وَکُلًّا وَّعَدَ اللّٰہُ الۡحُسۡنٰی

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Word Details

الۡحُسۡنٰی

Meanings

good
perfect
the best
the most beautiful

Stem

الۡحُسۡنٰی

Root

ح س ن

📖 Lane's Lexicon (Root: حسن)

[1] حَسُنَ , (S, Mgh, Msb, K, &c.,) which may also be written and pronounced حَسْنَ, with the dammeh suppressed, (S,) and حَسَنَ, (K,) aor. حَسُنَ , (TA,) inf. n. حُسْنٌ (S, * Msb, K, * TA) and حُسْنَى, (Ham p. 657, and Bd in ii. 77,) He, or it (a thing, S, Msb), had, or possessed, the quality termed حَسْنٌ [which see below; i. e., was, or became, good, or goodly, (generally the latter,) beautiful, comely, or pleasing, &c.; and ↓ تحسّن often signifies the same, as in the phrase تحسّن عِنْدَهُ it was, or became, good, &c., in his estimation]: (S, K, TA:) and [in like manner] زَيْدٌ ↓ أَحْسَنَ means Zeyd became possessed of حُسْن. (Mughnee in art. بِ.) ― 2-b2- One may not say حُسْنَ, transferring the dammeh of the س to the ح and making the former letter quiescent, except in one case; because it is [virtually, together with its agent expressed or implied, in this case,] a predicate: [see I'Ak p. 234:] this is allowable only in the case of a verb of praise or dispraise; حُسْنَ, in respect of the transference of the medial vowel, being likened to نِعْمَ and بِئْسَ, which are originally نَعِمَ and بَئِسَ: and thus one does in all verbs like these two in meaning: a poet says, لَمْ يَمْنَعِ النَّاسُ مِنِّى مَا أَرَدْتُ وَ مَا أُعْطِيهِمُ مَا أَرَادُوا حُسْنَ ذَا أَدَبَا [Men have not withheld from me what I have desired, nor do I give them what they have desired: good, or very good, is this as a mode of conduct!]: meaning حَسُنَ هٰذَا أَدَبًا. (S, TA.) You say also, حَسُنَ زَيْدٌ, [meaning Good, or goodly, &c., or very good &c., is Zeyd! or] meaning بِهِ ↓ أَحْسِنْ [i. e. how good, or goodly, &c., is Zeyd! as also ↓ مَا أَحْسَنَهُ]. (B, TA in art. بِ.)

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اللّٰہُ

Meanings

but Allah
Allah
Allah is
And Allah had
And Allah has
has made lawful

Stem

اللّٰہُ

Root

ا ل ه

📖 Lane's Lexicon (Root: اله)

[1] أَلَهَ , (S, and so in some copies of the K,) with fet-h, (S,) or أَلِهَ, (Mgh, Msb, and so in some copies of the K,) like تَعِبَ, aor. يَأْلَهُ , (Msb,) inf. n. إِلَاهَةٌ (S, Msb, K) and أُلُوهَةٌ and أُلُوهِيَّهٌ, (K,) He served, worshipped, or adored; syn. عَبَدَ. (S, Msb, K.) Hence the reading of I'Ab, [in the Kur vii. 124 {127},] وَيَذَرَكَ وَإِلَاهَتَكَ [And leave thee, and the service, or worship, or adoration, of thee; instead of وَآلِهَتَكَ and thy gods, which is the common reading]; for he used to say that Pharaoh was worshipped, and did not worship: (S:) so, too, says, Th: and IB says that the opinion of I'Ab is strengthened by the sayings of Pharaoh [mentioned in the Kur lxxix. 24 and xxviii. 38], “I am your lord the most high,” and “I did not know any god of yours beside me.” (TA.) ＝ 1-A2- أَلِهَ, aor. يَأْلَهُ , (S, K,) inf. n. أَلَهٌ, (S,) He was, or became, confounded, or perplexed, and unable to see his right course; (S, K;) originally وَلِهَ. (S.) ― 2-b2- أَلِهَ عَلَى فُلَانٍ He was, or became, vehemently impatient, or affected with vehement grief, or he manifested vehement grief and agitation, on account of such a one; (S, K;) like وَلِهَ. (S.) ― 2-b3- أَلِهَ إِلَيْهِ He betook himself to him by reason of fright or fear, seeking protection; or sought, or asked, aid, or succour, of him: he had recourse, or betook himself, to him for refuge, protection, or preservation. (K.) ― 2-b4- أَلِهَ بِالمَكَانِ He remained, stayed, abode, or dwelt, in the place. (MF.) ＝ 1-A3- أَلَهَهُ, (K,) like مَنَعَهُ, (TA,) [in the CK اَلِهَهُ,] He protected him; granted him refuge; preserved, saved, rescued, or liberated, him; aided, or succoured, him; or delivered him from evil: he rendered him secure, or safe. (K.)

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وَّعَدَ

Meanings

had promised
has promised
promised
promises

Stem

وَّعَدَ

Root

و ع د

📖 Lane's Lexicon (Root: وعد)

[1] وَعَدَ , aor. يَعِدُ, inf. n. وَعْدٌ and عِدَةٌ, (S, L, Msb, K,) [in which the ة is a substitute for the elided و,] or the latter is a quasi-inf. n., (L,) and مَوْعِدٌ and مَوْعِدَةٌ, (L, Msb, K,) or the last is a quasi-inf. n., (L,) and مَوْعُودٌ and مَوْعُودَةٌ, (L, K,) the last two being instances of inf. ns. of the measures مَفْعُولٌ and مَفْعوُلَةٌ, (L,) He promised. (TA.) It is trans. immediately, and by means of the prep. ب; (L, Msb, K;) but some say that the ب is redundant in this case; and most of the lexicologists disallow it with this form of the verb, allowing it only with أَوْعَدَ. (TA.) It is also used with reference to good and evil: (S, L, Msb, K:) you say وَعَدَهُ خَيْرًا [He promised him good]: and وَعَدَهُ شَرًّا (tropical:) [He threatened him with evil]: (Fr, Fs, S, L, Msb, K, &c.:) and, [accord. to some,] وعده بِخَيْرٍ, and بِشَرّ. (IKoot, Msb.) When neither good nor evil is mentioned, if you mean the former, you say وَعَدَ [He promised good]: and if you mean the latter, ↓ أَوْعَدَ, (Fr, T, S, L, Msb, K,) inf. n. إِيعَادٌ, with which وَعِيدٌ is syn., (S, L, Msb, K,) being one irregular inf. n., [or quasiinf. n.,] (Msb,) [He threatened,] or threatened with, evil]; and ↓ أَوْعَدَهُ [He threatened him, menaced him, or threatened him with evil]; (Msb;) as also ↓ توعّدهُ, (L, Msb,) inf. n. تَوَعُّدٌ; (S, L, K;) and ↓ اتّعدهُ. (L.) You also say اوعد ↓ خَيْرًا [He promised good]; (IAar, T, ISd, Msb, K;) but this is extr.: (L:) and اوعد ↓ بِشَرٍّ [He threatened, or threatened with, evil]: (S, L, Msb, K:) when ب is introduced after this form of the verb, it relates only to evil: (Fs, Msb:) but you also say اوعده ↓ شَرًّا. (Msb.) ― 2-b2- Failure of performance, with respect to a promise, the Arabs regard as a lie; but with regard to a threat, as generosity. A poet says, وَإِنِّى وَإِنْ أَوْعَدْتُهُ أَوْ وَعَدْتُهُ لَمُخْلِفُ إِيعَادِى وَمُنْجِزُ مَوْعِدِى [And verily I, if I threaten him or promise him, fail to perform my threat, but fulfil my promise]. (Msb.) Nay, they do not apply the term خُلْفٌ to the failure of performing a threat. (TA.) ― 2-b3- يَوْمُنَا يَعِدُ بَرْدًا (tropical:) Our day promises cold. (L.) ― 2-b4- وَعَدَتِ الأَرض (tropical:) The land promised good produce. (A.) ― 2-b5- وَاعَدَهُ فَوَعَدَهُ: see 3.

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