القبح: ضد الحسن يكون في الصورة؛ والفعل قبح يقبح قبحا وقبوحا وقباحا وقباحة وقبوحة، وهو قبيح، والجمع قباح وقباحى والأنثى قبيحة، والجمع قبائح وقباح؛ قال الأزهري: هو نقيض الحسن، عام في كل شيء.
Ugliness: the opposite of beauty, occurring in appearance; and the verb is qabiḥa, yaqbuḥu, with masdars qubḥan, qubūḥan, qabāḥan, qabāḥatan, and qubūḥatan. It is qabīḥ (ugly), and its plural is qubāḥ and qubāḥā. The feminine is qabīḥah, and its plural is qabā'iḥ and qabāḥ. Al-Azhari said: It is the antithesis of beauty, general in all things.
وفي الحديث: لا تقبحوا الوجه ؛ معناه: لا تقولوا إنه قبيح فإن الله مصوره وقد أحسن كل شيء خلقه؛ وقيل: أي لا تقولوا قبح الله وجه فلان.
And in the hadith: 'Do not make the face ugly'; its meaning is: do not say it is ugly, for God is its shaper and He has perfected the creation of everything; and it was said: meaning do not say, 'May God make his face ugly'.
وفي الحديث: أقبح الأسماء حرب ومرة ؛ هو من ذلك، وإنما كان أقبحها لأن الحرب مما يتفاءل بها وتكره لما فيها من القتل والشر والأذى، وأما مرة فلأنه من المرارة، وهو كريه بغيض إلى الطباع، أو لأنه كنية إبليس، لعنه الله، وكنيته أبو مرة.
And in the hadith: 'The ugliest names are Harb (war) and Murrah (bitterness)'; it is from this. It was only the ugliest because war is something one might take as an omen and dislike due to the killing, evil, and harm within it. As for Murrah, it is from bitterness, which is hateful and detestable to disposition, or because it is the kunya (sobriquet) of Iblis, may God curse him, and his kunya is Abu Murrah.
وقبحه الله: صيره قبيحا؛ قال الحطيئة: أرى لك وجها قبح الله شخصه ... فقبح من وجه، وقبح حامله وأقبح فلان: أتى بقبيح.
And 'May God make him ugly': He made him ugly. Al-Huṭay'ah said: 'I see a face for you, may God make its person ugly... so ugly is the face, and ugly is its bearer.' And 'So-and-so did something ugly': he brought forth something ugly.
واستقبحه: رآه قبيحا. والاستقباح: ضد الاستحسان.
And 'He found it ugly': he saw it as ugly. And 'finding ugly' (istiqbaḥ): is the opposite of finding good (istiḥsān).
وقالوا: قبحا له وشقحا وقبحا له وشقحا، الأخيرة إتباع.
And they said: 'Qubḥan lahu wa shaqḥan' (Ugliness to him and misfortune to him), and 'Qubḥan lahu wa shaqḥan', the latter being an echo word.
أبو زيد: قبح الله فلانا قبحا وقبوحا أي أقصاه وباعده من كل خير كقبوح الكلب والخنزير.
Abu Zayd said: 'May God repel so-and-so' (qabbaḥa Allahu fulanan) with qubḥan and qubūḥan, meaning He banished him and distanced him from all good, like the repelling of a dog and a pig.
وفي النوادر: المقابحة والمكابحة المشاتمة.
And in the 'Nawadir': Al-Muqabaḥah and Al-Mukabaḥah are mutual insults.
وفي التنزيل: ويوم القيامة هم من المقبوحين أي من المبعدين عن كل خير؛ وأنشد الأزهري للجعدي: وليست بشوهاء مقبوحة، ... توافي الديار بوجه غبر قال أسيد: المقبوح الذي يرد ويخسأ.
And in the Revelation: 'And on the Day of Resurrection they will be among the repelled' (al-maqbūḥīn), meaning those driven away from all good. Al-Azhari recited for Al-Ju'adi: 'She is not ugly-faced and repelled... arriving at the lands with a dusty face.' Usayd said: 'Al-maqbūḥ is one who is driven back and repelled (like a dog).
وروي عن عمار أنه قال لرجل نال بحضرته من عائشة، رضي الله عنها: اسكت مقبوحا مشقوحا منبوحا ؛ أراد هذا المعنى؛
And it is narrated from 'Ammar that he said to a man who spoke ill of 'A'ishah in his presence, may God be pleased with her: 'Be silent, repelled, cursed, reviled!' He intended this meaning.
أبو عمرو: قبحت له وجهه، مخففة، والمعنى قلت له: قبحه الله وهو من قوله تعالى: ويوم القيامة هم من المقبوحين ، أي من المبعدين الملعونين، وهو من القبح وهو الإبعاد.
Abu 'Amr said: 'Qabaḥtu lahu wajhahu' (with a light 'b'), meaning I said to him: 'May God make his face ugly.' And it is from the saying of God Almighty: 'And on the Day of Resurrection they will be among the repelled' (al-maqbūḥīn), meaning the banished, the cursed, and it is from ugliness which is banishment.
وقبح عليه فعله تقبيحا؛ وفي حديث أم زرع: فعنده أقول فلا أقبح أي لا يرد علي قولي لميله إلي وكرامتي عليه؛ يقال: قبحت فلانا إذا قلت له قبحه الله، من القبح، وهو الإبعاد؛
And 'He condemned his action' (qabbaḥa 'alayhi fi'lahu) with taqbiḥan. And in the story of Umm Zar': 'And with him I speak, and I am not rejected' (fa-lā aqbaḥu), meaning my word is not rejected due to his inclination towards me and his honor for me. It is said: 'Qabbaḥtu fulanan' if you say to him, 'May God make him ugly,' from al-qubḥ, which is banishment.
وفي حديث أبي هريرة: إن منع قبح وكلح أي قال له قبح الله وجهك والعرب تقول: قبحه الله وأما زمعت به أي أبعده الله وأبعد والدته.
And in the hadith of Abu Hurayrah: 'If he withholds, may he be ugly and his face be blackened' (in mana'a qubḥa wa kaliḥa), meaning 'May God make his face ugly.' And the Arabs say: 'May God make him ugly' (qabbaḥahu Allahu), and 'As for 'azaamta bihi' (if you intend it), meaning 'May God banish him and banish his mother'.
الأزهري: القبيح طرف عظم المرفق، والإبرة عظيم آخر رأسه كبير وبقيته دقيق ملزز بالقبيح؛ وقال غيره: القبيح طرف عظم العضد مما يلي المرفق بين القبيح وبين إبرة الذراع «1»، وإبرة الذراع من عندها يذرع الذراع، وطرف عظم العضد الذي يلي المنكب يسمى الحسن لكثرة لحمه؛ والأسفل القبيح؛ وقال الفراء: أسلف العضد القبيح وأعلاها الحسن؛ وقيل: رأس العضد الذي يلي الذراع، وهو أقل العظام مشاشا ومخا؛ وقيل: القبيحان الطرفان الدقيقان اللذان في رؤوس الذراعين، ويقال لطرف الذراع الإبرة؛ وقيل: القبيحان ملتقى الساقين والفخذين؛ قال أبو النجم: حيث تلاقي الإبرة القبيحا
Al-Azhari said: 'Al-Qabīḥ is the end of the elbow bone, and Al-Ibrayah is another large bone whose head is large and its remainder is thin, attached to Al-Qabīḥ.' And others said: 'Al-Qabīḥ is the end of the humerus bone near the elbow, between Al-Qabīḥ and the Al-Ibrayah of the forearm, and the Al-Ibrayah of the forearm is where the forearm is measured from. The end of the humerus bone near the shoulder is called Al-Ḥasan due to its abundant flesh; and the lower part is Al-Qabīḥ.' Al-Farra' said: 'The lower part of the humerus is Al-Qabīḥ and its upper part is Al-Ḥasan.' And it was said: 'The head of the humerus that is near the forearm, and it has the least marrow and bone marrow.' And it was said: 'Al-Qabīḥān are the two thin ends at the heads of the forearms, and the end of the forearm is called Al-Ibrayah.' And it was said: 'Al-Qabīḥān are the meeting points of the shins and thighs.' Abu Al-Najm said: 'Where the Al-Ibrayah meets Al-Qabīḥ'.
ويقال له أيضا: القباح «2»؛ وقال أبو عبيد: يقال لعظم الساعد مما يلي النصف منه إلى المرفق: كسر [كسر] قبيح؛ قال: ولو كنت عيرا، كنت عير مذلة، ... ولو كنتش كسرا [كسرا]، كنت كسر [كسر] قبيح وإنما هجاه بذلك لأنه أقل العظام مشاشا، وهو أسرع العظام انكسارا، وهو لا ينجبر أبدا، وقوله: كسر قبيح هو من إضافة الشيء إلى نفسه لأن ذلك العظم يقال له كسر.
And it is also called: Al-Qabāḥ. Abu 'Ubayd said: 'A fracture of the forearm bone from its middle towards the elbow is called a 'qabīḥ fracture' (kasrun qabīḥ). He said: 'And if you were a donkey, you would be a donkey of humiliation... and if you were a fracture, you would be a qabīḥ fracture.' He only insulted him with this because it is the least bony part, and it is the fastest bone to break, and it never heals. And his saying 'qabīḥ fracture' is an addition of the thing to itself because that bone is called a fracture.
الأزهري: يقال قبح فلان بثرة خرجت بوجهه، وذلك إذا فضخها ليخرج قيحها، وكل شيء كسرته فقد قبحته.
Al-Azhari said: 'It is said, so-and-so broke open a pustule that came out on his face' (qabbaḥa fulan bathratan kharajat biwajhihi), and that is if he squeezed it to let out its pus. And anything you break, you have 'qabbaḥtuhu' (broken it).
ابن الأعرابي: يقال قد استكمت العر فاقبحه، والعر: البثرة، واستكماته: اقترابه للانفقاء.
Ibn Al-A'rabi said: 'It is said, the rash has ripened, so break it open' (aqbaḥhu). And 'al-'irr' is the pustule, and 'istikmātuhu' is its nearing eruption.
والقباح: الدب «3» الهرم. والمقابح: ما يستقبح من الأخلاق، والممادح: ما يستحسن منها.
And 'Al-Qubāḥ': the old bear. And 'Al-Maqābiḥ': what is considered ugly in morals, and 'Al-Mamāḍiḥ': what is considered good in them.