قِطّ

qaTo * , signifying Hasobu , [explained in exs. here following,] (Lth, S, M, Msb, Mughnee, K,) i. e., (S,) denoting the being satisfied, or content, (Sb, S, M, Msb,) with a thing, (Msb,) is thus written, with fet-h to the q , and with the T quiescent, (Sb, S, M, Msb, * Mughnee,) like Eano ; (K;) and also, (Sb, M, K,) sometimes, (Sb, M,) ↓ qaTK , (Sb, M, K,) with tenween, mejroor; (K;) and ↓ qaTiY [distinguished from qaTiY in the next sentence]; (Sb, M, K;) but the term “ mejroor ” is here used contr. to the rules of grammar, as it denotes that qT is decl., whereas it is not. (MF.) It is used as a prefixed noun: you say, qaToka h`*aA Al$~aYo'u Thy sufficiency [meaning sufficient for thee ] is this thing; syn. Hasobuka ; (Lth, S, Mughnee; *) and like it is qado : (Lth:) and you also say, using it as a prefixed n., qaToniY My sufficiency; syn. HasobiY ; (Lth, S, * Mughnee;) like qadoniY ; introducing n , (Lth, S, TA,) as in Ean~iY and min~iY and ladun~iY , contr. to rule, for the reason which has been explained in treating of qado , (S, TA,) to preserve the original quiescence of the T ; (Mughnee;) and qaTiY ; (S, Msb, Mughnee;) and ↓ qaTi ; (S;) and ↓ qaTaATi , (S, M, K,) like qaTaAmi , (S, K,) indecl.; (M;) as signifying HasobiY : (S, M, Msb, Mughnee, K:) and, as is said in the Moo'ab, qaTo Eabodi All~`hi dirohamN The sufficiency of 'Abd-Allah is a dirhem; [and the like is said by Lth and in the Mughnee;] pausing upon the T , and making qT to govern a gen. case [as it does virtually in the preceding instances]; and the Basrees say, that this is the right mode, as meaning the like of Hasobu zayodK dirohamN and kafoYa zayodK dirohamN : (K:) or some say qaTo , with jezm; and some say ↓ qaTu , making it inded. with damm for its termination; each governing what follows it in the gen. case. (M.) ― -b2- It is also a verbal noun, signifying yakofiY [ It suffices, or will suffice; or it is, or will be, sufficient ]; and when this is the case, you say, qaToniY , (Mughnee, K,) like as you say, yakofiyniY [ It suffices me, or will suffice me ]; (Mughnee;) or kafaAniY [which means, emphatically, it suffices me ], accord. to the Koofees; (Lth;) which is also allowable when qaTo is equivalent to Hasobu [as we have observed above]: (Mughnee:) and you say also, qaToka , meaning kafaAka [emphatically It suffices thee ]: and qaTiY , meaning kafaAniY [emphatically It suffices me ]: (K:) so in the copies of the K; [in the CK, erroneously, qaT~aniY ;] but [it seems that it should be qaToniY ; for] it is said in the Mughnee and its Expositions, that in this last case the addition of the n is indispensable: (MF:) and some say, qaTo Eaboda All~`hi dirohamN [ A dirhem suffices, or will suffice, 'Abd-Allah (in the CK, erroneously, qaT~u )]; making it to govern the accus. case [as it does virtually in preceding instances]: and some add n , saying, Eaboda All~`hi dirohamN ↓ qaTonu [meaning the same]: (Lth, K:) [hence,] some say, that [ qaTon in] qaToniY is a word originally thus formed without any augmentation, like [ Hasob in] HasobiY ; (M;) [but J says,] if the n in qaToniY belonged to the root of the word, they had said qaTonuka , which is not known. (S.) ― -b3- It is also syn. with Hasobu in the phrase maA raA^ayotuhu A_il~aA mar~apF waAHidapF faqaTN [ I have not seen him, or it, save once, and that was a thing sufficient or that was enough ]: (S, Msb: *) or, as is said in the Mutowwel, qaTo in faqaTo is a verbal noun, meaning abstain thou [from further questioning, or the like], as though it were the complement of a condition suppressed [such as “ the case being so ”]: or, as is said in the Mesáïl of Ibn-Es-Seed, the f is properly prefixed because the meaning is and I was satisfied, or content, therewith; so that the f is a conjunction: (from a marginal note in a copy of the Mughnee:) [it therefore virtually signifies and no more; or only; and thus it may often be rendered: and this explains what here follows:] when qaT is used to denote paucity, (M,

qaT~u * is an adv. noun, (Mughnee,) [generally] denoting time, (S, M, Mughnee,) or past time, (Msb, K,) used to include all past time; (Lth, Mughnee;) as also ↓ quT~u , (S, M, Mughnee, K,) the former vowel being assimilated to the latter; (S, Mughnee;) and ↓ qaTu , (S, M, Mughnee, K,) and ↓ quTu ; (S, Mughnee, * K;) and some say ↓ qaTo , (S, Mughnee,) whence qaTu is formed, by making its termination similar to that of the primary form qaT~u , to show its origin; (S, M;) or this would be better than qaTu ; (M;) and ↓ quTo , (S, M, Mughnee, *) like mu*o , which is rare: (S, M:) of all these, the first is the most chaste: (Mughnee:) when time is meant by it, it is always with refa, without tenween: (K:) or one says also ↓ qaT~i , (M, Mughnee, K,) with kesr and teshdeed to the T , (M, K,) accord. to IAar; (M;) and ↓ qaT~a , with fet-h and teshdeed to the T ; (M, * K;) as well as with damm to the T without teshdeed. (K [in some copies of which is here added, “ and with refa to the T ; ” to which is further added in the CK, “ without teshdeed: ” but I find two copies without any addition of this redundant kind: for by “ refa ” is here meant, as in a former instance, “ damm; ” though improperly, as the word is indecl.]) You say, maA raA^ayotuhu qaT~u &c. [ I have not seen him, or it, ever, or hitherto ]; (S, M, K;) and maA faEalotuhu qaT~a [ I have not done it ever, or hitherto ]; (Msb, Mughnee;) i. e., in the time that is past; (Msb, K;) or in what has been cut off of my life; (Mughnee, K;) its derivation being from qaTaTotu meaning “ I cut; ” for the past is cut off from the present and the future; and it is indecl. because it implies the meaning of mu*o and A_ilaY ; its meaning being mu*o A^ano xuliqotu A_ilaY AlA=na [ since my being created until now ]; and with a vowel for its termination to prevent the occurrence of two quiescent letters together; (Mughnee;) and it is with refa [meaning damm for its termination] because it is like qabolu and baEodu : (Lth:) accord. to Ks, (S,) qaT~u is a contraction of qaTaTu : (S, M:) Sb says, that it denotes AlA_inotihaA=' ; [app. meaning that it signifies abstain thou from further questioning, or the like; for El-Hareeree says, in the Durrah, that qaT~u and qaTo both signify the same as Hasobu ;] and that it is indecl., with damm for its termination, like Hasobu . (M.) You say also, maA faEalotu h`*aA qaTo walaA qaT~u [app. meaning I have not done this alone, nor ever ]: (K, TA: [in the CK qaT~u wlA quTu , but]) the former qT is with jezm to the T , and the latter is with teshdeed and damm to the T . (TA.) And yaA fataY ↓ maA zaAla EalaY h`*aA mu*o quT~a [ He, or it, has not ceased to be after this manner during all past time, O young man ]; with damm to the q , and with teshdeed. (Lh, M.) It is used only in negative phrases relating to past time; the saying of the vulgar laA A^afoEaluhu qaT~u [meaning I will not do it ever ] being incorrect; (Mughnee, K; [in the CK qaTu ]) for with respect to the future you say EawoDu (TA) [or A^abadFA ]: or it is mostly so used, accord. to Ibn-Málik: (MF:) but it occurs after an affirmative phrase in places in El-Bukháree, (K,) in his Saheeh; (TA;) for ex., A^aTowalu SalaApK Sal~ayotuhaA qaT~u [ The longest prayer which I have prayed ever ]: and in the Sunan of Aboo-Dawood; tawaD~aA^a valaAvFA qaT~u [ He performed the wuDuwo' three times ever ]: and Ibn-Málik asserts it to be right, and says that it is one of the things which have been unperceived by many of the grammarians: (K:) El-Karmánee, however, interprets these instances as though they were negative. (TA.)

qiT~N * A slice cut off ( $aqiyqapN ), of a melon or other thing. (A, TA.) ― -b2- (tropical:) A portion, share, or lot, (M, A, Msb, K,) of gifts, (A, TA,) &c. (TA.) Hence the saying in the Kur, [xxxviii. 15,] rab~anaA Eaj~ilo lanaA qiT~anaA qabola yawomi AlHisaAbi (tropical:) [ O our Lord, hasten to us our portion before the day of reckoning ]: accord. to some, our portion of punishment: but accord. to Sa'eed Ibn-Jubeyr, it means, of Paradise. (TA.) ― -b3- (assumed tropical:) A writing; (Fr, S, Msb;) [such as that of a man's works;] and hence, accord. to Fr, the words of the Kur cited above; those words being said in derision: (TA:) or a writing of reckoning: (M, K:) or a written obligation: (M:) or it signifies also a written obligation binding one to give a gift or present; (S, K, TA;) and hence the saying in the Kur cited above: (S:) pl. quTuwTN : (S, M, Msb, K:) which Az explains as meaning gifts, and stipends; so called because they were issued written in the form of notes and statements of obligation upon cut pieces of paper or the like. (TA.) ― -b4- (assumed tropical:) An hour, or a portion, ( saAEap ,) of the night. (M, K.) You say maDaY qiT~N mina All~ayoli (assumed tropical:) [ An hour, or a portion, of the night passed ]. (Th, M.) -A2- A male cat: (S, M, Msb, K:) the female is called qiT~apN : (Lth, S, M, Msb:) Kr disallowed this latter; and IDrd says, I do not think it to be genuine Arabic; (M;) but to this it is objected that it occurs in traditions: (MF:) the pl. is qiTaATN (S, M, Msb, K) and qiTaTapN , (M, K,) or qiTaTN . (Msb.)