.
▪ ^†[v4] : ^†ḥamasaẗ ‘tortoise’: Outside Ar, the value is attested only in modSAr. Leslau2006 (CDG) would not exclude a relation with Gz ḥammasa ʻto swim’.
▪ ^†[v5] : In the expr. ^†sanaẗ ḥamsāʔᵘ ʻunfruitful\severe year’, the semantics of Ar ḤMS are prob. closest to the *‘violence, firmness, severity’ that is prominent in the Hbr, Aram and SAr cognates listed sub #ḤMS-1 in DRS.
▪ …

35. DRS : cf. also #ḤMṢ(Ṣ) and #ḤMŚ.

–

ḥamis‑ حَمِسَ , a (ḥamāsaẗ)

√ḤMS

vb., I

1 to be zealous, ardent, enthusiastic; 2 to be valiant, courageous – WehrCowan1979.

▪ A look at the semantic spectrum covered by Sem ḤMS suggests that there are three values that may form the basis from which the modern values developed: (1) *ʻviolence, severity; anger’, (2) *ʻto fry’, and (3) *ʻto irritate, excite’. All three are attested in ClassAr (see below, section HIST) and often represented by identical lexemes, so that one is tempted to assume a shared etymology. But although a common origin has been suggested by earlier research, there are also indications that would let it seem to be prudent – for the moment, at least – to keep the three strings apart. – See below, section DISC.
▪ …

▪ In ClassAr, all 3 values that may have contributed to the semantics of ḥamasa and derivatives can be found: for (1) *ʻviolence, severity; anger’, cf., e.g., the expression ^†sanaẗ ḥamsāʔᵘ ʻunfruitful, severe year’ and the vb.s V ^†taḥammasa ʻto feign rebellion, rigour’, VIII ^†ĭḥtamasa ʻto fight together (cocks)’ and the rare XII ^†ĭḥmawmasa ʻto be angry’; for (2) *ʻto fry’, cf., ^†ḥamīs ʻoven’, vb. I (tr.) ^†ḥamasa (u, ḥams) ʻto fry (meat)’, II ^†ḥammasa and IV ʔaḥmasa ʻto heat (a medicine upon the fire)’; for (3) *ʻto irritate, excite’, cf. vb.s I ^†ḥamasa (u, ḥams) ʻto irritate s.o.’, II ^†ḥammasa, and IV ʔaḥmasa ʻto irritate; to excite’ – all attestations from Hava1899.
▪ …

▪ DRS 9 (2010) #ḤMS-1 Hbr *ḥāmas ‘traiter violemment, faire violence à’, EmpAram ḥms ‘violence’, JP ḥᵊmas ‘user de violence’, Ar ḥamisa ‘être ferme, solide, courageux’, SAr ʔḥmš ‘dur, fort au combat’. -?2 Ar ḥamasa ‘faire frire (de la viande)’, ḥammasa ‘torréfier’, ʕOmAr məḥmās, Mhr məḥmēs, Ḥrs məḥmās, Jib múḥmus, məḥmus ‘poêle à griller le café’; Tña ḥamäsä ‘griller, rissoler (grain, farine)’. – Ar ḥamasa ‘irriter’, ʕOmAr mətḥámməs ‘irrité et désireux de vaincre’, Jib aḥmís ‘exciter, encourager’, Mhr ḥəmūs, ḥōməs ‘piquer au vif’. ? – Jib ḥõs, oḥõs ‘moudre’. -3-6 […]
▪ …

▪ The authors of DRS set (their #ḤMS-1) *ʻviolence, severity; anger’ apart from *ʻto fry’ and *ʻto irritate, excite’ (treated together as #ḤMS-2), but indicate (by a question mark) that they are not sure whether or not it is justified to make that distinction; they also remark, explicitly: »Il n’est pas impossible qu’il y ait lieu de rapprocher les notions de violence, d’irritation et de cuisson.« If the values are related, is then ʻviolent treatment, firmness; courage’ primary to ʻto fry, roast; to irritate, excite, encourage’, or is it the other way round? Theoretically, a dependence on a primary ʻto fry, roast’ along the line *ʻto fry, roast > (fig.) to stir, irritate (violently > to treat violently) > to incite, excite > (fig.) enthusiasm, zeal, courage’ is not unconceivable. On the other hand, if ʻviolence, severity’ was the original value (see, e.g., the Hbr and Aram cognates as given by DRS sub #ḤMS-1), then the most direct reflections of this notion would prob. be the values given in section HIST for option (1); in this case, ʻzeal; courage’ would be metaphorical use, referring to the “firmness” of the mind, a “strong” will, etc., while *ʻto roast’ would be a specific kind of *ʻviolent treatment’.
▪ Meanwhile, semantic vicinity of the obsol. Ar values ^†ʻto fry, roast’ to ↗ḤMṢ ʻto roast’³⁶ and of ^†ʻto irritate’ to ↗ḤMŠ ʻto irritate, excite; to be angry’ may suggest the influence of other roots, or even distinct etymologies that would need separate treatment. For *ʻviolence, severity’, the authors of DRS suggest to compare their entries #ḤMSN, #ʕMṢ, and #ḤMṢ.
▪ In any case, all three Ar roots – ḤMS, ḤMŠ, and ḤMṢ – may be extensions from an earlier 2-radical nucleus *ḤM‑ ʻheat, fever’, cf. ↗ḤMː (ḤMM). Thus, these roots may, ultimately, be akin not only to items such as ↗ḥamām ʻbath’ and ↗ḥummà ʻfever’, but also to ↗ʔaḥmarᵘ ʻred, brown’ (< *ḤM-R?) and, perh., even ↗faḥm ʻcoal’ (< *P-ḤM?).
▪ …

36. DRS : cf. also #ḤMṢ(Ṣ) and #ḤMŚ.

–

►ḥammasa, vb. II, to fill with enthusiasm (s.o.): D-stem, caus.
►taḥammasa, vb. V, 1 to get heated, worked up; 2ato be excited; b to be enthusiastic (li‑ about), have a passion (li‑ for); c to advocate fervently (li‑ s.th.); d to be overzealous (fī in s.th.): Dt-stem, intrans., self-ref.

►^BP#3536ḥamās, n., enthusiasm, rapture; zeal; elan, fighting spirit: vn. I. – See also s.v.
►ḥamāsaẗ, n.f., enthusiasm, fire, ardor, fervor, zeal; valor, bravery, heroism: vn. I | al-Ḥamāsaẗ, n.f., the Hamasa (a famous collection of Arabic poems)
►ḥamāsī, adj., 1 enthusiastic, ardent, fiery, zealous, enraptured; 2 enrapturing, stirring, rousing: nisba formation, from ḥamās and/or ḥamāsaẗ.
►ʔaḥmasᵘ, f. ḥamsāʔᵘ, pl. ḥums, adj., 1a unflinching, tenacious, valiant; b strenuous, zealous; c enthusiastic: ʔaFʕaLᵘ formation for colours and physical/mental disorders etc.
►taḥammus, n., unflinching zeal, enthusiasm (li‑ for), fanaticism: vn. V.
►mutaḥammis, 1 adj., enthusiastic, ardent, fiery, zealous; – 2 (pl. ‑ūn), n., ardent follower, fanatic adherent, fanatic; fan (li‑ e.g., of a sport, of a trend in art): PA V.

ḥamās حَماس

√ḤMS

n.

enthusiasm, fire, ardor, fervor, zeal, fanaticism – WehrCowan1979.

▪ A nominal formation from ↗ḥamisa.
▪ Since the late 1980s, Ar ḥamās also functions as an acronym of Ḥarakaẗ al-muqāwamaẗ al-ʔislāmiyyaẗ, the Islamic Resistance Movement.
▪ …

▪ …

▪ ↗ḥamisa.

▪ See above, section CONC.
▪ …

–

See ↗ḥamisa.

ḤMŠ حمش

√ḤMŠ

“root”

▪ ḤMŠ_1 ʻto excite, irritate, infuriate, enrage’ ↗ḥamaša
▪ ḤMŠ_2 ʻcatgut (med.)’ ↗ḥamšaẗ

Other values, now obsolete, include (Hava1899):

▪ ^†ḤMŠ_3 ʻto collect s.th.’: ^†ḥamaša (u, ḥamš)
▪ ^†ḤMŠ_4 ʻgraisse, obésité’: ^†ḥamīš

▪ The root √ḤMŠ exhibits 3-4 distinct values between which no obvious relation is discernible.
▪ [v1] (= DRS #ḤMŚ-1): exact etymology unclear, but prob. related to ↗√ḤMS and ↗√ḤMṢ.
▪ [v2] (cf. DRS #ḤMŚ-3?): The value ʻcatgut (med.)’ seems to be based on the obsolete notion of ʻthin (shank), thin-legged’ (see below, section HIST), with no obvious relation to [v1] ʻto excite, irritate, infuriate’ or [v3] ʻto collect’.
▪ [v3] (= DRS #ḤMŚ-2): no obvious relation to [v1] ʻto excite, irritate, infuriate’ or [v2] ʻthin, meagre’.
▪ [v4] : accord. to DRS »sans doute une forme constituée sur l’Ar *↗ŠḤM avec métathèse.
▪ …

▪ [v1] : cf. also ^†ḥamaša u (ḥamš, ḥamšaẗ), ʻto become angry (man); to become hot (war)’; ^†ḥammaša, vb. II, ʻto stir, anger s.o.; to put fuel (in the fire); to rouse (people)’; ^†taḥammaša, vb. V, and ĭstaḥmaša, vb. X, ʻto be angered’.
▪ [v2] : cf. also ^†ḥamaša (u, ḥamš) and ḥamuša (u, ḥumūšaẗ) ʻto be thin (shank)’, ^†ḥamiša (a, ḥamš, ḥamaš) ʻto be thin-legged (man)’, ^†ʔaḥmašᵘ (pl. ḥimāš), adj., ʻthin-legged (man)’.
▪ [v3] : cf. also ^†ḥammaša, vb. II, ʻto collect (s.th.)’
▪ …

▪ DRS 9 (2010) #ḤMŚ-1 Ar ḥamiša ʻêtre en colère’, ḥamaša ʻirriter, exciter’, ʔaḥmaša ʻattiser (le feu), faire bouillir’, EgAr ḥamaš ʻroussir, brûler (trans.)’. -2 ḥamaša ʻrassembler, réunir’. -3 ʔaḥmašᵘ ʻqui a les tibias minces, décharné’.
▪ …

▪ See above, section CONC.
▪ …

–

ḥamaš‑ حَمَشَ , u (ḥamš, ḥamšaẗ)

√ḤMŠ

vb., I

to excite, irritate, infuriate, enrage – WehrCowan1976.

▪ The root ↗√ḤMŠ exhibits 3-4 distinct values between which no obvious relation is discernible (apart from ʻto excite, irritate, infuriate, enrage; to roast, fry’ there is also ʻthin, thin-legged’ (see ↗ḥamšaẗ ʻcatgut’), ʻto collect’, and – prob. via metathesis from ↗ŠḤM – also ʻfat’. With the first three, the root does not seem to have any cognates in Sem.
▪ The etymology of ḥamaša therefore has to remain unclear. Perh., however , the word is related to ↗√ḤMS and/or ↗√ḤMṢ in the sense of ʻto roast, fry’.
▪ …

▪ [v1] : cf. also ^†ḥamaša u (ḥamš, ḥamšaẗ), ʻto become angry (man); to become hot (war)’; ^†ḥammaša, vb. II, ʻto stir, anger s.o.; to put fuel (in the fire); to rouse (people)’; ^†taḥammaša, vb. V, and ĭstaḥmaša, vb. X, ʻto be angered’.
▪ …

▪ DRS 9 (2010) #ḤMŚ-1 Ar ḥamiša ʻêtre en colère’, ḥamaša ʻirriter, exciter’, ʔaḥmaša ʻattiser (le feu), faire bouillir’, EgAr ḥamaš ʻroussir, brûler (trans.)’. -2-3 […].
▪ …

▪ See above, section CONC.
▪ …

–

For other items of the root, see ↗ḥamšaẗ and, for the overall picture, root entry ↗√ḤMŠ.

ḥamšaẗ حَمْشة

√ḤMŠ

n.f.

catgut (med.) – WehrCowan1976.

▪ The root ↗√ḤMŠ exhibits 3-4 distinct values between which no obvious relation is discernible: ʻto excite, irritate, infuriate, enrage; to roast, fry’ (see ↗ḥamaša), ʻ(to be) thin, thin-legged’, ʻto collect’, and – prob. via metathesis from ↗ŠḤM – also ʻfat’. For the first three, the root does not seem to have any Sem cognates.
▪ The value ʻcatgut (med.)’ is prob. based on the obsolete notion of *ʻthin (shank), thin-legged’ (see below, section HIST).
▪ …

▪ Cf. also ^†ḥamaša (u, ḥamš) and ḥamuša (u, ḥumūšaẗ) ʻto be thin (shank)’, ^†ḥamiša (a, ḥamš, ḥamaš) ʻto be thin-legged (man)’, ^†ʔaḥmašᵘ (pl. ḥimāš), adj., ʻthin-legged (man)’.
▪ …

▪ DRS 9 (2010) #ḤMŚ-1-2 […]. -3 ʔaḥmašᵘ ʻqui a les tibias minces, décharné’.
▪ …

▪ See above, section CONC.
▪ …

–

For other items of the root, see ↗ḥamaša and, for the overall picture, root entry ↗√ḤMŠ.

ḤMṢ حمص

√ḤMṢ

“root”

▪ ḤMṢ_1 ʻto roast; to fry, broil’ ↗ḥammaṣa
▪ ḤMṢ_2 ʻchick-pea’ ↗ḥimmiṣ, colloq. ḥummuṣ
▪ ḤMṢ_3 ʻHoms (the ancient Emesa, city in central Syria)’ ↗Ḥimṣᵘ

Other values, now obsolete, include (BK1860, Hava1899):

▪ ^†ḤMṢ_4 ʻto cease to be swollen (a wound)’: ^†ḥamaṣa (u, ḥamṣ, ḥumūṣ); cf. also ^†taḥammaṣa ‘to contract, shrink; to be shrivelled (dry meat)’, and ^†ĭnḥamaṣa ‘to be reduced (swelling); to become emaciated (she-camel)’
▪ ^†ḤMṢ_5 ‘espèce de plante acidulée qui croît dans les sables’ (BK): ^†ḥam(m)aṣīṣ
▪ ^†ḤMṢ_6 ‘to extract gently (a straw) from the eye, take a mote out of the eye’: ^†ḥamaṣa (u, ḥamṣ, ḥumūṣ)
▪ ^†ḤMṢ_7 ʻsheep stolen by night’: ^†ḥamīṣaẗ, maḥmūṣaẗ (pl. ḥamāʔiṣᵘ)
▪ ^†ḤMṢ_8 ‘to perspire violently’: ^†ḥamaṣa (u, ḥamṣ, ḥumūṣ)
▪ ^†ḤMṢ_9 ‘to rock gently to and fro, swing (a boy)’: ^†ḥamaṣa (u, ḥamṣ); cf. also ‘^†ḥamaṣa (u, ḥamṣ, ḥumūṣ) ‘to stop swinging, subside, cease, abate’.
▪ …

▪ [general] Semantic variety in the root and lack of clear cognates as well as semantic vicinity to / overlapping with phonologically close roots forbids clear etymological statements about any of the items. It it not unconceivable, though, that some of them belong to a complex with the basic meaning of *ʻto roast’ (akin to ↗√ḤMS and ↗√ḤMŠ and, more distantly, to ↗√ḤMR, ↗√ḤMW and other roots signifying *ʻheat’, cf. ↗√ḤMː/ḤMM) while others could be based on a shared notion of *ʻsour, to shrink, contract (due to sour taste?)’ (akin to ↗√ḤMḌ). Yet other values, however, like [v7] ʻsheep stolen by night’ or [v8] ‘to perspire violently’, remain without obvious connection to any of the others. The use of the same Ar vb. ^†ḥamaṣa for such different meanings as ^†[v4] ʻto cease to be swollen (a wound)’, ^†[v6] ‘to extract gently (a straw) from the eye, take a mote out of the eye’, ^†[v8] ‘to perspire violently’ and ^†[v9] ‘to rock gently to and fro, swing (a boy); to stop swinging, subside, cease, abate’ suggests some kind of connection between all of them – but how could this relation be explained?

▪ [v1] (= DRS #ḤMṢ(Ṣ)-6) ʻto roast; to fry, broil’: cf. also ^†ḥammaṣa ‘to roast (coffee); to toast s.th.’, ^†ḥummaṣaẗ ‘cautery’. – DRS: cf. ↗√ḤMS and ↗√ḤMŠ. – DRS asks: akin to [v2] ʻchick-pea’? But the authors remain silent about the exact nature of this thinkable relation: ʻchick-pea’ as *‘the roasted one’? – Or should we assume that both share the notion of [v4] *‘shrinking, shrivelling’ (chick-peas’ surface and likewise meat when roasted)?
▪ [v2] (= DRS #ḤMṢ(Ṣ)-3) ʻchick-pea’: etymology obscure; any relation to [v4] *‘shrinking, shrivelling’ (chick-peas’ surface) or (as taken into consideration by DRS) to [v1] ‘to roast’?
▪ [v3] ʻHoms’: perh. a (re-?) Arabized form of the city’s Lat name, Emesus, from Grk Ἔμεσα Émesa (also Émesos or Hémesa), itself perh. from the name of the nomadic Arab tribe known in Grk as Emesenoi, who inhabited the region prior to Roman influence in the area. The etymology of the tribe’s name remains obscure.
▪ ^†[v4] (= DRS #ḤMṢ(Ṣ)-1) ʻto be reduced (swelling of a wound); to contract o.s.; to be shrivelled (dry meat); to become emaciated (she-camel)’: Any relation to [v1] ‘to roast’ (shrivelling/contracting as a result of being roasted)? In a similar vein, one could imagine a relation to ↗√ḤMḌ (shrivelling/contracting as a result of tasting sour; see also [v5]). Cf., however, the fact that the vb. ^†ḥamaṣa that expresses this value, also can mean such different things as ^†[v6] ‘to extract gently (a straw) from the eye, take a mote out of the eye’, ^†[v8] ‘to perspire violently’ and ^†[v9] ‘to rock gently to and fro, swing (a boy); to stop swinging, subside, cease, abate’. – Soq ḥamṣīṣoh ‘testicule’ (DRS #ḤMṢ(Ṣ)-8) could, like [v2] ‘chick-pea’, be interpreted as *‘with shrivelled surface/skin’ (though according to DRS, speakers tend to link the word to Soq máḥṣaṣ ‘pebbles’, cf. Ar ḥaṣ^an, ḥaṣāẗ, ḥaṣwat, ↗√ḤṢW).
▪ ^†[v5] (= DRS #ḤMṢ(Ṣ)-5) ‘espèce de plante acidulée qui croît dans les sables’: cf. perh. ↗√ḤMḌ.
▪ ^†[v6] ‘to extract gently (a straw) from the eye, take a mote out of the eye’: the vb. that expresses this value, ^†ḥamaṣa, can also mean ^†[v4] ʻto cease to be swollen (a wound)’, ^†[v8] ‘to perspire violently’ and ^†[v9] ‘to rock gently to and fro, swing (a boy); to stop swinging, subside, cease, abate’ – a conspicuous, but obscure use of one term for four very different meanings. If related, what could be the common denominator?
▪ ^†[v7] (= DRS #ḤMṢ(Ṣ)-7) ‘sheep stolen by night’: ?
▪ ^†[v8] ‘to perspire violently’: ? – cf. [v4], [v6], [v9]?
▪ ^†[v9] ‘(tr.) to rock gently to and fro, swing (a boy); (intr.) to stop swinging, subside, cease, abate’: ? – cf. [v4], [v6], [v8]?
▪ …

–

▪ DRS 9 (2010) #ḤMṢ(Ṣ)-1 Akk emēṣu ‘avoir faim’, Ar ḥamaṣa ‘désenfler (plaie)’, taḥammaṣa ‘se ratatiner (viande se desséchant)’, ĭnḥamasa ‘se contracter, maigrir’. -2 Hbr ḥāmūṣ ‘écarlate’. -3 Syr ḥemṣe, SyrAr ḥimmiṣ ‘pois chiches’. -4 Mhr ḥəmūṣ ‘dépouiller à la main un chevreau’, məḥmīṣ ‘peau de chevreau’, Ḥrs mḥəmīṣ, Jib maḥmíṣ ‘peau de petit animal’. -5 Ar ḥamaṣīṣ, ḥammaṣīs: plante des sables aigre. -6 ḥammaṣa ‘griller, torréfier’. -7 ʔaḥmaṣᵘ ‘voleur de petit bétail’. -8 Soq ḥamṣīṣoh ‘testicule’.
▪ …

▪ See above, section CONC.

–

ḥammaṣ‑ حَمَّصَ (taḥmīṣ)

√ḤMṢ

vb., II

to roast; to fry, broil – WehrCowan1976.

▪ DRS: cf. ↗√ḤMS and ↗√ḤMŠ (and, more distantly, ↗√ḤMR, ↗√ḤMW and other roots based on *ʻheat’, cf. ↗√ḤMː/ḤMM). – DRS also asks: akin to ↗ḥimmiṣ ʻchick-pea’? But the authors remain silent about the exact nature of the relation they find conceivable: ʻchick-pea’ as *‘the roasted one’? – Or should we assume that both, ʻchick-pea’ and ‘roasting’, share the notion of *‘shrinking, shrivelling’ (see [v4] in root entry ↗√ḤMṢ), a chick-pea’s surface being as shrivelled as meat when roasted? The fact that ḥammaṣa is a form II and therefore might be a causative formation would allow for an interpretation of ‘roasting’ as *‘to make shrink/shrivel’.
▪ …

▪ Cf. also ^†ḥammaṣa ‘to roast (coffee); to toast s.th.’, ^†ḥummaṣaẗ ‘cautery’.
▪ …

▪ Given the lack of clarity as to which notions of the root may be related to others, we reproduce the full DRS entry here, rendering the values that do not show an obvious connection with characters of reduced size:
▪ DRS 9 (2010) #ḤMṢ(Ṣ)-1 Akk emēṣu ‘avoir faim’, Ar ḥamaṣa ‘désenfler (plaie)’, taḥammaṣa ‘se ratatiner (viande se desséchant)’, ĭnḥamasa ‘se contracter, maigrir’. -2 Hbr ḥāmūṣ ‘écarlate’. -3 Syr ḥemṣe, SyrAr ḥimmiṣ ‘pois chiches’. -4 Mhr ḥəmūṣ ‘dépouiller à la main un chevreau’, məḥmīṣ ‘peau de chevreau’, Ḥrs mḥəmīṣ, Jib maḥmíṣ ‘peau de petit animal’. -5 Ar ḥamaṣīṣ, ḥammaṣīs: plante des sables aigre. -6 ḥammaṣa ‘griller, torréfier’. -7 ʔaḥmaṣᵘ ‘voleur de petit bétail’. -8 Soq ḥamṣīṣoh ‘testicule’.
▪ …

▪ See above, section CONC.

–

For other items of the root, cf. ↗ḥimmiṣ and ↗Ḥimṣ as well as, for the overall picture, root entry ↗√ḤMṢ.

ḥimmiṣ حِمِّص , var. ḥimmaṣ, (colloq.) ḥummuṣ

√ḤMṢ

n.coll. (n.un. ة)

chick-pea – WehrCowan1979.

▪ Etymology obscure. – Any relation to the (obsolete) notion of *‘shrinking, shrivelling’ (due to chick-pies’ shrivelled skin)? Cf. ↗ḤMṢ_4 (= DRS #ḤMṢ(Ṣ)-1) and perh. Soq ḥamṣīṣoh ‘testicule’ (= DRS #ḤMṢ(Ṣ)-8) which, like ‘chick-pea’, could be interpreted as *‘with shrivelled surface/skin’ (though according to DRS, speakers tend to link the word to Soq máḥṣaṣ ‘pebbles’, cf. Ar ḥaṣ^an, ḥaṣāẗ, ḥaṣwat, ↗√ḤṢW). – In contrast, DRS asks whether there might be a connection with ‘to roast’ (↗ḥammaṣa), without explaining the details of such a link (chick-peas as *ʻroasted ones’?)
▪ …

▪ …

▪ DRS 9 (2010) #ḤMṢ(Ṣ)-1 Akk emēṣu ‘avoir faim’, Ar ḥamaṣa ‘désenfler (plaie)’, taḥammaṣa ‘se ratatiner (viande se desséchant)’, ĭnḥamasa ‘se contracter, maigrir’. -2 Hbr ḥāmūṣ ‘écarlate’. -3 Syr ḥemṣe, SyrAr ḥimmiṣ ‘pois chiches’. -4 Mhr ḥəmūṣ ‘dépouiller à la main un chevreau’, məḥmīṣ ‘peau de chevreau’, Ḥrs mḥəmīṣ, Jib maḥmíṣ ‘peau de petit animal’. -5 Ar ḥamaṣīṣ, ḥammaṣīs: plante des sables aigre. -6 ḥammaṣa ‘griller, torréfier’. -7 ʔaḥmaṣᵘ ‘voleur de petit bétail’. -8 Soq ḥamṣīṣoh ‘testicule’.
▪ …

▪ See above, section CONC.

▪ Engl hummus : Middle Eastern dish, 1955, from Tu humus ʻmashed chick peas’ – EtymOnline.
▪ …

For other items of the root, cf. ↗ḥammaṣa and ↗Ḥimṣ as well as, for the overall picture, root entry ↗√ḤMṢ.

Ḥimṣᵘ حِمْصُ

√ḤMṢ

n.geogr.

Homs (the ancient Emesa, city in central Syria) – WehrCowan1976.

▪ Perh. a (re-?) Arabized form of the city’s Lat name, Emesus, from Grk Ἔμεσα Émesa (also Émesos or Hémesa), itself perh. from the name of the nomadic Ar tribe known in Grk as Emesenoi, who inhabited the region prior to Roman influence in the area. The etymology of the tribe’s name remains obscure.
▪ …

▪ …

▪ ?
▪ …

▪ See above, section CONC.

…

For other items of the root, cf. ↗ḥammaṣa and ↗ḥimmiṣ as well as, for the overall picture, root entry ↗√ḤMṢ.

ḤMḌ حمض

√ḤMḌ

“root”

▪ ḤMḌ_1 ‘to be(come) sour; acid’ ↗ḥamuḍa
▪ ḤMḌ_2 ‘…’ ↗ḥmd
▪ ḤMḌ_3 ‘…’ ↗ḥmḍ

▪ …

–

▪ DRS 9 (2010) #ḤMḌ-1 Akk emēṣ‑ ‘être aigre, acide’, emṣ‑, enṣ‑ ‘aigre’, Ug ḥmṣ, Hbr ḥōmeṣ ‘vinaigre’, ḥāmēṣ ‘être sure, levée (pâte de pain)’, JP ḥᵃmaʕ ‘être sur, aigre’, Ar ḥamiḍa, ḥamuḍa ‘être aigre’, ḥamaḍa ‘manger des plantes amères et salsugineuses’, ḥamḍ: plante de ce type, Mhr ḥəmūź, Ḥrs ḥəmōź, Jib oḥõź, aḥmíź, EJib ḥõź ‘battre le beurre’, Mhr ḥayməź, Jib ḥĩź ‘tourner en beurre’, Mhr Jib ḥamź ‘yoghourt’, Soq ḥémaḍ ‘lait caillé’, Mhr ḥāməź, Ḥrs ḥāməḏ̣ ‘aigre’, Soq móḥmiḍ ‘outre à beurre’; Gz Amh ḥomṭāṭṭā ‘aigre, vinaigre’. – Hbr ḥāmēṣ ‘agir avec violence, opprimer’, hitḥammēṣ ‘être courroucé, plein d’amertume’, EmpAram ḥmṣ ‘ôter abusivement à’, Ar ḥammaḍa ‘traiter mesquinement’. – ?2 Ar ḥamaḍa ʕan ‘avoir de l’aversion pour’, ḥamaḍa bi‑ ‘désirer ardemment’.
▪ …
▪ …

▪ …
▪ …

–

ḥamuḍ‑ حَمُضَ , u (ḥumūḍaẗ)

√ḤMḌ

vb., I

to be or become sour – WehrCowan1979.

▪ Youssef2003 thought the word is a loan from Copt (from Eg), but the current opinion is that it is the other way round. Rather, the Ar root √ḤMḌ is probably related to Eg ḥm3 ‘salt’. For details ↗ḥamḍ.
▪ Kogan2011: from protSem *ḥmṣ́ ‘to be sour’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤMḌ-1 Akk emēṣ‑ ‘être aigre, acide’, emṣ‑, enṣ‑ ‘aigre’, Ug ḥmṣ, Hbr ḥōmeṣ ‘vinaigre’, ḥāmēṣ ‘être sure, levée (pâte de pain)’, JP ḥᵃmaʕ ‘être sur, aigre’, Ar ḥamiḍa, ḥamuḍa ‘être aigre’, ḥamaḍa ‘manger des plantes amères et salsugineuses’, ḥamḍ: plante de ce type, Mhr ḥəmūź, Ḥrs ḥəmōź, Jib oḥõź, aḥmíź, EJib ḥõź ‘battre le beurre’, Mhr ḥayməź, Jib ḥĩź ‘tourner en beurre’, Mhr Jib ḥamź ‘yoghourt’, Soq ḥémaḍ ‘lait caillé’, Mhr ḥāməź, Ḥrs ḥāməḏ̣ ‘aigre’, Soq móḥmiḍ ‘outre à beurre’; Gz Amh ḥomṭāṭṭā ‘aigre, vinaigre’.
▪ …
▪ …

▪ Youssef2003 thinks that Ar ḥāmiḍ is from Eg ḥmḏ, Copt ḥmǧ ‘vinegar’. But both
▪ Calice and Erman1892 think the word is a borrowing.³⁷ In addition, also
▪ TLÆ, which does have an Eg ḥmǧ ‘vinegar’ (lemma no. 105840), says that it is a loan word from Sem.
▪ For a relation of Ar √ḤMḌ with Eg ḥm3 ‘salt’ cf. ↗ḥamḍ.

37. Erman1892: 115: "Das kopt. Wort ist gewiss entlehnt."

–

►ḥammaḍa, vb. II, 1 to make sour, sour, acidify, acidulate (s.th.); 2 to develop (a photographic plate, a film; phot.); 3 to cause (s.th.) to oxidize

►ḥamḍ, pl. ʔaḥmāḍ, n., acid (chem.) | ~ bawlī, n., uric acid
►šaǧar ḥamḍī, n. pl., citrus trees
►ḥamḍiyyaẗ, pl ‑āt, n.f., citrus fruit
►ḥumūḍaẗ, n.f., sourness, acidity | muwallid al‑~, n., oxygen (chem.)
►ḥummāḍ, var. ḥummayḍ, n., sorrel (bot.)
►taḥmīḍ, n., 1 souring, acidification; 2 development (phot.)
►ʔiḥmāḍ, n., jocular language, joking remark
►ḥāmiḍ, adj., n., 1 sour, acid; 2 acidulous; 3 (pl. ḥawāmiḍᵘ), acid (chem.) | ~ al-faḥm, n., carbonic acid; ~ kibrītī, n., sulphuric acid

ḤML حمل

√ḤML

“root”

▪ ḤML_1 ‘…’ ↗…
▪ ḤML_2 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘load, burden, to bear, to carry; to bear up, to sustain; animals of burden; to take up, to carry off; to become angry, to charge; to depart, a camel’s litter; to forebear; to conceive a child, pregnancy, to fruit; a lamb’

▪ …

–

▪ DRS 9 (2010) #ḤML-1 Hbr ḥāmal ‘avoir de la compassion pour; épargner, ménager’. -2 Ar ḥamala ‘porter; être enceinte; attaquer (ʕalà)’, ḥiml ‘charge’, ḥammāl ‘portefaix’, Sab ḥml ‘amener, faire entrer (dans un lieu), refouler dans un endroit, prendre d’assaut; offrir’, Mhr ḥəmūl, Ḥrs ḥəmōl, Soq ḥə́mɔl ‘porter, supporter’, Jib ḥõl ‘porter, emporter; transhumer, aller çà et là’, Ḥrs ḥəmōl ‘attaquer’, Mhr ḥāməl, ḥəmáwlət, Ḥrs ḥəmélət, Jib ḥĩlət ‘charge’, Gz ḥamala ‘porter, transporter (une charge)’, ḥəml ‘charge, fardeau’, Amh ḥammälä ‘portefaix’. -3 Gz Te ḥaml ‘verdure’, Tña ḥamli ‘légume (spécialement chou, moutarde, sénevé vert)’, Har ḥūl, Gaf amlä, Gur amel ambel, ambi ‘chou’; – Te ḥamle, Tña ḥamälä ‘recueillir des légumes’. -4 Te hamlä ‘être ou devenir tendre, mou’, täḥammälä ‘devenir insouciant, se croire sûr’. -5 Ar ḥamal ‘agneau’.
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▪ …

▪ …
▪ …

▪ (Huehnergard2011:) Engl hamal, from Ar ḥammāl ‘porter’, from ḥamala ‘to carry’.

–

maḥmūl مَحْمُول

√ḤML

¹adj.; ²n.

I adj., 1a carried, borne; b portable; c bearable, tolerable; II n., 1a load weight, service weight, cargo; b tonnage (of a vessel); 2 predicate, attribute (logic), ~ ʕalay-hi, subject (logic); 3 mobile phone – WehrCowan1979.

▪ …

▪ ↗ḥamala.
▪ …

▪ …
▪ …

–

►

ḤNː (ḤNN) حنّ/حنن

√ ḤNː (ḤNN)

“root”

▪ ḤNː (ḤNN)_1 ‘...’ ↗..., ‘grace’ ↗ḥanān
▪ ḤNː (ḤNN)_2 ‘...’ ↗...
▪ ḤNː (ḤNN)_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘moaning sound of a she-camel longing for her young, yearning, mercy, kindness, compassion, wife’

▪ From protSem *√ḤNN ‘to be(come) gracious’ – Huehnergard2011.
▪ …

–

.

▪ (Huehnergard2011:) Engl Ann, Hannah, from Hbr ḥannâ ‘grace’, from ḥānan ‘to be(come) gracious’; John, ultimately from Hbr yôḥānān ‘Yahweh has been gracious’, from ḥānān, lengthened form of ḥānan ‘he has been gracious’ (cf. Ar ḥanān; for Hbr yô ‘Yahweh’, cf. Ar ↗√HWY).
▪ (Huehnergard2011:) Engl Hannibal, from Phoen (Pun) *ḥannī-baʕl ‘my grace (is) Baal’, from *ḥannī ‘my grace’, from *ḥann ‘grace’ (akin to Ar ↗ḥanān; for Phoen *baʕl ‘lord, Baal’, cf. Ar ↗baʕl).

–

ḥanān حَنان

√ḤNː (ḤNN)

n.

grace – Jeffery1938

▪ …

▪ eC7 Q xix, 14 – Jeffery1938.

.

▪ Jeffery1938: »This sole occurrence of the word is in a passage descriptive of John the Baptist. Sprenger, Leben, i, 125,³⁸ noted that the word was probably of foreign origin, and Mingana, Syr Influence, 88, claims that it is the Syr ḥnānā. / The primitive verb [Ar] ḥanna does not occur in the Qurʔān. It may be compared with Sab ḥn used in proper names,³⁹ Hbr ḥānan ‘to be gracious’, and Syr ḥnan, Aram ḥᵃnan with the same meaning. It is to be noted, however, that the sense of ‘grace’ is the one that has been most highly developed in NSem, e.g. Akk annu ‘grace, favour’, Hbr and Phoen ḥēn, Aram ḥnā and ḥynā, Syr ḥnānā, and this ḥnānā is used in the Peshitta text of Lk. i, 58, in the account of the birth of John the Baptist. / Halévy, JA, viiᵉ ser., x, 356, finds ḥn-ʔl ‘grace de Dieu’ in a Safaite inscription, which if correct would be evidence of the early use of the word in NArabia.«

.

ḤNʔ حنأ

√ḤNʔ

“root”

▪ ḤNʔ_1 ‘henna (cosmetic)’ ↗ḥinnāʔ
▪ ḤNʔ_2 ‘…’ ↗…

▪ …

–

▪ DRS 9 (2010) #ḤNʔ-1 Ar ḥanaʔa ‘être verdoyant’. -2 ḥinnāʔ, ḥinnāʔaẗ, Syr ḥenā, Soq ḥénne, Mhr ḥaynēʔ, Jib ḥinɛ́ʔ ‘henné’, Ar ḥannaʔa, Mhr ḥōni, Jib oḥúni, Soq ḥóni ‘teindre au henné’. -3 Ar ḥanaʔa ‘copuler avec’.
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▪ Engl henna ↗ḥinnāʔ.

–

ḥinnāʔ حِنّاء

√ḤNʔ

n.

henna (a reddish-orange cosmetic gained from leaves and stalks of the henna plant) – WehrCowan1979.

▪ …

▪ DRS 9 (2010) #ḤNʔ-2 Ar ḥinnāʔ, ḥinnāʔaẗ, Syr ḥenā, Soq ḥénne, Mhr ḥaynēʔ, Jib ḥinɛ́ʔ ‘henné’, Ar ḥannaʔa, Mhr ḥōni, Jib oḥúni, Soq ḥóni ‘teindre au henné’.
▪ …
▪ …

▪ …
▪ …

▪ Engl henna, c. 1600, dye or cosmetic from the henna plant, from Ar ḥinnāʔ, name for the small thorny tree (Egyptian Privet), the leaves of which are used to make the reddish dye for the body or hair; said to be of Pers origin, from Ar – EtymOnline.

► ʔabū ’l- ḥinnāʔ, n., robin (redbreast)
► tamr al-ḥinnāʔ, n., (colloq.) henna plant (Lawsonia inermis; bot.)

► ḥannaʔa, vb. II, to dye red (s.th., with henna)

ḤNT حنت

√ḤNT

“root”

▪ ḤNT_1 ‘store, shop; tavern’ ↗ḥānūt (s.r. √ḤNW/Y)
▪ ḤNT_2 ‘corpse washer; undertaker, gravedigger’ ↗ḥānūtī (s.r. √ḤNW/Y)
▪ ḤNT_3 (EgAr) ‘opportunist, sharp operator’: ĭbn ḥint ↗ḥanaṯa
▪ ḤNT_ ‘…’ ↗ ḥnt

▪ No root *√ḤNT exists as such: ḤNT_1-2 are from ↗√ḤNW/Y, while ḤNT_3 is EgAr for ↗ḤNṮ.
▪ …

–

…

–

ḤNṮ حنث

√ḤNṮ

“root”

▪ ḤNṮ_1 ‘to break one’s oath; perjury, sin’ ↗ḥaniṯa
▪ ḤNṮ_2 (EgAr) ‘opportunist, sharp operator’: ĭbn ḥint ↗ḥaniṯa
▪ ḤNṮ_ ‘…’ ↗ ḥnṯ

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘manhood, maturity; sin, blasphemy, denial of God, wickedness; breaking an oath, perjury; to purify oneself, to worship, responsibility’

▪ …

–

ḥaniṯ‑ حنِث , a (ḥinṯ)

√ḤNṮ

vb., I

with fī yamīnih or bi-yamīnih: to break one’s oath – WehrCowan1976.

▪ …

▪ eC7 ḥaniṯa (to break one’s oath, fail to honour one’s oath) Q 38:44 wa-ḫuḏ bi-yadika ḍiġṯan fa-ḍrib bihī wa-lā taḥnaṯ ‘and take in your hand a small bunch of grass, and strike with it, so as not to break your oath’.
▪ eC7 ḥinṯ (abomination, sinning, breaking one’s oath, denial of God) Q 56:46 wa-kānū yuṣirrūna ʕalà ’l-ḥinṯi ’l-ʕaẓīmi ‘and they always persisted in great sin’
▪ …

▪ Zammit2008: no cognates but “cf. ↗ḥanīf”.
▪ …

▪ …

–

►taḥannaṯa, vb. V, 1a to practice piety, perform works of devotion; b to seek religious purification; c to scorn sin, not yield to sin

►ḥinṯ, pl. ʔaḥnāṯ, n., 1 perjury; 2 sin: vn. I | EgAr ĭbn ḥint, expr., opportunist, sharp operator

ḤNǦR حنجر

√ḤNǦR

“root”

▪ ḤNǦR_1 ‘...’ ↗...
▪ ḤNǦR_2 ‘...’ ↗...
▪ ḤNǦR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘larynx, throat, windpipe; to slay’

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ḤNḎ حنذ

√ḤNḎ

“root”

▪ ḤNḎ_1 ‘...’ ↗...
▪ ḤNḎ_2 ‘...’ ↗...
▪ ḤNḎ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to cause slimming of a horse by inducing sweating; to mix wine with water, roast meat by sealing it up inside a fire, roasted meat, hot water’

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ḤNṬ حنط

√ḤNṬ

“root”

▪ ḤNT_1 ‘wheat’ ↗ḥinṭaẗ
▪ ḤNT_2 ‘to embalm’ ↗ḥannaṭa

Other values, now obsolete, include

ḤNT_3 ‘to become (red/white and) mature’: ^†ḥanaṭa
ḤNT_4 ‘to sigh’: ^†ḥanaṭa
ḤNT_5 ‘shot-off arrow’: ^†ḥanṭ
ḤNT_6 ‘bearded’: ^†ʔaḥnaṭᵘ

▪ Out of the six values the root can take in Sem (accord. to DRS), all are represented in (or only by) Ar. But only two of these have survived into MSA.
▪ The etymological relation between the values, if any, is rather unclear.

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▪ DRS 9 (2010)#ḤNṬ-1 Akk uṭṭat-, uṭṭet ‘orge’, Ug ḥṭt, Hbr ḥuṭṭa, Aram ḥinṭᵊtā, Palm ḥṭyn (pl.), Syr ḥeṭṭᵊtā, Ar ḥinṭaẗ, Soq ḥínṭeh, Śḥr ḥeyṭ (?), Gz ḥeṭṭat ‘froment’. -2 Hbr ḥānaṭ, Aram ḥᵊnaṭ, Ar ḥanaṭa, ḥannaṭa, Gz ḥanaṭa ‘embaumer’, Amh annäṭä ‘encenser, parfumer, faire des fumigations’; – EgAr ḥiniṭ ‘délicieux’. -3 Hbr *ḥānaṭ ‘mûrir’, Ar ḥanaṭa ‘être mûr’, ḥāniṭ ‘rouge; arrivé à maturité’. -4 ḥanaṭa ‘soupirer’. -5 ḥanṭ ‘flèche décochée’. -6 ʔaḥnaṭ ‘barbu’.

▪ ḤNṬ_1: Kogan2011 reconstructs Sem *ḥinṭ-at ‘wheat (throughout CSem), any cereal grain (in modSAr)’. – ḤNṬ_3 ‘to become mature’ is perhaps based on ‘wheat’ (unless it is the other way round, as for instance Klein1987 thinks when he says that Hbr ḥiṭṭāh and its cognates »possibly derive from base ḤNṬ ‘to ripen, become ripe’). – Erman1892 compares Eg ḫnd, an old and rare word for ‘(sort of cereal)’. So also Cohen1969, adding Som ḥaḍuḍ ‘céréales’, ḥayḍ ‘orge’ as Cush cognates. This is taken up by Dolgopolsky2012 who even sees a Nostr dimension (and reconstructs *Xäǹ˅ṭ˅ ‘grain, kernel’).
▪ ḤNṬ_2: Probably denominative from ^†ḥināṭ, ^†ḥanūṭ ‘aromatics used for embalming, (Wahrmund:) wohlriechende Kräuter (auf Leichen gestreut)’. – Cf. also ^†ĭstaḥnaṭa, vb. X, ‘to face death, (Wahrmund:) den Tod suchen, sich ins Kampfgewühl stürzen’, literally a requestative ‘to desire to be embalmed’ (?). – LANE ii 1865: ḤNṬ_2 ‘(kind of perfume)’ is derived from ^†ḥanaṭa (ḤNṬ_3), »said of [a tree called] rimṯ, signifying that its colour became white inclining to yellowness, and its odour sweet«.
▪ ḤNṬ_3: To this complex belong also ^†ḥanaṭa u (ḥunūṭ), and ^†ʔaḥnaṭa, vb. IV, ‘to become mature (wheat, fruit-tree), (Lane:) to become white and mature (shrub called rimṯ)’; ^†ḥanaṭa i (ḥanṭ), ‘to be(come) red (skin)’, ^†ḥāniṭ ‘intense (red); fruit of the spurge; fruit-bearing (tree)’; ^†taḥannaṭa, vb. V, ‘to be angry with s.o.’; ^†ĭstaḥnaṭa, vb. X, ‘to be angry’; (Lane:) ʔaḥnaṭa, vb. IV, ‘to make bleed, make to be bloody; to smear, befoul, defile with blood’. – ḤNṬ_1 ‘wheat’ is perhaps based on ‘to ripen, become mature’ (unless it is the other way round and the vb. ‘to ripen’ is based on the wheat that is ripe to be harvested).
▪ ḤNṬ_4: ^†ḥanaṭa i (ḥanṭ) ‘to sigh’: value attested in all dictionaries consulted, but no longer in WehrCowan1979. – Any relation to any of the other values?
▪ ḤNṬ_5: ^†ḥanṭ, listed by Freytag (sagitta quae mittitur), Kazimirski, Lane, but not mentioned any longer in Wahrmund1887 and Hava1899. – Any relation to any of the other values?
▪ ḤNṬ_6: ^†ʔaḥnaṭ listed Freytag (barbam magnam densam habens; also ^†ḥinṭiyyaẗ), Kazimirski, Lane, not mentioned in Wahrmund1887 and Hava1899 any longer. – Any relation to any of the other values?

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ḥannaṭ‑ حَنَّطَ

√ḤNṬ

vb., II

to embalm (a corpse); to stuff (a carcass) – WehrCowan1979.

▪ The D-stem (form II) vb. is probably denominative, applicative, from the obsol. n. ^†ḥināṭ or ^†ḥanūṭ, »a perfume or odoriferous substances of any kind that are mixed for a corpse, in particular, or for grave-clothes and for the bodies of the dead, consisting of ḏarīraẗ, or musk, or ambergris, or camphor, or other substance, namely, Indian cane, or sandal-wood, bruised« – Lane ii 1865.
▪ The latter is perhaps connected to another value of the root ḤNṬ, namely ‘to ripen, become mature, ready to get harvested’, after the sweet odour that the leaves of a certain tree, or shrub, emit when they have reach a stage of maturity.

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▪ DRS 9 (2010)#ḤNṬ-2 Hbr ḥānaṭ, Aram ḥᵊnaṭ, Ar ḥanaṭa, ḥannaṭa, Gz ḥanaṭa ‘embaumer’, Amh annäṭä ‘encenser, parfumer, faire des fumigations’; – EgAr ḥiniṭ ‘délicieux’. – (?) -3 Hbr *ḥānaṭ ‘mûrir’, Ar ḥanaṭa ‘être mûr’, ḥāniṭ ‘rouge; arrivé à maturité’.

▪ According to Lane ii 1865, the form II vb. ḥannaṭa means ‘to prepare a dead person with ḥanūṭ for burial’. So, it looks as if the vb. is denom., dependent on the noun. ḥanūṭ, however, (still following Lane ii 1865) is derived from the vb. I, sup>†ḥanaṭa u (ḥunūṭ), said of [a tree called] rimṯ, signifying that its colour became white inclining to yellowness, and its odour sweet.
▪ For discussion of possible relations with other values of the root cf. ↗ḤNṬ.

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► ^†taḥannaṭa, vb. V, to be, or become, prepared (for burial) with ḥanūṭ; to make use of ḥanūṭ for oneself (Lane ii 1865): tD-stem, quasi-pass. / autobenefact.
► ^†ĭstaḥnaṭa, vb. X, to desire to be prepared for burial with ḥanūṭ; (hence the meaning) to embolden o.s., become emboldened, encounter death, holding his life in light esteem (Lane ii 1865): tŠ-stem, requestative.

► ḥināṭaẗ, n.f., embalming: vn. I.
► taḥannuṭ, n., mummification: vn. V.
► muḥannaṭ, adj., mummified: PP II.

ḥinṭaẗ حِنْطة , pl. ḥinaṭ

√ḤNṬ

n.f.

wheat – WehrCowan1979.

▪ Kogan2011: from protSem *ḥinṭ‑at‑ ‘wheat’.
▪ Whether the meaning was ‘wheat’ or rather ‘(any kind of) cereal’ in Sem in general, is not clear. Orel&Stolbova reconstruct Sem *ḥinṭ‑ ‘barley, grain’, from an AfrAs *ḥinṭ‑ ‘cereal’.
▪ Erman1892 relates the word to an Eg ḫnd ‘sort of cereal (?)’. So also Cohen1969, adding Som ḥaḍuḍ ‘céréales’, ḥayḍ ‘orge’ to the picture. The latter is taken up by Dolgopolsky2012, who concludes that we can go back in time even farther and reconstruct a Nostr *Xäǹ˅ṭ˅ ‘grain, kernel’.
▪ For Klein1987, the Sem word »possibly derive[s] from base ḤNṬ ‘to ripen, become ripe’«, see ḤNṬ_3 in entry ↗ḤNṬ.

▪ Cf. also the obsol. n.prof. ^†ḥannāṭ ‘dealer in wheat’, ^†ḥāniṭ ‘wheat-seller’.

▪ Orel&Stolbova1994#1272: Akk uṭṭuṭu, Ug ḥṭṭ, Hbr ḥiṭṭā, Aram ḥinṭ-ət-, Ar ḥinṭ-at-, Soq ḥinṭeh. Outside Sem: (HEC) hiṭe (in 2 langs), hanṭe (1 lang.)
▪ DRS 9 (2010)#ḤNṬ-1 Akk uṭṭat-, uṭṭet ‘orge’, Ug ḥṭt, Hbr ḥuṭṭa, Aram ḥinṭᵊtā, Palm ḥṭyn (pl.), Syr ḥeṭṭᵊtā, Ar ḥinṭaẗ, Soq ḥínṭeh, Śḥr ḥeyṭ (?), Gz ḥeṭṭat ‘froment’. – [?] -3 Hbr *ḥānaṭ ‘mûrir’, Ar ḥanaṭa ‘être mûr’, ḥāniṭ ‘rouge; arrivé à maturité’.
▪ Kogan 2011: Akk uṭṭetu ‘(some kind of cereal)’, Ug ḥṭt, Hbr ḥiṭṭā, Syr ḥeṭtā, Ar ḥinṭaẗ, Soq ḥinṭeh ‘wheat’, Mhr ḥəṭāt ‘grain’, Jib ḥíṭ ‘food, beans, staple food, any cereal’, ḥíṭét ‘an ear of rice’, Gz ḥəṭṭat, ḫəṭṭat ‘grain, seed’.
▪ Erman1892 compares Eg ḫnd, allegedly an old and rare word for ‘(sort of cereal)’. (This word is not attested in TLAe, which has, with unsecured meaning, ḫt.wj ‘corn, cereal (?)’ and ḫn.t.t ‘people who do s.th. with corn (?)’.) – Cohen1969, too, has this obscure ḫnd (#122, remarking that the ḫ in the Eg word would be unusual); he also adds Som ḥaḍuḍ ‘céréales’, ḥayḍ ‘orge’ as Cush cognates.

▪ Kogan 2011: from Sem *ḥinṭ-at-, which denotes ‘wheat’ throughout CSem and in Soq (ḥinṭeh). Its reflexes in other modSAr langs and in Gz are more general in meaning. Still uncertain is the exact significance of Akk uṭṭetu : ‘wheat’?, ‘barley’?, ‘cereal in general’?
▪ Orel&Stolbova1994#1272 reconstruct Sem *ḥinṭ- ‘barley, grain’, HEC *ḥinṭ- / *ḥanṭ- ‘grass’, both from AfrAs *ḥinṭ- ‘cereal’. (Cf. also AfrAs *ḫund- ‘cereal’, with no Ar descendant). Dolgopolsky2012 even sees a Nostr dimension and reconstructs *Xäǹ˅ṭ˅ ‘grain, kernel’.
▪ Klein1987 thinks that the value ‘wheat / corn, cereal’ could be secondary since the Sem words »possibly derive from base ḤNṬ ‘to ripen, become ripe’) (cf. ḤNṬ_3 in disambiguation entry ↗ḤNṬ). But also the reverse may be true.
▪ For discussion of possible relations to yet other values of the root cf. ↗ḤNṬ.

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► ḥinṭī, adj., 1 wheat-coloured, golden brown; tanned; 2 ^†eater of much ḥinṭaẗ, in order that he may grow fat; (hence) inflated, swollen (Lane ii 1865): nsb-adj. (nominalized in v2)

ḤNF حنف

√ḤNF

“root”

▪ ḤNF_1 ‘…’ ↗…
▪ ḤNF_2 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘1a inclination of the toes to one side, 1b to incline, deviate, abandon common practices and beliefs, 1c incline towards the right religion, the true religion’

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▪ DRS 9 (2010) #ḤNP-1 Hbr *ḥānep ‘être impie, sans dieu’, JP ḥᵃnap ‘flatter, dissimuler’; ḥanᵊpā ‘flatteur, fourbe, impie’, Syr ḥanpā ‘païen’. -2 Ar ḥanafa ‘pencher, incliner d’un côté’, ʔanḥaf, Ḥrs əḥnéf ‘qui a les orteils tournés en dedans’. -3 MSA ḥanafiyyaẗ ‘robinet’.
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ḥanīf حَنِيف , pl. ḥunafāʔᵘ

√ḤNF

¹adj.; ²n.

1a true believer, orthodox; b one who scorns the false creeds surrounding him and professes the true religion; 2 adj., true (religion) – WehrCowan1979.

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▪ eC7 Q 2:135, 3:67,95, 4:125, 6:79, 161, 10:105, 16:120, 123, 22:31, 30:30, 98:5.
▪ eC7 (inclined towards [God], inclined away [from false deities] and so considered upright) Q 6:161 dīnan qiyaman millaẗa ʔIbrāhīma ḥanīfan wa‑mā kāna min‑a ’l‑mušrikīna ‘an upright religion, the faith of Abraham, an upright man, he was not one of the polytheists’. »Ḥanīf is also used to describe the ascetic monotheists of Mecca who refused idolatry and its practices. One of their practices, followed by Muḥammad, was taḥannuf: to retreat during Ramadan, and it was one such retreat that he received the first revelation of the Qur’an.«

▪ DRS 9 (2010) #ḤNP-1 Hbr *ḥānep ‘être impie, sans dieu’, JP ḥᵃnap ‘flatter, dissimuler’; ḥanᵊpā ‘flatteur, fourbe, impie’, Syr ḥanpā ‘païen’.
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▪ Jeffery1938: »The passages in which the word occurs are all late Meccan or Madinan, so the word was apparently a technical term which Muḥammad learned at a relatively late period in his public career. Its exact meaning, however, is somewhat difficult to determine.⁴⁰ Of the twelve cases, where the word is used, eight have reference to the faith of Abraham, and in nine of them there is an added phrase explaining that to be a Ḥanīf means not being a polytheist, this explanatory phrase apparently showing that Muḥammad felt he was using a word which needed explanation in order to be rightly understood by his hearers. – The close connection of the word with the millaẗ ʔIbrāhīm is important, for we know that when Muḥammad changed his attitude to the Jews he began to preach a new doctrine about Abraham,⁴¹ and to claim that while Moses was the Prophet of the Jews and Jesus the Prophet of the Christians, he himself went back to an earlier revelation which was recognized by both Jews and Christians, the millaẗ ʔIbrāhīm, which he was republishing to the Arabs. Now all our ḥanīf passages belong to this second period. Muḥammad is bidden set his face towards religion as a Ḥanīf (10:105, 30:30). He says to his contemporaries, “As for me, my Lord has guided me to a straight path, a right religion, the faith of Abraham, a Ḥanīf” (6:161). “They say—Become a Jew or a Christian. Say—nay rather be of the religion of Abraham, a Ḥanīf” (2:135); “Who hath a better religion than he who resigns himself to God, does what is good, and follows the faith of Abraham as a Ḥanīf” (4:125). He calls on the Arabs to “be Ḥanīfs to God” (22:31), and explains his own position by representing Allah as saying to him—“Then we told thee by revelation to follow the millaẗ ʔIbrāhīm a Ḥanīf” (16:123). The distinction between Ḥanīfism and Judaism and Christianity which is noted in 2:135, is very clearly drawn in 3:67, “Abraham was neither a Jew nor a Christian but a resigned Ḥanīf —ḥanīfan musliman,” and this latter phrase taken along with the man ʔaslama waǧhahū li-llāhi of 4:125, was probably connected in Muḥammad’s mind with what he meant by ʔislām, and has given the cue to the use and interpretation of the word in the later days of Islam. – The Lexicons are quite at a loss what to make of the word. They naturally endeavour to derive it from √ḤNF ‘to incline or decline’. ḥanaf is said to be a natural contortedness of the feet,⁴² and so ḥnf is used of anything that inclines away from the proper standard. As one can also think of inclining from a crooked standard to the straight, so ḥanīf was supposed to be one who turned from the false religions to the true.⁴³ It is obvious that these suggestions are of little help in our problem.⁴⁴ – The word occurs not infrequently in the poetry of the early years of Islam.⁴⁵ All these passages are set forth and examined by Horovitz, KU, 56 ff., and many of them by Margoliouth, JRAS, 1903: 480 ff., the result being that it seems generally to mean ‘Muslim’ and in the odd occurrences which may be pre-Islamic to mean ‘heathen’.⁴⁶ In any case in none of these passages is it associated with Abraham, and there is so much uncertainty as to whether any of them can be considered pre-Islamic that they are of very little help towards settling the meaning of the word for us. It is unfortunate also that we are equally unable to glean any information as to the primitive meaning of the word from the well-known stories of the Ḥanīfs who were earlier contemporaries of Muḥammad, for while we may agree with Lyall, JRAS, 1903: 744, that these were all actual historical personages, yet the tradition about them that has come down to us has been so obviously worked over in Islamic times, that so far from their stories helping to explain the Qurʔān, the Qurʔān is necessary to explain them.⁴⁷ – We are driven back then to an examination of the word itself. Bell, Origin, 58, would take it as a genuine Ar word from √ḤNF ‘to decline, turn from’ and thus agrees with the general orthodox theory.⁴⁸ We have already noted the difficulty of this, however, and as a matter of fact some of the Muslim authorities knew that as used in the Qurʔān it was a foreign word, as we learn from Masʿūdī’s Tanbīh where it is given as Syr.⁴⁹ –Winckler, Arabisch-Semitisch-Orientalisch, p. 79 (i.e. MVAG, vi, 229), suggested that it was an Eth [Gz] borrowing, and Grimme, Mohammed, 1904, p. 48, wants to link the Ḥanīfs on to some SAr cult. The Eth [Gz] ḥonāfi, however, is quite a late word meaning heathen,⁵⁰ and can hardly have been the source of the Ar.⁵¹ Nor is there any serious ground for taking the word as a borrowing from Hbr ḥānēp̱̄ ‘profane’, as Deutsch suggested (Literary Remains, 93), and as has been more recently defended by Hirschfeld.⁵² – The probabilities are that it is the Syr ḥanpā, as was pointed out by Nöldeke.⁵³ This word was commonly used with the meaning of ‘heathen’ and might well have been known to the pre-Islamic Arabs as a term used by the Christians for those who were neither Jews nor of their own faith, and this meaning would suit the possible pre-Islamic passages where we find the word used. Moreover, as Margoliouth has noticed, in using the word of Abraham, Muḥammad would be following a favourite topic of Christian apologists, who argued from Rom. iv, 10-12, that Abraham’s faith was counted for righteousness in his heathen days before there was any Judaism.⁵⁴ (See Ahrens, Christliches, 28, and Nielsen in HAA, i, 250.)«
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40. See Lyall, JRAS, 1903: 781. 41. Hurgronje, Het Mekkaansche Feest, Leiden 1880: 29 ff.; Rudolph, Abhängigkeit, 48. Torrey’s arguments against this in his Foundation, 88 ff., do not seem to me convincing. 42. Jawharī and Qāmūs, sub voc.; LA, x, 402. 43. LA, x, 403; Rāghib, Mufradāt, 133. 44. Margoliouth, JRAS, 1903, p. 477: “These suggestions are clearly too fanciful to deserve serious consideration.” 45. The name ḤNF in Sab and in the Safaite inscriptions (Ryckmans, Noms propres, i, 96) as well as the tribal name Ḥanīfaẗ ought perhaps to be taken into account. 46. Nöldeke, ZDMG, xli, 721; de Goeje, Bibl. Geogr. Arab, viii, Glossary, p. xviii. Wellhausen, Reste, 239, thought that it meant a Christian ascetic, and in this he is followed by Nöldeke-Schwally, i, 8, but see Rudolph, Abhängigkeit, 70. 47. Kuenen, Hibbert Lectures, 1882, p. 20. On these Ḥanīfs see especially Caetani, Annali, i, 183 ff., and Sprenger, Leben, i, 43-7, 67-92, 110-137. 48. So apparently Macdonald, MW, vi, 308, who takes it to mean ‘heretic’, and see Schulthess in Nöldeke Festschrift, p. 86. 49. Ed. de Goeje in BGA, viii, p. 91: wa-hāḏihī kalimaẗ suryāniyyaẗ ʕurribat. 50. Dillmann, Lex, 605. 51. Nöldeke, Neue Beiträge, 35. 52. Beiträge, 43 ff. New Researches, 26; cf. also Pautz, Offenbarung, 14. 53. Neue Beiträge, 30. It has been accepted as such by Andrae, Ursprung, 40; Ahrens, Muhammed, 15, and Mingana, Syriac Influence, 97. 54. JRAS, 1903, p. 478. Margoliouth also notes that there may have been further influence from the prophecy that Abraham should be the father of many nations, as this word is sometimes rendered by ḥanpā. From ḥanpā was formed ḥunafāʔ, and then the sing. ḥanīf formed from this.

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► ^BP#3934al‑dīn al‑ḥanīf, n., the True (i.e., Islamic) Religion, also al‑ḥanīfaẗ al‑samḥāʔ

ḤNK حنك

√ḤNK

“root”

▪ ḤNK_1 ‘...’ ↗...
▪ ḤNK_2 ‘...’ ↗...
▪ ḤNK_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘roof of the mouth, to massage the roof of the mouth with soft dates; to train in ways of the world, wisdom, experience; a mouth halter, to control, overpower’

▪ From WSem *√ḤNK ‘to (make) understand, train’ – Huehnergard2011.
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ḤNW/Y حنو/ي

√ḤNW/Y

“root”

▪ ḤNW/Y_1 ‘to bend, curve, twist; to lean, incline; to feel for, sympathize (with s.o.), feel compassion, pity’ ↗ ḥanā/à
▪ ḤNW/Y_2 ‘shop; tavern’ ↗ḥānūt
▪ ḤNW/Y_3 (EgAr) ‘corpse washer; undertaker, gravedigger’ ↗ḥānūtī
▪ ḤNW/Y_ …

▪ ḤNW/Y_1: DRS 10 (2012) ḤNW/Y-1: «La valeur fondamentale semble être celle de ‘courbure’ qui est représentée partout. [Huehnergard2011 reconstructs protSem *√X̣NY ‘to bend, incline’.] Elle recouvre souvent celle d’inclination, au sens physique et psychologique, affectif.’ – Comparer sous ḤWN.»
▪ ḤNW/Y_2: prob. orig. *‘room with arched ceiling, vault’, from ḤNW/Y_1 ‘to bend, twist, bow, incline’; so DRS 10 (2012): «Le terme ḥānūt avec ses variantes est fondé sur la notion de ‘courbure’ dans les diverses langues. Il s’agit d’une suite d’emprunts» (Syr > Ar > Gz).
▪ ḤNW/Y_3: prob. based on ḤNW/Y_2 ḥānūt in the more general orig. sense of ‘vaulted room’, hence not only ‘tavern’ but also ‘burial chamber’.
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▪ DRS 10 (2012) #ḤNW/Y-1 Hbr ḥānāʰ ‘se courber, s’incliner, incliner vers; s’asseoir, se coucher’, Phoen Pun mḥnt, Hbr maḥᵃnäʰ ‘campement’; JudPalAram ḥᵃnā ‘coucher, habiter; établir le campement’, Palm ḥnʔ (qal) ‘se reposer’, (paʕel) ‘placer, faire reposer’; Ar ḥanā ‘pencher, incliner la tête, courber, plier; avoir une grande tendresse’, ḥunuww ‘tendresse’; ḥaniyy ‘courbe’, ḥaniyyaẗ ‘arc, voûte, arcade’; Mhr ḥənū, Ḥrs ḥənō ‘courber’, Jib ḥání ‘s’incliner; tordre’. Ar ḥaniyyaẗ ‘vin, marchand de vin’. - Hbr ḥānût ‘boutique, cellule, voûte’, Palm ḥnwtʔ, JudPalAram ‘boutique, boucherie, taverne’, Syr ḥānūtā ‘boutique de marchand’, Ar ḥānūt ‘boutique, (particulièrement boutique de marchand de vin)’; Gz ḥanot ‘cellule, voûte, abattoir, taverne, auberge’, Amh hanot ‘boucherie’. -2 Ḥrs ḥān ‘travailler, faire’, Mhr ḥān, ḥənīt, Jib ḥanít ‘machin, truc (à la place du nom d’un objet)’. -3 Ar ḥanā ‘avoir soif’, ? ḥaniⁿ ‘lubrique’. -4 ʔaḥnà ‘mûrir’.
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▪ (ad DRS ḤNW/Y-1 and -3) Cf., however, Haupt, JAOS 28 (1907): 114, who maintains that ‑n‑ in [ḤNW/Y-3] ḥnw is an infix, added to a basic ḤW. In contrast, according to the author, »[ḤNW/Y-1] ḥnw ‘to bend, twist, incline’ has no connection with [Hbr] ḥnʰ ‘to encamp’: ḥnw ‘to bend’ is derived from the root ḤN, while ḥnw ‘to drink’ (with infixed n) [is] from ḤW« – a prob. untenable and unnecessarily complicating hypothesis.
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ḥanā حنا , ū (ḥanw, ḥunuww), and ḥanà حنى , ī (ḥany, ḥināyaẗ)

√ḤNW/Y

vb., I

1a to bend, curve, twist, turn; b to lean, incline (ʕalà or ʔilà toward s.o.); c to bend, bow, flex, curve, crook (s.th.); 2 to feel for s.o. (ʕalà), sympathize (ʕalà with s.o.), commiserate, pity (ʕalà s.o.), feel compassion, feel pity (ʕalà for s.o.) – WehrCowan1976.

▪ From a root *ḤNW/Y ‘to bend, be inclined’, attested in Ar, Can (Hbr Phoen Aram), and modSAr.
▪ Huehnergard2011: From protSem *√X̣NY ‘to bend, incline’.
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▪ DRS 10 (2012) #ḤNW/Y-1 Hbr ḥānāʰ ‘se courber, s’incliner, incliner vers; s’asseoir, se coucher’, Phoen Pun mḥnt, Hbr maḥᵃnäʰ ‘campement’; JudPalAram ḥᵃnā ‘coucher, habiter; établir le campement’, Palm ḥnʔ (qal) ‘se reposer’, (paʕel) ‘placer, faire reposer’; Ar ḥanā ‘pencher, incliner la tête, courber, plier; avoir une grande tendresse’, ḥunuww ‘tendresse’; ḥaniyy ‘courbe’, ḥaniyyaẗ ‘arc, voûte, arcade’; Mhr ḥənū, Ḥars ḥənō ‘courber’, Jib ḥání ‘s’incliner; tordre’. Ar ḥaniyyaẗ ‘vin, marchand de vin’. - Hbr ḥānût ‘boutique, cellule, voûte’, Palm ḥnwtʔ, JudPalAram ‘boutique, boucherie, taverne’, Syr ḥānūtā ‘boutique de marchand’, Ar ḥānūt ‘boutique, (particulièrement boutique de marchand de vin)’; Gz ḥanot ‘cellule, voûte, abattoir, taverne, auberge’, Amh hanot ‘boucherie’. -2-4 […].
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►ʔaḥnà, vb. IV, 1 to bend, bow, tilt, incline (s.th.; e.g., raʔsahū one’s head); 2 to sympathize (ʕalà with s.o.), feel compassion, feel pity (ʕalà for s.o.), commiserate, pity (ʕalà s.o.): *Š-stem, caus.
►ĭnḥanà, vb. VII, 1a to bend, curve, twist, turn; b to be winding, be tortuous, wind, meander (e.g., a road); c to turn, deviate, digress (ʕan from); d to bow (li‑ to s.o.); 2a to lean, incline (ʕalà or fawqᵃ over s.th., ʔilà toward s.o./s.th.); b to devote o.s. eagerly (ʕalà to s.th.); 3 to contain, harbor (ʕalà s.th.): N-stem, intr.| ʔinna ḍulūʕī lā tanḥanī ʕalà ḍiġn, expr., I harbor no grudge, I feel no resentment.

►ḥanw, n., bending, deflection, flexing, flexure, curving, curvature, twisting, turning: vn. I; hist. also attested (with pl. ʔaḥnāʔ, ḥiniyy, ḥuniyy) as *‘any curved member, as rib, jaw; crooked’ (Hava1899), cf. ḥinw, ḥaniyyaẗ, al-ḥawānī, below.
►ḥinw, pl. ʔaḥnāʔ, n., 1 bend, bow, turn, twist, curved line, curve, contour; 2 pl. ribs: *‘curving, any curved member’ | baynᵃ ʔaḥnāʔihā, in her bosom.
►ḥunūw, n., sympathy, compassion, tenderness, affection: vn. I, fig. use.
►ḥany, n., bending, deflection, flexing, flexure, curving, curvature, twisting, turning: vn. I.
►ḥanyaẗ, n.f., bend, turn, curve: n.vic.
►ḥaniyyaẗ, pl. ḥanāyā, n.f., 1a arc; b camber, curvature: quasi-PP | fī ḥanāyā ṣiḍrih, in his bosom; fī ḥanāyā nafsih, in his heart, deep inside him.
►ḥināyaẗ, n.f., curving, curvature, twisting, turning, bending: vn. I.
►ḥānūt, pl. hawānītᵘ, n., 1a store, shop; b wineshop, tavern: Aram lw., < *‘room with vaulted ceiling’, see s.v.
►maḥnaⁿ, pl. maḥāniⁿ, n., curvature, bend, flexure, bow, turn, curve: n.loc. I.
►ĭnḥināʔ, n., 1a bend, deflection, curvature; b curve; c inclination, tilt; 2 bow, curtsy; 3 arc: vn. VII.
►ĭnḥināʔaẗ, n.f., bow, curtsy: n.vic. VII.
►al-ḥawānī, n.pl., 1a the longest ribs; b (fig.) breast, bosom: pl. of *ḥāniyaẗ: same as ḥaniyyaẗ, above | bi-milʔi ḥawānī-him, (they shouted) at the top of their lungs, with all their might.
►maḥnīy, adj., 1a bowed, inclined (head); b bent, curved, crooked: PP I.
►munḥaniⁿ, adj., 1a bent, curved, crooked, twisted; b inclined, bowed: PA VII.
►munḥanaⁿ, pl. munḥanayāt, n., 1a bend, flexure, deflection, curvature; b turn, twist, break, angle; c curve (of a road, and math.); 2 slope: n.loc. VII.

ḥānūt حانوت , pl. ḥawānītᵘ

√ḤNW/Y

n. (m./f.)

1a store, shop; b wineshop, tavern – WehrCowan1976.

▪ From Aram ḥānūṯā ‘wineshop, tavern’, often derived from Pers ḫān, but accord. to Nöldeke rather cognate with Hbr miḥᵃnäʰ ‘encampment’, from a Sem root *ḤNW/Y ‘to bend, bow, be curved, arched ceiling’ – Fraenkel1886: 172.
▪ Also attested as ‘burial chamber’,¹⁴ hence prob. the (EgAr) ↗ḥānūtī ‘corpse washer; undertaker, gravedigger’.
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14. Cf., e.g., art. »Ṭabarḳa« (G. Yver [M. Yalaoui]), in EI², http://dx.doi.org.ezproxy.uio.no/10.1163/1573-3912_islam_SIM_7251.

▪ 563 CE in a poem by Ṭarafaẗ b. al-ʕAbid – DHDA.
▪ Historically also attested (Hava1899): ^†ḥaniyyat, pl. ḥanāyā, ḥaniyy, ‘vault; bow’; ^†ḥānāẗ, ^†ḥāniyaẗ ‘shop; tavern; vintner’; ^†ḥānawī, ^†ḥānī ‘shop-keeper; vintner’; ^†ḥāniyyaẗ ‘wine; wine-merchant’
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▪ ↗ḤNW/Y.
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►ḥānūtī, pl. -iyyaẗ (EgAr), n., 1a corpse washer; b undertaker, mortician, gravedigger: prob. nsb-formation from ḥānūt in the sense of ‘burial chamber, vault’, see s.v.

EgAr ḥānūtī حانوتي , pl. -iyyaẗ

√ḤNW/Y

n. (nominalised nsb-adj.)

1a corpse washer; b undertaker, mortician, gravedigger – BadawiHinds1986.

▪ Prob. nsb-formation from ↗ḥānūt in the latter’s sense of ‘burial chamber, vault’ (cf. ^†ḥaniyyat, pl. ḥanāyā, ḥaniyy, ‘vault; bow’ – Hava1899), related to ↗ḥanā/ḥanà ‘to bend, bow, flex, curve, crook’.
▪ Meaning possibly influenced by the obsol. n. ^†ḥanūṭ, var. ^†ḥināṭ (emph. ‑ṭ!), ‘perfume or odoriferous substances of any kind that are mixed for a corpse, in particular, or for grave-clothes and for the bodies of the dead’ (Lane ii 1865) ↗ḥannaṭa ‘to embalm, mummify’.
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▪ ↗ḥānūt (√ḤNW/Y)
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DISC ▪ Cf. G. Yver [M. Yalaoui] in EI² article on “Ṭabarḳa”:⁵⁵ »The modern population of the region [Ṭabarqa, NW Tunisia] certainly seems to have very ancient antecedents. Libyan inscriptions and Punic inscriptions have been discovered in the burial chambers (ḥwānet, pl. of ḥanūt) which are found in underground caves hollowed out of the cliff and covered with bichrome drawings.«
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55. http://dx.doi.org.ezproxy.uio.no/10.1163/1573-3912_islam_SIM_7251.

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ḤWB حوب

√ḤWB

“root”

▪ ḤWB_1 ‘...’ ↗...
▪ ḤWB_2 ‘...’ ↗...
▪ ḤWB_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘relatives on the mother’s side, parents and brothers and sisters; mercy, worship; hardship, sorrow; sinning, wrongdoings’

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ḤWT حوت

√ḤWT

“root”

▪ ḤWT_1 ‘...’ ↗...
▪ ḤWT_2 ‘...’ ↗...
▪ ḤWT_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘fish, great fish, whale; to hover, circulate in the air, dodge’

▪ …

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ḤWǦ حوج

√ḤWǦ

“root”

▪ ḤWǦ_1 ‘...’ ↗...
▪ ḤWǦ_2 ‘...’ ↗...
▪ ḤWǦ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘need, wish, errand; poverty; resentment, objection; to need, require, the needy’

▪ …

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.

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ḤWḎ حوذ

√ḤWḎ

“root”

▪ ḤWḎ_1 ‘...’ ↗...
▪ ḤWḎ_2 ‘...’ ↗...
▪ ḤWḎ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘the back of an animal’s thighs where the tail begins; to contain, take possession, property; to seize; to urge, agility’

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ḤWR حور

√ḤWR

“root”

▪ ḤWR_1 ‘marked contrast between the white of the cornea and the black of the iris; virgins of paradise’ ↗ḥawar
▪ ḤWR_2 ‘(white) poplar’ ↗ḥaw(a)r
▪ ḤWR_3 ‘to return; to recede, decrease, diminish, be reduced; (caus.) to answer’ ↗ḥāra
▪ ḤWR_4 ‘quarter; lane, side street’ ↗ḥāraẗ
▪ ḤWR_5 ‘apostle’ ↗ḥawāriyy
▪ ḤWR_6 ‘axis, crucial point’ ↗miḥwar
▪ ḤWR_7 ‘to change, modify’ ↗ḥawwara
▪ ḤWR_8 ‘to roll out (dough)’ ↗ḥawwara
▪ ḤWR_9 ‘to talk, converse, have a dialogue’ ↗ḥāwara
▪ ḤWR_10 ‘cretaceous rock, chalk’ ↗ḥawwāraẗ
▪ ḤWR_11 ‘Hauran’ (mountainous plateau in SW Syria and N Jordan) ↗ḥawrān
▪ ḤWR_12 ‘oysters’ ↗maḥār
▪ ḤWR_13 ‘bark-tanned sheepskin, basil’ ↗ḥūr
Other values, now obsolete:
▪ ḤWR_14 ‘bottom (of a well, etc.)’: ^†ḥawr
▪ ḤWR_15 ‘intelligence, depth in penetration, discerning power’: ^†ḥawr
▪ ḤWR_16 ‘third star (the one next the body) of the three in the tail of Ursa Major [i.e. Alioth?]’: ^†ḥawar
▪ ḤWR_17 ‘young camel’ : ^†ḥuwār
▪ ḤWR_18 ‘fine flour’ : ^†ḥuwwārà
▪ ḤWR_19 ‘Jupiter’ : ^†al-ʔaḥwar

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘circle, to encircle, return to, go away from; to have a dialogue, entourage, disciples; discerning power; to decrease; marked contrast between black and white in a woman’s eye, fair skin; oyster shell’

▪ The root displays a strikingly varied spectrum of values. Some of these are obviously related to, or derived from, others, while the relation between many remains rather obscure. As often, a number of Arab lexicographers tend to derive the whole variety from only one basic meaning. The latest theory of this kind is that of Gabal2012 who assumes *‘hollowness together with roundness’ (taǧawwuf maʕa 'stidāraẗ, I:403) as the basic value (cf. scheme).

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▪ Zammmit2002: Ar ḥāra ‘[ḤWR_3] to return; [ḤWR_9] to reply to in an argument’, [ḤWR_3, ḤWR_4] SAr ḥwr ‘to settle (tr. and intr.) in (a town).
▪ BAH2008 give the range of meanings for ClassAr as (corresponding item numbers as used in EtymArab added before the values): ‘[–] circle, to encircle, [ḤWR_3] to return to, go away from; [ḤWR_9] to have a dialogue, [ḤWR_5] entourage, disciples; [ḤWR_15] discerning power; [ḤWR_3] to decrease; [ḤWR_1] marked contrast between black and white in a woman’s eye, [ḤWR_13?] fair skin; [ḤWR_12] oyster shell’.
▪ DRS 9 (2010)#ḤWR: 1 Hbr *ḥāwar ‘être blanc’, TargSyr ḥᵊwar ‘blanchir’, EmpAram ḥwry, Ar ʔaḥwarᵘ, ḥawarwar ‘blanc’, iḥwarra ‘être très blanc’, ḥawira ‘être d’un noir et d’un blanc bien prononcés de manière à se faire ressortir réciproquement (se dit des couleurs de l’œil)’; ḥuwwārà ‘farine très blance, pain très blanc’, Hbr ḥorī ‘pain’. 2 Ar ḥayrà ‘nuit très noire’, DaṯAr ḥawīr ‘indigotier’, Mhr ḥōwər, Ḥrs ḥéwər, Jib ḥɔr, Soq ḥáhər, ḥawr, f. ḥáwroh ‘noir’, Mhr ḥəwīrūr, Ḥrs ḥewērōr, Jib ənḥírér ‘noircir, devenir noir’, ? Soq ḥaro, ḥeyroh ‘brouillard’. 3 Ar ḥāra ‘revenir, retourner’, ʔaḥāra ‘répondre’, Tham ḥr ‘retourner, revenir’, Ar ḥawāriyy ‘apôtre’; Gz ḥora, Tña ḥorä, Gaf (a)horä, Har ḥāra, Gur wärä ‘aller’; Gz ḥawāryā ‘voyageur, messager, apôtre’; Ar ḥāraẗ ‘quartier (d’une ville)’, ? SudAr ḥōr ‘mur circulaire non couvert’; Sab Qat ḥwr ‘établir, s’établier (dans une ville)’, ḥwr ‘résident, habitant, immigrant (dans une ville)’; Qat ‘ordonner, décréter’, Sab Min ḥwr ‘être mis en vigeur, être publié’, hḥr ‘décréter, ordonner’. 4 […]. 5 Ar ḥu/i/awār, Mhr Ḥrs ḥəwōr, Te ḥəwar : petit de chameau avant l’âge du sevrage, Sab ḥwry (pl.), Ḥaḍr ḥwrw (pl.), Min ḥr : sens incertain [Sab Ḥaḍr: animaux que l’on chasse; Min: totalement énigmatique]. 6 Ar ḥawar ‘taureau’; ? Amh awra ‘mâle (des animaux)’. 7 […]. 8 Ar ḥawwara ‘étendre la pâte avec le miḥwar (rouleau)’, EgAr ḥawwar ‘modifier’, miḥwar ‘axe’. 9 Ar ḥāwara ‘discuter’. 10 Ar ḥawr ‘profondeur’, ḥāʔir ‘dépression dans le sol, fond de citerne’, ? ‘maigre’. 11 Ar ḥūr ‘dommage, malheur’. 12 Ar maḥāraẗ ‘coquillage’. 13 EgAr ḥūr ‘peau de chevreau’.
▪ ḤWR_1 ‘white’: see DRS#ḤWR-1, above. – For ‘virgins of Paradise’, cf. also s.v. ↗ḥūriyyaẗ. – As specialisations and/or metaphorical derivations from this value, also ḤWR_2 ‘white poplar’, ḤWR_15 ^†‘discerning power’ (distinguishing white from black), ḤWR_16 (a star in Ursa Major’, because of its whiteness?), ḤWR_18 ‘fine (white) flour’, and ḤWR_19 ‘Jupiter’ (the white one) quite certainly belong here. – Ǧabal thinks the value depends on ḤWR_3 ‘to (re)turn’, see DISC below.
▪ ḤWR_2 ‘(white) poplar’ (ḥaw(a)r): ↗ḤWR_1.
▪ ḤWR_3 ‘to return; to recede, decrease, diminish, be reduced; (caus.) to answer’: see DRS#ḤWR-3, above. – Does also ^†raǧul ḥāʔir bāʔir ‘man in a defective and bad state, perishing, dying’ (Lane) belong here, or rather to ḤWR_14 (DRS#ḤWR-10) ^†‘depth, bottom (of a cistern)’? – »Comparaisons avec l’Eg: a) ḥn ‘marcher rapidement’ [also: ‘to retreat’, ThLAeg]« (Faulkner, Müller); b) »ḥry [ThLAeg: ḥrj ] ‘distant, lointain, être loin’« (Faulkner, Albright) – DRS (#ḤWR-3).
▪ ḤWR_4 ‘quarter; lane, side street’: Ar ḥāraẗ is often seen as belonging to ḤWR_3 ‘to return’, but there may also be connections with ḤYR or, via the latter, to ḤḌR. See DISC below and in entry ↗ḥāraẗ.
▪ ḤWR_5 ‘apostle’: cf. DRS#ḤWR-3 and entry ↗ḥawāriyy.
▪ ḤWR_6 ‘axis, crucial point’: seen as a value in its own right, but together with ‘to change, modify’ (ḤWR_7) and ‘to roll out (dough)’ (ḤWR_8) by DRS, see DRS#ḤWR-8, above. ClassAr dictionaries would search for cognates akin either to ‘to (re)turn’ (ḤWR_3) or to ‘white’ (ḤWR_1). See DISC below and in entry ↗miḥwar.
▪ ḤWR_7 ‘to change, modify’: according to DRS related to miḥwar ‘axis’ (ḤWR_6) and ‘to roll out (dough)’ (ḤWR_8); ultimately, perhaps, also to ‘to (re)turn’ (ḤWR_3).
▪ ḤWR_8 ‘to roll out (dough)’: according to DRS related to miḥwar ‘axis’ (ḤWR_6) and ‘to change, modify’ (ḤWR_7); ultimately, perhaps, also to ‘to (re)turn’ (ḤWR_3).
▪ ḤWR_9 ‘to talk, converse, have a dialogue’: cf. also ClassAr ^†ḥawīr, ḥawīraẗ (and several variants) ‘answer, reply’. Seen as an item in its own right in DRS, but perhaps dependent on ‘to (re)turn’ (ḤWR_3).
▪ ḤWR_10 ‘cretaceous rock, chalk’: cf. ḤWR_14? Cf. also ḥawr ^†‘bottom (of a well etc.)’ (Lane), or the complex ‘(contrast between black and) white’ (ḤWR_1)?
▪ ḤWR_11 ‘Hauran’ (mountainous plateau in SW Syria and N Jordan): see DISC below and entry and ↗ḥawrān.
▪ ḤWR_12 ‘oysters’: see DISC below and entry ↗maḥār.
▪ ḤWR_13 ‘bark-tanned sheepskin, basil’: ^†ḥūr (DRS), var. ^†ḥawar (fuṣḥà): Lane reports that what »in the present day [is] pronounced ḥawr « and applied to ‘sheep-skin leather’, originally meant ‘red skins, with which [baskets of the kind called] silāl are covered; (pl. ḥūrān, ḥawarān) a hide dyed red; red skins […]; skins tanned without qaraẓ, thin white skins of which [receptacles of the kind called] ʔasfāṭ are made; prepared sheep-skins’. The item is identified as »EgAr« and listed as a value in its own right in DRS. See DISC below.
▪ ḤWR_14: ḥawr ^†‘bottom (of a well etc.)’ (Lane): see DRS#ḤWR-10 above. – Does also ^†raǧul ḥāʔir bāʔir ‘man in a defective and bad state, perishing, dying’ (Lane) belong here, or rather to ḤWR_3 (DRS#ḤWR-3) ‘to return; to recede, decrease, diminish, be reduced’? Cf. also DRS#ḤWR-11 ḥūr ‘damage, mishap, malheur’?
▪ ḤWR_15: ḥawr ^†‘intelligence, depth in penetration, discerning power’ (Lane); cf. also ʔaḥwar ^†‘(pure, clear) intellect’. For possible cognates see DISC below.
▪ ḤWR_16: ḥawar ^†‘third star (the one next the body) of the three in the tail of Ursa Major [i.e. Alioth?]’ (Lane). For possible cognates see DISC below.
▪ ḤWR_17: ^†ḥuwār ‘young camel when just born, or until weaned; i.e. from the time of its birth until big and weaned’ (Lane): see DRS#ḤWR-5, above.
▪ ḤWR_18: ^†ḥuwwārà ‘fine flour’: grouped with ḤWR_1 ‘white’ in all sources.
▪ ḤWR_19: ^†al-ʔaḥwar ‘Jupiter’: ↗ḤWR_1.

▪ ḤWR_1: After the original meaning ‘white’ had been taken in Ar by ʔabyaḍ (probably denom. from ↗bayḍ ‘egg’), ʔaḥwar became restricted in use to poetry where it came to signify the black pupils or the black of the eyes in contrast to their white surroundings, hence also the eyes of a gazelle or a girl with black eyes – DRS (#ḤWR-1). – Ǧabal2012 (I: 404) thinks that the value ‘white’ is dependent on ‘to decrease’ [< ‘to turn (into s.th. worse)’], as whiteness is what appears on the uncovering of s.th. after it had disappeared from the surface (yataʔattà min al-inkišāf baʕd al-intiqāṣ min al-ẓāhir), an explanation that seems rather forced. – For the value ‘virgins of Paradise’ cf. also ClassAr ^†ʔaḥwarī ‘white, fair’ (of the people of the towns or villages)’ and ^†ḥawāriyyaẗ (var. ḥawarwaraẗ, ḥawrāʔᵘ) ‘white, fair woman; pl. ‑āt, women of the cities or towns’ (»so called by the Arabs of the desert because of their whiteness, or fairness, and cleanness«), or ‘women clear (white, fair) in complexion and skin’, or ‘women inhabitants of regions, districts, or tracts, of cities, towns, or villages, and of cultivated land’, or simply ‘women’ (»because of their whiteness, or fairness« – Lane). This interpretation would be an interesting overlapping of ḤWR_1 ‘(contrast between black and) white’ and the notion (ḤWR_4, in DRS seen together with ḤWR_3) of ‘settling down’ as appearing in SAr ḥwr ‘to settle (tr. and intr.) in (a town); resident, inhabitant (of a town)’ and Ar ḥāraẗ ‘quarter, lane (of a town, village)’. – For other etymologies of the value ‘virgins of Paradise’, cf. entry ↗ḥūriyyaẗ. – Huehnergard2011 reconstructs CentralSem *ḥwr ‘to be(come) white’. Kogan2008: Ar ʔaḥwariyy ‘white’, ḥawwara ‘to whiten’ are to be connected to ComAram *ḥwr ‘to be white’, unless they are Aramaisms.
▪ ḤWR_2: The value ‘(white) poplar’, not mentioned in DRS at all, is represented by Ar ḥawar, also (later?) pronounced ḥawr. In ClassAr, it means a ‘plane-tree’ in Syria, and ‘white poplar’ in Egypt (the value now lexicalized in WehrCowan1979), or a ‘certain kind of wood’, all called by this name because of the whiteness of the object designated.
▪ ḤWR_3: Albright1927:224 thinks that the »original sense [of ḥāra, yaḥūru ] was probably ‘to turn’, whence ‘turn away, depart’ and ‘return’.« Jabal2012 (I:403) suggests ‘hollowness together with roundness’ as the primary meaning of the root as a whole. Should there be some truth to this, then there might be a relation of this notion to Hbr ḥōr, ḥôr [√ḥr(r)] ‘hole’ (cf. ḤWR_11 ‘Ḥawrān’, below). – For the connection between ‘to return’ and ‘to recede’, cf. the ClassAr dictionaries, quoted in Lane, saying »(vn. ḥawr, ḥūr) he returned from a good state to a bad; you say, ḥāra baʕda mā kāna […], he returned from a good state after he had been in that state, or: ḥāra baʕda mā kāra […], he became in a state of defectiveness after he had been in a state of redundance; or it is from [the vb. I] ḥāra (vn. ḥawr), he untwisted (his turban); and means: he became in a bad state of affairs after he had been in a good state; ḥāra wa-bāra, he became in a defective and bad state. (vn. ḥawr, ḥūr, maḥāraẗ, maḥār) It decreased, became defective, deficient; he perished, or died; he/it became changed from one state, or condition, into another; it became converted into another thing.« – DRS (#ḤWR-11) distinguishes the notion ^†‘damage, mishap, malheur’ (ḥūr), which reminds of ‘to perish, die’, just mentioned in the quotation from Lane’s dictionary, as a value in its own right, without cognates. – The fact that Ar ḫāra (√ḪWR) means ‘to decline in force or vigour, grow weak, dwindle’, makes one suspect an overlapping with, influence on, or even contamination of, ḥāra in the sense of ‘to recede’, although this seems phonologically unlikely.
▪ ḤWR_4 ‘quarter, lane’: often, as also (partly) in DRS, seen as belonging to ḤWR_3 ‘to return’, but details of semantics remain unexplained here. Cf., e.g., also Albright who thinks (1927:224) that ḥāraẗ belongs to »‘to return’ (ḥāra, yaḥūru), a meaning developed in various ways. The original sense was probably ‘to turn’, whence ‘turn away, depart’ and ‘return’.« In contrast, BAH2008 list ‘circle, to encircle’ among the values the root ḤWR can take in ClassAr, which would allow for a rather plausible explanation of a quarter as *‘encircled (district), enclosure’. But except for SudAr ḥōr ‘uncovered circular wall’, this notion is not attested elsewhere. – Albright (ibid.) sees also Eg ḥry ‘to depart, be distant’ and ḥr.t ‘road’ as extra-Sem cognates pertaining to Ar ḥāraẗ and the vb. ḥāra as well as Gz ḥōra ‘to go, travel’. – Another etymology is suggested in DRS#ḤY R-1, where it is reported that earlier research connected (what possibly is) an Aram cognate, ultimately to √ḤḌR ‘to settle’. See ↗ḥāraẗ.
▪ ḤWR_5 ‘apostle’: in ClassAr dictionaries sometimes seen as akin to ḤWR_1 ‘white’ (apostles being the those working as ‘bleechers, white-washers’, or regarded as those with a ‘white’, i.e. pure, character, the virtuous ones, free from vices), sometimes as derived from ḤWR_9 ‘to discuss’ (‘those who discuss, debate’), and hence, or directly, from ḤWR_3 ‘to return’ (apostles as ‘those who return to you with a reply, answer your questions, comment on them’); BAH2008 posit also ‘(to en)circle’ as one of the values of ḤWR and therefore also can give ‘entourage’ (apostles = Jesus’s, later also others’, entourage). But cf. DRS: »En guèze [Gz], ḥawāryā est le mot ordinaire désignant le ‘messager’, l’‘envoyé’. Il apparaît déjà dans les inscriptions d’Axoum 2/11 et a désigné plus tard les ‘apôtres’ du Christ. Il est en relation avec le verbe [Gz] ḥora ‘aller’. Le verbe correspondant en arabe, [Ar] ḥāra, ne signifie pas ‘aller’ mais ‘revenir’. Nöldeke […] souligne cette différence, qui conduit à rattacher l’arabe ḥawāriyyūna ‘apôtres’ comme le faisait Ludolf […] à l’éthiopien. Une forme Sab hwry (avec h !) ‘? annoncer, proclamer’ […] semble devoir être rattachée à WRY« (DRS#ḤWR-3). – For further discussion and details, see ↗ḥawāriyy.
▪ ḤWR_6 ‘axis, crucial point’: In ClassAr, miḥwar means 1. a ‘pin of wood (or iron) on which the sheave of a pulley turns, iron [pin] that unites the bent piece of iron which is on each side of the sheave of a pulley, and in which it [the miḥwar ] is inserted, and the sheave itself’; as such, lexicographers derive it either from ‘to turn’ (ḤWR_3) or think »it is so called because, by its revolving, it is polished so that it becomes white« (Lane), in this way relating it to ‘white’ (ḤWR_1); 2. ‘wooden implement of the baker or maker of bread with which he expands the dough […] and makes it round, to put it into the hot ashes in which it is baked’; ClassAr lexicographers again argue that this tool is »so called because of its turning round upon the dough, as being likened to the miḥwar of the sheave of a pulley, and because of its roundness«, seeing it as an extended use of ‘axis’. However, DRS#ḤWR-8 puts together miḥwar ‘axis’ (ḤWR_6), EgAr ḥawwar ‘to change, modify’ (ḤWR_7), and ḥawwara ‘to roll out (dough)’ ḤWR_8, as interrelated. (Note that DRS regards ḤWR_7 as an item particular to EgAr, which is not the case in ClassAr dictionaries.) – Semantic relations are not really clear, but it seems rather unlikely a) that ‘axis’ and ‘baker’s instrument for rolling out the dough’ should have different origins, and b) that miḥwar should not be connected to ‘to (re)turn’.
▪ ḤWR_7 ‘to change, modify’: In DRS (#ḤWR-8) this notion is seen as specific of EgAr and forming one item together with ‘to roll out (dough)’ (ḤWR_8) and ‘axis, crucial point’ (ḤWR_6). For discussion, see preceding paragraph.
▪ ḤWR_8 ‘to roll out (dough)’: In DRS (#ḤWR-8) this notion is seen as forming one item together with ‘to change, modify’ (ḤWR_7) and ‘axis, crucial point’ (ḤWR_6). For discussion, see ḤWR_6.
▪ ḤWR_9 ‘to discuss’: seen as an item in its own right in DRS, but many ClassAr lexicographers consider it to be connected to ḤWR_3 ‘to return’, cf. Lane: ḥāwara ‑hū ‘he returned him answer for answer; held a dialogue, colloquy, conference, disputation, or debate, with him; or bandied words with him’.
▪ ḤWR_10 ‘cretaceous rock, chalk’: cf. ḤWR_14? ḥawr ^†‘bottom (of a well etc.)’, hence, ^†baʕīd al‑ḥawr ‘intelligent; deep in penetration’ (Lane). Or so called after its whiteness and therefore rather akin to ḤWR_1 (like also ḥaw(a)r, the ‘white poplar’, ḤWR_2)?
▪ ḤWR_11 ‘Hauran’ (mountainous plateau in SW Syria and N Jordan): The item is not mentioned in DRS. According to BDB1906, the meaning of the name is unknown; conjectures are: »*‘black land’ (as basaltic region), supported by YemAr ḥawr ‘black’,⁵⁶ , and tokens of immigration from Yemen into Ḥaurān⁵⁷ ; ‘land of caves’ […] and ‘hollow’ […], but this is prob. from Hbr ḥōr, ḥôr [√ḥr(r)] ‘hole’, cf. Ar ḫawr ‘hollow’.«
▪ ḤWR_12 ‘oysters’: The word maḥāraẗ does not only mean ‘oyster’ (originally probably ‘mother-of-pearl shell; oyster-shell’) but until today is also a vn. of ḥāra ‘to (re)turn’. In ClassAr it is also a n.loc. and as such means ‘place that returns [like a circle], in which a return is made [to the point of commencement]’ (Lane), and is therefore also used to signify the ‘concha of the ear’. While these values thus seem to be akin to ḤWR_3 ‘to (re)turn’, the explanation, given by some other lexicographers, of maḥāraẗ as ‘the external, deep, and wide, cavity, around the ear-hole’ lets also think of a possible relation to ḤWR_14 ^†‘bottom (of a well etc.)’ (which in turn has perhaps to be seen together with the value ‘black’ as appearing in modSAr, cf. DRS#ḤWR-2), or with the ‘contrast between black and white’ as expressed by ḤWR_1. So, if ḤWR_12 in the meaning ‘oysters’ is not (as DRS seems to assume by listing it as a separate item) independent of other values of ḤWR, it may be either the *‘thing with the marked black-white contrast’ or the *‘thing that looks like a spiral’. – The value ^†‘side, region, quarter, tract, etc.’ has probably to be seen together with ḥāraẗ ‘quarter, lane’, see ḤWR_4, above. – Lane mentions also the meaning »‘thing resembling [the kind of vehicle called] hawdaǧ ’ (pronounced vulgarly maḥārraẗ), pl. āt, maḥāʔirᵘ, often applied in the present day to the ‘dorsers, panniers, oblong chests which are borne, one on either side, by a camel, and, with a small tent over them, compose a hawdaǧ ’, ‘[ornamented hawdaǧ called the] maḥmil [vulgarly pronounced maḥmal ] of the pilgrims [which is borne by a camel, but without a rider, and is regarded as the royal banner of the caravan; such as is described and figured in Manners and Customs of the Modern Egyptians ]’«. This value is difficult to relate to any of the other ḤWR values and remains obscure.
▪ ḤWR_13 ‘bark-tanned sheepskin, basil’: ^†ḥūr (EgAr, accord. to DRS), var. ^†ḥawar (fuṣḥà): Lane reports that what »in the present day [is] pronounced ḥawr « and applied to ‘sheep-skin leather’, originally meant ‘red skins, with which [baskets of the kind called] silāl are covered; (pl. ḥūrān, ḥawarān) a hide dyed red; red skins […]; skins tanned without qaraẓ, thin white skins of which [receptacles of the kind called] ʔasfāṭ are made; prepared sheep-skins’.
▪ ḤWR_14: Should ḥawr ^†‘bottom (of a well etc.)’ be seen together with the value ‘black’ as appearing in modSAr (cf. DRS#ḤWR-2)? DRS is convinced that the latter cannot be connected to ḤWR_1 ‘white’ (or ‘sharp contrast between white and black’?) and that it is »not impossible« that it depends on a root base ḤR that has become homonymous with ḤWR. Also: »rapport avec ḤRR, ḤMR, ḤBR?« – From ḥawr ^†‘bottom (of a well etc.)’ ClassAr dictionaries derive ḤWR_15 ^†‘intelligent; deep in penetration’ (Lane).
▪ ḤWR_15: In ClassAr dictionaries derived either from ḤWR_14, cf. entry ḥawr in Lane: ^†‘bottom (of a well etc.)’, »hence« (!) ^†baʕīd al‑ḥawr ‘intelligent; deep in penetration’, or from ḤWR_1 ‘contrast between white and black’, cf. ʔaḥwar ^†‘(pure, clear) intellect’ »like an eye so termed, of pure white and black«.
▪ ḤWR_16: ḥawar ^†‘third star (the one next the body) of the three in the tail of Ursa Major [i.e. Alioth?]’ (Lane).
▪ ḤWR_17: ^†ḥuwār ‘young camel when just born, or until weaned; i.e. from the time of its birth until big and weaned’ (Lane). Cognates in Sem, but unclear semantics and etymology.
▪ ḤWR_18: ^†ḥuwwārà ‘fine flour’: grouped with ḤWR_1 ‘white’ in all sources.
▪ ḤWR_19: ^†al-ʔaḥwar ‘Jupiter’: probably so called after its ‘whiteness’ or the sharp contrast between its whiteness and the surrounding black sky (ḤWR_1).

56. Maltzan ZMG 1874: 230; cf. also DRS #ḤWR-2. 57. Wetzst in De, Job 2:598; ZKW 1884: 120.

▪ Engl houri ↗ḥūr, ↗ḥawar.

–

ḥār‑, ḥur‑ حار / حُرْـ , u (ḥawr , ḥuʔūr , ḥūr , maḥār , maḥāraẗ)

√ḤWR

vb., I

1 to return (ʔilà to). – 2 to recede, decrease, diminish, be reduced (ʔilà to) – WehrCowan1979.

▪ ‘to (re)turn’ is probably one of the earliest values attached to √ḤWR in Ar.
▪ A number of secondary values seem to be derived from this primary ‘to (re)turn’, among these perhaps also ‘circle, to enclose’. Details of derivation and attribution, however, are far from being clear in many cases.
▪ Evidence from Sem does not help much to remove etymological obscurity. What seem to be closer cognates are to be found in SSem only, not however without displaying a confusing variety of meanings here, too. While the primary value in Ar seems to be ‘to (re)turn’, in EthSem it is simply ‘to go’, and the SAr languages, together with SudAr dialect, add the notions of ‘to establish, to settle’ and ‘to order, decree’.
▪ The situation would be less complicated if ‘circle, to enclose’ (and hence ‘quarter, lane’) and the SAr values could be confirmed to be belong elsewhere (together with Aram words for ‘camp, encampment; citadel’). But this relation, too, is not secured. See ↗ḥāraẗ.
▪ An additional challenge lies in value [v2] ‘to recede, decrease, diminish, be reduced’. It is grouped here together with [v1] ‘to (re)turn’ under the assumption, shared with Arab lexicographers, that verbs of movement (rāḥa, ʕāda, etc.) in Ar often take on the meaning of ‘to become’ and indicate a change of condition.

▪ eC7 ḥāra u (to return, go back) Q 84:14 ʔinna-hū ẓanna ʔan lan yaḥūra ‘and he thinks that he would not return [to his Lord]’

▪ DRS 9 (2010)#ḤWR-3: Ar ḥāra ‘revenir, retourner’, ʔaḥāra ‘répondre’, Tham ḥr ‘retourner, revenir’, Ar ḥawāriyy ‘apôtre’; Gz ḥora, Tña ḥorä, Gaf (a)horä, Har ḥāra, Gur wärä ‘aller’; Gz ḥawāryā ‘voyageur, messager, apôtre’; Ar ḥāraẗ ‘quartier (d’une ville)’, ? SudAr ḥōr ‘mur circulaire non couvert’; Sab Qat ḥwr ‘établir, s’établier (dans une ville)’, ḥwr ‘résident, habitant, immigrant (dans une ville)’; Qat ‘ordonner, décréter’, Sab Min ḥwr ‘être mis en vigeur, être publié’, hḥr ‘décréter, ordonner’. – Outside Sem: »Comparaisons avec l’Eg: a) ḥn ‘marcher rapidement’ [also: ‘to retreat’, ThLAeg]« (Faulkner, Müller); b) »ḥry [ThLAeg: ḥrj ] ‘distant, lointain, être loin’« (Faulkner, Albright).
▪ Cohen1969 treats ḥāra almost as a variant of ↗rāḥa (√RWḤ) ‘to go, leave, depart’, which allows him to see the verb in relation not only (as in DRS) with Gz ḥora ‘to go, depart’, but also Akk âru, var. wâru (< (w)aʔāru) ‘to go, advance (against a person), to turn against a person, confront, oppose, attack’ (CAD),²⁰ arāḫu ‘to hasten, hurry, come quickly, promptly’ (CAD), and Hbr ʔāraḥ ‘to wander, journey, go’, ʔoraḥ ‘way, path’ (BDB). – Outside Sem: Eg ḥry ‘être loin, s’éloigner’, ḥr.t ‘chemin, levée’. (Berb) Tua tārait ‘gradin rocheux en pourtour’ à côté de īr ‘col, cou’; douteux. (Cush) Bed hirer ‘marcher (troupe), voyager, aller’, Ag Bil ḥarar ‘courir’.
▪ Ar ḥāraẗ ‘quarter; lane, side street’ is often (as also in DRS) seen as belonging to ‘to return’. But there may also be connections with ↗ḤYR or, via the latter, to ↗ḤḌR. See DISC below and in entry ↗ḥāraẗ.
▪ For ḥawāriyy ‘apostle’, grouped together with ḥāra ‘to (re)turn’ in DRS and many other places, cf. DISC below and entry ↗ḥawāriyy.
▪ Together with ḥawwara, vb. II, ‘to roll out (dough); to change, modify’, Ar miḥwar ‘axis, crucial point’ is seen as a value in its own right in DRS. But ClassAr dictionaries often treat these items as akin to ‘to (re)turn’ (sometimes also to ‘white’, ↗ḥawar). See DISC below and in entry ↗miḥwar.
▪ Ar ḥāwara, vb. III, ‘to talk, converse, have a dialogue’: cf. also ClassAr ^†ḥawīr, ḥawīraẗ (and several variants) ‘answer, reply’. Seen as an item in its own right in DRS, but perhaps dependent on ‘to (re)turn’. Cf. DISC below and entry ↗ḥāwara.
▪ The same holds for maḥār ‘oysters’. Seen as an item in its own right in DRS, but perhaps related to ḥāra. Cf. DISC below and entry ↗maḥār.
▪ Does also ^†raǧul ḥāʔir bāʔir ‘man in a defective and bad state, perishing, dying’ (Lane) belong here, or rather to ḤWR_14 (DRS#ḤWR-10) ^†‘depth, bottom (of a cistern)’? Cf. also DRS#ḤWR-11 ^†ḥūr ‘damage, mishap, malheur’? And: Are these items related to ḥāra [v2] ‘to recede, decrease, deminish, be reduced’?

20. Should one also add Akk (w)uʔuru ‘to send a person, a message’ here?

▪ Albright1927:224 thinks that the »original sense [of ḥāra, yaḥūru ] was probably ‘to turn’, whence ‘turn away, depart’ and ‘return’.« In contrast, Jabal2012 (I:403) suggests ‘hollowness together with roundness’ as the primary meaning of the root as a whole, regarding ‘to (re)turn’ as a secondary development (hollow, round > to make a circle, a turn > to return). Should there be some truth to this, then there might be a relation between this notion and Hbr ḥōr, ḥôr [√ḥr(r)] ‘hole’ (cf. ↗Ḥawrān, perhaps also ↗maḥār). Cohen1969, in his turn, relates ḥāra not only to other ḤWR items, but also to ↗rāḥa (√RWḤ), which fits very well, in terms of semantics, with the EthSem cognates of ḥāra, e.g. Gz ḥora ‘to go, depart’. From a merely semantic perspective, also his juxtaposition of ḥāra (and rāḥa) with Akk (w)âru ‘to go, advance (against s.o.), oppose, attack’and arāḫu ‘to hasten, hurry’as well as Hbr ʔāraḥ ‘to wander, journey, go’, ʔoraḥ ‘way, path’ seems not unplausible. But would that be possible phonologically?
▪ Evidence outside Sem does not bring much light into the question of the origin of ḥāra ‘to (re)turn’. Cohen1969 suggests parallels in Eg ḥry [ThLAeg: ḥrj ] ‘to be far, leave, distance o.s.’ (mentioned also in DRS as suggested by Faulkner and Albright) and ḥr.t ‘way, path, slope’, as well as in Bed and Ag Bil vb.s meaning ‘to walk, travel, go’ or ‘to run’. (Possible cognates in Berb Tua are mentioned but disqualified as »doubtful«.) According to DRS (#ḤWR-3), Faulkner and Müller see a possible connection also with Eg ḥn ‘to advance rapidly, march quickly’ [also: ‘to retreat’, ThLAeg]. But these are all highly speculative.
▪ For the relation between [v1] ‘to (re)turn’ and [v2] ‘to recede, decrease’, cf. the ClassAr dictionaries, quoted in Lane, saying »(vn. ḥawr, ḥūr) he returned from a good state to a bad; you say, ḥāra baʕda mā kāna […], he returned from a good state after he had been in that state, or: ḥāra baʕda mā kāra […], he became in a state of defectiveness after he had been in a state of redundance; or it is from [the vb. I] ḥāra (vn. ḥawr), he untwisted (his turban); and means: he became in a bad state of affairs after he had been in a good state; ḥāra wa-bāra, he became in a defective and bad state. (vn. ḥawr, ḥūr, maḥāraẗ, maḥār) It decreased, became defective, deficient; he perished, or died; he/it became changed from one state, or condition, into another; it became converted into another thing.« Convincing? – DRS (#ḤWR-11) distinguishes the notion of ^†‘damage, mishap, malheur’ (ḥūr), which reminds of ‘to perish, die’, just mentioned in the quotation from Lane’s dictionary, as a value in its own right, without cognates.⁵⁸ – The fact that Ar ↗ḫāra (√ḪWR) means ‘to decline in force or vigour, grow weak, dwindle’, makes one suspect an overlapping of this item with, influence on, or even contamination of, ḥāra in the sense of ‘to recede’, although this seems phonologically unlikely.
▪ ClassAr dictionaries often treat ḥawwara, vb. II, ‘to roll out (dough); to change, modify’ as causative formations from ‘to (re)turn’,⁵⁹ explaining the value ‘to roll out (dough)’ as *‘to make the instrument called miḥwar turn and return over a piece of dough’ (and in this way flatten it and roll it out) and ‘to change, modify’ as *‘to make s.th. return (in a condition or shape that is different from the one it was in, or had, when it was sent out, or left)’. The n.instr. miḥwar is interpreted as *‘the point around which s.th. turns’ (> ‘axis, crucial point’) and, in the context of bakery, as the tool that is *‘turned over’ the dough in order to roll it out. DRS seems to doubt in these explanations and therefore groups miḥwar and ḥawwara as a value in its own right. See ↗miḥwar.
▪ ClassAr dictionaries connect also the vb. III ḥāwara ‘to talk, converse, have a dialogue’ [like vb. IV ʔaḥāra (ǧawāban) ‘to return (an answer), reply’] with vb. I ḥāra ‘to (re)turn’. Cf. also ClassAr ^†ḥawīr, ḥawīraẗ (and several variants) ‘answer, reply’. Again, DRS is sceptical about this interpretation and groups the corresponding items as a value distinct from ‘to return’. See ↗ḥāwara.
▪ Ar ḥāraẗ ‘quarter; lane, side street’ is often (as also in DRS) seen as belonging to ‘to (re)turn’. The exact semantic relation however remains unexplained ¬– a ḥāraẗ being a kind of enclosure with a dead end at which one has to turn, or from which one returns? – If ‘to (re)turn’ is (also) related to ‘depth, bottom’ (see above) one could also think of the dead end of a ḥāraẗ being likened to the bottom of a cistern. All doubtful and speculative. – ḥāraẗ may even have nothing to do with the root ḤWR at all but, rather, with ↗ḤYR or, via the latter (and Aram), with ↗ḤḌR. See DISC in entry ↗ḥāraẗ.
▪ DRS makes maḥār ‘oysters’ an entry in its own right. Some ClassAr lexicographers, however, say that the oyster is called maḥār after the spiral shape of it its shell whose windings *‘turn’ around a centre, or *‘return’ to where they started; maḥār, after all, is also the n.loc. of ḥāra meaning ^†‘place in which a return is made (to the point of commencement)’ (Lane). (For others, oysters are *‘the hollow ones’, those having a ‘cavity’, ↗Ḥawrān.) For discussion, see ↗maḥār.
▪ ḥawāriyy ‘apostle’ is grouped together with ḥāra ‘to (re)turn’ in DRS and many other places [in ClassAr dictionaries often interpreted as *‘s.o. who returns (after having been sent out with a message), sometimes also as *‘s.o. who discusses, or is in dialogue, with the people’], although it is, with all probability, not directly derived from ‘to (re)turn’ but borrowed from the Gz word for ‘apostle’, which is from Gz ḥ ‘to go’. For details cf. entry ↗ḥawāriyy.
▪ ḥūr, the ‘virgins of Paradise’, are usually regarded to be a pl. of ḥawrāʔᵘ, f. of ʔaḥwarᵘ ‘having eyes with a marked contrast between black and white’ (↗ḥawar). In ClassAr, there are however also words like ^†ḥawāriyyaẗ (var. ḥawarwaraẗ, and ḥawrāʔᵘ !), pl. āt, meaning ‘women inhabitants of regions, districts, or tracts, of cities, towns, or villages, and of cultivated land’ (who use to have a fair, ‘white’ complexion), so that it does not seem impossible to imagine the name for the virgins to derive from the notion of ‘settling down’ as it appears in SAr ḥwr ‘to settle (tr. and intr.) in (a town); resident, inhabitant (of a town)’, which probably is akin to Ar ↗ḥāraẗ ‘quarter, lane (of a town, village)’. – For a Pers etymology, cf. entry ↗ḥūriyyaẗ.
▪ While ‘having a white skin’ would thus be a function of ‘to settle down’ (↗ḥāraẗ), Ǧabal2012 (I: 404) thinks that the value ‘white’ (↗ḥawar) depends on ‘to decrease’ [< ‘to turn (into s.th. worse)’], as whiteness is what »appears on the uncovering of s.th. after it had disappeared from the surface« (yataʔattà min al-inkišāf baʕd al-intiqāṣ min al-ẓāhir), an explanation that seems rather forced but, on a closer look, may have a point.

58. Does also ^†raǧul ḥāʔir bāʔir ‘man in a defective and bad state, perishing, dying’ (Lane) belong here, or rather to ↗ḤWR_14 (= DRS#ḤWR-10) ^†‘depth, bottom (of a cistern)’? 59. …though sometimes also from ‘white’, ↗ḥawar.

–

► ʔaḥāra, vb. IV, (with ǧawāban) to answer, reply (with negations only): fig. use of caus.

Cf. perhaps also

► ḥawwara, vb. II, to change, alter, amend, transform, reorganise, remodel, modify (DO or min s.th.); to roll out (dough). – For other meanings cf. ↗ḥawar.
► ḥāwara, vb. III, to talk, converse, have a conversation (DO with s.o.); to discuss, debate, argue.
► taḥawwara, vb. V, to be altered, changed, amended, transformed, reorganized, remodeled, modified.
► taḥāwara, vb. VI, to carry on a discussion.
► ^BP#2379ḥāraẗ, pl. ‑āt, n., quarter, part, section (of a city); (Tun.) ghetto; lane, alley, side street (with occasional pl. ḥawārī).
► ʔaḥwarᵘ, f. ḥawrāʔᵘ, pl. ḥūr, adj., having eyes with a marked contrast of white and black, (also, said of the eye:) intensely white and deep-black.
► ḥawāriyy, pl. ‑ūn, n., disciple, apostle (of Jesus Christ); disciple, follower.
► ḥawrānᵘ, n.prop.loc., the Hauran, a mountainous plateau in SW Syria and N Jordan.
► ^BP#1645miḥwar, pl. maḥāwirᵘ, n., axis (math.); axle, axletree; pivot, crucial point, that upon which s.th. hinges or depends; rolling pin.
► maḥār, n.coll. (n.un. aẗ), oysters; shellfish, mussels; mother-of-pearl, nacre.
► taḥwir, n., alteration, change, transformation, reorganization, reshuffle, remodeling, modification.
► ^BP#439ḥiwār, n., talk, conversation, dialogue; argument, dispute; text (of a play); script, scenario (of a motion picture); libretto (of an opera).
► muḥāwaraẗ, n.f., talk, conversation, dialogue; argument, dispute.
► taḥāwur, n., discussion.
► muḥāwir, pl. ‑ūn, n., interlocutor, participant in a dialogue or conversation.

ḥawwar‑ حَوَّرَ , II (taḥwīr)

√ḤWR

vb., II

1 to change, alter, amend, transform, reorganise, remodel, modify (DO or min s.th.). – 2 to roll out (dough) – WehrCowan1979. – 3 For other values cf. ↗ḥawar

▪ The two values ‘to change, modify’ and ‘to roll out (dough)’ of ḥawwara are treated in DRS together with the n.instr. miḥwar ‘rolling pin; axis’ as one etymological unit, distinct from ḥāra ‘to (re)turn’. ClassAr lexicographers, however, connect vb. II usually with vb. I as the latter’s causative. But perhaps [v2] is denominative, from the ‘rolling pin’, while [v1] derives more directly, as a caus. formation, from ‘to turn’.

▪ …

▪ DRS 9 (2010)#ḤWR-8: Ar ḥawwara ‘étendre la pâte avec le miḥwar (rouleau)’, EgAr ḥawwar ‘modifier’, miḥwar ‘axe’.

▪ [v1] ‘to modify’ is classified as »EgAr« in DRS, but appears as a regular MSA item in WehrCowan1979. Has a dialectal usage become standard Ar here?
▪ DRS (s.v. #ḤWR-8) puts ḥawwara ‘to roll out (dough)’ and »EgAr« ḥawwar ‘to change, modify’ together with ↗miḥwar ‘rolling pin; axis’ as one etymological unit that is distinct from the vb. I ↗ḥāra ‘to (re)turn’ to which ClassAr dictionaries usually link these words.
▪ There can be no doubt that in the sense of ‘to roll out (dough)’, ḥawwara belongs to the ‘rolling pin’, miḥwar. The notion of ‘to change, modify’, however, may be either figurative use of ‘to roll out (dough)’ (and with every rolling ‘changing, modifying’ it), or a direct caus. formation from vb. I ↗ḥāra in the sense of ‘to come back (and be s.th. else), to turn (into s.th.)’, obviously a fig./extended use of the basic meaning, ‘to (re)turn’.

–

► taḥawwara, vb. V, to be altered, changed, amended, transformed, reorganized, remodeled, modified: t-stem of ḥawwara, intr./quasi-pass.
► taḥwīr, n., alteration, change, transformation, reorganization, reshuffle, remodeling, modification: vn. II.

Cf. also:
► ^BP#1645miḥwar, pl. maḥāwirᵘ, n., 1 axis (math.); axle, axletree; pivot, crucial point, that upon which s.th. hinges or depends; 2 rolling pin | duwal al-~, n.pl., (formerly) the Axis Powers (pol.): n.instr. from ↗ḥāra.
► miḥwarī, adj., axial (math., techn.): nsb-adj. from miḥwar.

ḥāwar‑ حاوَرَ , III (ḥiwār , muḥāwaraẗ)

√ḤWR

vb., III

to talk, converse, have a conversation (DO with s.o.); to discuss, debate, argue – WehrCowan1979.

▪ While DRS treats ‘to talk, converse, discuss, debate’ as a value in its own right, Arab lexicographers usually regard it as derived from ↗ḥāra ‘to (re)turn’, a conversation or discussion being an action where participants come back to each other with a reply.

▪ eC7 ḥāwara (to debate with, have a dialogue) 18:34 fa-qāla li-ṣāḥibi-hī wa-huwa yuḥāwiru-hū ʔanā ʔakṯaru min-ka mālan wa-ʔaʕazzu nafaran ‘so, he said to his friend, while disputing with him, “I am more than you in wealth, and mightier in respect of supporters.”’

▪ Cf. also ClassAr ^†ḥawīr, ḥawīraẗ (and several variants) ‘answer, reply’.
▪ DRS 9 (2010)#ḤWR 9: Ar ḥāwara ‘discuter’ forms a value in its own right, treated distinctly from vb. IV ʔaḥāra ‘to answer, reply’ or vb. I ḥāra ‘to (re)turn’.

▪ ClassAr lexicographers consider the vb. III as dependent on vb. I ḥāra ‘to (re)turn’, cf. Lane: ḥāwara ‑hū ‘he returned him answer for answer; held a dialogue, colloquy, conference, disputation, or debate, with him; or bandied words with him’. In contrast, DRS distinguishes it as a value in its own right, without cognates in other Sem languages.
▪ The idea of ‘dialogue’ is probably peculiar to Ar, indeed. An analogous derivation seems to have taken place, however, in Gz where a word for ‘traveler’, ḥawāryā, is coined from Gz ḥora ‘to go’ and also comes to mean ‘messenger’ and, in a Christian context, ‘apostle’. ḥawāryā is believed to be the origin of the Ar word for ‘disciple, apostle’, ↗ḥawāriyy, often interpreted in ClassAr dictionaries as dependent on ḥāwara, the apostles being *‘those who enter into a dialogue with the people’.

–

► taḥāwara, vb. VI, to carry on a discussion: t-stem of III, recipr.

► ^BP#439ḥiwār, n., talk, conversation, dialogue; argument, dispute; text (of a play); script, scenario (of a motion picture); libretto (of an opera): lexicalized vn. III.
► muḥāwaraẗ, n.f., talk, conversation, dialogue; argument, dispute: vn. III.
► taḥāwur, n., discussion: vn. VI.
► muḥāwir, pl. ‑ūn, n., interlocutor, participant in a dialogue or conversation: PA III.

EgAr ḥūr , var. MSA ḥawar

√ḤWR

n.

bark-tanned sheepskin, basil. – For other meanings cf. ↗ḥawar and ↗ḥaw(a)r . – WehrCowan1979.

▪ Within the whole ↗ḤWR complex, ḥawar, EgAr ḥūr in the sense of ‘bark-tanned sheepskin, basil’ stands rather isolated in terms of semantics. In MSA, the word can also mean ‘white poplar’ (↗ḥaw(a)r) and ‘marked contrast between the white of the cornea and the black of the iris’ (↗ḥawar), both going back to a word for ‘white’ (treated under ↗ḤWR_1 and ↗ḥawar). The pl.s of the variants mentioned in Lane’s lexicon (ḥūrān, ḥawarān) could, however, point in another direction, but it is not clear which that might be, the main values of ḤWR, besides ‘white’, being ‘black’, ‘to (re)turn’, and perhaps also ‘deep, hollow’.

▪ …

▪ DRS 9 (2010)#ḤWR 13: EgAr ḥūr ‘peau de chevreau’ is listed as distinct item, without direct cognates.
▪ If the word nevertheless should be akin to ‘(marked contrast between black and) white’, one will have to confrom ↗ḥawar. – For the whole picture, see ↗ḤWR.
▪ Lane reports (s.v. ḥawar) that what »in the present day [is] pronounced ḥawr « and applied to ‘sheep-skin leather’, originally meant ‘red skins, with which [baskets of the kind called] silāl are covered; (pl. ḥūrān, ḥawarān) a hide dyed red; red skins […]; skins tanned without qaraẓ, thin white skins of which [receptacles of the kind called] ʔasfāṭ are made; prepared sheep-skins’.

▪ Although DRS lists the‘bark-tanned sheepskin, basil’ as a distinct item and gives the variant ḥūr as a dialectal word belonging to EgAr, the word is also found in fuṣḥà and still forms part of the MSA lexicon (as ḥawar or ḥawr). Lane reports that what »in the present day [is] pronounced ḥawr « and applied to ‘sheep-skin leather’, originally meant ‘red skins, with which [baskets of the kind called] silāl are covered; (pl. ḥūrān, ḥawarān) a hide dyed red; red skins […]; skins tanned without qaraẓ, thin white skins of which [receptacles of the kind called] ʔasfāṭ are made; prepared sheep-skins’. So, we have an oscillation in meaning between ‘(dark) red’ and ‘white’ here. The latter makes a relation of the word to the complex treated under ↗ḥawar ‘(marked contrast between black and) white’ rather likely. The pl. forms and the notion of ‘(dark) red’ however are apt to call such a connection into doubt. DRS may be right, therefore, to treat the word with caution.

–

ḥawar حَوَر

√ḤWR

n.

marked contrast between the white of the cornea and the black of the iris. – For other meanings cf. ↗ḥaw(a)r and ↗ḥūr – WehrCowan1979.

▪ The fact that in mSAr some words belonging to ↗ḤWR actually denote ‘blackness’ and that in Ar, ḥawar means a marked contrast between black and white, can lead one to the assumption that it was this contrast that was the original value, ‘white’ and ‘black’ both being later specialisations. Most scholars, however, assume ‘white’ to be the more original value (and ‘black’ from a distinct origin?). On account of the Ar, Hbr and Aram evidence, Huehnergard2011 reconstructs CSem *ḥwr ‘to be(come) white’. Kogan2008 seems to be more reluctant: he does not exclude the possibility that the Ar forms meaning ‘white’ etc. may be Aramaisms (from ComAram *ḥwr ‘to be white’); if they are independent developments, however, Huehnergard’s hypothesis becomes operative. – In any case, we are dealing with a regional, not a general Sem phenomenon. The protSem designation for ‘white’ seems to have been *lbn (↗laban ‘milk’). In Ar, this has been replaced almost entirely by forms of the root ↗BYḌ (which is probably from ↗bayḍ ‘egg’). For ḤWR, the dominance of BYḌ meant (accord. to DRS) a restriction in use to poetry where it came to signify the black pupils or the black of the eyes in contrast to their white surroundings.
▪ Kogan2011: cf. common modSAr *ḥwr ‘black’.
▪ …

▪▪ …
▪ eC7 ḥūr ʕīn: For the Qur’anic ‘virgins of Paradise’ ), cf. entry ↗ḥūriyyaẗ.

▪ DRS 9 (2010)#ḤWR 1 Hbr *ḥāwar ‘être blanc’, TargSyr ḥᵊwar ‘blanchir’, EmpAram ḥwry, Ar ʔaḥwarᵘ, ^†ḥawarwar ‘blanc’, ^†iḥwarra ‘être très blanc’, ^†ḥawira ‘être d’un noir et d’un blanc bien prononcés de manière à se faire ressortir réciproquement (se dit des couleurs de l’œil)’; ^†ḥuwwārà ‘farine très blance, pain très blanc’, Hbr ḥorī ‘pain’.
▪ As specialisations and/or metaphorical extensions from this value, also ↗ḥaw(a)r ‘(white) poplar’, ḥawar ^†‘third star (the one next the body) of the three in the tail of Ursa Major [i.e. Alioth?]’, ^†ḥuwwārà ‘fine flour’, perhaps also ^†ḥuwār ‘young camel when just born, or until weaned; i.e. from the time of its birth until big and weaned’, according to some even ḥawr ^†‘discerning power’ (distinguishing white from black) belong here. – For other etymologies of the ‘virgins of Paradise’, cf. entry ↗ḥūriyyaẗ. – Ǧabal thinks the value ‘white’ depends on ‘to (re)turn’; should there be some truth to this, one would have to look for cognates also in entry ↗ḥāra.
▪ Some ClassAr lexicographers regard also ḥawāriyy ‘apostle’ as belonging to ‘white’ (see DISC below), but this seems to be extremely unlikely. See also entry ↗ḥawāriyy.
▪ Other values that sometimes are derived from ‘white’ (but probably aren’t) are ‘cretaceous rock, chalk’ (↗ḥawwāraẗ, ḥuwwārà), ‘oysters’ (↗maḥār), and ‘bark-tanned kid, sheepskin, basil’ (↗ḥūr, var. ḥawar).

▪ Huehnergard2011 reconstructs CentralSem *ḥwr ‘to be(come) white’. Kogan2008 thinks that Ar ʔaḥwariyy ‘white’, ḥawwara ‘to whiten’ are to be connected to ComAram *ḥwr ‘to be white’, unless they are Aramaisms. – Ǧabal2012, I: 404, thinks that the value ‘white’ is dependent on ‘to decrease’ [< ‘to turn (into s.th. worse)’], as whiteness is what appears on the uncovering of s.th. after it had disappeared from the surface (yataʔattà min al-inkišāf baʕd al-intiqāṣ min al-ẓāhir), an explanation that seems rather forced.
▪ After the original meaning ‘white’ had been taken in Ar by ʔabyaḍ (probably denom. from ↗bayḍ ‘egg’), ʔaḥwar became restricted in use to poetry where it came to signify the black pupils or the black of the eyes in contrast to their white surroundings, hence also the eyes of a gazelle or a girl with black eyes – DRS#ḤWR-1.
▪ Both ClassAr ḥawar ^†‘third star (the one next the body) of the three in the tail of Ursa Major [i.e. Alioth?]’ (Lane) and ^†al-ʔaḥwar ‘Jupiter’ probably got their names after their ‘whiteness’ or the sharp contrast between their whiteness and the surrounding black sky.
▪ For the value ‘virgins of Paradise’ cf. also ClassAr ^†ʔaḥwarī ‘white, fair’ (of the people of the towns or villages)’ and ^†ḥawāriyyaẗ (var. ḥawarwaraẗ, ḥawrāʔᵘ) ‘white, fair woman; pl. āt, women of the cities or towns’ (»so called by the Arabs of the desert because of their whiteness, or fairness, and cleanness«), or ‘women clear (white, fair) in complexion and skin’, or ‘women inhabitants of regions, districts, or tracts, of cities, towns, or villages, and of cultivated land’, or simply ‘women’ (»because of their whiteness, or fairness« – Lane). This interpretation would be an interesting overlapping of ‘(contrast between black and) white’ and the notion, expressed in ḤWR_4 (and in DRS seen together with ḤWR_3), of ‘settling down’, as appearing in SAr ḥwr ‘to settle (tr. and intr.) in (a town); resident, inhabitant (of a town)’ and Ar ↗ḥāraẗ ‘quarter, lane (of a town, village)’. – For other etymologies of the ‘virgins of Paradise’, cf. entry ↗ḥūriyyaẗ.
▪ Fraenkel1886: ClassAr lexicographers derive ^†ḥuwwāriyy ‘fine flour’ from many things, but it goes “of course” back to Syr ḥewārā, Jud ḤYWWR ‘white’. The author thinks that »in the meaning ‘to be white’, the root is probably genuinely Ar«; however, some items may not be derived directly from the Ar ‘white’ but from Sem cognates.
▪ If ↗maḥāraẗ ‘oysters’ is not (as DRS seems to assume by listing it as a separate item) independent from other values of ↗ḤWR, it may be either the *‘thing with the marked black-white contrast’ or the *‘thing that looks like a spiral’ (↗ḥāra ‘to (re)turn’).
▪ According to some ClassAr lexicographers, also ḥawāriyy ‘apostle’ is derived from ‘white’, the apostles either being ‘(white)washers’ by profession or having a ‘white’ character, i.e., a pure, innocent soul, free from evil. But this seems to be a pious popular interpretation, see entry ↗ḥawāriyy.
▪ DRS is convinced that the value ‘white’ cannot be related to that of ‘black’ as appearing in modSAr (cf. DRS#ḤWR-2) and perhaps Ar ḥawr ^†‘bottom (of a well etc.)’. See ↗ḤWR.
▪ ClassAr dictionaries are undecided over the question whether the expression ^†baʕīd al‑ḥawr ‘intelligent; deep in penetration’ should be derived from ‘contrast between white and black’ (cf. also ʔaḥwar ^†‘(pure, clear) intellect’ »like an eye so termed, of pure white and black« – Lane) or from ḥawr ^†‘bottom (of a well etc.)’, »hence« ‘deep in penetration’. – We are perhaps dealing with an overlapping here: while ʔaḥwar, etymologically, belongs to ‘white’, ḥawr may be of different origin.
▪ Whether ḥūr, var. ḥawar ‘bark-tanned kid, sheepskin, basil’ and ^†ḥuwār ‘young camel when just born, or until weaned; i.e. from the time of its birth until big and weaned’ (Lane), are or are not related to ‘white’, will remain obscure until further evidence can be provided.

▪ (Huehnergard2011:) Engl houri, from Ar ḥūriyyaẗ ‘nymph, houri’, from ḥūr, pl. (also used as sg.) of ʔaḥwarᵘ, f. ḥawrāʔᵘ ‘characterized by the quality ḥawar, i.e., intense whiteness of the sclera of the eye in contrast to deep blackness of the iris’ (cf. ḥawira, vb. I, ‘to have this quality’). – (EtymOnline:) houri ‘nymph of Muslim paradise’, 1737, from Fr houri (1650s), from Pers ḥūrī ‘nymph in Paradise’, from Ar ḥawra [sic!] ‘to be beautifully dark-eyed’, like a gazelle + ‑i, Pers formative element denoting the sg. – EtymOnline.

► ^†ḥawira a (ḥawar), vb. I, to be shining white, be of intense white and black (eye), have such eyes, have delicate brows, together with a white complexion – Steingass1884: denom. (?).
► ḥawwara, vb. II, to make white, whiten; to bleach (a fabric): denom., caus.; for other values cf. ↗ḥawwara (‘to change, modify; to roll out dough’): caus., denom.
► ʔaḥwarᵘ, f. ḥawrāʔᵘ, pl. ḥūr, adj., having eyes with a marked contrast of white and black, (also, said of the eye:) intensely white and deep-black: elative formation.
► ḥūriyyaẗ, pl. ‑āt, ḥūr, n., houri, virgin of paradise: probably a nominalized (secondary, popular?) nsb-adj from ḥūr as the assumed pl.f. of ʔaḥwar, but cf. also ↗ḥūriyyaẗ; nymph: meaning extended on an idea from foreign mythology (?); (pl. ‑āt,) young locust:… | ḥūriyyaẗ al-māʔ, n., water nymph, nixie.

ḥawar حَوَر , also pronounced ḥawr (Steingass1884: also ḥawwar)

√ḤWR

n.

white poplar. – For other meanings cf. ↗ḥawar and ↗ḥūr . – WehrCowan1979.

▪ …

▪ No direct cognates. For the (most probable) wider context, see ↗ḥawar ‘(marked contrast between black and) white’ and, for the whole picture, ↗ḤWR_1.

▪ The value ‘(white) poplar’ is not mentioned in DRS at all. Lane mentions it in the lemma ḥawar (s.v. ḤWR), saying: »‘a certain kind of tree’ : the people of Syria apply the name of ḥawr to the ‘plane-tree’ (dulb); but it is ḥawar [… In one source] it is said to be »‘a certain kind of tree of which the gum is called kahrabāʔ ’; by the modern Egyptians (pronounced ḥawr) applied to the ‘white poplar’ [= the value now lexicalized in WehrCowan1979]; ‘a certain kind of wood called al-bayḍāʔ [the white one] because of its whiteness’.«
▪ Since there are no direct cognates, and given the oscillation in pronunction between ḥawar and ḥawr, a definitive statement about the etymology of the term can not be made. If it depends on ‘(marked contrast between black and) white’, one will have to conform ↗ḥawar. For the whole picture, see ↗ḤWR.

–

ḥāraẗ حارة , pl. ‑āt

√ḤWR

n.f.

quarter, part, section (of a city); (Tun.) ghetto; lane, alley, side street (with occasional pl. ḥawārī) – WehrCowan1979.

▪ Several etymologies have been put forward, but the case is far from being convincingly solved.
▪ The spectrum ranges from a relation to the vb. I ḥāra ‘to (re)turn’ (the quarter as a place with a dead end that forces one to return) over the notion of ‘circle’ (the quarter as an ‘encircled, enclosed’ place) and a correspondance with SAr words for ‘to settle, reside’ and/or ‘(en)camp(ment)’ to a derivation from a Copt (< Eg) word for ‘road, lane’ and/or ‘to depart, be distant’.

▪ …

▪ In DRS 9 (2010), Ar ḥāraẗ appears twice, in two different entries: on the one hand (s.v. #ḤWR-3), it is seen to be cognate with Ar ḥāra ‘to come back, return’, ʔaḥāra ‘to reply’, Tham ḥr ‘to return, come back’, Ar ḥawāriyy ‘apostle’; Gz ḥora, Tña ḥorä, Gaf (a)horä, Har ḥāra, Gur wärä ‘to go’; Gz ḥawāryā ‘traveler, messenger, apostle’; Ar ḥāraẗ ‘quarter (of a town)’, ? SudAr ḥōr ‘circulare, non-covered wall’; Sab Qat ḥwr ‘to build, to settle (in a town)’, ḥwr ²¹ ‘resident, inhabitant, immigrant (in a city)’; Qat ‘to order, decree’, Sab Min ḥwr ‘to be put in operation, be published’, hḥr ‘to decree, order’. On the other hand (s.v. #ḤYR-1), the cognates are said to be Palm ḥyrh ‘citadel’, Syr ḥirtā ‘encampment’,²² Ar ḥayr ‘enclosure’, Sab ḥyr ‘to put up a camp’, ḥyrt, ḥrt ‘encampment’.²³ )] Via an Aram connection, the word may even be akin to ↗ḤḌR, see DISC below.
▪ Youssef2003: Eg ḫ3rw , Copt ḥir ‘lane’ (ThLAeg: Eg ḫr, ḫ3rw ‘street, lane’).
▪ Albright1927: Eg ḥry ‘to depart, be distant’, ḥr.t ‘road’, Gz ḥōra ‘to go, travel’

21. According to Müller2010#ḤWR-2 the form is a plural.’ 22. PayneSmith1903: also ḥyārtā, ‘a shepherd’s camp; a mandra, convent’. 23. So also Müller2010 and Stein2012, s.v. ḤYR.

▪ Among the many etymologies that have been proposed so far, two seem to be quite convincing in terms of semantics:
▪ a) The first is the one that links ḥāraẗ to Aram words like Palm ḥyrh ‘citadel’, Syr ḥirtā ‘encampment’ (PayneSmith1903: also ḥyārtā, ‘a shepherd’s camp; a mandra, convent’), from which probably also Sab ḥyr ‘to put up a camp’ and ḥyrt, ḥrt ‘encampment’ derive. In this case, Ar ḥāraẗ would also be akin to Ar ↗ḥayr ‘fenced-in garden, enclosure’, which has to be seen together with the Aram and Sab words. According to DRS 9 (2010)#ḤYR-1, Syr ḥirtā »est traditionnellement rapporté à la racine ḤḌR (Ar ḥaḍr, Hbr ḥāṣer > Syr […]), supposant le passage (normal en Aram) de ḍ à ʕ, puis à Ø au contact de ḥ.⁶⁰ « Should this be right, then Ar ḥāraẗ would go back, ultimately and via a “detour” taken through Syr or Sab, to ↗ḥaḍara ‘to be present; to stay in a place, settle’ (which shows some overlapping with ↗ḥaẓara ‘to fence in’, cf. also ḥaẓīraẗ ‘enclosure, hedge; compound, yard’, and perhaps also with ↗ḥaṣara ‘to surround, encircle, encompass; to enclose’). The original meaning here would be ‘place where one stays, of settling down, encampment’.
▪ b) The second suggestion that has semantic plausibility to it, is to relate Ar ḥāraẗ to Sab Qat ḥwr ‘to build, to settle (in a town)’, ḥwr (pl.) ‘residents, inhabitants, immigrants (in a city)’. DRS groups these (and Ar ḥāraẗ) together with SudAr ḥōr ‘uncovered circular wall’, a meaning that is not attested elsewhere but matches well with one of the values given by BAH2008 for the root ḤWR in ClassAr, namely ‘circle, to encircle’. Should these items be the nearest cognates of Ar ḥāraẗ, then a ‘quarter’ would originally be the *‘encircled district, enclosure (surrounded by a wall)’. Since most ClassAr dictionaries as well as DRS link the idea of a circle or encircling to the vb. Ar ḥāra ‘to come back, return’, one could go a step farther and assume that the idea of a quarter was built on that of a circle.
▪ But – are the connections, put up on purely semantic considerations, possible also phonologically? Details of derivation remain quite obscure in both cases. In option (a) above, the Ar word would have suffered the loss of a y, ī, or ay/ē and compensated this by a long ā, which would be rather exceptional. In option (b), a w, ū, or aw /ō would have changed into ā – not very likely either.
▪ Most ClassAr dictionaries and, partly, also DRS, relate ḥāraẗ ‘quarter, lane’ to the vb. I ḥāra ‘to return’. This is less problematic in phonological terms, but here details of semantics remain doubtful. The standard explanation is to interpret the quarter as a location with a dead end where one has to ‘turn’ and ‘return’ in order to get out.
▪ In contrast to the above hypotheses, Youssef2003 derives ḥāraẗ directly from Copt ḥir ‘lane’, from Eg ḫ3rw (ThLAeg: Eg ḫr, ḫ3rw) ‘street, lane’. Hoch1994#343 thinks that the Eg word »is almost certainly related« to Akk ḫarrānu ‘street, road’, for which one has to conform the BiblHbr n.pr.loc. ḥārān ‘The Road’ (a city in Northern Mesopotamia, located along the main trading route through the Aramean heartland) and Ug ḫrn ‘caravan’. To derive Ar ḥāraẗ from Copt ḥir is phonologically problematic, but should there be any direct relation between the Ar word and Eg ḫr, ḫ3rw, then ḥāraẗ would originally the ‘street, lane’ and, secondarily, ‘quarter’.
Albright1927 brings ‘road, lane’ and ‘to (re)turn’ together in juxtaposing Eg ḥr.t ‘road’, ḥry ‘to depart, be distant’ and Gz ḥōra ‘to go, travel’ as well as Ar ḥāraẗ ‘quarter, lane’ and ḥāra ‘to (re)turn’.

60. Discussion, with references, in Marrassini 1971: 92.

–

► ḥāraẗ al-sadd, n., blind alley, dead-end street

ḥūriyyaẗ حُوريّة , pl. ‑āt , ḥūr

√ḤWR

n.f. (nominalized adj.)

houri, virgin of paradise; nymph; (pl. ‑āt) young locust – WehrCowan1979.

While Jeffery thinks that the name for the virgins of the Islamic Paradise is related to the mPers hurūst ‘beautiful’; that the idea itself reminds of the Zoroastrian teaching about the Daena (influenced by earlier Sem sources?); and that the loanword then came under the influence of Aram words for ‘white’, the current opinion among Arab lexicographers, but also e.g. in EI², is that the Qur’anic ḥūr is the pl. of ḥawrāʔᵘ, f. of the colour adj. ʔaḥwarᵘ ‘(contrast between black and) white.’ How ever that may be, what seems to be certain is that the sg. ḥūriyyaẗ is a secondary formation from the pl. ḥūr.

▪ eC6 ʕAbīd b. al-ʔAbraṣ (ed. Lyall, vii, 24): wa-ʔawānisu miṯla ’l-dumà | ḥūru ’l-ʕuyūni qad-i ’stabaynā ‘And maidens like ivory statues, white of eyes, did we capture’.
▪ eC7 ḥūr (pl.; ‘pure, fair-skinned’; also said to mean ‘having eyes marked by contrast between the deep black and the pure white in them; pleasant’) Q 44:54 ka-ḏālika wa-zawwaǧnā-hum bi-ḥūrin ʕīnin ‘so it will be, and We will wed them to wide-eyed houris’. – Cf. also Q 52:20, 55:72, 56:22.
▪ ḥūru ’l-ʕīn (applied to women) ‘having eyes like those of gazelles and of cows’, according to some only used when the whiteness of the eyes is combined with a whiteness, or fairness, of complexion – Lane.

▪ Usually seen as cognate with the complex treated s.v. ↗ḥawar ‘(marked contrast between black and surrounding) white’
. ▪ For a possible non-Sem origin (accord. to Jeffery), cf. DISC below.

▪ Jeffery1938, 117-20: »Except in [Q] 55:72, it is used always in the phrase ḥūr ʕīn. The occurrences are all in early Sūras describing the delights of Paradise, where the ḥūr ʕīn are beauteous maidens whom the faithful will have as spouses in the next life. – The Grammarians are agreed that ḥūr is a pl. of ḥawrāʔ and derived from ḥawira, a form of ḥāra, and would thus mean ‘the white ones’. ʕīn is a pl. of ʔaʕyanᵘ meaning ‘wide eyed’ (LA, xvii, 177). It thus becomes possible to take ḥūr ʕīn as two adjectives used as nouns meaning ‘white skinned, large eyed damsels’. The Lexicons insist that the peculiar sense of ḥawira is that it means the contrast of the black and white in the eye, particularly in the eye of a gazelle or a cow (cf. LA, v, 298; and TA, iii, 160). Some, however, insist equally on the whiteness of the body being the reference of the word, e.g. al-Azharī in TA, “a woman is not called ḥawrāʔ unless along with the whiteness of the eye there is whiteness of body.” One gathers from the discussion of the Lexicographers that they were somewhat uncertain as to the actual meaning of the word, and in fact both LA and TA quote the statement of so great an authority as al-Aṣmaʕī that he did not know what was the meaning of ḥūr as connected with the eye. – The Commentators give us no help with the word as they merely set forth the same material as we find in the Lexicons. They prefer the meaning which refers it to the eye as more suited to the Qurʔānic passages, and their general opinion is well summarized in as-Sijistānī, 117. – Fortunately, the use of the word can be illustrated from the old poetry, for it was apparently in quite common use in pre-Islamic Arabia. Thus in ʕAbīd b. al-ʔAbraṣ, vii, 24 (ed. Lyall) we find the verse wa-ʔawānisu miṯla 'l-dumà | ḥūru ’l-ʕuyūni qad-i ’stabaynā ‘And maidens like ivory statues,⁶¹ white of eyes, did we capture’, and again in ʕAdiyy b. Zayd: hayyaḥa ’l-dāʔa fī fuʔādika ḥūrun | nāʕimātun bi-ǧānibi ’l-malṭāṭi ‘They have touched your heart, these tender white maidens, beside the river bank’, and so in a verse of Qaʕnab in the Muḫtārāt, viii, 7, we read: wa-fī ’l-ḫudūri lawānu ’l-dāri ǧāmiʕatun | ḥūrun ʔawānisu fī ʔaṣwātihā ġinanū ‘And in the women’s chamber when the house is full, are white maidens with charming voices’. – In all these cases we are dealing with human women, and except in the verse of ʕAbīd the word ḥūr could quite well mean white-skinned, and even in the verse of ʕAbīd, the comparison with ivory statues would seem to lend point to al-Azharī’s statement that it is only used of the eyes when connected with whiteness of the skin. – Western scholars are in general agreed that the conception of the Houries of Paradise is one borrowed from outside sources, and the prevalent opinion is that the borrowing was from Persia. Sale suggested this in his Preliminary Discourse, but his reference to the Sadder Bundahišn was rather unfortunate, as Dozy pointed out,⁶² owing to the lateness of this work. Berthels, however, in his article “Die paradiesischen Jungfrauen im Islam”, in Islamica, 1: 263 ff., has argued convincingly that though Sale’s Ḥūrān-i Bihišt may not be called in as evidence, yet the characteristic features of the ḥūr of the Qurʔānic Paradise closely correspond with Zoroastrian teaching about the Daena. The question, however, is whether the name ḥūr is of Iranian origin. Berthels thinks not.⁶³ Haug, however, suggested its equivalence with the Zoroastrian hūmat ‘good thought’ (cf. Av ?????; Skr suman); Av hūχt ‘good speech’ (cf. Av ?????, Skr sūkta), and Av hūvaršt ‘good deed’ (cf. Av ?????),⁶⁴ but the equivalences are difficult, and as Horovitz, Paradies, 13, points out, they in no way fit in with the pre-Islamic use of ḥūr. Tisdall, Sources, 237 ff., claims that ḥūr is connected with the modern Pers ḫor ‘sun’, from Phlv χvar ⁶⁵ and Av havarə,⁶⁶ but this comes no nearer to explaining the Qurʔānic word. – It is much more likely that the word comes from the Phlv hurūst, meaning ‘beautiful’, and used in the Pahlavi books of the beauteous damsels of Paradise, e.g. in Arda Virāf, iv, 18, and in Hādōχt Nask, ii, 23,⁶⁷ where we have the picture of a graceful damsel, white-armed, strong, with dazzling face and prominent breasts. Now, Phlv hurūst is a good Iranian word, the equivalent of Av hū raoδa,⁶⁸ and though these Pahlavi works are late the conceptions in them are early and there can be no question of borrowing from the Sem. – To this Iranian conception we may now add the influence of the Aram ḤWR. Sprenger was doubtless right in his conjecture⁶⁹ that the root Ar √ḤWR ‘to be white’ came to the Arabs from Aram. The Hbr ḥāwar occurs in Is. 29:22 in the sense of ‘becoming pale through shame’, and Syr ḥᵊwarā is commonly used to translate Grk leukós and is thus used for the white garments of the Saints in Rev. iii, 4. Carra de Vaux,⁷⁰ indeed, has suggested that Muḥammad’s picture of the youths and maidens of Paradise was due to a misunderstanding of the angels in Christian miniatures or mosaics representing Paradise. This may or may not be so, but it does seem certain that the word ḥūr in its sense of ‘whiteness’, and used of ‘fair-skinned damsels’, came into use among the Northern Arabs as a borrowing from the Christian communities, and then Muḥammad, under the influence of the Iranian hurūst, used it of the maidens of Paradise.«
▪ Luxenberg2000: 221ff. interprets Qur’anic ḥūr as an Aramaism with the original meaning of ‘white (grapes)’.

61. So in al-ʔAʕšà we find ḥūrun ka-ʔamṯāli ’l-dumà, cf. Geyer, Zwei Gedichte, i, 196 = Dīwān, xxxiii, 11. 62. Het Islamisme, 3 ed., 1880: 101. 63. “Das Wort Ḥūr dürfen wir natürlich ebensowenig in den iranischen Sprachen suchen.” 64. The three words occur together in Pand-nāmak, xx, 12, 13. Cf. Nyberg, Glossar, 109, 110. 65. Horn, Grundriss, pp. 111, 112; Shikand, Glossary, 255. 66. Bartholomae, AIW, 1847; Reichelt, Awestisches Elementarbuch, 512; cf. Skr khar [sic!]. 67. See also Minoḫird, ii, 125-139, for the idea. 68. Bartholomae, AIW, 1836. 69. Leben, ii, 222. He thinks it may have come to the Arabs from the Nabataeans. 70. Art. “Djanna”, in EI, i, 1015

▪ (Huehnergard2011:) Engl houri, from Ar ḥūriyyaẗ ‘nymph, houri’, from ḥūr, pl. (also used as sg.) of ʔaḥwarᵘ, f. ḥawrāʔᵘ ‘characterized by the quality ḥawar, i.e., intense whiteness of the sclera of the eye in contrast to deep blackness of the iris’ (cf. ḥawira, vb. I, ‘to have this quality’). – (EtymOnline:) houri ‘nymph of Muslim paradise’, 1737, from Fr houri (1650s), from Pers ḥūrī ‘nymph in Paradise’, from Ar ḥawra [sic!] ‘to be beautifully dark-eyed’, like a gazelle + ‑i, Pers formative element denoting the sg. – EtymOnline.

► ḥūriyyaẗ al-māʔ, n., water nymph, nixie.

ḥawwāraẗ حَوَّارة (ḥawāraẗ ?), also ḥuwwārà

√ḤWR

n.f.

cretaceous rock; chalk – WehrCowan1979.

Etymology not clear. May depend either on ‘(marked contrast between black and) white’ (↗ḥawar) or on ‘hollowness’ (cf. discussion in ↗ḤWR_14, ↗Ḥawrān, ↗maḥār).

▪ …

▪ No direct cognates. For the (most probable) wider context, see ↗ḥawar ‘(marked contrast between black and) white’ and, for the whole picture, ↗ḤWR.

▪ There is no certain etymology for ‘cretaceous rock, chalk’ yet. It may have been called ḥaw(w)āraẗ or ḥawwārà after its whiteness, or a contrast between its whiteness and a dark surrounding. In this case it would be dependent on ↗ḥawar. The root ḤWR shows, however, also a basic meaning of ‘hollowness’, not to be found in MSA any longer, but cf. ClassAr ḥawr ^†‘bottom (of a well etc.)’, so that one could think of the cretaceous rock as the *‘hollow’ rock. A connection with ‘white’ seems more plausible, but there can be no final judgment on the matter.

–

ḥawāriyy حَوَارِيّ , pl. ‑ūn

√ḤWR

n.

disciple, apostle (of Jesus Christ); disciple, follower – WehrCowan1979.

The word is most probably a loan from Ethiopic that dates from the so-called First Hijra (615-628 CE), when the Christian King of Aksum gave the Muslim refugees asylum. Many loans were made during this period, remarkably religious terms. The Gz term ḥawāryā ‘traveler, messenger, apostle’ is related to Gz ḥora ‘to go’, which is cognate to Ar ↗ḥāra ‘to (re)turn’.

▪ eC7 (disciples of Christ) Q 61:14 kamā qāla ʕīsà 'bnu maryama lil-ḥawāriyyīna man ʔanṣārī ʔilà ’ḷḷāhi qāla ’l-ḥawāriyyūna naḥnu ʔanṣāru ’ḷḷāhi ‘as Jesus, son of Mary, said to the disciples, “Who will come with me to help God?”, the disciples said, “We shall be God’s helpers”’. – Cf. also Q 3:52; 5:111, 112.

▪ DRS 9 (2010)#ḤWR 3: Ar ḥāra ‘revenir, retourner’, ʔaḥāra ‘répondre’, Tham ḥr ‘retourner, revenir’, Ar ḥawāriyy ‘apôtre’; Gz ḥora, Tña ḥorä, Gaf (a)horä, Har ḥāra, Gur wärä ‘aller’; Gz ḥawāryā ‘voyageur, messager, apôtre’; Ar ḥāraẗ ‘quartier (d’une ville)’, ? SudAr ḥōr ‘mur circulaire non couvert’; Sab Qat ḥwr ‘établir, s’établier (dans une ville)’, ḥwr ‘résident, habitant, immigrant (dans une ville)’; Qat ‘ordonner, décréter’, Sab Min ḥwr ‘être mis en vigeur, être publié’, hḥr ‘décréter, ordonner’.

▪ Jeffery1938, 115-16: »It is used only of the disciples of Jesus and only in late Madinan passages. – as-Suyūṭī, Itq, 320, includes it in his list of foreign words, but in this he is quite exceptional.⁷¹ He says, “Ibn Abī Ḥātim quoted from al-Ḍaḥḥāk that ḥawāriyyūn means ‘washermen’ in Nabataean.”⁷² – Most of the Muslim authorities take it as a genuine Ar word either from √ḤWR [i.e. ↗ḥāra yaḥūru ] ‘to return’, or from ḥawira ‘to be glistening white’ [↗ḥawar ]. From the first derivation they get the meaning ‘disciples’ by saying that a disciple means a helper, and so ḥawāriyy means ‘one to whom one turns for help’ (cf. al-Thaʕlabī, Qiṣaṣ, 273). The other, however, is the more popular explanation, and the disciples are said to have been called ḥawāriyyūn because they were fullers whose profession was to clean clothes, or because they wore white clothing, or because of the purity of their inward life (cf. Baiḍ. on iii, 45; TA, iii, 161; LA, v, 299).⁷³ – It was probably in this connection that there grew up the idea that the word was Aramaic, for [Aram] ḥăwar like Syr ḥəwar means ‘to become white’, both in a material and a spiritual sense. There can be no reasonable doubt, however, that the word is a borrowing from Abyssinia. The Eth [Gz] ḥawārəyā is the usual Eth translation of [Grk] apóstolos (cf. Mk. vi, 30). It is used for ‘messenger’ as early as the Aksum inscription (Nöldeke, Neue Beiträge, 48), and as early as Ludolf it was recognized as the origin of the Ar word.⁷⁴ Dvořák, Fremdw, 64, thinks that it was one of the words that was learned by Muḥammad from the emigrants who returned from Abyssinia, but it is very possible that the word was current in Arabia before his day, for it occurs in a verse of al-Ḍābiʔ b. al-Ḥārith (Aṣmaʕīyāt, ed. Ahlwardt, p. 57) referring to the disciples of Christ.«
▪ Besides the association, mentioned by Jeffery, of the apostles with ‘fullers, white-washers’, ClassAr dictionaries sometimes also relate the ḥawāriyyīn in yet another way to ‘white’ (↗ḥawar), namely in the metaphorical sense of ‘those having a pure character, the virtuous ones, those who are free from vices’. Another common etymology is that the word is taken from ↗ḥāwara ‘to discuss’ (*‘those who discuss, debate’), and hence, or directly, from ↗ḥāra ‘to return’ (*‘those who come back to you with a reply’). BAH2008, who derive the word from the meaning ‘(to en)circle’ attached to ↗ḤWR, can regard the apostles as ‘entourage’ (the circle round Jesus, later also others’ entourage); so also Gabal2012: 405 who thinks that the ‘disciples’ most probably are called ḥawāriyyūn because they form a ‘circle’ around their master.⁷⁵ But cf. DRS (s.v. #ḤWR-3), along the lines of Jeffery: »En guèze [Gz], ḥawāryā est le mot ordinaire désignant le ‘messager’, l’‘envoyé’. Il apparaît déjà dans les inscriptions d’Axoum 2/11 et a désigné plus tard les ‘apôtres’ du Christ. Il est en relation avec le verbe [Gz] ḥora ‘aller’. Le verbe correspondant en arabe, [Ar] ḥāra, ne signifie pas ‘aller’ mais ‘revenir’. Nöldeke […] souligne cette différence, qui conduit à rattacher l’arabe ḥawāriyyūna ‘apôtres’ comme le faisait Ludolf […] à l’éthiopien. Une forme Sab hwry (avec h !) ‘? annoncer, proclamer’ […] semble devoir être rattachée à WRY«.
▪ EALL (Weninger, »Ethiopic Loanwords«) confirms: Ar ḥawāriyyūn ‘apostles’ was loaned from Gz ḥawārəyā ‘traveler, messenger, apostle’, during the First Hijra.
▪ Gabal2012 explicitly underlines that a foreign origin of this item cannot be supported. He also repeats the ClassAr theories that the name may derive from the ‘whiteness’ (↗ḥawar), i.e., purity, of the disciples’ heart. an idea that he dismisses since reports in the Bible describe them as fishermen, hunters, and doctors.

71. Also Mutaw, 59, and given by al-Khafājī in his supercommentary to Baiḍ. on iii, 45. 72. al-Alūsī, iii, 155, quotes the Nab. form as huwwārā. 73. Fraenkel1886:xxi, too, identifies Ar ḥawwārīn with Syr ḥWrīn, the ‘washers’. 74. So Fraenkel, Vocab, 24; Wellhausen, Reste, 232; Pautz, Offenbarung, 255, n.; Dvořák, Fremdw, 58; Wensinck, EI, ii, 292; Cheikho, Naṣrāniya, 189; Horovitz, KU, 108; Vollers, ZDMG, li, 293; Sacco, Credenze, 42. 75. The author assumes a basic value of ‘*hollowness together with roundness’ for the root, see ↗ḤWR.

–

Ḥawrān حَوْران

√ḤWR

n.prop.loc.

the Hauran, a mountainous plateau in SW Syria and N Jordan – WehrCowan1979.

The etymology of the n.prop.loc. for a the very fertile basaltic region in SW Syria and N Jordan where grain and wine were/are cultivated, is still rather obscure. It may be related to the notion of ‘blackness’ or ‘hollowness’ that appears in a number of lexical items belonging to the root ḤWR. The name may however also go back to older Aram or Can words, as also the ‘hollowness’ of ḤWR may have be a borrowing and, ultimately, stem from ḪWR. Further investigation needed.

▪ …

▪ No obvious cognates. Following are some candidates for a possible relationship:

▪ ? DRS 9 (2010)#ḤWR 2: Ar ḥayrà ‘nuit très noire’, DaṯAr ḥawīr ‘indigotier’, Mhr ḥōwər, Ḥrs ḥéwər, Jib ḥɔr, Soq ḥáhər, ḥawr, f. ḥáwroh ‘noir’, Mhr ḥəwīrūr, Ḥrs ḥewērōr, Jib ənḥírér ‘noircir, devenir noir’, ? Soq ḥaro, ḥeyroh ‘brouillard’.
▪ ? DRS 9 (2010)#ḤWR 10: Ar ḥawr ‘profondeur’, ḥāʔir ‘dépression dans le sol, fond de citerne’, ? ‘maigre’.
▪ ? Steingass1884: ḥūrān, pl. of ḥāʔir, ‘place where water gathers’
▪ Ar ḫawr ‘low, or depressed, ground or land, between two elevated parts’ – Lane.

▪ The etymology of the name of the highly fertile, basaltic mountainous plateau in SW Syria and N Jordan that came into being as a result of volcanic activity, is still subject to speculation. The item is not mentioned in DRS at all. According to BDB1906, several conjectures have been made:

▪ One of these is that the name originally means *‘black land’, after the black basalt. This hypothesis is supported by the notion of ‘black’ attached to some items belonging to the root ḤWR, as given, e.g., in DRS #ḤWR-2. These seem to be mostly modSAr. The fact that the possible cognate ḥawr ‘black’, given in BDB on the authority of Maltzan,⁷⁶ is qualified as YemAr would also point in a SAr direction. BDB1906 also reports that there are tokens of immigration from Yemen into Ḥaurān.⁷⁷
▪ Another meaning of the name, according to BDB1906, may be ‘land of caves’ (no Ar cognates mentioned).
▪ Yet another option is to connect it to the notion of ‘hollow’ which, according to Gabal2012, is one of the most basic meanings of the root, see ↗ḤWR. This value may also be contained in ↗maḥār ‘oyster(s)’.⁷⁸
▪ Accord. to BDB, ‘hollow’ may be akin to Hbr ḥōr, ḥôr ‘hole’ which, however, is not from ḤWR but, probably, from ḤRR.
▪ BDB also considers the possibility of connecting the Hbr name ḥawr ān to Ar ḫawr (with initial ḫ, not ḥ !), which, according to the authors, means ‘hollow’. In the dictionaries of Ar the writer of the present entry was able to consult, however, ḫawr has nowhere the meaning of ‘hollow’, it rather denotes ‘low, or depressed, ground or land, between two elevated parts’ (Lane), which would be a good description of the Ḥawrān plateau. With this meaning, Ar ḫawr overlaps to a certain degree with Ar ḥawr ‘depth, cavity’ and, even more so, Ar ḥāʔir ‘depressed place, place in which water collects, place in the ground depressed in the middle and having elevated edges or borders, in which is water, and hence: a garden’ (Lane, s.v. ḤYR). The latter item is still found, e.g., in Steingass1884 as ḥāʔir ‘place where water gathers’ where it is said to have the pl. ḥūrān (but ClassAr has also ḥīrān). This, too, fits very well with the description of the landscape, given in EI²,⁷⁹ as a place where »water from the many springs rising on the side of the massif «.
▪ As a note on the margin it should be said that the »low plateau (an average of 600 metres above sea-level) which forms the “heart” of the Ḥawrān [is] known as Nuqraẗ ‘hollow’«.⁸⁰

76. Maltzan ZMG 1874: 230. 77. Wetzst in De, Job 2:598; ZKW 1884: 120. 78. Others however derive maḥār from ↗ḥāra ‘to turn, return’ or ḥawar ‘(marked contrast between surrounding black and) white’. 79. D. Sourdel, art. “Ḥawrān”, in EI². 80. Ibid.

–

miḥwar مِحْوَر , pl. maḥāwirᵘ

√ḤWR

n.

1 axis (math.); axle, axletree; pivot, crucial point, that upon which s.th. hinges or depends. – 2 rolling pin

▪ Formed after the mifʕal pattern, miḥwar is originally a n.instr., designating a certain tool that turns or is turned round. [v2] ‘rolling pin’ seems thus to be closer to the original meaning than [v1] that means a point rather than a tool. The item is made dependent on ḥāra ‘to (re)turn’ by most ClassAr lexicographers, but seen as distinct from the latter in DRS.

▪ …

▪ ClassAr dictionaries would search for cognates akin either to ‘to (re)turn’ (↗ḥāra) or to ‘(contrast between surrounding black and) white’ (↗ḥawar).
▪ DRS 9 (2010)#ḤWR 8: Ar ḥawwara ‘étendre la pâte avec le miḥwar (rouleau)’, EgAr ḥawwar ‘modifier’, miḥwar ‘axe’.

▪ As one would expect from its form, which follows one of the common n.instr. patterns, mifʕal, miḥwar in ClassAr means a tool, namely 1. a ‘pin of wood (or iron) on which the sheave of a pulley turns, iron [pin] that unites the bent piece of iron which is on each side of the sheave of a pulley, and in which it [the miḥwar ] is inserted, and the sheave itself’; as such, lexicographers derive it either from ↗ḥāra ‘to turn’ or think that »it is so called because, by its revolving, it is polished so that it becomes white« (Lane), in this way relating it to ‘(marked contrast between black and surrounding) white’ (↗ḥawar); 2. ‘wooden implement of the baker or maker of bread with which he expands the dough […] and makes it round, to put it into the hot ashes in which it is baked’; ClassAr lexicographers again argue that this tool is »so called because of its turning round upon the dough, as being likened to the miḥwar of the sheave of a pulley, and because of its roundness«, seeing it as an extended use of ‘axis’. – In contrast, DRS (s.v. #ḤWR-8) puts miḥwar ‘axis’ together with vb. II ↗ḥawwara ‘to change, modify;⁸¹ to roll out (dough)’ and treats this group of items as a value distinct from ‘to (re)turn’ (ḥāra) as well as from ‘(contrast black/) white’ (ḥawar). – Semantic relations are not really clear, but for the writer of the present entry it seems rather unlikely a) that ‘axis’ and ‘baker’s instrument for rolling out the dough’ should have different origins, and b) that miḥwar should not be connected to ‘to (re)turn’.

81. According to DRS, this is EgAr only. But Wehr1979 lists it as a regular MSA item.

–

duwal al-miḥwar, n.pl., (formerly) the Axis Powers (pol.)

► miḥwarī, adj., axial (math., techn.): nsb-adj.

Cf. also:
► ḥawwara, vb. II, 1 to change, alter, amend, transform, reorganise, remodel, modify (DO or min s.th.). 2 to roll out (dough). – For other meanings cf. ↗ḥawar.
► taḥawwara, vb. V, to be altered, changed, amended, transformed, reorganized, remodeled, modified: t-stem of ḥawwara, intr./quasi-pass.
► taḥwīr, n., alteration, change, transformation, reorganization, reshuffle, remodeling, modification: vn. II.

maḥār مَحار (n.un. ‑aẗ)

√ḤWR

n.coll. (n.un. ‑aẗ)

n.coll. (n.un. aẗ), oysters; shellfish, mussels; mother-of-pearl, nacre – WehrCowan1979.

▪ …

▪ DRS 9 (2010)#ḤWR 12: Ar maḥāraẗ ‘coquillage’ is listed as distinct item, without any direct cognates in Sem or outside.
▪ But if it should nevertheless be akin to some other item(s) of ḤWR, the cognates will probably be found in the entries on ↗ḥawar ‘(marked contrast between black and) white’, ↗ḥāra ‘to (re)turn’, and ↗Ḥawrān. For the whole picture, cf. ↗ḤWR.

▪ The word maḥāraẗ does not only mean ‘oyster’ (originally probably ‘mother-of-pearl shell; oyster-shell ’) but until today is also a vn. of ḥāra ‘to (re)turn’. In ClassAr it is also a n.loc. and as such means ‘place that returns [like a circle], in which a return is made [to the point of commencement]’ (Lane), and is therefore also used to signify the ‘concha of the ear’. While these values thus seem to be akin to ↗ḥāra ‘to (re)turn’ (as also many others, cf. ↗ḤWR), the explanation, given by other lexicographers, of maḥāraẗ as ‘the external, deep, and wide, cavity, around the ear-hole’ lets also think of a possible relation to ḥawr in the sense, now obsolete, of ^†‘bottom (of a well etc.)’ (which in turn has perhaps to be seen together with the value ‘black’ as appearing in modSAr, cf. DRS#ḤWR-2, see entry ↗Ḥawrān), or with the ‘(marked contrast between black and) white’ as expressed in ↗ḥawar and derivatives. So, if maḥār in the meaning ‘oysters’ is not (as DRS seems to assume by listing it as a separate item) independent of other values of ḤWR, it may be either the *‘thing with the marked black-white contrast’ or the *‘thing that looks like a spiral’.
▪ The value, now obsolete, that maḥār (aẗ) could take in ClassAr in addition to that of ‘oysters’ and ‘place in which a return is made (to the point of commencement)’, namely ^†‘side, region, quarter, tract, etc.’ has probably to be seen together with ↗ḥāraẗ ‘quarter, lane’, see s.v.
▪ Lane mentions also the meaning »‘thing resembling [the kind of vehicle called] hawdaǧ ’ (pronounced vulgarly maḥārraẗ), pl. āt, maḥāʔirᵘ, often applied in the present day to the ‘dorsers, panniers, oblong chests which are borne, one on either side, by a camel, and, with a small tent over them, compose a hawdaǧ ’, ‘[ornamented hawdaǧ called the] maḥmil [vulgarly pronounced maḥmal ] of the pilgrims [which is borne by a camel, but without a rider, and is regarded as the royal banner of the caravan; such as is described and figured in Manners and Customs of the Modern Egyptians ]’«. This value is difficult to relate to any of the other ḤWR values and remains obscure.

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► maḥāraẗ, n.un., oyster; oyster shell, mussel; trowel

ḤWZ حوز

√ḤWZ

“root”

▪ ḤWZ_1 ‘...’ ↗...
▪ ḤWZ_2 ‘...’ ↗...
▪ ḤWZ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘area, domain, holding; to incline, side with, press together’

▪ …

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.

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ḤWŠ حوش

√ḤWŠ

“root”

▪ ḤWŠ_1 ‘...’ ↗...
▪ ḤWŠ_2 ‘...’ ↗...
▪ ḤWŠ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘an enclosure; unfamiliar; to exclude, avoid, turn away from; to hold off’

▪ …

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.

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ḤWṬ حوط

√ḤWṬ

“root”

▪ ḤWṬ_1 ‘...’ ↗...
▪ ḤWṬ_2 ‘...’ ↗...
▪ ḤWṬ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘wall, fence, to encircle, encompass, protect; to comprehend; to be careful, guard against; to overwhelm, overtake’

▪ …

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.

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ḤWL حول

√ḤWL

“root”

▪ ḤWL_1 ‘...’ ↗...
▪ ḤWL_2 ‘...’ ↗...
▪ ḤWL_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘year, to complete a year; to change, alter, shift, deviate; to prevent, screen off, interpose, to bar; to try; to refer; around, about, circa; power; to plan, contrive, beguile; method; circumstance, conditions’

▪ From WSem *√ḤWL ‘to go around, turn, change’ – Huehnergard2011.
▪ …

–

.

▪ (Huehnergard2011:) Engl hawala, from Ar ↗ḥawālaẗ ‘bill of exchange’, from ↗ḥāla, vb. I, ‘to turn, change’.

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ḤWY حوي

√ḤWY

“root”

▪ ḤWY_1 ‘...’ ↗...
▪ ḤWY_2 ‘...’ ↗...
▪ ḤWY_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘dark colours, particularly reddish black and greenish black; colour of dead vegetation; container, to collect; coil, to coil, intestines’

▪ …

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.

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ḤYː (ḤYY) حيّ / حيي

√ḤYː (ḤYY)

“root”

▪ ḤYː (ḤYY)_1 ‘…’ ↗…
▪ ḤYː (ḤYY)_2 ‘…’ ↗…

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘life, living, to live, to bring to life, to keep alive; livelihood; animal kingdom; fertility, rain; living quarters, district; to keep vigil, to occupy with activity, to celebrate the memory of; to greet, greeting; to be modest, to be shy, bashfulness; adder, serpent’

▪ Kogan2011: from protWSem *ḥyy, *ḥwy ‘to live’.
▪ From protSem *√ḤYW ‘to live’, protSem adj. *ḥayy‑ ‘alive, living’ – Huehnergard2011.
▪ …

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▪ DRS 9 (2010) #ḤW/YW/Y-1 Ug ḥwy, Phoen ḥwy, Pun ḥwʔ, Hbr ḥayā(h), Aram ḥayā, ḥayī, Syr ḥəyā, Mnd hia, Ar ḥayya, ḥayiya, Sab ḥyw, Soq ḥyy ‘vivre’, Sab *hḥyw, Mhr Ḥrs ḥewya EJib ḥuy, ḥóyi, CJib ḥē ‘être guéri’, Mhr Ḥrs ḥyīʔ, EJib ḥbé, ḥyéʔ, CJib aḥbé, oḥōi ‘soigner, guérir’, Soq ḥéyhi ‘être humain’, Gz ḥaywa ‘vivre, être vivant, revenir à la vie’, Tña ḥayäwä, ḥawäyä, Te ḥaya ‘vivre, être sain’, Gz ḥəywat, ḥiwat, Tña ḥəywät, Te ḥayot, Amh ḥəywät, Gur ḫeywät ‘vie’. – Hbr ḥayyā, Phoen ḥyt (pl.), JP ḥēwᵊtā, Syr ḥayyūtā, Ar ḥayawān ‘animal’. -2 Ug ḥwt ‘pays’, ḥwy ‘dépôt’, Pun ḥwt (pl.) ‘pays’, Hbr *ḥawwā ‘villages de tentes’, ḥayyā ‘troupe’, Ar ḥawà (y) ‘réunir; saisir; contenir’, ḥiwāʔ ‘réunion d’habitants’, ḥayy ‘quartier’, ? YemAr ḥawīyäh ‘cour derrière la maison où on entasse les ordures’, Sab ḥwy ‘investir, encercler’, Sab Min ḥw ‘serfs, manants’. -3 oAram ḥwh, EmpAram ḥwyh, Syr ḥewyā, Ar ḥayyaẗ ‘serpent’, taḥawwà (y) ‘se lover’, ? ḥāwiyaẗ ‘intestins’; Mhr həwū ‘ramper’, hatwi ‘se lover, être lové’, Jib hútbi ‘se draper’. -4 Ar ḥawiya, ĭḥwaw(w)à ‘être d’une teinte (vert ou rouge) foncée tirant sur le noir’, ḥuwwaẗ ‘noir, rouge foncé tirant vers le noir’, ḥuww ‘moreau (cheval)’, ĭḥwāwà ‘être vert’, Gz ḥawaya ‘se faire soir, devenir sombre, crépusculaire’; Te ḥoy, ḥawāy: robe de vache, sombre avec poitrail blanc; sombre, obscur. -5 Gz ḥawəy: interjection exprimant la peine. -6 Jib ḥē ‘récolter, rechercher’. -7 Ar ḥayiya ‘être distinct’. -8 ḥayiya, ĭstaḥ(y)à ‘avoir honte, être pudique’. -9 ḥawāʔ ‘bruit’.
▪ …
▪ …

▪ …
▪ …

▪ (Huehnergard2011:) Engl Eve, from lLat Ēva, from Hbr ḥawwâ ‘living, life’, from ḥāyâ ‘to live’; Ea, from Akk Ea, from oAkk *ḥayy‑ ‘living’; both akin to Ar ↗ḥayy ‘living, alife’.

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ḥayyaẗ حيّة

√ḤYː (ḤYY)

n.f.

snake, serpent, viper – WehrCowan1979.

▪ Kogan2011: prob. lit., *‘beast of the earth’, from ‘to live’.
▪ …

▪ …

▪ DRS 9 (2010) #ḤW/YW/Y-3 oAram ḥwh, EmpAram ḥwyh, Syr ḥewyā, Ar ḥayyaẗ ‘serpent’, taḥawwà (y) ‘se lover’, ? ḥāwiyaẗ ‘intestins’; Mhr həwū ‘ramper’, hatwi ‘se lover, être lové’, Jib hútbi ‘se draper’.
▪ …
▪ …

▪ …
▪ …

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►

ḥayāẗ حَياة

√ḤYː (ḤYY)

n.

1 life; 2 lifeblood; 3 liveliness, animation – WehrCowan1979.

▪ …

▪ DRS 9 (2010) #ḤW/YW/Y-1 Ug ḥwy, Phoen ḥwy, Pun ḥwʔ, Hbr ḥayā(h), Aram ḥayā, ḥayī, Syr ḥəyā, Mnd hia, Ar ḥayya, ḥayiya, Sab ḥyw, Soq ḥyy ‘vivre’, Sab *hḥyw, Mhr Ḥrs ḥewya EJib ḥuy, ḥóyi, CJib ḥē ‘être guéri’, Mhr Ḥrs ḥyīʔ, EJib ḥbé, ḥyéʔ, CJib aḥbé, oḥōi ‘soigner, guérir’, Soq ḥéyhi ‘être humain’, Gz ḥaywa ‘vivre, être vivant, revenir à la vie’, Tña ḥayäwä, ḥawäyä, Te ḥaya ‘vivre, être sain’, Gz ḥəywat, ḥiwat, Tña ḥəywät, Te ḥayot, Amh ḥəywät, Gur ḫeywät ‘vie’. – Hbr ḥayyā, Phoen ḥyt (pl.), JP ḥēwᵊtā, Syr ḥayyūtā, Ar ḥayawān ‘animal’.
▪ …
▪ …

▪ …
▪ …

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►

ḤYṮ حيث

√ḤYṮ

“root”

.

▪ …

.

ḥayṯiyyaẗ حَيْثيّة

√ḤYṮ

n.f.

.

▪ …abstr. formation in -iyyaẗ

.

ḤYD حيد

√ḤYD

“root”

▪ ḤYD_1 ‘...’ ↗...
▪ ḤYD_2 ‘...’ ↗...
▪ ḤYD_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘protrusions, to project; sides; to twist, bend, deviate from, stray, swerve, avoid’

▪ …

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.

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ḤYR حير

√ḤYR

“root”

▪ ḤYR_1 ‘...’ ↗...
▪ ḤYR_2 ‘...’ ↗...
▪ ḤYR_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): (there is a degree of overlapping between this root and root ḤWR) ‘a ditch into which flood water is trapped, to go from one side to the other; to be confused, be puzzled, be distracted’

▪ …

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muḥtār مُحْتار

√ḤYR

adj.

.

▪ …PA, VIII

.

ḤYṢ حيص

√ḤYṢ

“root”

▪ ḤYṢ_1 ‘...’ ↗...
▪ ḤYṢ_2 ‘...’ ↗...
▪ ḤYṢ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to veer away, swerve, dodge; confusion; an escape’

▪ …

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.

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ḤYḌ حيض

√ḤYḌ

“root”

▪ ḤYḌ_1 ‘...’ ↗...
▪ ḤYḌ_2 ‘...’ ↗...
▪ ḤYḌ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘flooding, to flood; to menstruate, menstruation’

▪ …

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.

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ḤYF حيف

√ḤYF

“root”

▪ ḤYF_1 ‘...’ ↗...
▪ ḤYF_2 ‘...’ ↗...
▪ ḤYF_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘deviation, to veer away; to be unjust, to wrong; to curtail, impair’

▪ …

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ḤYQ حيق

√ḤYQ

“root”

▪ ḤYQ_1 ‘...’ ↗...
▪ ḤYQ_2 ‘...’ ↗...
▪ ḤYQ_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘to surround, encompass; to come back against, hardship; retribution, befitting punishment’

▪ …

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.

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ḤYN حين

√ḤYN

“root”

▪ ḤYN_1 ‘...’ ↗...
▪ ḤYN_2 ‘...’ ↗...
▪ ḤYN_3 ‘...’ ↗...

♦ Semantic value spectrum in ClassAr (acc. to BAH2008): ‘time, period, a certain time; to approach, draw near, watch out for, await the opportunity, fix a regular time’

▪ …

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