An Arabic-English Lexicon: Derived from the Best and the Most Copious Eastern Sources
By Edward William Lane
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PREFACE

In the year 1842, a most generous offer made to me by the present Duke of Northumberland (then Lord Prudhoe) enabled me to undertake the composition of this work; and to His Grace's princely aid I have ever since been mainly indebted for the means of accomplishing the project thus originated.

The object proposed Was not to do in English little more than what Golius and others had already done in Latin, by trans1ating and composing from a few Arabic lexicons of the class of epitomes or abstracts or manuals; but to draw chiefly from the most copious Eastern sources; one of which, comprising in about one seventh part of its contents the whole of the celebrated Kamoos‎, I knew to exist in Cairo. There, also, I had reason to believe that I might find other sources unknown in Europe, and obtain more aid in the prosecution of my design than I could elsewhere; and thither, therefore, I betook myself for this purpose.

On my arrival at Cairo, I first had recourse, for help in making my preparations, to an accomplished Arabic Scholar, the late M. Fulgence Fresnel, with whom, during a former residence in Egypt, I had contracted an intimate friendship. Previously informed by me of my project, he had tested the qualifications of several learned natives for the task of assisting me in collecting, transcribing, and collating, the materials from which my lexicon was to be composed; and he recommended to me, as the person whom he esteemed the most fit, the Sheykh Ibraheem (surnamed 'Abd-el-Ghaffar) Ed-Dasookee. To have engaged as my coadjutor a sheykh respected for his character and learning, and to have been disappointed in him, and obliged dismiss him, might have made him my enemy, and enabled and induced him to baffle my scheme; but my experience led me to believe that a person better qualified for the services that I required of him, than the Sheykh Ibraheem Ed-Dasookee, could not have been found by me in Cairo; and I had no occasion to employ any other assistant, except, occasionally, transcribers, under his supervision.

The assistance that I received from my friend M. Fresnel was not limited to the favour mentioned above. With a generosity rarely equalled, he insisted upon transferring to me the most valuable of his Arabic manuscripts, to remain with me during the whole period of the composition of my lexicon, and in case of his death during that period to become my absolute property. Most deeply do 1 deplore his not having lived to see how greatly those precious manuscripts have contributed to the accuracy and value of my work, and to .have them restored to him. They consist of two copies of the ‎ Sihah and a copy of the Kamoos. One of the copies of the former lexicon is a manuscript of extraordinary excellence: it was finished in the year of the Flight 676 (A.D. 1277); and forms a large quarto-volume. The other copy of the same lexicon is in three volumes: the second volume surpasses in accuracy every other copy of the same work that I have seen, and is enriched with numerous important extracts, in its margins, from the celebrated Annotations of Ibn-Barree and EI-Bustee: the first volume is similarly enriched, and little inferior to the second in accuracy: the third is of the ordinary quality. The copy of the Kamoos‎, which is written in a very small and compact hand, and forms a single octavo-volume, I believe to be unique: it contains, in its margins, (with other annotations and with various readings,) copious extracts from the great work which is the main source of my own lexicon; and its text, of which the transcription was finished in the year of the Flight 1120 (A.D. 1708-9), has been carefully collated. These valuable acquisitions I made almost immediately after my arrival at Cairo.

It was indispensable, I believe, to the success of my undertaking, that I should most carefully avoid whatever might draw down disrespect from the Ulama of Cairo, or others of the Muslim inhabitants, either upon myself or upon the Sheykh who was to assist me in procuring the chief material for the composition of my work. For it was only by his means that I could reasonably hope to obtain the use of manuscripts in the libraries of mosques; that is, by his borrowing those manuscripts as though for his own use: and one of the librarians showed himself to be desirous of urging any pretext in order to refuse the loan of the work that I most needed. I therefore made my place of residence” to be as far as I could from the quarters frequented by Franks, and conformed with such of the general usages of the Muslims as did not involve a profession of their religion. But my precautions did not suffice to secure me from every difficulty. Even the Viceroy, Mohammad Alee Pasha, though almost an absolute prince, could not enable me to overcome them. Hearing of my project, I know not how, he spontaneously informed me, by his Prime Minister, that he was desirous of showing his respect for my Patron by rendering me any assistance within his power. I replied that his Highness would very greatly aid me by granting me authority to demand the loan of certain manuscripts in the libraries of mosques. But it was feared that the wardens of the mosques would in this case urge the necessity of an order from the Sultan, or abstract considerable portions from those manuscripts and so defeat my plan. I could therefore only endeavour to obtain, according to the usual custom, through the sheykh my assistant, a small portion at a time of each of the required manuscripts: and even this I was unable to do until after the lapse of some weeks. In the mean time, however, I had the good fortune to acquire a large folio-volume, consisting of literally the whole of the first tenth portion, of a copy of the great work to which I have alluded before as comprising in about one seventh part of its contents the whole of the celebrated Kamoos‎. This work, entitled “Taj Al-Aroos a compilation from the best and most copious Arabic lexicons, in the form of a running commentary on the Kamoos‎, with necessary critical and other illustrations, original, and selected from various authors of high repute, fully justified my expectation. I found, from the portion before me, that it would of itself alone suffice to supply the means of composing an Arabic lexicon far more accurate and perspicuous, and incomparably more copious, than any hitherto published in Europe. But I should not have been satisfied with making use of it for such a purpose without being able to refer to several of the most important of the works from which it was compiled.

Of these works, and others particularly deserving of notice, as well as of the Taj el-'Aroos itself, and of the principles of Arabic lexicology, I must now endeavour to give a brief account. In doing this, I shall frequently have occasion to cite the “Muzhir” of Es-Suyootee, a compilation of the utmost value to students in general, and more especially to lexicographers, of the Arabic language. Its author died in the year of the Flight 911, a date to be borne in mind in perusing my extracts from it.

I possess a most excellent copy of it, (written by a learned man, the sheykh Nasr El-Hooreenee, with the exception of a portion which, while he was suffering from an attack of ophthalmia, was written for him by one of his disciples,) transcribed from the best that is known to exist in Cairo, (namely, that of Es-Seja'ee, in the library of the great mosque El-Azhar) transcribed with copious marginal notes.

What is called the classical language of Arabia, often termed by the Arabs “the language of Ma'add,” and “the language of Mudar,” is a compound of many sister-dialects, very little differing among themselves, which were spoken throughout nearly the whole of the Peninsula before the religion of Mohammad incited the nation to spread its conquering armies over foreign countries. Before that period, feuds among the tribes throughout the whole extent of their territory, had prevented the blending of their dialects into one uniform language; but this effect of disunion was counteracted in a great measure by the institution of the sacred months, in which all acts of hostility were most strictly interdicted, and by the annual pilgrimage, which had obtained from time immemorial, and the yearly fair held at 'Okadh, at which the poets of various tribes, during a period of about a century before the birth of Mohammnd, or perhaps during a somewhat longer period, contended for the need of general admiration. 

“Katadeh says that the tribe of Kureysh used to cull what was most excellent in the dialects of the Arabs, so that their dialect became the most 'excellent of all.” (Taj el-Aroos, in article عرب: and the like is said in the 9th Section of the Muzhir.) This assertion, however, is not altogether correct: for many of the children of the tribe of Kureysh, in the time of Mohammad, were sent into the desert to be there nursed in order to their acquiring the utmost chasteness of speech. Mohammad himself was sent to be nursed among the tribe of Sa’ad Ibn-Bekr Ibn-Hawazin, descendants of Mudar, but not in the line of Kureysh: and he is said to have urged the facts of his being of Kureysh and having grown up among the tribe of Sa’ad as the grounds of his claim to be the most chaste in speech of the Arabs. It is evident, therefore, that Kureysh, in his time, were less chaste in speech than some other tribes; though the truth of this asserted saying of his rests, I believe, only on the authority of Saadee, who may have forged it in order to raise the reputation of his own tribe for purity of speech. From distant tribes, Kureysh probably‎ borrowed little. The dialect of Himyer, confined mainly to EI-Yemen, and allied much more to the Ethiopic and the Hebrew titan to the language of Ma'add, contributed to this last language little more than a small proportion of words. For our knowledge of it, which is very scanty, we are chiefly indebted to the researches of M. Fresnel, who discovered a surviving idiom of it, spoken' chiefly in the district of Mahreh, between Hadramowt and 'Oman: hence it has been termed “Mahree;” and from the name of the tribe who speak it, M. Fresnel gave it the appellation of “Ehhkili,” or “Ehkili.” The author of the “Mishal” (EI-Feiyoomee) says, in article “مهر” The language of the people of Mahreh, which is n district of 'Oman, is quick, and scarcely, or not at all, intelligible [to other Arabs], and is of the ancient Himyeree.”

The language of Ma’add was characterized by its highest degree of perfection, copiousness, and uniformity, in the time of Mohammad; but it soon after declined, and at length lost almost all that constituted its superiority over the other branches of the Semitic stock ill the states in which these are known to us. It is evident that all the Semitic languages diverged from one form of speech: and the known history of the Arabic is sufficient, I think, to show that the mixture of the several branches of the Shemites, in different degrees, with different foreign races, was the main cause, if not of the divergence, at least of the decay, of their languages, as exemplified by the Biblical Hebrew and Chaldee, and the Christian Syriac. That their divergence also was thus mainly caused, we cannot prove; but that this was the case I do not doubt, judging from the differences in their vocabularies, more especially from the differences of this kind in the Hebrew and Phoenician from the other Semitic languages. The existence of at least one language widely differing from the Semitic very long before the age of Moses is proved by the remains of the ancient Egyptian, from the time of the Pyramids; a language predominantly Semitic in its grammar, but predominantly Non-Semitic in its vocabulary; and evidently a compound of two heterogeneous forms of speech. The opinion, common among the learned of the Arabs, that the Arabic is the offspring of the Syriac, apparently suggested by a comparison of their vocabularies and by false notions of development, is simply absurd, unless by “the Syriac” we understand a lost language very different from that which is known to us by this appellation.  Every language without a written literature tends to decay more than to development by reason of foreign influences; and the history of the Arabic exhibits an instance of decay remarkably rapid, and extraordinary in degree. An immediate consequence of the foreign conquests achieved by the Arabs under Mohammad's first four successors was an extensive corruption of their language: for the nations that they subdued were naturally Obliged to adopt in a great measure the speech of the conquerors, a speech which few persons have ever acquired in such a degree as to be secure from the commission of frequent errors in grammar without learning it from infancy. These nations, therefore, and the Arabs dwelling among them, concurred in forming a simplified dialect, chiefly neglecting to observe those inflections and grammatical rules which constitute the greatest difficulty of the classical Arabic: in the latter half of the first century of the Flight, this simplified dialect became generally spoken in the foreign towns and villages inhabited by the Arabs; and it gradually became the general language throughout the deserts, as well as the towns and villages, of Arabia itself. That such a change took place, in the language of the Arabs inhabiting foreign towns and villages, at this period, is shown by several anecdotes interspersed in Arabic works, and amply confirmed in the older Arabic lexicons and other lexicological works by instances of the necessity of appeals to contemporary Arabs of the desert, respecting points of grammar, by learned men whose parents lived in the first century of the Flight. The celebrated lexicologist EI-Asma’ee, who was born in the year of the Flight 123, and lived to the age of 92 or 93, was not a sound grammarian. (See De Sacy's “Anthol. Gr. Ar.” p. 49 of the Arabic text.) And even Seebaweyh, who was contemporary, during the whole of his comparatively short life, with EI-Asma'ee, appears to have erred in grammar. (See p. 133 of the present work.) Ibn-Seedeh says, in the “Mohkam; in art. سرط, (voce سراط) that EI-Asma’ee was not a grammarian: and in art. شرب, (voce شُرُوبٌ as pI. of شَارِبٌ) he remarks that Ibn-EI-Arabee (who calls شُرُوبٌ, pI. of شُرْبٌ ) was ignorant of grammar.

In short, not a single instance is known of any one’s having acquired a perfect knowledge of the grammar of the classical Arabic otherwise than by being brought up among Arabs who retained that language uncorrupted. The Khaleefeh EI-Weleed (who reigned near the close of the first century of the Flight), the son of 'Abd-EI-Melik, spoke so corrupt a dialect that he often could not make himself understood by the Arabs of the desert. A ridiculous instance of the mistakes occasioned by his use of the simplified language which is now current is related by Abu-l-Fida. The rapid progress of the corruption of the language among the learned is the more remarkable when it is considered that many of these, in the first and second centuries of the Flight, were very long-lived: for in a list of the most celebrated Arabic lexicologists and grammarians, in the 48th Section of the Muzhir, the first five whose lengths of life are defined attained the following ages: 92, 74, 93, 96 or 97 or 98 or 99, and 92 or 93: the first of these (Yoonus) was born in the year 90 of the Flight; and the last, in the year 123; this being EI-Asma'ee. This series of five is broken only by one, whose length of life is not known. In some few spots, the language of Ma'add long lingered; and it may perhaps even survive to the present day; as appears from the following curious statement in the Kamoos‎ (article عكد): “Akad is a certain mountain, near Zebeed, [a well known city in the western seaboard of EI-Yemen,] the inhabitants of which retain the chaste language:” to which is added in the Taj el-' Aroos, that they retain this language “to the present time [the middle of the eighteenth century]: and the stranger remains not with them more than three nights, [the period prescribed by the law for the entertainment of a stranger,] by reason of [their] fear for [the corruption of] their language.” But instances of the corruption of the classical Arabic are related (in the 44th Section of the Muzhir) as having occurred even in the life-time of Mohammad.

Such being the case, it became a matter of the highest importance to the Arabs to preserve the knowledge of that speech which had thus become obsolescent, and to draw a distinct line between the classical and post-classical languages. For the former language was that of the Kuran and of the Traditions of Mohammad, the sources of their religious, moral, civil, criminal, and political code: and they possessed, in that language, preserved by oral tradition, for the art of writing, in Arabia, had been almost exclusively confined to Christians and Jews,-a large collection of poetry, consisting of odes and shorter pieces, which they esteemed almost as much for its intrinsic merits as for its value in illustrating their law. Hence the vast collection of lexicons and lexicological works composed by Arabs, and by Muslims naturalized among the Arabs; which compositions, but for the rapid corruption of the language, would never have been undertaken. In the aggregate of these works, with all the strictness that is observed in legal proceedings, as will presently be shown, the utmost care and research have been employed to embody everything that could be preserved or recovered of the classical language; the result being a collection of such authority, such exactness, and such copiousness, as we do not find to have been approached in the case of any other language after its corruption or decay.

The classical language they called, by reason of its incomparable excellence, “el-Ioghah,” or “the language:” and the line between this and the post-classical was easily drawn, on account of the almost sudden commencement, and rapid progress, of the corruption. It was decided by common consent, that no poet, nor any other person, should be taken as an absolute and unquestionable authority with respect to the words or their significations, the grammar, or the prosody, of the classical language, unless he were one who had died before the promulgation of EI-Islam, or who had lived partly before and partly after that event; or, as they term it, unless he were a “Jahilee” or a “Mukhadram,” or (as some pronounce it) “Mukhadrim,” or “Muhadram,” or Muhadrim.” A poet of the class next after the Mukhadrams is termed an “Islamee:” and as the corruption of the language had become considerable in his time, even among those who aimed at chasteness of speech, he is not cited as an authority absolutely and unquestionably like the two preceding classes. A poet of the next class, which is the last, is termed a “Muwelled:” he is absolutely post-classical; and is cited as an unquestionable authority with respect only to the rhetorical sciences. The commencement of the period of the Muwelleds is not distinctly stated: but it must have preceded the middle of the second century of the Flight; for the classical age may be correctly defined as having nearly ended with the first century, when very few persons born before the establishment of EI-Islam through Arabia were living. Thus the best of the' Islamee poet may he regarded, and are generally regarded, as holding classical rank, though hot as being absolute authorities with respect to the words and the significations, the grammar, and the prosody, of the classical language.

The highest of all authorities, however, on such points, prosody of course excepted, is held by the Arabs to be the Kuran.

The Traditions of Mohammad are also generally held to be absolute authorities with respect to everything relating to the prose of the classical language; but they are excluded by some from the class of absolute authorities, because traditions may be corrupted in language, and interpolated, and even forged. Women are often cited as authorities of equal rank with men: and in like manner, slaves reared among the Arabs of classical times are cited as authorities equally with such Arabs. (See the word شَاهِدٌ in the present work; and see also جَاهِلِىٌّ and مُخَضرَمٌ and إِسْلامِىٌّ and مُوَلَّدٌ.)

The poetry of the Jahilees and Mukhadrams consists, first, of odes (termed قَصَائِد, plural of قَصِيدة), which were regarded as complete poems, and which were all designed to be chanted or sung. Secondly, of shorter compositions, termed pieces (قِطَع, plural of قِطْعَة); many of which were also designed to be chanted or sung: and thirdly, of couplets, or single 'Verses. In the first of these classes are usually included all poems of more than fifteen verses: but few 'odes consist of much less than fifty verses or much more than a hundred. Of such poems, none has been transmitted, and none is believed to have existed, of an age more than a few generations (probably‎ not more than three or four or five) anterior to that of Mohammad. It is said in the 49th Section of the Muzhir, on the authority of Mohammad Ibn-Selam EI-Jumahee, that “the pristine Arabs had no poetry except the few verses which a man would utter in his need: and odes qaseedehs) were composed, and poetry made long, only [for the first time] in the age of 'Abd-EI-Muttalib [Mohammad's grandfather], or Hashim Ibn-' Abd-Menaf [his great-grandfather]. And shortly after, in the same Section of that work, it is said, on the same authority, that the first who composed poems of this kind was EI-Muhelhil Ibn-Rabee'ah Et-Teghlibee, on the subject of the slaughter of his brother Kuleyb:” “he was maternal uncle of Imra-el-Keys  Ibn-Hojr EI-Kindee.” “Or, according to 'Omar Ibn-Shebbeh, each tribe claimed priority for its own poet; and not merely as the author of two or three verses, for such they culled not a poem: the Yemanees claimed for Imra-el-Keys; and Benoo-Asad, for 'Abeed Ibn-EI-Abras; and Teghlib, for [EI]- Muhelhil; and Bekr, for 'Amr Ibn-Kamee-ah and EI-Murakkish EI-Akbar; and Iyad, for Aboo-Du-ad: and some assert that EI-Afwah EI-Azdee was older than these, and was the first who composed kaseedehs: but these for whom priority in poetry was claimed were nearly contemporary; the oldest of them probably‎ not preceding the Flight by a hundred years, or thereabout. Thaalab says, in his 'Amalee,' EI-Asma'ee says that the first of the poets of whom is related a poem extending to thirty verses is [EI]-Muhelhil: then, Dhu-eyb Ibn-Ka’ab Ibn-Amr Ibn-Temeem Ibn Damreh, a man of Benoo-Kinaneh; and EI-Adbat Ibn-Kureya: and he says, Between these and EI-Islam was four hundred years: and Imra-el-Keys was long after these.” But this is inconsistent with the assertion of Ibn-Selam mentioned above, made also by En-Nawawee in his “Tahdheeb eI-Asma,” p. 163, that EI-Muhelhil was maternal uncle of Imra-el-keys: and as the majority refer EI-Muhelhil to a period of about a century before the Flight, we have a double reason for holding this period (not that of four hundred years) to be the more probably correct. According to Ibn-Kuteybeh, the time of Imra-el-Keys was forty years before that of Mohammad; as is stated in the Calcutta edition of the Mo'allakat. M. Fresnel contends that the honour commonly ascribed to EI-Muhelhil is due to Zuheyr Ibn-Jena’b EI-Kelbee, of whose poetry at least seventy-nine verses have been preserved, fragments of different poems, including a piece of fifteen verses, of which the first hemistich of the first verse rhymes with the second hemistich, according to rule.
But this Zuheyr, during a portion of his life, is related to have been contemporary with EI- Muhelhil. In a fragment ascribed to him, he represents himself (if the fragment be genuine) to have lived two hundred years: and one tradition assigns to him a life of two hundred and fifty years: another, four hundred years; and another, four hundred and fifty years!  -Upon the whole, then, it seems that we may with probability refer the first kaseedeh to a period within a century and a half, at the utmost, before the Flight.

Mohammad said, on being asked, “Who is the best of the poets, “Imr-el-Keys will be the leader of the poets to Hell.” And in the general estimation of the Arabs, he is the most excellent of all the poets. His Mo'allakah is most especially admired by them. Of the pagan and unbelieving poets who flourished before and during the time of Mohammad, El-Beydawee sarcastically remarks (on chap, xxvi. verses 224 and 225 of the Kuran, in which, and the verse that next follows, they are censured as seducers, bewildered by amorous desire, and vain boasters,) “Most of their themes are unreal fancies, and their words chiefly relate to the description of the charms of women under covert, and amorous dalliance, and false arrogations or professions, and the rending of reputations, and the impugning of the legitimacy of parentages, and false threatening, and vain boasting, and the praise of such as do not deserve it, with extravagance therein.” The like is also said in the Keshshaf, (on the same passage of the Kuran) and in too large a degree we must admit it to be just; but it is very far from being unexceptionable. The classical poetry is predominantly objective, sensuous, and passionate; with little imagination, or fancy, except in relation to phantoms, or speetres, and to jinn, or genii, and other fabulous beings; and much less artificial than most of the later poetry, many of the authors of which, lacking the rude spirit of the Bedawees, aimed chiefly at mere elegancies of diction, and plays upon words. Generally speaking, in the classical poetry, the descriptions of nature of the life of the desert, of night-journeyings and day-journeyings, with their various incidents, of hunting, and stalking, and lurking for game, of the tending of camels, of the gathering of wild honey, and similar occupations, are most admirable. And very curious and interesting, as will be shown by many citations in the present work, arc its frequent notices (mostly by early Muslim poets) of the superstitions that characterized, in the pagan times, the religion most generally prevailing throughout Arabia; in which, with the belief in a Supreme Deity, with strange notions of a. future state, and with angelolatry, astrolatry and idolatry, was combined the lowest kind of fetishism, chiefly the worship of rocks and stones and trees, probably learned from Negroes, of whom the Arabs have always had great numbers as slaves, and with whom they have largely intermixed.
Sententious language consisting of parallel clauses, like that of the so-called” poetical books” of the Bible, was probably often employed by the Arabs of every age, it seems to be almost natural to their race when excited to eloquence. But the addition of rhyme in this style of language nippers to have become common in the Inter times, Mohammad Ibn-Et-Teiyib EI-Fasee says (in article خطب of his Annotations on the Kamoos‎) that the oration termed خُطْبة in the Pagan and the early Muslim ages, was, in most instances, not in rhyming prose. The remains of classical prose are often used as authorities; but being more liable to corruption, they are regarded as less worthy of reliance than the poetry.
Such are the principal original sources from which the Arabic lexicons and lexicological works have been derived. Another source consisted of phrases and single words transmitted from the Arabs of classical times, or from those later Arabs of the desert who were believed (though they were not regarded as unquestionable authorities) to have retained the pure language of their ancestors. The earlier of these are often called, by the lexicologists, العَرَبُ ا لعَا رِبَة; as in the 1st Section of the Muzhir, where it is said that the transmission (النَّقْلُ) should be “from such as العرب العاربة, like [the descendants of] Kahtan and Ma'add and 'Adnan; not from those after them; after the corruption of their language, and the varying of the Muwelleds.” El-Jowharee, as will presently be seen, applies the appellation العرب ا لعا ربة even to desert-Arabs of his own time; but in doing so, he deviates from the general usage of the lexicologists. As is said in the 6th Section of the Muzhir, the transmitter must be a trustworthy person; but may be a woman, and may be a slave, as we have before stated. The degrees of credit to which the phrases and words thus transmitted are entitled are distinguished by ranging them in the following classes: 1st, (as is stated in the 3rd Section of the Muzhir,) the term مُتَوَاتِرٌ is applied to that which has been transmitted by such a number of persons as cannot be supposed to have agreed to a falsehood : 2ndly, آحَادٌ (plural of أَحَرٌ), to what have been transmitted by some of the lexicologists, but are wanting in that which is required to justify the application, thereto, of the former term; and what is thus transmitted is also termed مَظْنُونٌ: 3rdly, (as is said in the 5th Section,) أَفرَادٌ (plural of فَرْدٌ), to what have been transmitted by only one of the lexicologists ; and what is thus transmitted, if the transmitter is a person of exactness, as Aboo-Zeyd and El-Khaleel and others, is admitted : 4thly, (as is said in the 15th Section,) مَفَارِيدُ (plural of مَفَرُودٌ), to words known to be spoken only by one Arab. It was only when all other sources failed to supply what was wanted, that recourse was had, by the writers of lexicons and lexicological works, to contemporary Arabs of the desert; and I do not find that much reliance was often placed upon these after the end of the third century of the Flight. El-Jowharee, who died near the close of the next century, states, in the short preface to his “ Sihah,” that what he had collected in El-Irak for his lexicon he “rehearsed by lip to [those whom he terms] العَرَب العَارِبَة in their abodes in the desert (البَادِيَة) :” but this he seems to have done rather to satisfy any doubts that he may have had, and to obtain illustrations, than with the view of taking such persons as authorities for words or phrases or significations. It is related of Aboo-Zeyd, in the 7th section of the Muzhir, that he said, “I do not say 'the Arabs say' unless I have heard it from these: Bekr Ibn-Hawazin and Benoo-Kilab and Benoo- Hilal; or from [the people of] the higher portion of the lower region, or [of] the lower of the higher:”* and that Yoonus used the expression “the Trustworthy (الِثّقَةُ) told me from the Arabs;” that being asked, “Who is the Trustworthy 1” he answered, “Aboo-Zeyd;” and being asked, “And wherefore dost thou not name him?” he answered, “He is a tribe, so I do not name him.”

Most of the contents of the best Arabic lexicons were committed to writing, or to the memories of students, in the latter half of the second century of the Flight, or in the former half of the next century. Among the most celebrated lexicological works, general and special, of this period, are the “Eyn,” commonly ascribed to El-Khaleel, who died in the year of the Flight 160 or 170 or 175 (aged 74); the “Nawadir” of El-Kisa-ee, who died in 182 or 183 or 189 or 192; the “ Jeem” and the “Nawadir” and the work entitled “ El-Ghareeb el-Musannaf” of Aboo-'Amr Esh-Sheybanee, who died in 205 or 206 or 213 (aged 110 or 111 or 118); the “Nawadir” and the “Light” of El-Farra, who died in 207 (aged 67); the “Light” of Aboo-'Obeydeh, who died in 208 or 209 or 210 or 211 (aged 96 or 97 or 98 or 99); the “Nawadir” and the “Light” of Aboo-Zeyd, who died in 214 or 215 or 216 (aged 93); the “ Aims” of El-Asma'ee, who died in 215 or 216 (aged 92 or 93) ; the work entitled “El-Ghareeb el-Musannaf” of Aboo-'Obeyd, who died in 223 or 224 or 230 (aged 67) ; and the “ Nawadir” of Ibn-El-Aarabee, who died in 231 or 233 (aged 81 or 83): all mentioned near the close of the 1st Section of the Muzhir. From these and similar works, either immediately or through the medium of others in which they are cited, and from oral tradition, and, as long as it could be done with confidence, by collecting information from Arabs of the desert, were composed all the best lexicons, and commentaries on the classical poets &c. The most authoritative of such works are the lexicons; and the most authoritative of these are, of course, generally speaking, the later, because every succeeding lexicographer profited by the critical research of his predecessors, and thus avoided or corrected errors committed by earlier authors. The commentaries on the poets and on the Traditions have contributed largely to the lexicons. They often present explanations that have been disallowed or questioned by eminent lexicographers; and therefore their statements, when unconfirmed by other authorities, must be received with caution: but in many cases their explanations are unquestionably accurate, and they afford valuable aid by giving examples of words and phrases of doubtful meanings. The danger of relying upon a single early authority, however high that authority may be, in any matter of Arabic lexicology, will be shown by innumerable instances in the present work. I here speak of errors of judgment. In addition to these, we have mistranscriptions. A word once mistranscribed is repeated in copy after copy; and at length, from its having been found in several copies, is confidently regarded as correct.  The value of the larger and later and more esteemed lexicons cannot, therefore, be too highly rated.
 The first of the general lexicons is that which is commonly ascribed to El-Khaleel, entitled the “'Eyn” (كِتَاب العَيْن); and this has served in a great measure as the basis of many others. In it the words are mentioned according to their radical letters, as in all the best lexicons ; but the letters are arranged, with the exception of ا and ى which are classed with و for obvious reasons, nearly in the order of their places of utterance, as follows ; commencing with ع (whence the title): 
ع ح ه خ غ ق ك ج ش ض ص س ز ط د ت ظ  ذ ث د ل ن ف م و ا ى

Under each of these letters, in the foregoing order, except the last three which are necessarily classed together, are mentioned all the words of which the roots contain that letter without any letter of those preceding it in this arrangement : first, the biliteral-radical words : then, the triliteral-radical ; of which are placed first the sound ; secondly the unsound in one letter ; and thirdly the unsound in two letters : next, the quadriliteral-radical : and lastly, the quinqueliteral-radical. Thus, under the letter ع are mentioned all the words of which the roots contain that letter: under ح, all the words of which the roots contain that letter without ع: under ه, all of which the roots contain that letter without ع or ح: and so on. For instance, in the section of the letter ل, we find, in the first division, first, لن; then, لف and فل; and so on: and in the second division, first, نفل and فلن; then, لبن and نبل; and so on: all the combinations of the same radical letters being arranged consecutively; and the same order of the letters being observed in all cases. Respecting the question of its authorship, which is involved in much uncertainty, I have gathered from the 1st Section of the Muzhir what here follows. Es-Seerafee says that El-Khaleel composed the first part of the 'Eyn. But most men deny [absolutely] its being his composition. Some say that it is by Leyth [or El-Leyth] Ibn-Nasr Ibn-Seiyar El-Khurasanee. El-Azheree says that El-Leyth composed it, and ascribed it to El-Khaleel in order that it might become in much request. Some say that El-Khaleel composed the portion from the beginning to the end of the letter ع, and El-Leyth completed it; and therefore it is that the first part does not resemble the rest. Ibn-El-Moatezz relates, on the authority of the “ Moajam el-Udaba” of Yakoot El-Hamawee, that El-Khaleel made himself solely and peculiarly an associate of El-Leyth ; and when he composed the 'Eyn, assigned it to him : that El-Leyth held it in very great estimation, and gave him a hundred thousand [dirhams] ; and committed the half of it to memory:   but it happened that he purchased a highly-prized female slave ; whereupon the daughter of his paternal uncle, [i. e. his wife,] becoming jealous, and desiring to enrage him, which she could not do with respect to money as he would not care for her doing this, burned that book : and as no one else possessed a copy of it, and El-Khaleel had then died, El-Leyth dictated the half that he retained in his memory, and employed persons to complete it uniformly with that half : and they made this composition which is in the hands of men. To account for the mistakes occurring in the 'Eyn, Thaalab says, “ El-Khaleel sketched it out, but did not fill it up ; and had he filled it up, he had spared nothing in it; for El-Khaleel was a man of whom the like has not been seen : certain learned men filled it up, on whose authority nothing has been related.” It is also said that El-Khaleel composed, of this book, only the section of the letter ع, and his companion El-Leyth composed the rest, and named himself “El-Khaleel” (i. e. “the friend”); and that when he says, in the book, “El-Khaleel Ibn- Ahmad says,” it is El-Khaleel; and when he says, absolutely, “El-Khaleel says,” he speaks of himself : and that every flaw in the book is from him ; not from El-Khaleel. En- Nawawee says that, according to some of the learned,] the 'Eyn ascribed to El-Khaleel is only what El-Leyth collected from El-Khaleel. The mistakes in the 'Eyn are numerous; and there are many interpolations in copies thereof. Several authors have applied themselves to point out and correct these faults: some, in works specially devoted to this object: some, in abridgments of the 'Eyn or in other lexicons. But in general the mistakes are confined to matters of inflection and derivation; not extending to the insertion of false or unknown words: and such mistakes are of light accounts. 
The following notices of other celebrated lexicons, composed after the 'Eyn, so far as to include the Kamoos, I borrow chiefly from the same section of the Muzhir; distinguishing my own additions by enclosing them within square brackets
Among other celebrated lexicons composed after the model of the 'Eyn, is the “Jemaah” of Ibn-Dared, [who died in the year of the Flight 321, and is said to have lived 93 years.] Some say that it is one of the best of lexicons; and it has been taken as an authority by Aboo-'Alee El-Farisee and Aboo-'Alee El-Kalee and Es-Seerafee and other eminent authors. Ibn-Jinnee disparages it for faults similar to those of the Eyn: and Niftaweyh, whom Ibn-Dureyd had satirized, pronounced it to be untrustworthy; but without justice.

The “Tahdheeb” of El-Azheree, [who was born in the year of the Flight 282, and died in the year 370 or 371. This is a very excellent lexicon, and one from which I have largely drawn, immediately and through the medium of the Lisan el-'Arab and of the Taj el-'Aroos. Its arrangement is the same as that of the 'Eyn, which it calls “the book of El-Leyth,” and from which its contents are in a great measure derived. I possess a large portion of this work in a volume of the “Tahdheeb et-Tahdheeb;” and a small portion, consisting of 193 pages, of a copy in large 8 vol., corresponding to a part of the former.]

The “Moheet” of the Sahib Ibn-'Abbad. [Ibn-Khillikan  states that he was born in the year of the Flight 326, and died in 385: and describes this work as “in seven volumes; arranged in the order of the letters of the alphabet; copious in words, but having few confirmatory examples:” thus resembling the Kamoos. Much has been drawn from it in my own lexicon.] 

The “Mujmal” of Ibn-Faris, [who died in the year of the Flight 395.] He restricted himself, in his lexicon, to the mention of genuine words; excluding the unfamiliar and ignored; on the authority of oral tradition, and from books of good repute; aiming, as he says, at abridgment and conciseness. [His work is highly esteemed. The arrangement is that of the usual order of the letters of the alphabet.]

The “Sihah,” or, as some call it, “ Sahah,” of El-Jowharee, [commonly, now, pronounced “ El- J6haree,” who died, according to Abu-l-Fida, in the year of the Flight 398, and “was from Farab, a city of the country of the Turks, beyond the river,” that is, beyond the Seyhoon : or, according to Ibn-Esh-Shihneh, he died in the year 397, as I find in two copies of his history in my possession*]. Et-Tebreezee says that it is commonly known by the title of the صَحِاح, which is pl. of صَحِيح; but that some call it the صَحَاح, which is synonymous with صَحِيح.As its title imports, the author restricted himself to the mention of genuine words, like Ibn-Faris, his contemporary. [But his lexicon is far more comprehensive, and more excellent in every respect, than that of Ibn-Faris.] As he says in his preface, he composed it in an order which none had before pursued, [mentioning each word according to the place of the last letter of the root; and then the first and second, in the usual order of the alphabet,] after collecting the contents in El-'Irak, and rehearsing them by lip [as I have before mentioned] to [those whom he terms] العَرَب العَارِبَة in their abodes in the desert (البَادِيَة). Eth-Tha'alibee says that he was one of the wonders of the age. His lexicon, however, is not free from instances of inadvertence or mistakes, like all great books; and such as cannot be attributed to the copyists. Yakoot says, in the “ Moajam el-Udaba,” that the cause of the mistranscriptions in it was this : when he had composed it, it was read to him as far as [the section of] the letter ض, and an evil suggestion occurred to his mind, in consequence of which he cast himself from a housetop, and died : so the rest of the book remained a rough draught, not pruned, or trimmed, nor fairly copied out; and his disciple Ibraheem Ibn-Salih El-Warrak made a fair copy of it, and committed mistakes in some places in it. Ibn-Barree wrote a commentary, or series of annotations, (حَوَاشٍ plural of حَاشِيَةٌ,) on the Sihah, [an extremely valuable work,] in which he reached the middle [of the section] of the letter س; and the sheykh 'Abd- Allah Ibn-Mohammad El-Bustee completed it. [But I have invariably found passages from every part of it cited as the sayings of Ibn-Barree.] And Es-Saghanee, or, as he is called by some, Es-Saghanee, wrote a Tekmileh (تكْمِلَة, i. e. Supplement) to the Sihah; exceeding it in bulk. [Some further remarks on the Sihah (my own copies of which have been already described) will be found in my account of the Kamoos. The abridgment entitled “Mukhtar es-‎ Sihah” is well known: it is too scanty to be of much use except to those who desire to commit to memory the most usual words and significations. A very superior abridgment is the “Jami'” of the Seyyid Mohammad Ibn-es-Seyyid-Hasan, which was finished, according to Hajjee Khaleefeh, in the year of the Flight 854. It is copious, well digested, and enriched with additions from the Mughrib of El-Mutarrizee, the Faik of Ez-Zamakhsheree, the Nihayeh of Ibn-El-Atheer, &c. Of this work I possess a very good copy.]

 The “Jami” of El-Kazzaz, [who died in the year of the Flight 412. Hajjee Khaleefeh mentions it as “an esteemed book, but rare.” It is not unfrequently cited in the Taj el-'Aroos.]

The “Moo'ab” (thus, with fet-h to the ع,) of Aboo-Ghalib Ibn-Temam, [or, according to Ibn-Khillikan, Aboo-Ghalib Temam,] known by the appellation of Ibn-Et-Teiyanee, [who died in the year of the Flight 436;] a work of very great utility, consisting of what is correct of the contents of the 'Eyn, not omitting anything of the confirmatory examples from the Koran and the Traditions and the genuine poems of the Arabs, but rejecting what it contains of examples respecting which there is disagreement, and of mistranscribed words, and faulty formations ; and adding what Ibn-Dureyd has added in the Jemharah. It is rarely found ; for people have not persevered in transcribing it, but have rather inclined to the Jemharah of Ibn-Dureyd and the Mohkam of Ibn-Seedeh and the Jami' of El-Kazzaz and the ‎ Sihah &c.

The “Mohkam” of Ibn-Seedeh the Andalusian, who was blind, (as was also his father; and who died in the year of the Flight 458, aged about 60 years.] This is the greatest of the lexicological books (i. e. of the lexicons] composed since the age of the ‎ Sihah [to the time of the author of the Muzhir, of those known to him. It follows the arrangement of the Eyn; and it is held in very high estimation for its copiousness, its accuracy, its critical remarks, and its numerous examples from classical poets. In copiousness and in some other respects, it is superior, and in others hardly (if at all) inferior, to the Shah. It is one of the two chief sources of the Kamoos; the other being the 'Obàb‎ of Es-Saghanee: and I have drawn from it very largely, both immediately and through the medium of the Lisan el-' Arab and of the Taj el-'Aroos, for my own lexicon. I possess the last fifth part of it in a volume of the “Tahdheeb et-Tahdheeb and another large portion, and a smaller portion, of a most admirable copy which has been dispersed, written in the year of the Flight 675, for the library of a Sultan, apparently the celebrated Beybars.] 

 [The “Asas” of Ez-Zamakhsheree, who was born in the year of the Flight 467, and died in 538. This lexicon is a very excellent repertory of choice and chaste words and phrases ; and especially and peculiarly valuable as comprising a very large collection of tropical significations, distinguished as such, which has greatly contributed, by indirectly illustrating proper significations as well as otherwise, to the value of my own lexicon, as my numerous citations of it will show, although I have generally been obliged to draw from it through the medium of the Taj el-'Aroos, which often does not name it in quoting it. Its order is the same as that of the Mujmal, apparently in most copies: but some, which are said to be abridged, follow the order of the ‎ Sihah.]

[The “Mughrib” of El-Mutarrizee, who was born in Khuwarezra, in the year of the Flight 536, and died in 610. This is a lexicon of select words and phrases, and particularly of such as occur in books of Traditions, and other works relating to the law. It forms a very valuable companion and supplement to the other lexicons; and I have constantly consulted it and drawn from it in composing the present work. Its arrangement of the roots is that of the usual order of the alphabet, with respect to the first, second, and third letters of each. I possess a very excellent copy of it, written in the year of the Flight 977, presented to me by the Rev. J. R. T. Lieder, late of the English Church-Mission in Cairo.]
The “Obàb‎” of Es-Saghanee, or Es-Saghanee, (who was born in the year of the Flight 577, and died in 660, according to the Muzhir (48th Section), or, as is said in the Taj el-'Aroos (art. صغن), in 655, on the authority of one who attended his funeral.] This, after the Mohkam, is the greatest of the lexicological works composed since the age of the ‎ Sihah [to the time of the author of the Muzhir, of those known to him. It was left unfinished. If, as I believe is the case, it follows the order of the Shah, the portion completed was somewhat more than three fourths; for] the author reached, in it, to the section of بكم: which occasioned the saying,
* إِنَّ الصَّغَانِىَّ ألَّذِى * حَاذَ الْعُلُومَ ألْحِكَمْ * كَانَ قُصَارَى أَمْرِهِ * أَنِ اٌنْتَهَى إِلَى بَكَمْ * 
[“Verily Es-Saghanee, who mastered the sciences and the doctrines of philosophy, the utmost of his case was that he reached to بَكَم which signifies “dumbness,” &c, — Though a man of extensive learning, he was opiniative, and addicted to unjust criticism of his superiors. A copy of the 'Obàb, and a copy of the same author's Supplement to the Sihah, before mentioned, used by the author of the Taj el-'Aroos, belonged to the library of the mosque of the Emeer Sarghatmish, in Cairo ; but on my causing an inquiry to be made for them, the librarian declared that they were no longer found there. They have probably been stolen; or had not been returned by the author of the Taj el-'Aroos when he died; on which occasion, it is said, his house was plundered of the books &c, that he left.]
[The “Lisan el-' Arab” of Ibn-Mukarram, who was born in the year of the Flight 630, and died in 711. In the copy of his lexicon in the library of the collegiate mosque called the “ Ashrafeeyeh,” in Cairo, consisting of twenty-eight quarto- volumes, he is styled “ Jemal-ed-Deen Mohammad Ibn-esh-sheykh-el-imdm-el-marhoom-Jelal-ed-Deen-Abi-l-Tzz-Mukarram Ibn- esh-sheykh-Nejeeb-ed-Deen-Abi-l-Hasan-El-Ansdree :” but in the Taj el-'Aroos, he is almost always called Ibn-Mandhoor (ابْن مَنْظُور), I shall give an account of this great work in describing the Taj el-Aroos.] 
[The “Tahdheeb et-Tahdheeb” of Mahmood Et-Tanookhee, who died in the year of the Flight 723. It is a combination of the contents of the Mohkam and Tahdheeb (the former occupying the first place in each article) with a few additions from other sources. Thus it forms one of the best and most comprehensive of the Arabic lexicons, without any exceptions known to me but the Lisan el-'Arab and the Taj el-'Aroos. Of the original autograph copy of this work, in five full-paged, large quarto-volumes, I possess the last volume, consisting of 501 pages. I made a diligent search for the other volumes, but without success.]

[The “Misbah” of El-Feiyoomee (Ahmad Ibn-Mohammad Ibn-'Alee El-Mukri). Its full title is “El-Misbah el-Muneer fee Ghareeb esh-Sharh el-Kebeer.” This is a lexicon similar to the Mughrib, above mentioned; but much more comprehensive; forming a most valuable companion and supplement to the larger lexicons. Notwithstanding its title, it comprises a very large collection of classical words and phrases and significations of frequent occurrence; in many instances with more clear and full explanations than I have found elsewhere. I have therefore constantly drawn from it in composing my own lexicon; possessing a very accurate copy of it, a full-paged quarto- volume of 742 pages. Its author states in it that he finished its composition in the year of the Flight 734.] 

 [The “Mughnee,” as it is commonly called, or “Mughni-l-Lebeeb,” of the celebrated grammarian Ibn-Hisham, who was born in the year of the Flight 708, and died in 761 or the following year. A large work, whereof a little more than one half consists of an elaborate lexicon of the particles and similar words, for which it is my chief authority, as it was, also, that of the author of the Kamoos, whose explanations of the particles are, however, very meager and unsatisfactory. I am fortunate in possessing a most excellent copy of it, a quarto-volume of 609 pages.] 
The “Kamoos” of El-Feyroozabddee, [or, as some pronounce it, El-Feyroozabddee, (from the city of Fer6zdbdd, or Feerozabad, pronounced by the Arabs Feyroozabad, or Feeroozabad,) who was born in the year of the Flight 729, and died in 816. ] This, after the Mohkam and the 'Obàb, is the greatest of the lexicological works composed since the age of the ‎ Sihah [to the time of the author of the Muzhir, of those known to him]: but none of these three [he adds] has attained to be as much used as the ‎ Sihah ; nor has the rank of the ‎ Sihah, nor its celebrity, been diminished by the existence of these ; because it is restricted to what is genuine, so that it is, among the books of lexicology, like the Sahah of El-Bukharee among the books of traditions ; for the point upon which turns the title to reliance is not the copiousness of the collection, but the condition of genuineness, or correctness. [The judgment thus expressed, as to the rank and celebrity of the Shah, in comparison with the Kamoos, I have found to agree with the opinion of the most learned men among the Arabs with whom I have been acquainted. But to insinuate that the words and significations added in the latter of these lexicons to those of the former are generally less genuine, or less correct, is not just: they may be truly said to be generally less chaste, inasmuch as they are less usual: but their collector has undoubtedly rendered a great service to the students of Arabic by these additions, which have of late years caused the copies of his lexicon to become much more numerous than those of the Shah. The value of the Sihah consists in its presenting a very judicious collection of the most chaste words, with critical illustrations from the best of the lexicologists, and examples from the best of the classical poets. The Kamoos is little more than what may be termed an enormous vocabulary; a collection of words and significations from preceding lexicons and similar works, (for otherwise, according to the principles of Arabic lexicology as universally taught, they would be of no authority,) mainly from the Mohkam and the 'Obàb‎; with very few critical observations, many of which are false,  and scarcely any examples from the poets. Thus it resembles the Moheet of Ibn-'Abbad, before mentioned. In order to make room for his numerous additions, desiring that the bulk of his book should be nearly the same as that of the Shah, the author has often abridged his explanations in such a manner as to render them unintelligible to the most learned of the Arabs, and has omitted much of what is most valuable of the contents of the latter work. But he has frequently deviated from this his usual practice for the purpose of inserting criticisms of others, without acknowledgment, and apparently some few of his own, upon points in the ‎ Sihah in which its author is asserted to have erred; and this he has often done so as to lead to the belief that the author of the ‎ Sihah has affirmed what he has merely quoted from another. Many of these criticisms I have found to have been borrowed from the Annotations on the ‎ Sihah by Ibn-Barree and El-Bustee, or from the Supplement to the ‎ Sihah by Es-Saghnee: generally when they are false, (which is often the case,) though sometimes when they are correct, from the latter of these works. I have felt it to be my duty to make these remarks in defense of El-Jowharee, and for the sake of truth. Abundant proofs of their correctness will be found in my own lexicon. They may surprise many, who have not known the fact that the Kamoos is very little more than an abridged compilation from other works: and another fact, to be mentioned in the next paragraph, which will be in a measure supplementary to this brief account of the Kamoos, will probably surprise them more. — This is the latest of the lexicons noticed in the Muzhir: therefore I have no further occasion for the use of the square brackets to distinguish my own statements or opinions from those of the author of that work, which has thus far afforded me so much aid in my account of the principles of Arabic lexicology, and of the most celebrated Arabic lexicons, as well as in my remarks on the history of the language. My own, most valuable, manuscript-copy of the Kamoos, which I have already described, has been of very great use to me, though its text is generally most correctly given in the Taj el-'Aroos. I have also constantly had before me the edition printed at Calcutta. This is certainly more accurate than most of the manuscript-copies; but it contains countless false readings, which show that, in many instances, the editor, notwithstanding his unquestionable learning and his possession of eleven copies, did not understand what he edited. It seems that he must often have given the worst of the readings of his originals, from neglecting to study the passages in which they occur. I have not thought it necessary to mention all of the false readings in his edition; but I have mentioned many of them.]
The “Làimi'” of EI-Feyroozabddee. Its full title is “EI-Làmi' el-Moàlàm el-'Obàb el-Jami' beyn el-Mohkam wa-l-'Obàb.” From some words in the preface to the Kamoos, it has been inferred that the author of that work had composed a lexicon in sixty volumes, bearing the foregoing title, from which, chiefly, he composed, or abridged, the Kamoos, in two volumes. But in a very learned work, of Annotations on the Kamoos, by Mohammad Ibn-Et-Teiyib El-Fàsse, it is clearly shown that the words from. which this inference has been drawn really signify that the author of the Làmi' commenced (not that he completed) this work, and made it, as far as it extended, to surpass every other work of a similar kind; but that he imagined it would be, in sixty volumes, too large for students to acquire or read ; and, being requested to compose before it a concise lexicon, he applied himself to the composition of the Kamoos, and abridged the matter of which the Làmi' was to have consisted, so as to comprise the essence of each thirty of the intended volumes in one volume. Thus the words in question are so far from being a proof of the completion of the Limit', that their literal meaning indicates the very contrary of this. They are not, however, the only evidence that we have on this point : for the same eminent scholar to whose Annotations on the Kamoos I have referred above quotes, from the biographical memoir of the author of the Làmi' in the “ Tabakat en-Nohah “ of Es-Suyootee, the direct assertion that this work was never completed. He also states, as does likewise the author of the Taj el-'Aroos, that more than one writer has transmitted, on the authority of the handwriting of its author, a proof of its non- completion : for they relate the fact of his having written upon the back of the Lime, that, if he had been able to complete it, it would have composed a hundred volumes, [of what size he does not give the least notion,] and that he completed five volumes of it. This, it should be observed, is not inconsistent with what has been said before: it appears that the work would have consisted of a hundred volumes, each of the size of one of the five volumes that were completed; or would have composed sixty larger volumes. But I rather incline to think that its author roughly calculated, at one time, that the whole would consist of a hundred volumes; and at another time, that it would consist of sixty; and that both estimates are greatly beyond the truth. The non-completion of the Limit' is therefore certain; but this is not so much to be regretted as some persons might imagine from its author's statement respecting it in his preface to the Kamoos; for the work appears, from its title, to have been, as far as it extended, with respect to the words and significations, mainly a compilation uniting the contents of the Hohokam and the 'Obàb, and neither of these lexicons has been lost to the world. From a reference to it in article فكه of the Kamoos, (in which the author asserts his having disproved an opinion respecting the signification of فَاكِهَةٌ without stating that El-Azheree had done so more than five centuries before,) it seems that the Làmi' (seeing how small a portion of it was completed) followed the order of the 'Eyn and the Mohkam ; for article فكه is in the third of the main divisions of these two works, but in the last but two of those of the Kamoos. Considering this fact, and that the main divisions of the 'Eyn and the Mohkam necessarily decrease in length from first to last, I suppose that the author of the five volumes of the Land' wrote them, agreeably with a common practice, with large margins for additions, and calculated that, with these additions, each of the five volumes would form at least three. 
The “ Taj el-'Aroos,” the enormous extent of which I have mentioned in the second paragraph of this preface, is said to have been commenced, in Cairo, soon after the middle of the last century of our era, by the Seyyid Murtada Ez-Zebeedee. At the end of a copy of it in his own handwriting, he states that it occupied him fourteen years and some days. According to the modern historian of Egypt, El-Jabartee, he was born A.D. 1732 or 1733: came to Cairo A.D. 1753: finished the Taj el-'Aroos A.D. 1767 or 1768: and died A.D. 1791 (in the year of the Flight 1205), And the same historian says that Mohammad Bey Abu-dh-Dhahab, for the copy of that work which is in the library of his mosque, gave him a hundred thousand dirhams (or drachms) of silver. It is a compilation from the best and most copious of the preceding Arabic lexicons and other lexicological works, in the form of an interwoven commentary on the Kamoos; exhibiting fully and clearly, from the original sources, innumerable explanations which are so abridged in the latter work as to be unintelligible to the most learned men of the East; with copious illustrations of the meanings &c, corrections of mistakes in the Kamoos and other lexicons, and examples in prose and verse ; and a very large collection of additional words and significations, mentioned under the roots to which they belong. Of the works from which it is compiled, though I believe that it was mainly derived in the first instance from the Lisan el-' Arab, more than a hundred are enumerated by the Seyyid Murtada in his preface. Among these are:

1.	The “ Sihah,” a copy in eight volumes, in the handwriting of Yakoot Er-Roomee, with useful marginal notes determining the correct readings &c, by Ibn-Barree [and El-Bustee] and Aboo-Zekereeya Et-Tebreezee ; in the library [of the collegiate mosque) of the Emeer Ezbek.
2.	The “Tahdheeb” of El-Azheree, a copy in sixteen volumes.
3.	The “Mohkam” of Ibn-Seedeh, a copy in eight volumes. 
4.	The “Tahdheeb el-Abniyeh wa-l-Af'al,” by Ibn-El-Kattaa, in two volumes. 
5.	The “ Lisan el-' Arab,” by the Imam Jemal-ed-Deen Mohammad Ibn-'Alee El-Ifreekee, [whose appellations I have more fully given before, commonly called (in the Taj el-'Aroos) “ Ibn-Mandhoor,”] in twenty-eight volumes, the copy transcribed from the original draught of the author, during his life-time: [of this copy I have often made, use in composing my own lexicon; and I have found it very helpful, especially in enabling me to supply syllabical signs, which are too often omitted in the copies of the Taj el-'Aroos:] its author followed closely, in its composition, the ‎ Sihàh^the Tahdheeb, the Mohkam, the Nihayeh, the Annotations of Ibn-Barree [and El-Bustee on the ‎ Sihàh], and the Jemharah of Ibn-Dureyd : [he also drew from innumerable other sources, to which he refers in his work.]
6.	The “Tahdheeb et-Tahdheeb” of Abu-th-Thena Mahmood Ibn- Abee-Bekr Ibn-Hamid Et-Tanookhee, a copy in five volumes, (of which, as I have already mentioned, I possess the last,) the original draught of the author, who closely followed, in its composition, the Shah, the Tahdheeb, and the Mohkam, with the utmost accuracy: he died in the year of the Flight 723.
7.	The “Kitab el-Ghareebeyn” of Aboo-'Obeyd El-Harawee.
8.	The “ Nihayeh fee Ghareeb el-Hadeeth,” by Ibn-El-Atheer [Mejd-ed-Deen] El-Jezeree.
9.	The “ Kifayet el-Mutahaffidh,” by Ibn-El-Ajdabee, with Expositions thereof.
10.	The “Faseeh” of Thaalab, with three Expositions thereof. 
11.	(11 and 12) The “Fikh el-Loghah” and the work entitled “El-Mudaf wa-l-Mensoob,” each by Aboo-Mansoor Eth-Tha'alibee. 
12.	The “ 'Obàb‎” and the “ Tekmileh fi-s-‎ Sihàh,” each by Er-Radee Es-Saghanee, in the library (of the mosque) of the Emeer Sarghatmish.
13.	The “Misbah” [of El-Feiyoomee]. 
14.	The “Takreeb” of Ibn-Khateeb. 
15.	The “Mukhtar es-‎ Sihàh,” by Er-Eazee. 
16.	The “Asas” and the “Fai'k” and the “Mustaksee fi-l-Amthal,” all three by Ez-Zamakhsheree. 
17.	The “Jemharah” of Ibn-Dureyd, in four volumes, in the library [of the mosque] of El-Mu-eiyad.
18.	The “Islah el- Mantik” of Ibn-Es-Sikkeet.
19.	The “Khasaus” of Ibn-Jinnee, and the “Sirr cs-Sina'ah” of the same author. 
20.	The “Minimal” of Ibn-Faris. 
21.	Many other works of great value are included in the same list. And the Annotations on the Kàmoos by his preceptor, Mohammad 

Ibn-Et-Teiyib El-Fasee, (before mentioned, in my account of the Laini',) must be especially noticed as a very comprehensive and most learned work, from which the seyyid Murtada derived much valuable matter to incorporate in the Taj el-'Aroos. From these Annotations of Mohammad El-Fasee, which have often served to explain to me obscure passages in the Taj el-'Aroos, and from several others of the most celebrated of the works used by the seyyid Murtada, I have drawn much matter which he omitted as not necessary to Eastern scholars, but which will be found to be highly important to the Arabic students of Europe. He made very little use of a commentary on the Kàmoos entitled the “Names,” by Mulla 'Alee el-Kari, as it is not a work held in high estimation, and he was most careful to include among his authorities none but works of high repute. It must also be mentioned that he has bestowed great pains upon the important task of settling the true text of the Kàmoos, according to the authorities of several celebrated copies; and that he has inserted the various readings that he regarded as being worthy of notice. And here I may state that most of the illustrations of the text of the Kàmoos that are incorporated in the Turkish translation of that work, whenever I have examined them, which has often been the case, I have found to be taken from the Taj el-'Aroos, of which the Translator ('Asim Efendee) is said to have had a copy in the author's handwriting : but generally speaking, what is most precious of the contents of the latter work has been omitted in that translation. 
As the Taj el-'Aroos is the medium through which I have drawn most of the contents of my lexicon, I must more fully state the grounds upon which I determined to make so great a use of it. Not long after I had become acquainted with this enormous work, I found it to be asserted by some persons in Cairo that the seyyid Murtada was not its author : that it was compiled by a certain learned man (whose name I could not ascertain) who, coming to Cairo with this work, on his way from Western Africa to Mekkeh as a pilgrim, and fearing to lose it in the desert-journey, committed it to the seyyid Murtada to be safely kept until his return : that he died during his onward-journey, or during his return towards Cairo : and that the seyyid Murtada published it as his own composition. This grave accusation brought against the reputed author of the Taj el-'Aroos, unsupported by the knowledge of the name of the person whom he is thus asserted to have wronged, I did not find to be credited by any of the learned, nor do I myself believe it: but it imposed upon me the necessity of proving or disproving, not the genuineness of the book (a matter of no importance except as affecting the reputation of the seyyid Murtada ), but, its authenticity. I was therefore obliged to make a most laborious collation of passages quoted in it with the same passages in the works quoted: and in every instance I found that they had been faithfully transcribed. Thus the authenticity of the Taj el-'Aroos was most satisfactorily established. But in comparing large portions of it with the corresponding portions of the Lisan el-'Arab, I made the unexpected discovery that, in most of the articles in the former, from three-fourths to about nine- tenths of the additions to the text of the Kanioos, and in many articles the whole of those additions, existed verbatim in the Lisdn el-'Arab. I cannot, therefore, acquit the seyyid Murtada of a want of candour, and of failing to render due honour to one of the most laborious of compilers, by not stating either that the Taj el-'Aroos was mainly derived in the first instance from the Lisan el-'Arab (which I believe to have been the case) or that the contents of the former are mainly found in the latter. This circumstance has induced me very often to compose articles of my lexicon principally from the Lisan el-'Arab in preference to the Taj el-'Aroos, comparing the contents afterwards with the latter ; and when they agreed, giving the latter as my authority in most instances (though not always) because I could only undertake to have the latter transcribed. The only copy of the Lisan el-'Arab known to me is that which I have already mentioned. It was lent to me, in successive portions, from the library of the collegiate mosque called “the Ashrafeeyeh,” in Cairo. It is written in several different hands, nearly resembling one another, of a peculiar cursive kind, which none can correctly read without studying sufficiently to understand thoroughly; for which reason, if I had been able to obtain any copy made from it (for it bears statements of its having been several times partially or wholly transcribed some centuries ago) I could not have placed much reliance upon it. Since the time of the seyyid Murtada, it has suffered much injury, chiefly from the rotting of the paper; in many places, the whole of the written portion of a page having fallen out, the margin only remaining. 
Having fully satisfied myself of the authenticity of the Taj el-'Aroos, as well as of its intrinsic value, my next object was to cause a careful transcription of it to be commenced without delay, although, while I remained in Cairo, I made use of copies belonging to the libraries of mosques. The following are all the copies of that work, or of portions thereof, respecting which I have been able to procure any information:
1.	The copy made use of by 'Asim Efendee in writing his Turkish Translation of the Kàmoos. This belonged, according to his own statement, made to me, to Yahya Efendee the Hakeem, who for many years composed the annual Egyptian Almanac published by order of the Government. He said that it was in the handwriting of the author, in two very large volumes; which, though hardly credible, is not absolutely impossible; for the handwriting of the seyyid Murtada was small and compact: that the Grand Vezeer who was in Egypt during the contest between our own forces in that country and the French borrowed it of him, and sent it to Constantinople without his permission: and that he had caused many inquiries to be made for it there, but never learned any tidings of it. 
2.	A copy believed to have been in fourteen folio-volumes, in the handwriting of the author. Of this, the last volume and the last but two are in the library of the Riwak of the Syrians in the great mosque El-Azhar. The rest of it seems to have been lost. It may be a portion of a copy which the author retained for himself. When he died, his family kept his death secret for two days ; after which, the officers of the Government Treasury plundered his house of much property, among which, perhaps, was this copy; and if so, it may have fallen into different hands ; one person taking a portion ; and another person, another portion. 
3.	A copy sent by the author as a present to the King of San'a. So I was informed on the authority of a person living in Cairo, who asserted that he conveyed it for the author, and who must have attained to manhood some years before the author's death. He may perhaps be mistaken as to the work that he conveyed; but this is not probab‎le. 
4.	The copy in the library of the mosque of Mohammad Bey Abu-dh-Dhahab, before mentioned; said to be in eight thick, full-paged folio-volumes;‡ not in the author's handwriting, but transcribed under his superintendence, and in part, and perhaps entirely, revised by him. This copy wants a portion from the commencement of the first main division of the lexicon; i. e., of باب الهمزة: it also wants some other, smaller, portions. I shall have to say more respecting it in the next paragraph. 
5.	A portion in the handwriting of the author, in my possession; from the commencement of باب الهمزة to the words لضة فى رثى الميّت, in article رثأ: supplying more than the main portion that is wanting in the copy of Mohammad Bey. It is of a small quarto-size, and ends in the middle of a page. 
6.	A copy in the library of the late Ibraheem Pasha, transcribed from that of Mohammad Bey, and said to be incorrectly written. 
7.	A large folio-volume, in my possession, before mentioned, consisting of nearly the whole of the first tenth portion; evidently transcribed from the copy of Mohammad Bey, for it wants what is deficient in باب الهمزة in the latter copy.
The copy transcribed for me, which is in twenty-four thick quarto-volumes, is partly from the portion, in the handwriting of the author, in the great mosque El- Azhar ; but mainly from the copy of Mohammad Bey ; what is wanting in this last, in باب الهمزة, being copied from the MS. No. 5 in the foregoing list ; and very nearly the whole of the other (smaller) portions that are wanting therein being supplied from the principal source, namely, the Lisan el-' Arab. It is therefore far superior to the other known copies, in respect of completeness, except the first and third of the copies mentioned in the next preceding paragraph if these exist and be still entire. But it will not always serve as a perfect test of the correctness of my own lexicon, although it has been carefully collated with its originals, as I made use of the copy of Mohammad Bey as long as I remained in Egypt, and have used the Lisan el-' Arab and other lexicons for the supplying of syllabical signs &c. wanting in that copy and in my own. In my copy, diacritical points have often been omitted when not thought by the transcriber to be absolutely necessary; as is the case in almost all copies of lexicons: also syllabical signs that are in the originals are not unfrequently omitted : and my copy is more irregular than its originals in the manner of writing the letter hemzeh. The copy of Mohammad Bey will probably, in a few years, be in many places illegible ; for the ink with which it is written is of a corrosive nature, and has already, in those parts, eaten through the paper, though hitherto not to such an extent as to present any difficulty to the reader : or rather I should say that such was the case just before my own copy was made ; for while I was translating from portions of it already transcribed for me, small pieces often dropped out from its leaves, in spite of my utmost care. I believe that if I had not undertaken the composition of the present work, the means of composing such a work would not much longer have existed. For not only was the sole copy of the Taj el-'Aroos that was nearly complete, and that was worthy of reliance, of those known to exist, rapidly decaying; but many of the most precious of the manuscripts from which it was compiled have been mutilated; many are scattered, no one knows whither; and several, of which no other copies are known to be in existence, and for which one would have to search from city to city, exploring the libraries of mosques, are said to have perished. The transcription of my own copy, and its collation, extended over a period of more than thirteen years. It might have been accomplished in much less time, had less care been bestowed upon it : but for several years I could find no competent and willing transcriber except the sheykh Ibraheem Ed-Dasookee, who was unable to devote the whole of his time to this object. Upon him the task of transcription mainly devolved; and the collation was performed wholly by him in conjunction with myself or with another sheykh.

As soon as a few pages of my copy of the Taj el-'Aroos had been transcribed, I commenced the work of translation and composition from its originals. I did not hesitate to write my lexicon in English rather than in Latin, because the latter language is not sufficiently perspicuous nor sufficiently copious. For several years I continued to collect all that I required for a lexicon as complete as it was possible for me to make it. But I then considered that about one third of what I had compiled consisted of the explanations of words rarely occurring; many of them, words that no one student was likely ever to meet with; and not a few, such as are termed آحَاد or أَفْرَاد  or مَفَارِيد (before explained, in page xi. of this preface) ; these last being words known only as having been spoken, each by a single Arab, or as only once occurring in any writing. I considered also that the undertaking which I had thus long been prosecuting was one which would require many more years for its completion; and that it was incumbent on me to take into account the uncertain duration of my appointed term of life, and to occupy myself first with what was most important. I therefore finally determined to divide my lexicon into two Hooks: the first to contain all the classical words and significations commonly known to the learned among the Arabs: the other, those that are of rare occurrence and not commonly known. And I have made such subdivisions as will enable the purchaser of a copy to bind it in the manner that he may deem most convenient: in two volumes, or in four, or in eight; each to consist of a portion of Book I. with the corresponding portion of Book IL; or so that all the words in Book I. of which the roots commence with one letter may be immediately followed by the words in Book II of which the roots commence with the same letter. The Second Book will be small in comparison with the First, of which the Part to be first published (i to inclusive) will form about one eighth. In order that it may be possible to bind the whole work in two volumes, I have chosen for it a thin paper.

Nearly twenty years have now elapsed since I commenced this work. Had I foreseen that the whole labour of the composition must fall upon me or the project be abandoned, and had I also foreseen the length of time that it would require of me, unaided, I should certainly not have had the courage to undertake it, I had hoped that I should have at least one coadjutor: and I continued to hope for some years that such might be the case; but by no one have I been aided in the least degree, except, occasionally, in discussions of difficult points, by the sheykh Ibraheem Ed-Dasookee; who has written the results of some of these discussions on the margins of pages of my copy of the Taj el-'Aroos, generally in his own words, but often in words dictated by me. For seven years, in Cairo, I prosecuted my task on each of the work-days of the week, after an early breakfast, until within an hour of midnight, with few and short intervals of rest, (often with no interruption but that of a few minutes at a time for a meal, and half an hour for exercise,) except on rare occasions when I was stopped by illness, and once when I devoted three days to a last visit to the Pyramids : I seldom allowed myself to receive a visiter except on Friday, the Sabbath and leisure-day of the Muslims : and more than once I passed a quarter of a year without going out of my house. But I must not be supposed to claim much credit for the exercise of self-denial with respect to the pleasures of society; for during those seven years passed in Cairo, I had my wife and sister and the latter's two sons residing with me, Nor would I here make mention of the severe labour which this work has cost me but for the purpose of guarding against the imputation of my having been wanting in energy or industry. To convey a due idea of the difficulties of my task would be impossible. While mainly composing from the Taj el-'Aroos, I have often had before me, or by my side, eight or ten other lexicons, (presenting three different arrangements of the roots, and all of them differing in the order, or rather disorder, of the words explained,) requiring to be consulted at the same time. And frequently more than a day's study has been necessary to enable me thoroughly to understand a single passage: for the strict rules of Arabic lexicology demand that every explanation be given as nearly as possible in the words in which some person of authority has transmitted it; and many explanations perfectly intelligible when they were first given became less and less so in succeeding ages, and at length quite unintelligible to the most learned of living Arabs. Even Ibn-Seedeh often confesses, in the Mohkam, his inability to understand an explanation or some other statement that he has transmitted. Many explanations, moreover, present instances of what is termed تَسَامُح; and instances of a worse kind of license, termed تَسَاهُل, are not of unfrequent occurrence: by the former term is meant a deficiency in what an author writes relying upon the understanding of the reader,” and by the latter term, a deficiency in what he writes without relying upon the reader's knowledge. Often, two synonymous words are used to explain each other. Numerous cases of this kind occur in the Kàmoos: such, for instance, are حُجَّةٌ and سَاوَرَهُ ,بُرْهَانٌ and اِعْتَفَدَ ,وَاثَبَهُ and اِعْتَفَدَ, and تَلَذَّجَ and تَلَجَّنَ: and in these cases I have not always found the information that I required by referring to other lexicons. More frequently, in lieu of an explanation, we find merely the word مَعْرُوفٌ, meaning “well known:” and in a very large proportion of such cases, what was once “well known” has long ceased to be so. Still more frequently, significations are only indicated by the context: in many instances, as clearly as they could be expressed by any words of explanation: but in many other instances, very obscurely. Many words are rendered by others which are not elsewhere explained in the same lexicon; many, by words meant to be understood in senses not elsewhere explained in that lexicon; many, by words meant to be understood in tropical senses; and many, by words meant to be understood in post-classical senses. In these last cases, I have often found in my knowledge of modern Arabic a solution of a difficulty: but without great caution, such knowledge would frequently have misled me, in consequence of the changes which have taken place in the applications of many words since the classical age. Great caution is likewise requisite in the attempt to elicit the significations of words by means of analogy; as I could easily show by giving all the principal words of one article with their significations, and then requiring any student to divine the significations of the other words of the same article by such means, and comparing his explanations with those that have been authoritatively transmitted. Perfect reliance is not to be placed upon vowel-signs and the like when they are merely written, without their being either described in words or shown by the statement that the word of which the pronunciation is to be fixed is similar to some other word well known. Even when they are described, one has to consider what rule the author follows; and in some lexicons the rules followed by the authors are not explained. For instance, when a noun of three letters is said to be with fet-h, if in the Kàmoos, the meaning is that it is of the measure فَعْلٌ: but in some other lexicons it means that it is of the measure فَعَلٌ. If we find such a noun in-the Kàmoos written as of the measure فَعَلٌ and said to be with fet-h, we must infer that فَعْلٌ (not فَعَلٌ) is the correct measure: and if in the same lexicon we find such a noun that is to be explained written otherwise than as of the measure فَعْلٌ, without its being followed by any indication of its measure, we must infer that فَعْلٌ is probably‎ its true measure, unless it be a word commonly known. But these and other technical difficulties are comparatively small, or become so after a little time spent in the study of different lexicons with a previous knowledge of the principles of Arabic lexicology and lexicography. Among the graver difficulties are those which are often presented by verses cited as confirmatory examples, or as illustrations, without either context or explanation; many of which I have inserted in my lexicon as being either absolutely necessary or such as I could not omit with entire satisfaction. Various other obstacles that I have had to encounter I refrain from mentioning, hoping that I shall be deemed to have said enough to excuse myself for the length of time that has elapsed since the commencement of my work. I have, however, been unusually favoured by circumstances; and especially by my having acquired, in familiar intercourse with Arabs, an acquaintance with their manners and customs, and their mental idiosyncrasies, indispensably requisite to success in my undertaking. Encouraged by these circumstances, I applied myself to the working of the rich mine that I had discovered, with the resolution expressed in the saying of a poet, 
*لَأَسْتَسهِلَنَّ الصَّعْبَ أَوْ أُدْرِكَ المُنَى* فَمَا اٌنقَادَتِ الآمَالُ إلَّالِصَابِرِ*
When I had prosecuted my task in Cairo during a period of nearly six years, I understood it to be the desire of my Patron that the British Government might be induced to recognise the importance of my work by contributing to the expense of its composition. I therefore submitted to the Head of Her Majesty's Government a request that my undertaking might be thus honoured and promoted: and I did so in a time peculiarly auspicious; the Premier being Lord John Russell, now Earl Russell. His Lordship graciously and promptly replied to my appeal by granting me an annual allowance from the Fund for Special Service ; and through his recommendation, this was continued to me by one of his successors in office, another Nobleman who added eminence in letters to elevation of birth and station, the late Earl of Aberdeen. And here I must especially and gratefully acknowledge my obligations to the learned Canon Cureton, for his friendly offices on these and other occasions. I must also add that Professor Lepsius and Dr. Abeken, and the late Baron Bunsen, kindly exerted themselves to obtain permission for my lexicon to be printed at Berlin, at the joint expense of the Prussian Government and the Academy of Sciences; and several of the learned Orientalists of Germany seconded their endeavours; but conditions were proposed to me to which I could not willingly accede.

After a stay of somewhat more than seven years in Cairo, a considerable portion of which period was spent by me in collecting and collating the principal materials from which my lexicon is composed, I returned to England; leaving to the sheykh Ibraheem Ed-Dasookee the task of completing the transcription of those materials, a task for which he had become fully qualified. 

 I must now add some explanations necessary to facilitate the use of my lexicon.
The arrangement that I have adopted is, in its main features, the same as that of Golius: the words being placed according to their radical letters; and the roots being arranged according to the order of their letters (commencing with the first of those letters) in the usual alphabet.

Words of three different classes, in which the radical letters are the same, but different in number, I place in the same article. The first of these classes consists of words of two radical letters ; as بَلْ : the second class, of reduplicative triliteral- radical words, in which the first and second radical letters are the same as those of the first class, and the third the same as the second of that class ; as بَلَّ and بَلٌّ and بَلَلٌ &c. : and the third class, of reduplicative quadriliteral-radical words, in which the first and third radical letters are the same as the first of the first class, and the second and fourth the same as the second of that class ; as بَلْبَلَ and بِلْبَلَةٌ and بِلْبَالٌ &c. These three classes are included in the same article in all the best Arabic lexicons; and two reasons may be given for my following the same plan. One reason is similarity of signification. Words of the first and second corresponding classes very seldom exhibit an alliance in signification; but instances of such alliance in words of the first and third classes are less rare; and instances of alliance in signification in words of the second and third classes are very numerous. The other reason is, that such words are generally held to be derived from the same root. Some of the Arabian lexicologists hold that a word of the class of  بَلَّis a biliteral-radical word ; so that the letters of its root are represented by فع: but most of them regard it as, absolutely, a triliteral-radical word ; so that the letters of its root are represented by فعل. With respect to a word such as بَلْبَلَ, the opinion held by El-Farra and others, and ascribed to El-Khaleel, is, that it is to be represented by فَعْفَعَ; so that the letters of its root are represented by فع: another opinions ascribed to El-Khaleel and his followers among the Basrees and Koofees, is, that it is to be represented by فَعْفَلَ; so that the letters of its root are represented by فعل ; another, ascribed to Seebaweyh and his companions, is, that it is originally a word to be represented by فَعَّلَ, and that the third radical letter is changed, and made the same as the first; so that the letters of its root are represented by the same letters as if the word itself were to be represented by فَعْفَلَ : the opinion commonly obtaining among the Basrees is, that it is to be represented by فَعْلَلَ; so that the letters of its root are represented, in this case also, by فعل; and as the last of these modes of representing the word is the one most usual, I generally adopt this mode in my lexicon, except in quoting from an author who uses another mode. The triliteral root, in both of these classes of words, is that which is preferred in the Muzhir, where, in the 40th Section, not far from the commencement, these different opinions are stated. 
Agreeably with the same principle, quasi-quadriliteral-radical words (the conjugations and varieties of which will be found in a table inserted in this preface) I class with the triliteral-radical words from which they are derived by the Arabian lexicologists and grammarians. 
What is commonly called “the Verb of Wonder” I mention among the verbs. The Koofees say that it is a noun, meaning an epithet. (See مَا أُمَيْلِحَ زَيْدًا, in article ملح.)

Dialectic variants, synonyms, and words nearly synonymous, from the same root, are mentioned and explained in one paragraph: but every word thus explained in a paragraph headed by another word is also mentioned by itself, or accompanied by a word or words nearly resembling it in form, with a reference to that paragraph. (In order to facilitate the reference, an arrow-head (*) is inserted to render conspicuous a word explained in a paragraph headed by another word.) Several obvious advantages result from this arrangement; not the least of which is a considerable saving of room. In these cases, when I have found it possible to do so, I have placed the most common word first, or otherwise distinguished it from the rest: sometimes I have shown which words are more or less common by the authorities that I have indicated for them.

When a noun is not found at the head of a paragraph, or by itself, or with another nearly resembling it in form, it is to be looked for among the infinitive nouns, which are mentioned with their respective verbs.   And plurals are to be found under their singulars. 
Words that are regularly formed, ad libitum, (such as active and passive participial nouns, and nouns denoting the comparative and superlative degrees, &c.,) are not mentioned, unless for special reasons. 
In respect of the places which I have assigned to arabicized words, I have generally followed the usual practice of the Arabian lexicographers; that is, I have generally placed them as though they were derived from Arabic roots; because most students look for them under the headings beneath which I have mentioned them, and because many of them have derivatives formed from them in the regular Arabic manner. But, properly speaking, every letter in an Arabicized word is regarded by most of the Arabian lexicologists as radical. 
When several significations are assigned to one word &c, connected by “or,” it is often the case that one is right in one instance, and another in another; and not unfrequently, that all are correct in different instances. 
Whenever I have found it possible to do so, I have distinguished (by the mark ‡) what is affirmed to be tropical from what is proper; generally on the authority of the Asas. I have also generally distinguished (by the mark †) what I regard as evidently, or probably, tropical, when I have found no express authority for asserting such to be the case. Thus I have often been enabled to draw clearly what may be termed the “genealogies” of significations. Always, in the arrangement of significations, I have, to the utmost of my ability, paid attention to their relations, one to another. The mark - is used to denote a break in the relations of significations &c.; and = denotes an extraordinary, or a complete, dissociation.

Numerous words in the ‎ Sihah and Kamoos‎ and most other Arabic lexicons are merely said to be the names of certain plants or animals. Of these I have generally found and given explanations which have either enabled me to determine the particular species to which they apply or may enable others to do so, and which will show that the applications of many of these words have been changed in post-classical times. For the names and descriptions of plants, my chief authority is Aboo-Haneefeh Ed-Deenawaree, who is generally held to have adhered to the original nomenclature more accurately than any other writer on the Arabian flora, enabled to do so in many cases by his own careful investigations, and by consulting Arabs of the desert, at a sufficiently early period, in the third century of the Flight. I have been induced to mention the properties commonly attributed by the Arabs to plants and drugs &c, though they are generally fanciful, because they sometimes help to point out what is meant by an explanation otherwise vague, and sometimes elucidate far-fetched comparisons or allusions.

The explanations of the particles are extremely defective in almost all the Arabic lexicons; but of this very important class of words, generally more difficult to explain than any other class, I have found, in the Mughnee, illustrations even more ample than I required. Though I have generally omitted the statement of opinions evidently erroneous, and refuted in the Mughnee, I have in some degree imitated the author of that work by endeavouring to treat such words rather too largely than too scantily.

Of the learning of Golius, and the industry of Freytag, I wish to speak with sincere respect, and with gratitude for much benefit derived by me from their works before circumstances gave me advantages which they did not enjoy. But lest I should be charged with omitting important matters in some of the originals from which my work is composed, it is necessary for me to state that, in countless instances, both of those lexicographers have given explanations, more or less full, as from the ‎ Sihàh or Kàmoos or both, when not one word thereof, nor even an indication, is found in either of those originals:  and that much of what Freytag has given as from the Kàmoos is from the Turkish Translation of that lexicon, of which I have before spoken, a work of considerable learning, but of no authority when no voucher is mentioned in it.t I have myself occasionally cited the Turkish Translation of the Kàmoos, but only when I have not found what I wanted in any other work, and, in a case of this kind, only when I have felt confidence in its correctness, or when I have desired a confirmation of my own opinion. In very few instances have I adopted its explanations; having often found them to be glaringly incorrect; in some cases, from its author's having partially misunderstood what he had to translate ; but in more cases, from his having altogether failed to understand, and therefore having given literal renderings which are far from conveying the meanings intended. 
Proper names of persons and of places, and post-classical words and significations, I have, with very few exceptions, excluded from my lexicon. A dictionary of words of the former class, such as would satisfy the wants of students, would of itself alone form a large volume; for the sources from which it might be drawn are abundant, and not difficult of access. A dictionary of post-classical Arabic, worthy of being so called, could not be composed otherwise than by a considerable number of students in different cities of Europe where good libraries of Arabic manuscripts are found, and by as many students in different countries of Asia and Africa; partly from books, and partly from information to be acquired only by intercourse with Arabs; and several of those who should contribute to its composition would require to be well versed in the sciences of the Muslims. In excluding almost all post-classical words and significations, I have followed the example of every one of the most esteemed Arabian lexicographers ; and the limits that I have assigned to my labours have certainly been rather too wide than too narrow, as will be sufficiently shown by the fact that the quantity of the matter comprised in the first eighth part of my First Book (ا to ث, inclusive) is treble the quantity of the corresponding portion of Freytag's Lexicon, although I leave rare words &c. for my Second Book. 
I have inserted nothing in my lexicon without indicating at least one authority for it, except interwoven additions of my own which I have invariably distinguished by enclosing them between square brackets. Throughout Part 1 of the First Book, I have generally made the indications of the authorities as numerous as I conveniently could; but I have not thought it desirable to do so throughout, as these indications occupy much space, and what is most important is to note the oldest authority mentioned in any of my originals, with one or more of good repute to confirm it. A table of the authorities inserted in this preface will show which of them I have cited through the medium of the Taj el-'Aroos or the Lisan el-' Arab. Such authorities I have often indicated without any addition.* When two or more indications of authorities are given, it is to be understood that they agree essentially, or mainly; but not always that they agree in words. When any authority is, in an important degree, less full, or less clear, than another or others by which it is accompanied, I distinguish it by an asterisk placed after the initial or initials &c, by which it is indicated. Frequently it happens that an explanation is essentially the same in the Lisan ab and the Taj el-'Aroos, but more full, or more clear, in the former: in cases of this kind I have generally indicated on the latter as my authority. 
Sometimes I have been obliged to employ English terms which have not, to my knowledge, been used by any other writer; but I have been careful to invent only such as will, I believe, be easily understood. For example, I have applied the epithet “heliacal” to certain risings and settings of stars or asterisms, to denote the restriction of those risings and settings to the whole period of the morning-twilight: the epithet “heliacal,” applied to such risings, would restrict them overmuch. Lexicological and grammatical terms employed in my lexicon will be found in one of the tables inserted in this preface. 
I have supposed the student who will make use of this work to be acquainted with the general rules of grammar. These he must bear in mind when he meets with particular rules mentioned by me. For instance, from his finding it stated, in page 77 of this lexicon, that, when إلا is used in the sense of غَيْرُ, the noun which follows it is put in the same case as that which precedes it, he must not imagine that exceptions to this rule are presented by such phrases as لا إله إلا الله (There is no deity other than, i. e. but, God) and مَا هَٰذَا شَيْئاً إِلَّا كِتَابٌ (This is not anything but a writing) and مَا جِآءَ مِنْ أَحَدٍ إِلَّا زَيْدٌ (No one came but Zeyd) and لَيْسَ هَٰذَا بِشَىْءٍ إِلَّا كِتَابًا‎ (which means the same as the second of these phrases): for in each of these examples the noun preceding إِلَّا  is regarded as being virtually in the same case as the noun following it. (See a note in De Sacy's Arabic Grammar, 2nd ed., vol. ii. p. 404.)

Considering the size of this work, the quantity of Arabic type that it comprises, the minuteness of many of the characters employed in it, and the excessive care required in the placing of those small characters, no student can reasonably hope to find it entirely free from typographical faults, whether they be such as have originated from the compositors and have escaped the scrutiny of the author, or such as are almost inevitable in the process of printing. I shall use my utmost endeavours to detect such faults, and to note them for correction. 
	
The following tables will, I believe, supply all further explanations that will be needed.

1. Table of the Conjugations of Arabic Verbs.

1. (1st variety) يَفْعُلُ ,فَعَلَ 
(2nd) يَفْعِلُ ,فَعَلَ
(3rd) يَفْعَلُ ,فَعَلَ 
(4th) يَفْعَلُ ,فَعِلَ
(5th) يَفْعُلُ ,فَعُلَ
(6th) يَفْعِلُ ,فَعِلَ
2. فَعَّلَ :variations قَصَّى (for قَصَّصَ) and the like.
3. فَاعَلَ.
4. أفْعَلَ.
5. تَفَعَّلَ : variations اِفَّعَّلَ , in cases of verbs of which the ف is ت, ث, ج, د, ذ, ز, س, ش, ص, ط or ظ also  ‎تَظَنَّى (for ‎تَظَنَّنَ) and the like: ‎تَفَعَّلُ &c. (for ‎تَتَفَعَّلُ &c.)
6. تَفَاعَلَ‎: variations اِفَّاعَلَ, in cases like those in which‎ تَفَعَّلَ sometimes becomes اِفَّعَّل: also ‏تَفَاعَلُ &c. (for تَتَفَاعَلُ &c.)
7. اِنْفَعَلَ: variations اِنَّصَرَ (for اِنْنَصَرَ) and the like: and اِمَّلَسَ (forاِنْمَلَسَ) and the like.
8. اِفْتَعَلَ: variations فَعَّلَ, فِعَّلَ, فَعِّلَ, or فِعِّلَ, in the cases of verbs of which the ع is ت, ث, ج ,د, ذ, ز, س, ش , ص , ط ,or  ظ : also  ‎such as اِتَّبَعَ (for اِتْتَبَعَ), اِتَّضَرَ and اِثَّضَرَ and اِدَّغَرَ (for اِثْتَغَرَ), اِجْدَمَعَ (for  اِجْتَمَعَ), اِدَّرَكَ (for  اِدْتَرَكَ),  اِدَّكَرَ and  اِذَّكَرَ and  اِذْدَكَرَ(for اِذْتَكَرَ), اِذْدَادَ (for اِذْتَادَ), اِصْطَبَرَ and اِصَّبَرَ (for اِصْتَبَرَ‎ ‎), اِضْطَرَبَ and اِضَّرَبَ  (for اِضْتَرَبَ), اِضْطَرَدَ (for اِطْتَرَدَ), اِطَّبَعَ (for اِطْتَبَعَ), اِطَّلَمَ and اِظْطَلَمَ (for اِطْتَلَمَ): اِتَّقَى (for اِوْتَقَى), اِتَّسَرَ (for  اِيتَسَرَ): اِعَذَّر  and  اِعِذِّرَ (for  اِعْتَذَرَ).
9.  اِفْعَلَّ:  variations اِفْعَلَلَ, in the case of a verb of which the ل is unsound; as  اِرْعَوَى : and اِفْعلَلَّ as اِبْيَضَضَّ.
10. اِسْتَفْعَلَ: variation اِسْطَاعَ and اِسْتَاعَ (for اِسْتَطَاعَ).
11. اِفْعَلَّ:  variations اِفْعَلَلَ, in the case of a verb of which the ل is unsound; as اِحْوَاوَى .
12. اِفْعَوْعَلَ 
13. اِفْعَوَّلَ
Q.1. فَعْلَلَ
Q.2. تَفَعْلَلَ
Q.3. اِفْعَنْلَلَ
Q.4. اِفْعَلَلَّ
R. Q. 1. Verbs of the classes of بَلْبَلَ (in which the first and third radical letters are the same, and the second and fourth,) and جَلْبَبَ (in which the third and fourth radical letters are the same).
R. Q. 2. Verbs of the classes of تَبَلْبَلَ and تَجَلْبَبَ.
R. Q. 3. Verbs of the classes of اِقْعَنْسَسَ.
R. Q. 4. Verbs of the classes of اِبْيَضَضَّ, mentioned above, (see 9,) as variations of اِفْعَلَّ, may be classed under this head.
Q. Q. 1. فَعْلَ;  فَعْمَ  ; فَعْنَ (as J^e. according to some, and oS^*);فَعْلَى : فَعْأَلَ: فَعْمَلَ ; فَعْنَلَ ; فَعْهلَ;  فَعْوَلَ; فَعْيَلَ ; فَأُعَلَ;  فَتْعَلَ;  فَنْعَلَ;  فَلهْعَلَ; فَوْعَلَ ‎;‎‏ فَيْعَلَ ; ‎‏ يَفْمَلَ ;  سَفْمَلَ‏ ; مَفْمَلَ ; نَفْمَلَ ; هَفْمَلَ ; يَفْعَلَ
Q. Q. 2. تَمَفْعَلَ  تَفَيْعَلَ  تَفَوْعَلَ تَفَعْيَلَ تَفَعْولَ تَفَعْنَلَ تَفَعْلَى تَفَعْلَتَ 
Q. Q. 3. ‎ اِفْعَنْلَلأَ‎; اِفْعيَّلَ‏ ;‏ اِفْعَوْلَلَ‏ ;‏ اِفْعَلَّلَ‏ ;‏ اِفْعَأْلَلَ ;‏ اِفْعَنْلَى : اِفْتَعْأَلَ : اِفْوَنْعَلَ‎:‎
Q. Q. 4.  اِفْوَعَلَّ‏ ;‏ اِفْمَعَلَّ‏ ;‏ اِفْلَعَلَّ: اِفْعَهلَّ;‏ ‏اِفْعَأَلَّ : اِنْغَعَلَّ.

Beside these, there are some other forms of Q. Q. verbs, not to be classed with any of the foregoing.  And probably there are some other varieties of Q. Q. 2; each quasi-passive of Q. Q. 1.

2. Table of Lexicological and Grammatical Terms &c. used in the following work 
Accord., for according. 

Accus. case, for accusative case, .نَصْبٌ 
Act., for active, مَبْنِىٌّ لِلْفَاعِلِ or  لِلْمَعْلُومِ.
Act. part. n., for active participial noun, اِسْمُ فَاعِلٍ
Adv. m, for adverbial noun, ظَرْفٌ, and sometimes طِفَةٌ; of place, ظَرْفُ مَكَاَ نٍ; and of time, ظَرْفُ زَمَاَنٍ.
Agent, فَاعِلٌ.
Analogous, or regular, قِيَاسِىٌّ and مَقِيسٌ
Analogy, قِيَاسٌ.
Anomalous, or irregular, غَيْرُقِيَاسِىٍّ and غَيْرُمَقِيسٍ or شَاذٌّ (see “ Dev.”) or نَادِرٌ (see “Extr.”).
Aor., for aorist, مُضَارِعٌ.
Aplastic, applied to a noun and to a verb, جَامِدٌ
App., for apparently. 
Appositive, تَابِعٌ
Attribute, or predicate, مُسْنَدٌ and خَبَرٌ.
Broken pl., for broken plural, جَمْعٌ مُكَسَّرٌ
Coll. gen. n., for collective generic noun, اِسْمُ جِنْسٍ جِمْعِىٌّ; also called a lexicological plural, جَمْعٌ لُغَوِىُّ 
Complement of a prefixed noun, مُضَافٌ إِلَيْه
Complete, i. e. attributive, verb, فُعْلٌ تَامٌّ
Conj., for conjugation, بَابٌ
Conjunct, مَوْصُولٌ: conjunct noun, مَوْصُولٌ آسْمِىٌّ conjunct particle, مَوْصُولٌ حَرْفِىٌّ
Conjunction, حَرْفُ عَطْفٍ and حَرْفُ عَاطِفٌ.
Contr., for contrary. 
Conventional term, اِصْطِلَاحٌ - Conventional language,عُرْفٌ 
Corroborative, تَوْكِيدٌ and  ‏تَأَكِيدٌ ‏
Decl., for declinable, ‏مُعْرَبٌ: perfectly decl., ‏مَصْرُوفٌ  and ‏ مُنْصَرِفٌ: imperfectly decl., غَيْرُ مَصْرُوفٍ and ‏غَيْرُ  ‏مُنْصَرِفٍDefective verb, i. e. having و or ى for the last radical letter, فِعْلُ نَاقِصٌ
Dev., for deviating ; as in the phrase, Deviating from the constant course of speech (with respect to analogy, or rule, or with respect to usage), شَاذُّ.This term and نَادِرٌ  (see “ Extr.”) are often used in the lexicons indiscriminately 
Dial., for dialect, لُغَةٌ
Dial. var. of, for dialectic variant of, ii). لُغَةٌ فِى
Dim., for diminutive, مُصَغَّرٌ
Enunciative, خَبَرٌ
Epithet, and epithetic phrase, نَعْتٌ and وَصْفٌ and صِفَةٌ.
Ex., for example. 
Expl., for explained. 
Expos., for exposition, شَرْحٌ and  تَفْسِيرٌ: the latter Particularly applied to an exposition of the Kuran
Extr., for extraordinary (with respect to analogy or rule, with respect to usage), نَادِرٌ. (See “Dev.”) 
Fem., for feminine, مؤَنَّثٌ
Fut., for future, مُسْتَقْبَلٌ
Gen. case, for genitive case, خَفْضٌ and جَرٌّ
Gen. n., for generic noun, إِسْمُ جِنْسٍ
Hollow verb, فِعلٌ أجوَفٌ
Homonym, for مُشْتَرَكٌ for مُشْتَرَكٌ فِيهِ
I. q., for idem quod. 
Ideal (as opposed to real) subst., إِسْمُ مَعْنىً or simply مَعْنىً
Imitative sequent, إِتْبَاعٌ
Imperative, أَمْرٌ
Inchoative, مُبْتَدأٌ
Incomplete, i. e. non-attributive, verb, فِعْلٌ نَاقِصٌ or فِعْلٌ غَيْرُتَامٍّ
Indecl, for indeclinable, مَبْنِيٌّ
Inf. n. for infinitive noun, مَصْدَرٌ. Inf. N. of unity, مَصْدَرٌ لِلْمَرَّةِ, Inf. N. of modality, مَصْدَرٌ لِلْنَّوعِ
Instrumental noun, إِسْمُ آلَةٍ
Intrans., for intransitive, غَيْرُمُتَعَدٍّ and لَازِمٌ 
Irreg., for irregular: see “Anomalous.”
Lit., for literally. 
Mahmooz verb, فِعْلٌ مَهْمُوزٌ
Mansoob aor., for mansoob aorist, مُضَارِعٌ مَنْصُوبٌ
Masc, for masculine, مُذَكَّرٌ
Measure, وَزَنٌ
Mejzoom aor., for mejzoom aorist, مُضَارِعٌ مَجْزُومٌ
Metaphor, إِسْتِعَارَةٌ 
Metaphorical, إِسْتِعَارِيٌّ
Metonymy, كِنَايَةٌ
N., for noun, إِسْمٌ
N. un., for noun of unity, وَاحِدَةٌ or وَاحِدٌ
Nom. case, for nominative case, رَفْعٌ
Objective complement of a verb, مَفْعُولٌ or مَفْعُولٌ بِهِ
Part. n.: see “act. part. n.” and “pass. part. n.” 
Particle, حَرْفٌ
Pass., for passive, مَبْنِيٌّ لِلْمَفْعُولِ or لِلْمَجْهُولِ
Pass. part. n., for passive participial noun, إِسْمُ مَفْعُولٍ
Perfect pl., for perfect plural, جَمْعٌ سَالِمٌ also “Sound verb”)
Pl., for plural, جَمْعٌ. Pl. of pauc., for plural of paucity, جَمْعُ فِلَّةٍ. Pl. of mult., for plural of multitude, جَمْعُ كَثْرَةٍ. Pl. of pl., for plural of aplural, جَمْعُ جَمْعٍ.
Perfect verb, i. e. one which has not two radicals alike, nor has ء nor و nor ى it for one of its radicals, (See also “Sound verb.”)
Pers., for person (of a verb).
Possessive noun or epithet (such as تَامِرٌ or لَابِنٌ &c.), إِسْمٌ عَلَى النَّسْبِ (a kind of relative noun)
Post-classical, مُوَلَّدٌ and مُحْدَثٌ
Predicate : see “Attribute.” 
Prefixed noun, مُضَافٌ, 
Prep., for preposition, حَرْفُ جَرٍّ, and sometimes صِفَةٌ
Pret., for preterite, مَاضٍ
Prov., for proverb, مَثَلٌ
Q., for quadriliteral-radical verb, فِعْلٌ رُبَاعِيٌّ
Q. Q., for quasi-quadriliteral-radical verb, فِعْلٌ مُلْحَقٌ بِالرُّبَاعِيِّ
Q. v., for quod vide. 
Quasi-coordinate,مُلْحَقٌ  see art لحق
Quasi-inf. n., or quasi-infinitive noun, إِسْمُ مَصْدَرٍ and إِسْمُ لِلْمَصْدَرِ
Quasi-pass., for quasi-passive, مُطَاوِعٌ
Quasi-pl. n., for quasi-plural noun, إِسْمُ جَمْعٍ
Quasi-sound verb, i. e. one having و or ى for its first radical letter, فِعْلٌ مِثَالٌ 
R. Q., for reduplicative quadriliteral-radical verb, فِعْلٌ رُبَاعِيٌّ مُضَاعَفٌ
Real (as opposed to ideal) subst., إِسْمُ عَيْنٍ or simply عَيْنٌ and إِسْمُ ذَاتٍ or simply ذَاتٌ
Receptacular noun, إِسْمُ دِعَآءٍ
Reg., for regular: see “Analogous.” 
Rel. n., for relative noun, إِسْمُ مَنْسُوبٌ or نِسْبةٌ
Simple subst. (as opposed to inf. n.), إِسْمٌ. 
Sing., for singular, مُفْرَدٌ and وَاحِدٌ. 
Sound pl., for sound plural: see “Perfect pl.” Sound verb, i. e. one which is not of the class termed “perfect,” but which has not و nor ى for one of its radicals: or, as used in the Eyn and several other lexicons, one that has not two radicals alike, nor has و nor ى nor ء for one of its radicals: فِعلٌ صَحِيحٌ (See “Perfect verb.”) 
Specificative, or discriminative, تَمِيْزٌ
State, denotative of, حَالٌ
Subject (as correlative of attribute or predicate), مَسْنَدٌ إِلَيهِ
Subst., for substantive, إِسْمٌ 
Substitute, بَدَلٌ
Syll. signs, for syllabical signs, شَكْلٌ
Syn., for synonym and synonymous, مَرَادفٌ and مَتَرَادِفٌ
Syn. with, for synonymous with, لُغَةٌ فِى
Trad., for tradition, حَدِيْثٌ
Trans., for transitive, مَتَعَدٌّ and وَاقِعٌ
Transposition, Formed by transposition, مَقْلُوبٌ
Tropical, مَجَازٌ and مَجَازِيٌّ
Unsound verb, i. e. one having و or ى for one of its radicals : or, as used in the Eyn and several other lexicons, one having و nor ى nor ء for one of its radical letters: فِعْلٌ مُعْتَلٌ
V., for verb, فِعْلٌ
Verbal noun, إِسْمُ فِعْلٌ 
‡ means asserted to be tropical. 
‡‡ means asserted to be doubly tropical, 
† means supposed by me to be tropical
 
3. Chronological list of the more celebrated of the Lexicologists and Grammarians cited in the following work, extracted from the 48th Section of the Muzhir: with some additions, which are marked with an asterisk.
*Ibn-Abbas: Died in the year of the Flight: 68
*Mujahid: said to have lived 83 years; and to have died in 100 or 101 or 102 or 103
*Katadeh: born in 60: died in 117 or 118
Aboo-’Amr Ibn-El-’ Ala: (*born at Mekkeh, in the year of the flight 70 or 68 or 65 : ) died in 151(*or 154) or 159
El-Khaleel: lived to the age of 74: 160 or 170 or 175
*El-Leyth Ibn-Nasr Ibn-Seiyar El-Khurasanee: contemporary with, and companion of, El-Khaleel 
Yoonus: born in the year 90: 182 *or 183
*Abu-d-Dukeysh: comtemporary with Yoonus. 
El-Kisa-ee: 182 or 183 or 189 or 192
Seebaweyh: lived 32 years, or 40 and odd years: died in: 203 or 204
Aboo-Mohammad El-Yezeedee:  lived 74 years: died in: 202
En-Nadr lbn-Shumeyl: died in: 203 or 204
Kutrub: 206
El-Farra: lived 67 years: 207
Aboo-'Obeydeh ('Maamar Ibn-El-Muthenna Et-Teymee): born in 112: died in: 208 or 209 or 211 
Aboo-'Amr Esh-Sheybanee: lived 110 (*or 111) or 118 years: died in: 205 or 206 or 213
Aboo-Zeyd: (El-Ansaree:) lived 93 years: died in: 214 or 215 or 216
El-Asma'ee: born in 123 (*or 122): died in: (*214 or) 215 or 216 *or 217
*El-Lihyanee: contemporary with El-Kisa-ee and Aboo-'Obydeh and Aboo-Zeyd and El-Asma'ee
Abu-l-Hasan El-Akhfash: 210 or 215 or 221
*Abu-I –Heythem “a preceptor of Aboo-'Obeyd
*Ibn-Burzurj: contemporary with Abu-I –Heythem
Aboo-'Obeyd”: lived 67 years: died in: 223 or 224 or 230
Ibn-El-Aarabee: born in 150: died in: 231 or 233
*Shemir: contemporary with Ibn-El-Aarabee.
Ibn-Es-Sikkeet (*Yaakoob): 244
Aboo-Hatim Es-Sijistanee: lived nearly 90 years: died in: 248 or 250 or 254 or 255
*Es-Sukkaree (author of an “Expostion of the Deewan El-Hudhaleeyeen”): born in 212: died in 270 or 275
Ibn-Kuteybeh: [also called El-Kutabee, and by some, (among whom is the author of Taj-el-Aroos,) less properly, El-Kuteybee: (see the biogr.Dictionary of En-Nawawee, P 771)] born in 213: died in 267 *or 270 or 271 or 276
Aboo-Haneefeh Ed-Deenawaree (author of the “Book of Plants”) 282
El-Mubarrad: born in 210: died in 282 or 285 *or 286
Thaalab (*Abu-l-'Abbds Ahmad Ibn-Yahya, author of the “Faseeh”): born in 200: died in 291
Kuraa: cir. 310
Ez-Zejjaj (*Aboo-Is-hak): 311
*Ibn-Dureyd (author of the “Jemharah”): born in 223, or [about five years later, for] it is said that he lived 93 years, not more, and died in: 321 
*Ibraheed Ibn-Muhammad Ibn-‘Arafeh (Niftaweyh): born in 244 or 250: died in: 232
Aboo-Bekr Ibn-EI-Ambaree: born in 271: died in: (*327 or) 328
Ez-Ztijajee: (*337 or) 339 or 340
EI-Farabee: 343
Ibn-Durustaweyh: born in 258: died in: 347
Ibm-EI-Kooteeyeh: 367
Es-Seerafee: born before the year 270: died in: 368
Ibn-Khalaweyh: 370
EI-Azheree (author of the “Tahdheeb”): *born in 282: died in: *370 or 371
Aboo-' Alec EI-Farisee: (*lived more than 90 years:) died in:
Aboo-Bekr Ez-Zuhrydee (author of an abridgement of the” 'Eyn”
*Ibn-' Abbad (the Sahih, author of the “Moheet “): born in 326: died in: (*376 or) 377
Aboo-Bekr Ez-Zubeydee (author of an abridgment of the "Eyn": 379
Ibn-Abbad (The Sahib, author of the “Moheet”): born in 326: died in 385
*EI-Khattabee: 388
Ibn-Jinnee (*Abu-I-Fet-h 'Othman): born before the year 330: died in: 392
Ibn-Flaris: (*300 or) 305
EI-Jowharee (author of the “Sihah”): *393 or 397 or 398
EI-Harawee (author of the “Ghareeheyn”): 401
*Mohammad Ibm-Jaafar E1-Kazzaz: 412
El-Jawaleekee: 425
*Ibn-Et-Teiyanee (author of the “Moo'ab”): 436
Ibn-Seedeh (*author of the “Mohkam”): lived about 60 years: died in: 458
EI-Khateeh Et-Tehreezee: born in 421: died in: 502
*Er-Raghib EI-Isfahanee: died in the early part of century five.
Ibn-El-Kattaa: born in 433: died in: 515
*El-Meydanee died in: 518
Ibn-Es-Seed EI-Batalyowsee: born in 444 died in: 521
Ez-Zamakhsheree (*author of the “’ Asas” and “Keshshaf,” &c.): born in 467: died in: 538
*Es-Suheylee (author of the “Rowd”): 581
Ibn-Barree (*author of “Annotations on the Sihah”): 582
*Ibn-EI-Atheer EI-Jezeree, (Mejd-ed-Deen, author of the “Nihayeh”): 606
EI-Fakhr Er-Razee: 606
EI-Mutarrizee (author of the “Mughrib”) born in 536: died in: 610
Es-Saghanee (*or Es-Saghanee, author of the “Obab” and of the “Tekmileh fi-s-Sihah” “): born in 577 died in: 660
Er-Radee Esh-Shatibee: born in 601 died in: 684
*EI-Beydawee: 685 or 690 or 691
EI-Jemal Ibn-Malik: born in 600: died in: 692
*Ibn-Mukarram (author of the “Lisan eI-'Arab”): born in 630: died in: 711
*EI-Feiyoomee (author of the “Misbah,” which he finished in 734): 
Aboo-Heiyan: born in 654: died in: 745
*Ibn-Hisham (author of the It “Mughnee”) born in 708: died in: 761 or 762
EI-Feyroozabadee (author of the “Kamoos” *and the” Basa'ir”) born in 729: died in: 816
*The seyyid Murtada Ez-Zebcedee (author of the “Taj el-Aroos”) died in: 1205
4. Indications of Authorities.
From all these authorities I have drawn through the medium of the Taj el-Aroos or the Lisan el-Arab, except those distinguished by the mark, which denotes those whence I have always drawn immediately: from many of them I have also drawn through the medium of some other lexicon than the two above named: and from those distinguished by the mark † I have often, or generally, drawn immediately. What is meant by an asterisk placed after any indication of an authority in my lexicon has been explained in page xxvi.
 
†A		The “Asas” of Ez-Zamakhsheree. 
AA		Aboo-'Amr Ibn-El-'Ala, and Aboo-'Amr Esh-Sheybanee: each being cited simply by the name of “Aboo-Amr” 
AAF		Aboo-'Alee El-Farisee
ADk		Abu-d-Dukeysh
AHat		Aboo-Hatim Es-Sijistanee
AHei		Aboo-Heiydn 
AHeyth		Abu-l-Heythem 
AHn		Aboo-Haneefeh Ed-Deenawaree, author of the “Book of Plants” 
†AM		“Aboo-Mansoor (same as Az). 
AO		Aboo-'Obeydeh
A’Obeyd		Aboo-'Obeyd
AZ		Aboo-Zeyd
Aal		El-Aalam
Akh		El-Akhfash
As		El-Asma’ee 
†Az		El-Azheree (same as AM), author of the “Tahdheeb” 
B		The “Basd'ir,” by the author of the “Kimonos” 
†Bd		El-Beyddwee's “Exposition of the Kurds” 
Bkh		EI-Bukharee
Btl		El-Batidyowsee
‡CK		The Calcutta edition of the “Kàmoos” 
Dmr		Ed-Demeeree
‡EM		The “Exposition of the Mo'allakdt,” printed at Calcutta
†F		El-Feyroozdbddee, author of the “Kàmoos” 
†Fei		El-Feivoomee, author of the “Misbah” 
Fr		EI-Farra
Fs		The “Faseeh” of Thaalab 
†Ham		The “Exposition of the Hamdseh,” (“Hamasae Carmina,”) by Et-Tebreezee
‡Har		El-Hareeree's “Makamat,” the Commentary on; 2nd edit, of Paris
Hr		El-Harawee
IAar		Ibn-El-Aarabee
I’Ab		Ibn-Abbas 
‡I’Ak		Ibn-Akeel's “Exposition of the Alfeeyeh of Ibn-Mdlik,” edited by Dr. Dieterici
Iamb		Ibn-El-Ambdree 
IAth		Ibn-El-Atheer El-Jezeree, (Mejd-ed-Deen,) author of the “Nihdyeh” 
IB		Ibn-Barree, author of the “Annotations on the Sihàh,” with El-Bustee
†lDrd		Ibn-Dureyd, author of the “Jemharah” &c. 
IDrst		Ibn-Durustaweyh
IF		Ibn-Faris, author of the “Mujmal” 
†IHsh		Ibn-Hishdm, author of the “Mughnee” 
IJ		Ibn-Jinnee
IKh		Ibn-Khalaweyh
IKoot		Ibn-El-Kooteeyeh
IKt		Ibn-Kuteybeh
IKtt		Ibn-El-Kattaa
†IM		Ibn-Mukarram, (commonly called in the Tdj el-'Aroos “Ibn- Mandhoor,”) author of the “Lisan el-'Arab” 
IO		Ibn-'Odey's 
†ISd		Ibn-Seedeh, author of the “Mohkam” 
ISh		Ibn-Shumevl (En-Nadr)
ISk		Ibn-Es-Sikkeet (Yaak'oob)
‡lbrD		Ibrdheem Ed-Dasookee
†J		El-Jowharee, author of the “Sihàh” 
‡JK		A MS. supposed to be the “Jami'” of El-Karmdnee: a lexicon founded upon the “'Eyn,” with additions from the “Tekmilet el-'Eyn” of El-Khdrzenjee
‡JM		The “Jàmi'” of the Seyyid Mohammad
‡Jel		The “Exposition of the Kurds” by the Jelaleyn 
Jm		The “Jemharah” of Ibn-Dureyd
†K		The “Kamoos” 
KI		The kadee 'Iyad
‡KL		The “Kenz el-Loghah,” of Ibn-Maaroof; an Arabic-Persian Dictionary 
‡KT		The “Kitab et-Taareefat” 
Kf		The “ Kifdyet el-Mutahaffidh” 
Kh		EI-Khaleel, commonly supposed to be the author of the “Eyn” 
†Kr		Kuraa, author of the “Munjid” 
Ks		El-Kisa-ee
†Ksh		The “Keshshaf” of Ez-Zamakhsheree
Kt		El-Kuteybee
Ktr		Kutrub
‡Kull		The “Kulleeyat” of Abu-l-Baka
†Kur		The “Kuran” 
Kz		El-Kazzdz
†Kzw		El-Kazweenee
†L		The “Lisan el-Arab”
Lb		El-Leblee
Lh		El-Lihyanee
Lth		El-Leyth Ibn-Nasr Ibn-Seiydr, held by El-Azberee to be the author of the “Eyn,” which he calls “Kitab Leyth” 
†M		The “Mohkam” 
‡MA		The “Mukaddamet el-Adab” of Ez-Zamakhsheree 
†MF		Mohammad Ibn-Et-Teiyib El-Fdsee, author of “Annotations on the Kàmoos” 
†MS		The “Mukhtar es-Sihàh” 
Mbr		El-Mubarrad 
†Meyd		El-Meyddnee's “Proverbs” 
†Mgh		The “Mughrib” of El-Mutarrizee 
Mj		The “Mujmal “ of I bn-Fdris
†Msb		The “Misbdh” of El-Feiyoomee
†Mtr		EI-Mutarrizee, author of the “Mughrib” 
†Mughnee	The “ Mughni-l-Lebeeb “ of Ibn-Hishdm
†Mz, 		The “Muzhir” of Es-Suyootee
Nh		The “Nihdyeh” of 1 bn-El-Atheer El-Jezeree (Mejd ed- Deen)
Ns		En-Nesa-ee
O		The “Obàb” of Es-Saghdnee. 
‡PS		The “Persian Translation of the Sihàh” 
R		The “Rowd “ (“ Er-Rowd el-Unuf”) of Es-Suheylee 
†S		The “Sihàh.”
‡SM		The seyyid Murtada, author of the “Taj el-'Aroos.” 
Sb		Seebaweyh
Seer		Es-Secrdfee
Sgh		Es-Saghdnee, author of the “Obàb‎” and of the “Tekmileh “fi-s-Sihàh” 
Sh		Shemir
†Skr		Es-Sukkaree, author of an “Exposition of the Deewan El- Hudhaleeyeen”
Suh		Es-Suhevlee, author of the “Rowd” 
†T		The “Tahdheeb” of El-Azheree
‡TA		The “Taj el-'Aroos”
‡TK		The “Turkish Translation of the Kamoos”
TS		The “Tekmileh fi-s-Sihàh” of Es-Saghanee 
†TT		The “Tahdheeb et-Tahdheeb”
Th		Thaalab, author of the “Faseeh” 
†W		El-Wdhidee's “ Exposition of the Deewan of El-Mutanebbee,” edited by Dr. Dieterici
Yoo		Yoonus 
Yz		El-Yezeedee
†Z		Ez-Zamakhsheree. 
Zbd		Ez-Zubeydee, author of an “Abridgment of the Eyn” 
†Zj		Ez-Zejjaj

I have now, to the best of my ability, supplied all the necessary apparatus for the use of my lexicon, except, only, such information as I suppose the student to have acquired from other sources. 
The Arabic title ‏مَدُّ القَامُوس (which the Arabs in general, in the present day, the learned as well as the unlearned, would pronounce “Medd el-Kàmoos,” as they deem it pedantic to pronounce the titles of books in the classical manner,) I have adopted in imitation of that given to his lexicon by El-Feyroozdbadee. It has two meanings: “The Flow of the Sea” and “The Extension of the Kàmoos.”

Not only the main expenses incurred in the composition of this work, but also the cost of the printing, and that of the Arabic type, have been defrayed by the munificence of His Grace the Duke of Northumberland. The Arabic characters have often been considerably altered by the Arabs themselves and by other Easterns; and still more by Europeans, to adapt them to the purpose of printing. For this purpose, I have myself innovated a modification of one medial form and one final form, and ح and My Nephew, Mr. Edward Stanley Poole, who possesses unusual skill in Arabic calligraphy, designed, under my superintendence, the whole of the Arabic type employed for this work; and has also assisted me occasionally in the collation of the proofs, previously to my own examination and correction of them; and often in other affairs connected with the printing of my lexicon. 
E. W. L. 
December, 1862.


A CALAMITY that has recently befallen me, in common with multitudes of other persons,-the decease of the ILLUSTRIOUS DUKE by whom this work was originated, and whose munificence has constantly supplied the chief means of its support,-requires me to announce that the event so widely and deeply deplored will not cause any interruption of the publication.
His princely patronage, granted spontaneously, and with a kindness and delicacy not to be surpassed, has been continued during nearly a quarter of a century. The carrying-out of his intentions, with respect to my Lexicon, now devolves upon HIS WIDOW, HER GRACE THE DUCHESS OF NORTHUMBERLAND, by her own particular desire.
The intense interest that has ever been felt by HER GRACE in all the great deeds whereby the departed DUKE has established countless claims upon the gratitude of his country is well known; and it is, to me, a source of the utmost thankfulness and pride that my own undertaking is included among the objects that have been honoured by the patronage, and stamped with the approval, of them both.
E. W. L.
March, 1865


POSTSCRIPT TO THE PREFACE
 Since the publication of the foregoing Preface, two occurrences have induced me to append to it this Postscript, without waiting for the completion of my work. 
 
The first of these occurrences was my receiving the unexpected information that the copy of the 'Obàb‎ which I had sought, without success, to discover in Cairo had been found and purchased, had been brought to London, and was offered to me for sale. A most exorbitant price was demanded of me for it, and refused by me: but my late lamented Patron, by means of a person employed to treat for it by my Nephew Mr. Reginald Stuart Poole, bought it, for a sum which, though large, was not greater than that which I would myself willingly have paid for it if I had been a man of wealth; and most kindly entrusted it to me, for my use during the progress of the printing of my Lexicon.
 
The 'Obàb‎ is, as I supposed it to be, and as I have since found to be stated by Hajjee Khaleefeh, composed in the order of the ‎ Sihàh, ending in article بكم; so that its author completed a little more than three fourths of his intended work. To what he has borrowed from the ‎ Sihàh, which he has freely and literally copied throughout the 'Obàb‎, but usually without acknowledgment, he has made large additions, with due acknowledgments, chiefly from the Jemharah of Ibn-Dureyd and the Moheet of Ibn-'Abbad. Whether his less numerous additions be from the original sources or from citations in other lexicons, I have not been able to determine. Of all the lexicons of earlier authors, his work most resembles the Mohkam; which, though it is in my opinion decidedly superior to the 'Obdb in critical accuracy and in other respects, he seems to have strangely neglected; thereby suggesting to the author of the Kàmoos the project of composing the Land', and subsequently the composition of the K&moos itself.  In a notice of its author and of his other works, in article صغن, in the Taj el-'Aroos, the 'out, is said to be “ in twenty volumes;” and the same is said by Hajjee Khaleefeh : but the copy of it mentioned above is in ten large quarto volumes, written in a very large hand, and generally with all the vowel-signs and the like that are absolutely requisite. Several portions of it, not, however, amounting to much in proportion to the rest, had been lost when it was brought to England: but as the work was never completed, this is less to be regretted than it would be otherwise. In many parts it has been injured by worms; and in some parts, by larger vermin. In other respects, it is in good preserva tion. I have often found it very useful in the cases of doubtful passages in the Taj el-Aroos; and not unfrequently in its affording me valuable additions to the contents of the latter work, though notes in its margins in the hand writing of the Seyyid Murtada show that he consulted it with much careful and critical consideration.
 
The second reason for my appending here this Postscript to my Preface is to correct the dates of the birth and death of El-Azheree. The paragraph relating to his Lexicon, the “ Tahdheeb,” I had inserted in its right relative place ; but I was afterwards led to transpose it, while the Preface was in type, by observing that the place was inconsistent with the dates of his birth and death which I had there given on the authority of two most excellent copies of the Muzhir and had repeated in another page ; and I did not discover that these dates were incorrect until it was too late to rectify the mistakes otherwise than by reprinting two leaves, after the Preface had been published. El-Azheree, as is stated by Ibn-Khillikan, was born in the year of the Blight 282; and died in the latter part of 370, or, as some say, 371; 80 that he lived 88 or 80 years (lunar reckoning). In the year 311, being then about 29 years old, be became a prisoner among the Karmatees, falling to the lot of a party of Arabs of the Desert. Among these people be appears to have remained several years; for he is related to have mentioned his having passed two winters with them in Es-Samman; but usually to have wintered with them in the Dahna. And while wandering and sojourning with them in these and other parts of Central and Northern Arabia, he collected many words. And phrases, which he has mentioned in his Lexicon; but expressly distinguishing them as having been heard by him from the Arabs or from Arabs of the Desert (in both cases meaning the same) or as having been heard by him in the Desert, lest he should be supposed to claim for them less questionable authority. His opinion of these additions to the “Tahdheeb” is shown by his insertion of them, and also by a citation from a statement in his own handwriting, that in the speech of the people among whom he was in captivity, themselves Arabs of the Desert, a gross inaccuracy or mistake was seldom or never found. Thus we learn a very important fact respecting the gradual corruption of the dialects of Arabic: the utmost that can be said of the dialect spoken by the wandering tribes more than nine centuries ago in the North-Central region, where the vernacular language has continued to the present day to he least exposed to foreign influences and therefore least affected thereby, is, that it was free from gross inaccuracies. That the language of the settled inhabitants throughout Arabia had long before become too much corrupted for their words or phrases to be cited in lexicons unless for the purpose of discriminating them as post-classical, is admitted and affirmed by all the lexicologists who have had occasion to mention the subject: but the language now spoken in the towns of the North-Central region (which language is well known by reason of that region's being still traversed by one of the great pilgrim-routes and often visited by learned men from Egypt and from Syria) is said to be less corrupt than are the dialects of the Bedawees of the same and of other parts.
 
More than seventeen hundred printed pages of my Lexicon are now before me; and when it is considered that this portion comprises about thrice as much matter as the corresponding portion (one half) of Freytag's unabridged Lexicon, I hope that the time which the printing bas occupied will not he thought unreasonably long. Notwithstanding the time and pains that I have devoted to the scrutiny necessary for the detection and correction of typographical and other errors, the errata that I have since casually observed and noted down are not so few as I hoped and expected them to be: but I have generally found them to be such as any one qualified to make a profitable use of my work may easily discover and rectify without my aid.

E. W. L.
December, 1869.

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END NOTES
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  1 Respecting this 'fair, see some extracts from the first of M, Fresnel's “Letters sur l’Histoirc des Arabes avant l'Islamisme" in Note 18 to the first chapter of my Translation of the Thousand and One Nights.
  
  2 Many among the Jews, the Syrians, and the Fathers of the Christian Church, held that the Aramaic or the Syriac was the language of Adam.

  3 This name is generally pronounced thus, or" Imr-el-Keys," by the learned among the Arabs in the present day; for most of them regard as a pedantic to pronounce proper names in the classical manner. The classical pronunciation is “Imrau-l-Keys” and “Imruu-l-Keys” and “Imru-I-Keys;” in the last instance without hemzeh, because (as is said in the Tahdheeb and the Taj el-'AIroos on the authority of El-Kisa-ee and El-Farra) this letter is often dropped.
  
  4 See the first and second and third of M. Fresnel's “Lettres sur l’Histoire des Arabes avant l’Islamisme:” the second and third in the "Journal Asiatique," 3rd Series, vols. 3 and 5. Those who desire to pursue the study of the history of the classical Arabic beyond the limits to which I have here confined my remarks, together with that of its sister-languages, will find much learned and valuable information in M. Renan's "Histoire Generale et Systeme Compare des Langues Semitiques;” though his scepticism in relation to the questions merely philological (as well all to sacred matters) is often, in my opinion, ill-grounded and unreasonable. I must particularly remark upon his erroneous assertion that the poems of the age anterior to EI-Islam make no allusion to the ancient religions of Arabia, and hence appear to have been expurgated by Muslims, so as to efface all traces of paganism. Many of such allusions, by pagan poets, might be adduced from lexicons, grammars, and scholia; and some examples of them will be found in the present work, in articles دور and عز and مور &c.; the first of these from the Mo'allakah of Imra-el-Keys. It would have been strange, indeed, if this had not been the case: for, except the Koran, nothing was so highly prized by the lexicologists as the pagan poetry: every fragment of it was most valuable in their estimation, and most carefully sought after and preserved and the intentional corruption of it they regarded as almost a crime. * "Aboo-'Amr said, ' The most chaste in speech, of men, are the higher [in respect of territory] of [the tribe of] Temeem, and the lower of [the tribe of] Keys :' and Aboo-Zeyd said, ' The most chaste in speech, of men, are [the people of] the lower portion of the higher region, and the higher of the lower,' meaning the rear of [the tribe of] Hawazin ; the people of the higher region being the people of El-Medeeneh, and those around it, and those next it, and those near it, whose dialect he held to be not the same as that [of Hawazin]." (Muzhir, 49th Section.) According to the Famous, the higher region (العَالِيَة) is "what is above Nejd, to the land of Tihdmeh, to the part behind Mekkeh; and certain towns, or villages, outside El-Medeeneh." † The exclusion of post-classical words and significations in the best Arabic lexicons, or their specification as such when they occur therein, is of very great importance to us in the use that we are often obliged to make of those lexicons in interpreting the Hebrew Scriptures. Thus the triumph of El-Islam, by occasioning the corruption of the Arabic language and the composition of such lexicons, has rendered us a most signal service. I have seldom noticed correspondences between the Arabic on the one side and the Hebrew and other Semitic languages on the other, because, though these are often illustrated by means of the incomparable copiousness of the Arabic, the Arabic is rarely illustrated by them, and because we have no such authorities for the interpretation of those languages as we have for the interpretation of the Arabic.

  5 For instance, M. Fresnel quoted (in the second of his " Lettres sur l'Histoire des Arabes avant 1'lBlamisme," in the "Journal Asiatique," 3rd Series, vol. iii. pp. 330 et seq.,) an extract from the " Kitab el- Aghanee," as containing, in the phrases ماحملت واحدا منهم تصعا ولا ولدته تينا, two words supposed by him, and by his and my learned friend the sheykh Mohammad 'Eiyad Et-Tantawee, (see pp. 324 et seq. of that letter,) to be wanting in all the Arabic dictionaries. One of these words is written تصعا, as above, in one of M. Fresnel's copies of the " Kitab el- Aghanee," three in number ; in another copy, تضعا; and in the third copy, قضعا: the other is in all the copies up, as above : and they are  explained in that work, on the authority of Abu-l-Yakdhan El-Joafee, as meaning فى دُبُر الطَّهْر وُقُبل الحَيْض and ان تخرج رجلاه قبل راسه. The former word is correctly تُضُعًا or تُضْعًا, both infinitive nouns of وَضَعَتْ. The other word is a mistranscription for يَتْنًا. My lamented friend M. Fresnel was always glad to receive and admit a correction of any of his own rare mistakes; and in his "Fourth Letter" he announced that the sheykh Mohammad had afterwards rectified these two errors. كَفَى المَرْءَ نُبْلاً أَنْ تُعَدَّ مَعَايِبُة

  6 Many of the Arabs have been remarkable for a tenacity of memory I almost miraculous. At school, they generally learn the whole of the Koran by heart, aided to do so by its being composed in rhyming prose: and many students, among them, when unable to purchase works neces sary to them, borrow such works, a portion at a time, from the libraries of the mosques, and commit their entire contents to memory. Hence, in numerous instances, the variations in copies of the same Arabic work; copies being often written from the dictation of persons who have learned a work by heart. En-Nawawee also says, (see the printed edition of his Biographical Dictionary, page 231,) that, according to some of the learned, "much of what El-Azheree has transcribed in the Tahdheeb el-Loghah from the 'Eyn is of the mistakes of El-Leyth:" but this is inconsistent with the estimation in which the Tahdheeb is held by lexicographers of the highest repute. El-Azheree often points out what he terms mistakes of Birth, and corrects them. In the present work, whatever is given as on the authority of El- Leyth is from the 'Eyn, through the medium of the Tahdheeb of El- Azheree, except, perhaps, in a very few instances: and from the 'Eyn also is generally derived (probably in almost every instance) what is given as on the authority of El-Khaleel.

  7 I have the express authority of the Taj el-' Aroos (in art. ~) for thus writing the name of this author.

  8 It is stated at the end of article وجر in the Taj el-'Aroos that the author of the Kàmoos wrote at the end of the first volume of the second copy of that work made by his own hand, which volume ended with the article above mentioned, that he finished the transcription of that volume in Dhu-l-Hijj'eh 768.

  9 The judgment and memory of its author are often in fault: for instance, in article بيض he disallows the expression الأَيَّامُ البِيضُ, and in art. وضح he uses it ; and in article  ضح he disallows ضِيحٌ as syn. with ضِحُّ, and in article ضيح he authorizes it: and many similar instances might be mentioned.

  10 By various other works, he earned a high reputation for learning; and I believe that his ability to compose such a work as the Taj el-'Aroos was never called in question. t In the articles of which the last radical letter is j, and in those of which the last is ذ, I have generally deviated from my usual plan by indicating the authority of the Lisan el-'Arab rather than that of the Taj el-'Aroos in order to convey some notion of the value of the former work. I was informed that the number of its volumes is eight; but I was never allowed to see the whole copy, and, in the course of transcription, I neglected to note where each volume ended.

  11 Cited in page 123 of this work.

  12 By this remark, I may perhaps provoke the retort that, in composing an Arabic-English lexicon wholly from Arabic sources, I am myself doing what may be resolved into something like reasoning in a circle. But such is not the case; for the words employed in explanations in the Arabic lexicons are generally still used in the senses in which they are there employed; and the intended meanings of words that are not still used in such senses are, with few exceptions, easily determined by examples in which they occur, or by the general consent of the learned among the Arabs in the present day. Of the exceptional difficulties of interpretation, I have already said enough; and for my own sake, as well as for the sake of truth, I by no means wish to underrate them. In Freytag's first volume, the authorities are seldom indicated.  Sometimes explanations given by Golius as from the Sihah or Kàmoos or both, and not found in either of those works, are copied by Freytag without his stating such to be the case, and without his indicating the authorities or authority assigned by Golius : for example, three such instances occur in the short article ^ii- I In a few instances, in the Taj el-'Aroos, where its author has drawn from the Tahdheeb or the Mohkam through the medium of the Lisan el-' Arab, I have found the Tahdheeb erroneously named as his authority instead of the Mohkam, or the Mohkam instead of the Tahdheeb. — Sometimes an authority is mentioned by a surname borne by two or more, so that the person meant is doubtful.

  13 Throughout Part V. of my Lexicon, I have generally endeavoured to show (by the indications of my authorities) the degrees in which the 'Obab has borrowed from the contents of the Sihah and contributed to the contents of the Kàmoos.

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ا
The first letter of the alphabet [according to the order in which the letters are now commonly disposed; and also according to the original order, which see in art. ابجد]: called أَلِفٌ. [This name, like most of the other names of Arabic letters, is traceable to the Phœnician language, in which it signifies “an ox;” the ancient Phœnician form of the letter thus called being a rude representation of an ox's head.] It is, of all the letters, that which is most frequent in speech: and some say that, in آلم, in the Kur [ch. ii. &c.], it is a name of God. (TA.) Its name is properly fem., as is also that of every other letter; [and hence its pl. is أَلِفَاتٌ;] but it may be made masc.: so says Ks: Sb says that all the letters of the alphabet are masc. and fem., like as الِّسَانٌ is masc. and fem. (M.) As a letter of the alphabet, it is abbreviated, [or short, and is written ا, as it also is generally when occurring in a word, except at the end, when, in certain cases, it is written ى,] and is pronounced with a pause after it: and it is also prolonged: (S, K, * TA:) [in the latter case, it is written آءٌ; and] this is the case when it is made a subst.: and when it is not called a letter, [i. e. when one does not prefix to it the word حَرْف,] it is [properly] fem. (S.) Its dim. is أُيَيَّةٌ, meaning an اء written small, or obscure, (S, IB,) according to those who make it fem. and who say, زَيَّيَتُ زَايًا and ذَيَّلْتُ ذَالًا; but أُوَيَّةٌ according to those who say, زَوَّيْتُ زَايًا. (IB.) 
 = أَلِفٌ [properly so called] is one of the letters of prolongation and of softness and of augmentation; the letters of augmentation being ten, which are comprised in the saying, اليَوْمَ تَنْسَاهُ [“to-day thou wilt forget it”]. (S.) There are two species of الف; namely, لَيِّنَةٌ [or soft], and مُتَحَرِّكَةٌ [or movent]; the former of which is [properly] called أَلِفٌ; and the latter, هَمْزَةٌ; (S, TA;) which is a faucial letter, pronounced in the furthest part of the fauces [by a sudden emission of the voice after a total suppression, so that it resembles in sound a feebly-uttered ع whence the form of the character (') whereby it is represented]: but this latter is sometimes tropically called الف; and both [as shown above] are of the letters of augmentation. (S in art. او, and TA.) There are also two other species of الف; namely, أَلِفُ وَصْلٍ [the alif of conjunction or connexion, or the conjunctive or connexive alif]; and أَلِفُ قَطْعٍ [the alif of disjunction, or the disjunctive alif]; every one that is permanent in the connexion of words being of the latter species; and that which is not permanent, [i. e. which is not pronounced, unless it is an alif of prolongation,] of the former species; and this is without exception augmentative; [but it is sometimes a substitute for a suppressed radical letter, as in ابْنٌ, originally بَنَىٌ or بَنَوٌ;] whereas the alif of disjunction is sometimes augmentative, as in the case of the interrogative alif [to be mentioned below, and in other cases]; and sometimes radical, as in أَخَذَ and أَمَرَ: (S, TA:) or, according to Ahmad Ibn-Yahyà and Mohammad Ibn-Yezeed, (T, TA,) the primary أَلِفَات are three; the rest being subordinate to these: namely, أَلِفٌ أَصْلِيَّةٌ [radical alif], (T, K, TA,) as in إِلْفٌ and أَكَلَ (T) and أَخَذَ; (K;) and أَلِفٌ قَطْعِيَةٌ [disjunctive alif], as in أَحْمَدُ (T, K) and أَحْمَرُ (T) and أَحْسَنَ; (T, K;) and أَلِفٌ وَصْلِيَّةٌ [conjunctive or connexive alif], (T, K,) as in اسْتَخْرَاجٌ (T) and اسْتَخْرَجَ. (T, K.) ― 
 - The أَلِف which is one of the letters of prolongation and of softness is called الأَلِفُ الهَادِئَةُ [the quiescent alif, and الأَلِفُ السَّاكِنَةُ, which signifies the same]: (MF, TA:) it is an aerial letter, (Mughnee, MF, TA,) merely a sound of prolongation after a fet-hah; (T, TA;) and cannot have a vowel, (IB, Mughnee, MF,) wherefore it cannot commence a word: (Mughnee:) when they desire to make it movent, if it is converted from و or ى, they restore it to its original, as in عَصَوَانِ and رَحَيَانِ; and if it is not converted from و or ى, they substitute for it hemzeh, as in رَسَائِلُ, in which the hemzeh is a substitute for the ا in [the sing.] رَسَالَةٌ. (IB.) IJ holds that the name of this letter is لَا, [pronounced lá or lé, without, or with, imáleh, like the similar names of other letters, as بَا and تا and ثَا &c.,] and that it is the letter which is mentioned [next] before ى in reckoning the letters; the ل being prefixed to it because it cannot be pronounced at the beginning of its name, as other letters can, as, for instance, ص and ج; and he adds that the teachers [in schools] err in pronouncing its name لَامَ الِفْ. (Mughnee.) ― 
 - The grammarians have other particular appellations for alifs, which will be here mentioned. (T, TA.) ― 
 - الأَلِفُ المَجْهُولَةُ [The unknown alif] is such as that in فَاعِلٌ [or فَاعَلَ] and فَاعُولٌ; i. e., every ا, (T, K,) of those having no original [from which they are converted, not being originally أ nor و nor ى, but being merely a formative letter, and hence, app., termed “unknown”], (T,) inserted for the purpose of giving fulness of sound to the fet-hah in a verb and in a noun; (T, K;) and this, when it becomes movent, becomes و, as in the case of خَاتَمٌ and خَوَاتِمُ, becoming و in this case because it is movent, and followed by a quiescent ا, which ا is the ا of the pl., and is also مجهولة. (T.) ― 
 - أَلِفَاتُ المَدَّاتِ [The alifs of prolongations] are such as those [which are inserted for the same purpose of giving fulness of sound to the fet-hah] in كَلْكَالٌ, for كَلْكَلٌ, and خَاتَامٌ, for خَاتَمٌ, and دَانَاقٌ, for دَانَقٌ. (T, K.) In like manner, و is inserted after a dammeh, as in أَنْظُورُ; and ى after a kesreh, as in شِيمَالٌ. (TA.) An alif of this species is also called أَلِفُ الإِشْبَاعِ [The alif added to give fulness of sound to a fet-hah preceding it]: and so is the alif in مَنَا used in imitation [of a noun in the accus. case; as when one says, رَأَيْتُ رَجُلًا (pronounced رَجُلَا) “I saw a man,” and the person to whom these words are addressed says, مَنَا Whom?]. (Mughnee.) ― 
 - أَلِفُ الصِّلَةِ [The alif of annexation, or the annexed alif,] is that which is an annex to the fet-hah of a rhyme, (T, K,) and to that of the fem. pronoun هَا: in the former case as in “ بَانَتْ سُعَادُ وَأَمْسَى حَبْلُهَا انْقَطَعَا 
” in which ا is made an annex to the fet-hah of the ع [of the rhyme]; and in the saying in the Kur [33:10], وَتَظُنُّونَ بِاللّٰهِ الظُّنُونَا, in which the ا after the last ن is an annex to the fet-hah of that ن; and in other instances in the final words of verses of the Kuran, as قَوَارِيرَ and سَلْسَبِيلَا [in lxxvi. 15 and 18]: in the other case as in ضَرَبْتُهَا and مَرَرْتُ بِهَا. (T.) The difference between it and أَلِفُ الوَصْلِ is, that the latter is in the beginnings of nouns and verbs, and the former is in the endings of nouns [and verbs]. (T, K.) It is also called أَلِفُ الإِطْلَاقِ [The alif of unbinding, because the vowel ending a rhyme prevents its being مُقَيّد, i. e. “bound” by the preceding consonant]: (Mughnee;) and أَلِفُ الفَاصِلَةِ [the alif of the final word of a verse of poetry or of a verse of the Kuran or of a clause of rhyming prose]. (TA.) [This last appellation must not be confounded with that which here next follows.] ― 
 - الأَلِفُ الفَاصِلَةِ [The separating alif] is the ا which is written after the و of the pl. to make a separation between that و and what follows it, as in شَكَرُوا (T, K) and كَفَرُوا, and in the like of يَغْزُوا and يَدْعُوا [and يَرْضَوْا]; but when a pronoun is affixed to the verb, this ا, being needless, does not remain: (T:) also the ا which makes a separation between the ن which is a sign of the fem. gender and the heavy [or doubled] ن [in the corroborated form of the aor. and imperative], (T, K,) because a triple combination of ن is disliked, (T,) as in [يَفْعَلْنَانِّ and تَفْعَلْنَانِّ and] اِفْعَلْنَانِّ (T, K) and لَا تَفْعَلْنَانِّ. (T.) ― 
 - أَلِفُ النُّونِ الخَفِيفَةِ [The alif of the light, or single, noon in the contracted corroborated form of the aor. and imperative], as in the phrase in the Kur [xcvi. 15], لَنَسْفَعًا بِالنَّاصِيَةِ [explained in art. سفع], (T, K,) and the phrase [in xii. 32], وَلَيَكُونًا مِنَ الصَّاغِرِينَ [And he shall assuredly be of those in a state of vileness, or ignominy], in both of which instances the pause is made with ا [only, without tenween, so that one says لَنَسْفَعَا and لَيَكُونَا, and this seems to be indicated in Expositions of the Kuran as the proper pronunciation of these two words in the phrases here cited, the former of which, and the first word of the latter, I find thus written in an excellent copy of the Mughnee, with a fet-hah only instead of tenween, though I find them written in copies of the Kuran and of the K with tenween, and for this reason only I have written them therewith in the first places above], this ا being a substitute for the light ن, which is originally the heavy ن: and among examples of the same is the saying of El-Aashà
وَلَاتَحْمِدَ المُثْرِينَ وَاللّٰهَ فَاحْمَدَا 
[And praise not thou the opulent, but God do thou praise], the poet meaning فَاحْمَدَنْ, but pausing with an ا: (T:) and accord. to 'Ikrimeh Ed-Dabbee, in the saying of Imra-el-Keys
قَفَا نَبْكِ مِنْ ذِكَري حَبِيبٍ وَمَنْزِلِ 
[what is meant is, Do thou pause that we may weep by reason of the remembrance of an object of love, and of a place of abode, for] the poet means قِفَنْ, but substitutes ا for the light ن; (TA;) or, accord. to some, قفا is in this case [a dual] addressed to the poet's two companions. (EM p. 4.) ― 
 - أَلِفُ العِوَضِ [The alif of exchange] is that which is substituted for the tenween (T, K) of the accus. case when one pauses upon it, (T,) as in رَأَيْتُ زَيْدَا (T, K [and so in the copy of the Mughnee mentioned above, but in the copies of the T I find زَيْدًا,]) and فَعَلْتُ خَيْرَا and the like. (T.) ― 
 - أَلِفُ التَّعَايِى [The alif of inability to express what one desires to say], (T,) or أَلِفَ التَغَابِى [the alif of feigning negligence or heedlessness], (K,) [but the former is evidently, in my opinion, the right appellation,] is that which is added when one says إِنَّ عُمَرَ, and then, being unable to finish his saying, pauses, saying إِنَّ عُمَرَا, [in the CK عُمَرَآ,] prolonging it, desiring to be helped to the speech that should reveal itself to him, (T, K,) and at length saying مُنْطَلِقٌ, meaning to say, if he were not unable to express it, إِنَّ عُمَرَ مُنْطِلَقٌ [Verily 'Omar is going away]. (T.) The ا in a case of this kind is [also] said to be لِلتَّذَكُّرِ [for the purpose of endeavouring to remember]; and in like manner, و, when one desires to say, يَقُومُ زَيْدٌ, and, forgetting زيد, prolongs the sound in endeavouring to remember, and says يَقُومُو. (Mughnee in the sections on ا and و.) It is also added to a curtailed proper name of a person called to, or hailed, as in يَا عُمَا for يَا عُمَرُ [which is an ex. contrary to rule, as عُمَرُ is masc. and consists of only three letters]. (T.) ― 
 - أَلِفُ النُّدْبَةِ [The alif of lamentation], as in وَا زَيْدَاهْ [Alas, Zeyd!], (T, K,) i. e. the ا after the د; (T;) and one may say وَا زَيْدَا, without the ه of pausation. (Alfeeyeh of Ibn-Málik, and I 'Ak p. 272.) ― 
 - أَلِفُ الاِسْتِنْكَارِ [The alif of disapproval], (T,) or الأَلِفُ لِلْإِنْكَارِ [which means the same], (Mughnee,) is similar to that next preceding, as in أَأَبُو عُمَرَاهّ [What! Aboo- 'Omar?] in reply to one who says, “Aboo-'Omar came;” the ه being added in this case after the letter of prolongation like as it is in وَا فُلَانَاهْ said in lamentation. (T.) [The ex. given in the Mughnee is آ عَمْرَاهْ, as said in reply to one who says, “I met 'Amr;” and thus I find it written, with آ; but this is a mistranscription of the interrogative أَ, which see below.] In this case it is only added to give fulness of sound to the vowel; for you say, أَلرَّجُلُوهْ [What! the man? for أَالرَّجُلُوهْ,] after one has said “The man stood;” and أَلرَّجُلَاهْ in the accus. case; and أَلرَّجُلِيهْ in the gen. case. (Mughnee in the section on و. [But in my copy of that work, in these instances, the incipient ا, which is an ا of interrogation, is written آ.]) ― 
 - الأَلِفُ المُنْقَلِبَةُ عَنْ يَآءِ الإِضَافَةِ [The alif that is converted from the affixed pronoun ى], as in يَا غُلَامَا أَقْبِلْ [O my boy, advance thou,] for يَا غُلَامِى; (TA in art. حرز;) [and يَاعَجَبَا لِزَيْدٍ (I 'Ak p. 271) O my wonder at Zeyd! for يا عَجَبِى لزيد;] and in يَا أَبَتَا for يَا أَبَتِى, and يَا وَيْلَتَا for يَا وَيْلَتِى, and يَابِأَبَا and يَا بِأَبَاهْ for يَا بِأَبِى (T and TA in art. بأ.) [This is sometimes written ى, but preceded by a fet-hah.] ― 
 - الأَلِفُ المُحَوَّلَةُ [The transmuted alif, in some copies of the K أَلِفُ المُحَوَّلَةِ, which, as MF observes, is put for the former,] is every ا that is originally و or ى (T, K) movent, (T,) as in قَالَ [originally قَوَلَ], and بَاعَ [originally بَيَعَ], (T, K,) and غَزَا [originally غَزَوَ], and قَضَى [originally قَضَى], and the like of these. (T.) ― 
 - أَلِفُ التَثْنِيَةِ [The alif of the dual, or rather, of dualization], (T, K,) in verbs, (TA,) as in يَجْلِسَانِ and يَذْهَبَانِ, (T, K,) and in nouns, (T,) as in الزَّيْدَانِ (T, K) and العَمْرَانِ; (T;) [i. e.] the ا which in verbs is a dual pronoun, as in فَعَلَا and يَفُعَلَانِ, and in nouns a sign of the dual and an indication of the nom. case, as in رَجُلَانِ. (S.) ― 
 - It is also indicative of the accus. case, as in رَأَيْتُ فَاهُ [I saw his mouth]. (S.) ― 
 - أَلِفُ الجَمْعِ [The alif of the plural, or of pluralization], as in مَسَاجِدُ and جِبَالٌ (T, K) and فُرْسَانٌ and فَوَاعِلُ. (T.) ― 
 - أَلِفُ التَّأْنِيثِ [The alif denoting the fem. gender], as in حُبْلَى (Mughnee, K) and سَكْرَى [in which it is termed مَقْصُورَة shortened], and the meddeh in حَمْرَآءُ (K) and بَيْضَآءُ and نُفَسَآءُ [in which it is termed مَمْدُودَة lengthened]. (TA.) ― 
 - أَلِفُ الإِلْحَاقِ [The alif of adjunction, or quasi-coordination; that which renders a word an adjunct to a particular class, i. e. quasi-coordinate to another word, of which the radical letters are more in number than those of the former word, (see the sentence next following,)], (Mughnee, TA,) as in أَرْطًا (Mughnee) [or أَرْطًى; and the meddeh in عِلْبَآءٌ &c.]. ― 
 - أَلِفُ التَكْثِيرِ [The alif of multiplication, i. e. that merely augments the number of the letters of a word without making it either fem. or quasi-coordinate to another, unaugmented, word], as in قَبَعْثَرَى (Mughnee, TA) [correctly قَبَعْثَرًى], in which the ا [here written ى] is not to denote the fem. gender, (S and K in art. قبعثر,) because its fem. is قَبَعْثَرَاةٌ, as Mbr. says; (S and TA in that art.;) nor to render it quasi-coordinate to another word, (K and TA in that art.,) as is said in the Lubáb, because there is no noun of six radical letters to which it can be made to be so; but accord. to Ibn-Málik, a word is sometimes made quasi-coordinate to one comprising augmentative letters, as اِقْعَنْسَسَ is to اِحْرَنْجَمَ. (TA in that art.) 
 = أَلِفَاتُ الوَصْلِ [The alifs of conjunction or connexion, or the conjunctive or connexive alifs], (T, K,) which are in the beginnings of nouns, (T,) [as well as in certain well-known cases in verbs,] occur in ابْنٌ (T, K) and ابْنُمٌ (K) and ابْنَةٌ and اثْنَانِ and اثْنَتَانِ and امْرُؤٌ and امْرَأَةٌ and اسْمٌ and اسْتٌ, (T, K,) which have a kesreh to the ا when they commence a sentence, [or occur alone, i. e., when immediately preceded by a quiescence,] but it is elided when they are connected with a preceding word, (T,) [by which term “word” is included a particle consisting of a single letter with its vowel,] and ايْمُنٌ and ايْمُ [and variations thereof, which have either a fet-hah or a kesreh to the ا when they commence a sentence, or occur alone], (K,) and in the article الْ, the ا of which has a fet-hah when it commences a sentence. (T.) 
 = أَلِفُ القَطْعِ [The alif of disjunction, or the disjunctive alif,] is in the beginnings of sing. nouns and of pl. nouns: it may be known by its permanence in the dim., and by its not being a radical letter: thus it occurs in أَحْسَنُ, of which the dim. is أُحَيْسِنُ: (I Amb, T:) in pls. it occurs in أَلْوَانٌ and أَزْوَاجٌ (I Amb, T, K) and أَلْسِنَةٌ [&c.]: (I Amb, T:) [it also occurs in verbs of the measure أَفْعَلَ, as أَكْرَمَ; in which cases it is sometimes لِلسَّلْبِ, i. e. privative, (like the Greek alpha,) as in أَقْسَطَ “he did away with injustice,” which is termed قُسُوطٌ and قَسْطٌ, inf. ns. of قَسَطَ:] it is distinguished from the radical ا, as shown above: (I Amb, T:) or it is sometimes augmentative, as the interrogative أَ [to be mentioned below]; and sometimes radical, as in أَخَذَ and أَمَرَ; and is thus distinguished from the conjunctive ا, which is never other than augmentative. (S.) ― 
 - أَلِفُ التَّفْضِيلِ وَ التَّقْصِيرِ [The alif denoting excess and deficiency, i. e., denoting the comparative and superlative degrees], as in فُلَانٌ أَكْرَمُ مِنْكَ [Such a one is more generous, or noble, than thou], (T, K, *) and أَلْأَمُ مِنْكَ [more ungenerous, or ignoble, than thou], (T,) and أَجْهَلُ النَّاسِ [the most ignorant of men]. (T, K. *) ― 
 - أَلِفُ العِبَارَةِ [The alif of signification], (T, K,) as though, (T,) or because, (TA,) significant of the speaker, (T, TA,) also called العَامِلَةِ [the operative], as in أَنَا أَسْتَغْفِرُ اللّٰهَ [I beg forgiveness of God], (T, K,) and أَنَا أَفْعَلُ كَذَا [I do thus]. (T.) ― 
 - أَلِفُ الاِسْتِفْهَامِ [The alif of interrogation, or the interrogative alif], (T, S, Msb in art. همز, Mughnee,) as in أَزَيْدٌ قَائِمٌ [Is Zeyd standing?], (Mughnee,) and أَزَيْدٌ عِنْدَكَ أَمْ عَمْرٌو [Is Zeyd with thee, or at thine abode, or 'Amr?], (S,) and أَقَامَ زَيْدٌ [Did Zeyd stand?], said when the asker is in ignorance, and to which the answer is لَا or نَعَمْ; (Msb;) and in a negative phrase, as أَلَمْ نَشْرَحْ [Did we not dilate, or enlarge? in the Kur xciv. 1]. (Mughnee.) When this is followed by another hemzeh, an ا is interposed between the two hemzehs, [so that you say أَاأَنْتَ, also written آأَنْتَ,] as in the saying of Dhu-r-Rummeh
أَيَا ظَبْيَةَ الوَعْسَآءَ بَيْنَ جَلَاجِلٍ 
وَبَيْنَ النَّقَا أَاأَنْتِ أَمْ أُمُّ سَالِمِ 
[O thou doe-gazelle of El-Waasà between Jelájil and the oblong gibbous hill of sand, is it thou, or Umm-Sálim?]; (T, S;) but some do not this. (T.) [It is often conjoined with إِنَّ, as in the Kur xii. 90, أَئِنَّكَ لَأَنْتَ يُوسُفُ Art thou indeed Joseph?] It is sometimes used to make a person acknowledge, or confess, a thing, (T, Msb in art. همز, Mughnee,) and to establish it, (Msb,) as in the phrase in the Kur [v. 116], أَأَنْتَ قُلْتَ لِلنَّاسِ or آأَنْتَ [Didst thou say to men?], (T,) and أَلَمْ نَشْرَحْ [explained above], (Msb in art. همز,] and in أَضَرَبْتَ زَيْدًا or أَأَنْتَ ضَرَبْتَ [Didst thou beat Zeyd?], and أَزَيْدًا ضَرَبْتَ [Zeyd didst thou beat?]. (Mughnee.) And for reproving, (T, Mughnee,) as in the phrase in the Kur [xxxvii. 153], أصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ [Hath He chosen daughters in preference to sons?], (T,) [but see the next sentence,] and [in the same ch., verse 93,] أَتَعْبُدُونَ مَا تَنْحِتُونَ [Do ye worship what ye hew out?]. (Mughnee.) And to express a nullifying denial, as in [the words of the Kur xvii. 42,] أَفَأَصْفَاكُمْ رَبَّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا [Hath then your Lord preferred to give unto you sons, and gotten for himself, of the angels, daughters?]. (Mughnee.) And to denote irony, as in [the Kur xi. 89,] أَصَلَوَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا [Do thy prayers enjoin thee that we should leave what our fathers worshipped?]. (Mughnee.) And to denote wonder, as in [the Kur xxv.47,] أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ [Hast thou not considered the work of thy Lord, how He hath extended the shade?]. (Mughnee.) And to denote the deeming a thing slow, or tardy, as in [the Kur lvii., 15,] أَلَمْ يَأْنِ لِلّذِينَ آمَنُوا [Hath not the time yet come for those who have believed?]. (Mughnee.) And to denote a command, as in [the Kur iii. 19,] أَأَسْلَمْتُمْ, meaning أَسْلِمُوا [Enter ye into the religion of El-Islám]. (Mughnee, and so Jel.) And to denote equality, occurring after سَوَآءٌ and مَا أُبَالِى and مَا أَدْرِى and لَيْتَ شِعْرِى, and the like, as in [the Kur lxiii.6,] سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them], and in ,َا أُبَالِى أَقُمْتَ أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and the general rule is this, that it is the hemzeh advening to a phrase, or proposition, of which the place may be supplied by the inf. n. of its verb; for one may say, سَوَآءٌ عَلَيْهِمُ الاِسْتِغْفَارُ وَعَدَمُهُ [Equal to them will be the begging of forgiveness and the not doing so], and مَا أَبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]: (Mughnee.) ― 
 - أَلِفُ النِّدَآءِ [The alif of calling, or vocative alif], (T, S,* Mughnee,* K,) as in أَزَيْدُ, meaning يَا زَيْدُ [O Zeyd], (T, K,) and in أَزَيْدُ أَقْبِلْ [O Zeyd, advance], (S,) used in calling him who is near, (S, Mughnee,) to the exclusion of him who is distant, because it is abbreviated. (S.) آ with medd, is a particle used in calling to him who is distant, (Mughnee, K,) as in آَزَيْدُ أَقْبِلْ [Ho there, or soho, or holla, Zeyd, advance]. (TA.) Az says, You say to a man, in calling him, آفُلَانُ and أَفُلَانُ and آيَا فُلَانُ (TA) or أَيَا. (S and K in art. ايا.) ― 
 - إِاللّٰهِ, for إِىْ وَاللّٰهِ: see إِى. ― 
 - In a dial. of some of the Arabs, hemzeh is used in a case of pausing at the end of a verb, as in their saying to a woman, قُولِئْ [Say thou], and to two men, قُولَأْ [Say ye two], and to a pl. number, قُولُؤْ [Say ye]; but not when the verb is connected with a word following it: and they say also لَأْ, with a hemzeh, [for لَا,] in a case of pausation. (T.) But Ahmad Ibn-Yahyà says, All men say that when a hemzeh occurs at the end of a word, [i. e. in a case of pausation,] and has a quiescent letter before it, it is elided in the nom. and gen. case, though retained in the accus. case [because followed by a quiescent ا], except Ks alone, who retains it in all cases: when it occurs in the middle of a word, all agree that it should not be dropped. (T.) AZ [however] says that the people of El-Hijáz, and Hudheyl, and the people of Mekkeh and ElMedeeneh, do not pronounce hemzeh [at all]: and 'Eesà Ibn-’Omar says, Temeem pronounce hemzeh, and the people of El-Hijáz, in cases of necessity, [in poetry,] do so. (T.) ― 
 - Ks cites, [as exhibiting two instances of a rare usage of أَا, or آ, in a case of pausing, in the place of a suppressed word,] “ الخَيْرُ خَيْرَانِ وَ إِنْ شَرٌّ فَأَا 
دَعَا فُلَانٌ رَبَّهُ فَأَسْمَعَا 
وَلَا أُرِيدُ الشَّرَّ إِلَّا أَنْ تَأَا 
[written without the syll. signs in the MS. from which I transcribe this citation, but the reading seems to be plain, and the meaning, Such a one supplicated his Lord, and made his words to be heard, saying, Good is double good; and if evil be my lot, then evil; but I desire not evil unless Thou will that it should befall me]: and he says, he means, إِلَّا أَنْ تَشَآءَ; this being of the dial. of Benoo-Saad, except that it is [with them] تَا, with a soft ا [only]: also, in replying to a person who says, “Wilt thou not come?” one says, فَأْ, meaning فَاذْهَبْ [Then go thou with us]: and in like manner, by فأا, in the saying above, is meant فَشَّرٌّ. (TA.) -A5- Hemzeh also sometimes occurs as a verb; إِه, i. e.! with the إِ of pausation added, being the imperative of وَأَى as syn. with وَعَدَ. (Mughnee.) 
 = [As a numeral, 1 denotes One.]
اب

1 أَبَّ , (T, S, M, &c.,) aor. اَبِ3َ , (M, K,) agreeably with analogy in the case of an intrans. verb of this class, (TA,) and اَبُ3َ , (AZ, T, S, M, K,) contr. to analogy, (TA,) inf. n. أَبٌّ (T, S, M, K) and أَبِيبٌ (M, K) and أَبَابٌ and أَبَابَةٌ (S, M, K) and إِبَابَةٌ; (M;) and ↓ ائْتَبَّ [written with the disjunctive alif اِيتَبَّ]; (T, K;) He prepared himself, (AZ, S, M, A, K,) and equipped himself, (AZ, S, A,) for (لِ) departing, or going away, (AZ, S,) or for journeying: (M, A, K:) or he determined upon journeying, and prepared himself. (T.) El-Aashà says
صَرَمْتُ وَلَمْ أَصْرِمْكُمُ وَكَصَارِمٍ 
أَخٌ قَدْ طَوَى كَشْحًا وَأَبَّ لِيَذْهَبَا 
(T, S, M, TA,) i. e. I cut [in effect, while I did not really cut] you: for like one who cuts is a brother who has determined and prepared to go away. (TA.) [Hence,] لَا عَبَابَ وَ لَا أَبَابَ, [or لا عَبَابِ ولا أَبَابِ,] a prov. [which see explained in art. عب]. (TA.) [And hence the saying,] هُوَ فِى أَبَابِهِ, (S, M, K,) and أَبَابَتِهِ, and إِبَابَتِهِ, (M,) He is in his [state of, or he is engaged in his,] preparation or equipment [for departing or journeying]. (S, M, K.) The hemzeh in أَبَّ is sometimes changed into و; and thus وَبَّ, inf. n. وَبٌّ, signifies He prepared himself to assault, or charge, in battle. (T, TA.) ― 
 - أَبَّتْ أَبَابَتُهُ, and إِبَابَتُهُ, His way, or course, of acting, or conduct, or the like, was, or became, rightly directed, or ordered. (M, K.) ― 
 - ↓ أَبَّ أَبَّهُ i. q. قَصَدَ قَصْدَهُ, (K,) which signifies He tended, repaired, betook himself, or directed his course, towards him, or it: (S and Msb in art. قصد:) and also, he pursued his (another‘s) course, doing as he (the latter) did. (L in art. وكد.) ― 
 - أَبَّدِ إِلَى وَطَنِهِ, (M, K,) aor. اَبِ3َ (IDrd, M, K) and اَبُ3َ , (K,) inf. n. أَبٌّ (AA, S, M, K) and إِبَابَةٌ and أَبَابَةٌ (M, K,) and أَبَابٌ, (TA,) He yearned for, longed for, or longed to see, his home. (AA, S, M, K.)
8 إِاْتَبَ3َ see 1, first signification. 
10 اِسْتَأَبَّهُ He adopted him as a father; an extr. form; (IAar, M;) from أَبٌّ, a dial. var. of أَبٌ: (TA:) regularly, اِسْتَأْبَاهُ. (M.) And استأبّ أَبًا and اِسْتَأْبَبَ أَبًا He adopted a father. (TA in art. ابو.)
أَبٌ : see art. ابو.
أَبٌّ Herbage, (M, K,) whether fresh or dry: (M, * K, * TA:) or pasture, or herbage which beasts feed upon, (Fr, AHn, Zj, T, S, M, A, Msb, K,) of whatever kind, (AHn, Zj,) [or] not sown by men: (Msb:) it is, to cattle and other beasts, what fruit is to men: (Mujáhid, T, Msb:) or whatever grows upon the face of the earth; (Atà, Th, T, M;) whatever vegetable the earth produces: (K, * TA:) and also, green herbage, or plants: (K, * TA:) and, as some say, straw, (Jel in lxxx. 31, and TA,) because cattle eat it: (TA:) or herbage prepared for pasture and for cutting: (TA:) accord. to IF, (Msb,) dried fruits; because prepared for winter (Bd in lxxx. 31, and Msb) and for journeying: (Msb:) pl. [of pauc.] أَوُبٌّ, originally أَأْبُبٌ. (I' Ak p. 367.) You say, فُلَانٌ رَاعَ لَهُ الحَبُّ وَطَاعَ لَهُ الأَبُّ, meaning Such a one's seed-produce [or grain] increased, and his pasture became ample. (A.) 
 = Also a dial. var. of أَبٌ, A father. (T, and MF from the Tes-heel of Ibn-Málik.) 
 = أَبَّ أَبَّهُ: see 1.
أَبَابَةٌ and إِبَابَةٌ A way, or course, of acting, or conduct, or the like. (M, K.) [See 1.]
إِبَّانٌ The time, or season, of a thing: (Msb:) or the time of preparing, or making ready, of a thing: (Mgh:) as, for instance, of fruit: (Mgh, Msb:) it is of the measure فِعْلَانٌ, (Mgh, Msb,) from أَبَّ in the first of the senses assigned to it above, (Mgh,) the ن being augmentative; (Msb;) or of the measure فِعَّالٌ, (Mgh, Msb,) from أَبَّنَ “he watched” or “observed” a thing, (Mgh,) the ن being radical: (Msb:) but the former derivation is the more correct. (Mgh.) [See also art. ابن.]
ابجد

أَبْجَدْ The first of a series of eight words comprising the letters of the Arabic alphabet [in the order in which they were originally disposed, agreeing with that of the Hebrew and Aramaic, but with six additional letters: they are variously written and pronounced; generally as follows: أَبْجَدَ هَوَّزْ حُطِّى كَلَمَنْ سَعْفَصْ قَرَشَتْ ثَخَذْ ضَظَغْ: but the Arabs of Western Africa write the latter four thus: صعفض قرست ثخذ ظغش]: (K and TA in art. بجد: [in both of which are related several fables concerning the origin of these words:]) accord. to the general opinion, the word ابجد is of foreign origin, [like each of the words following it,] and therefore its first letter [as well as each of the others] is a radical. (TA.) [Hence, الأَبْجَدُ signifies The alphabet. You say حُرُوفُ الأَبْجَدِ The letters of the alphabet. ― 
 - It is probable (as De Sacy has observed in his Ar. Gram., 2nd ed., i. 8,) that the Arabic alphabet originally consisted of only twenty-two letters: for some of the ancient Arabs called Saturday ابجد, Sunday هوزّ, and so on to قرشت inclusive; calling Friday عَرُوبَةُ. ― 
 - In the lexicon entitled “El-'Eyn,” the letters of the alphabet are arranged nearly according to their places of utterance; as follows: ع, ح, ه, خ, غ, ق, ك, ج, ش, ض, ص, س, ز, ط, د, ت, ظ, ذ, ث, ر, ل, ن, ف, ب, م,و, ا, ى: and this order has been followed in the Tahdheeb and Mohkam and some other lexicons.]
ابد

1 أَبَدَ , aor. اَبِدَ , inf. n. أُبُودٌ, He remained, stayed, abode, or dwelt, (T, S, M, K,) constantly, continually, or permanently, without quitting, (T, L,) بِمَكَانٍ in a place; (T, S, M, K;) and so أَبَدَ having for its aor. اَبُدَ . (TA.) ― 
 - أَبَدَ, (S, M, A, &c.,) aor. اَبِدَ and اَبُدَ , (T, S, M, L, Msb, K,) inf. n. أُبُودٌ; (M, L, Msb;) and ↓ تأبّد ; (T, M, A, Mgh, L;) He (a beast) became wild, or sky; syn. تَوَحَّشَ: (S, M, A, Mgh, L, Msb, K:) [because wild animals live long, unless killed by accident; accord. to what is said by As and others in explanation of أوَابِدٌ (sing. آبِدَةٌ) applied to animals, as meaning wild:] took fright, and fled, or ran away at random: (Mgh:) took fright at, and shunned, mankind. (T, Msb.) أُبُودٌ also signifies The shrinking from a thing, or shunning it; syn. نُفُورٌ. (Kull pp. 30 and 31.) And أَبِدَ, (S, K,) aor. اَبَدَ ; (K;) and ↓ تأبّد ; (A, K;) He (a man, S, A,) became unsocial, unsociable, unfamiliar, or sky; like a wild animal; syn. توحّش. (S, A, K.) ― 
 - [Hence,] أَبَدَ, (K,) aor. اَبِدَ , inf. n. أُبُودٌ, (TA,) (tropical:) He (a poet) made use, in his verses, of words, or phrases, strange, unusual, unfamiliar, or far from being intelligible, (K, * TA,) such as were not understood (K) at first sight, or on first consideration. (TA.) ― 
 - [And perhaps from أَبِدَ in the sense explained above, but more probably, I think, by the substitution of أ for و,] أَبِدَ, aor, اَبَدَ , (T, S, &c.,) inf. n. أَبَدٌ, (L,) He (a man, S) was angry; (T, S, M, L, K;) as also أَمِدَ and وَبِدَ and وَمِدَ and عَبِدَ. (T, L.) You say, أَبِدَ عَلَيْهِ He was angry with him. (L.) 
2 أبّد , inf. n. تَأْبِيدٌ, He made, or rendered, perpetual. (S, K.) [See also the pass. part. n. below.] لَمْ أَفْعَلْ تَأْبِيدًا is a phrase used as though meaning ↓ لَمْ آتِ بِآبِدَةٍ [I did not a deed ever to be remembered, or mentioned]. (Ham p. 191.) ― 
 - He, or it, made [a beast] to take fright; to become wild, or sky. (KL.) 
5 تأبّد : see 1, in two places. ― 
 - He (a man) was long distant from his home; expl. by طَالَتْ غُرْبَتُهُ; (K;) or was long in a state of celibacy; طالت عُزْبَتُهُ, as in one copy of the K; (TA;) and became little in need, or little desirous, of women. (K.) ― 
 - It (a place of abode or sojourning) became deserted [by mankind]: (T, M, K:) and became inhabited by wild animals. (T, M, A.) إِبْدٌ : see إِبِدٌ
أَبَدٌ Time, syn. دَهْرٌ, (S, M, Msb, K,) in an absolute sense: (TA:) or a long time, syn. دَهْرٌ طَوِيلٌ: (A, and Mgh: [and this may be meant in the S &c. by the syn. دَهْرٌ alone, q. v.:]) or, properly, a long time (دهر طويل) that is unlimited: (Msb, TA:) or an extended space of time that is indivisible; for you say زَمَانُ كَذَا: “ the time of such a thing,” but not أَبَدُ كَذَا: (Er-Rághib:) [and generally, time, or duration, or continuance, or existence, without end; endless time, &c.; prospective eternity; opposed to أَزَلٌ, which signifies “ time, or duration, &c., without beginning: ” (see the latter word for further explanations, &c.:) each of these significations may be meant by the explanation in the S and M and K, which is also given in the Msb: each correctly applies in particular instances:] pl. [of pauc.] آبَادٌ (S, M, Msb, K) and [of mult.] أُبُودٌ (S, M, K) [and أَبَدُونَ, of which an ex. will be found below]: but the use of these pls. is restricted to particular cases, to signify portions of time, or to serve as corroboratives to the sing.: (MF:) as signifying an extended indivisible space of time, [or the like,] أَبَدٌ should have neither dual nor pl.; but آبَادٌ is sometimes said, when the sing. is restricted to denote a particular part, or portion, of the whole of that to which it applies, in like manner as a generic noun is restricted to a special and partial signification: some, however, have mentioned آبَادٌ as being post-classical; not of the language of the Arabs called العَرَبُ العَرْبَآءُ. (Er-Rághib.) طَالَ الأَبَدْ عَلَى لُبَدْ [The time became long to Lubad, the last, and the longest of life, of Luk- mán's seven vultures, to the term of the life of which his own term of life was decreed to extend,] is a proverb applied to any thing that has been of long duration. (M.) And you say, رَزَقَكَ اللّٰهُ عُمُرًا طَوِيلَ الآبَادِ بَعِيدَ الآمَادِ [May God grant thee a life long in duration (lit. durations, the pl. form being used not in its proper sense, but to give intensiveness of signification), and remote in limit (lit. limits）]. (A.) And كَانَ هٰذَا فِى آبَادِ الدَّهْرِ This was a long time ago. (Mgh.) And ↓ أَبَدٌ آبِدٌ (TA) and ↓ أَبَدٌ أَبِيدٌ , (S, M, TA,) meaning دَائِمٌ [in an intensive sense]; (TA;) [A long, or an endless, period of time;] like as you say, دَهْرٌ دَاهِرٌ (S) or دَهْرٌ دَهِيرٌ. (M.) [In each of these phrases, the latter word is added as a corroborative, or to give intensiveness to the signification.] لِلْأَبِدَ and لِأَبِدٍ and [in an intensive sense, as will be seen below,] لِأَبِدَ أَبَدٍ and لِأَبَدِ الأَبَدِ, accord. to different recitals of a trad., signify To the end of time; for ever; and for ever and ever. (TA.) أَبَدًا is an adv. n., of which the signification includes all future time; [meaning Ever; like قَطُّ in relation to past time;] (El-Khafájee, El-Bedr Ed-Demámeenee, MF;) and عَلَى الأَبَدِ signifies the same. (TA.) [So, too, does الأَبَدَ, unless used in a limited sense known to the hearer.] When you say, لَا أُكَلِّمُهُ أَبَدًا, you mean, [I will not speak to him as long as I live, or henceforth, or ever; or I will never speak to him; i. e.,] from the time of your speaking to the end of your life. (Msb.) [In this case, أَبَدًا may also be considered as a mere corroborative. It is used in both these ways (للتَّأْسِيسِ and لِلتَّوْكِيدِ) in affirmative as well as negative sentences. For exs. of its use in affirmative sentences, see the Kur xviii. 2 and iv. 60, &c.] One also says, لَا أَفْعَلُهُ, (S, M, A,) and لَا آتِيهِ, (T, K,) أَبَدَ الآبَادِ, (T, M, A, K,) which, though of classical authority, is said to be no evidence of the use of آباد as a pl. of أَبَدٌ in a general way by the Arabs of the classical ages, as it is here added merely as a corroborative, as آزال is in the phrase أَزَلَ الآزَالِ; (MF;) and أَبَدَ الأَبَدِينَ, (M, A, K,) in which the latter word is not a rel. n., for if so it would be الأَبَدِيِّينَ, but app. a pl., (M,) like أَرَضُونَ; (M, K;) and ↓ أَبَدَ الآبِدِينَ , (S, K,) like as you say, دَهْرَ الدَّاهِرِيْن; (S;) and ↓ أَبَدَ الأَبَدِيَّةِ ; (M, K;) and ↓ أَبَدَ الأَبِيدِ ; (T, S, M, A, K;) and أَبِيدَ ↓ الأَبِيدِ ; (M, K;) and أَبَدَ الأَبَدِ; (K;) and أَبَدَ الدَّهْرِ; (M, K; [in the T يَدَ الدَّهْرِ;]) all of which phrases are the same in meaning; (K;) [i. e. I will not do it, and I will not come to him, (or لا آتيه may here mean the same as لا افعله,) during the endless space of all future times, or time; or the like; or for ever and ever; εἰς αἰῶνα τῶν αἰώνων ; in seculum seculorum; in omne ævum;] the last word in every case being a corroborative. (MF.) ― 
 - Also, [for ذُو أَبَدٍ, and (applied to a fem. n.) ذَاتُ أَبَدٍ,] Lasting: or everlasting. (S, A, K.) So in the saying, الدُّنيَاء أَمَدٌ وَالآخِرَةُ أَبَدٌ [The present state of existence is limited in duration, but the final state of existence is everlasting]. ('Obeyd Ibn-'Omeyr and L.) And الأَبَدُ signifies [The Everlasting; i. e. God; because He alone is ↓ البَاقِى الأَبَدِيّ The Enduring without end or cessation; for the Muslims hold that all living creatures (even the angels) must die, and be raised again to life: or] The Ancient without beginning. (K.) 
 = Also Offspring that is a year old. (K.) أَبِدٌ Unsocial, unsociable, unfamiliar, or shy; like a wild animal; applied to a man, and to a young camel: (S, L:) and ↓ إِبِدٌ , applied to a female slave, and to a she-ass, signifies shunning mankind, shy, or wild. (K.) [See also آبِدٌ.] 
 = See also إِبِدٌ, in four places.
إِبِدٌ : see أَبِدٌ. 
 = This word, (Lth, ISh, S, K,) said by Lth and ISh to be the only word of its measure heard from the Arabs except إِبِلٌ and نِكِحٌ and خِطِبٌ, but Az says that he had not heard the last two from any person worthy of reliance, and that they are pronounced نِكْحٌ and خِطْبٌ, (L,) [see إِبِلٌ,] and ↓ أَبِدٌ and ↓ إِبْدٌ , (K,) which are thought by Az to be dial. vars. of the first, (L,) applied to a female slave, and to a she-ass, signify Prolific; that breeds, or brings forth, plentifully; (S, K;) and ↓ أَبِدٌ and ↓ أَبِدَةٌ (Aboo-Málik, TA) and ↓ إِبِدَةٌ , (Aboo-Málik, K,) applied to a she-camel, signify the same: (Aboo-Málik, K, TA:) and إِبِدٌ (Lth, ISh, L) and ↓ أَبِدٌ , (M, L,) applied to a female slave, (M, L,) and to a she-ass, (Lth, ISh, M, L,) and to a mare, (M, L,) that brings forth every year; (Lth, ISh, L;) or applied as a pl. to the female slave and the mare and the she-ass, that breed, or bring forth: (M, L:) and الإِبِدَانِ the female slave and the mare. (K, TA.) In the following saying
الَّابِجَدِّ ذِى الإِبِدْ 		لَنْ يُقْلِعَ الجَدُّ النَّكِدْ
		فِى كُلِّ مَا عَامٍ تَلِدْ		 
[Hard fortune will not depart save with the fortune which is the necessary attendant of the possessor of the female slave, as long as he possesses her, (or, if we take ذى in the sense of هٰذِهِ, save with the fortune of this female slave,) who every year (ما being redundant) brings forth,] الابد means the female slave because her being prolific is an obstacle to prosperity, and is not good fortune; i. e., she only increases evil [and brings reproach upon her master by bearing him children; for the Arab in ancient times was considered as dishonoured by his having a child by a slave]. (S.) The Arabs also said, لَنْ يَبْلُغَ الجَدَّ النَّكِدْ ↓ الاَّ الأَبِدْ , meaning Nothing will attain to the object of removing hard fortune save female slaves and beasts or cattle which breed, or bring forth. (M, L: [in the latter of which is added, فِى كُلِّ عَامٍ تَلِدْ in every year bringing forth.])
أَبِدَةٌ : see إِبِدٌ.
إِبِدَةٌ  : see إِبِدٌ.
أَبَدِىٌّ : see أَبَدٌ, last sentence but one.
أَبَدِيَّةٌ [The quality, or attribute, of unlimited, indivisible, or endless, duration; everlastingness]. (M, K.) See أَبَدٌ. ― 
 - أَبَدِيَّاتٌ a term applied to Sayings of which the following is an ex.: لَا آتِيكَ مَا بَلَّ بَحْرٌ صُوفَةً. (M in art. صوف [q. v.]; &c.)
أَبُودٌ : see آبِدٌ.
أَبِيدٌ : see أَبَدٌ, in three places.
آبِدٌ Remaining, staying, abiding, or dwelling, constantly, continually, or permanently, in a place; applied to a man [and to a bird]. (L.) And أَوَابِدُ [pl. of آبِدَةٌ] Birds that remain in a country constantly, winter and summer; (T, L;) contr. of قَوَاطِعُ. (A, L.) ― 
 - For the phrases أَبَدٌ آبِدٌ and أَبَدَ الآبِدِينَ, see أَبَدٌ. ― 
 - A wild animal; (M, L, Msb;) that shuns, and takes fright at, mankind, amp;c.: (L, Msb:) fem. with ة: pl. [properly fem.] أَوَابِدُ, (M, Mgh, L,) and [masc. and fem.] أُبَّدٌ: (M, L:) and ↓ أَبُودٌ is syn. with آبِدٌ; (M;) as also ↓ مُتَأَبِّدٌ . (A.) Wild animals are called أَوَابِدُ (S, M, L, K) and أُبَّدٌ (M, L, K) because they endure for a long, or [naturally] unlimited, time; (M, L;) because they do not die a natural death, (As, M, L, K,) but from some evil accident; and the same is asserted of the serpent. (As, M, L.) [See also أَبِدٌ.] [Hence,] قَيْدُ الأَوَابِدِ (assumed tropical:) The light, or active, horse, which overtakes the wild animals, and which they can hardly, or never, escape: so called because he prevents their escaping the pursuer like a shackle. (Msb.) [See also art. قيد.] [Hence also the saying,] النِّعَمُ أَوَابِدُ فَقَيِّدُوهَا بِالشُّكْرِ (tropical:) [Benefits are fugitive, or fleeting; therefore detain ye them by gratitude]. (A trad.)
آبِدَةٌ fem. of آبِدٌ, q. v. ― 
 - Also, [as a subst.,] (assumed tropical:) A deed, (Har p. 364,) or a calamity, (S, M, K,) ever to be remembered, or mentioned, (S, M, K, Har,) by reason of its extraordinary nature, and its grievousness: (Har:) or a great, or formidable, event, at which people take fright, or are alarmed: (TA:) or a strange, abominable, or evil, thing: (Ham p. 627:) pl. أَوَابِدُ. (K.) You say, جَاءَ فُلَانٌ بِآبِدَةٍ Such a one did, or brought to pass, [a deed or] calamity ever to be remembered, or mentioned. (S.) See also 2. ― 
 - (tropical:) A strange, an unusual, or an unfamiliar, word or saying; one far from being intelligible; (M;) pl. أَوَابِدُ, signifying expressions of subtile meanings; so called because remote from perspicuity. (Msb.) ― 
 - The pl. also signifies (tropical:) Strange, unusual, unfamiliar, or extraordinary, rhymes, or verses, or poems; syn. شَوَارِدُ مِنَ القَوَافِى, (S,) or قَوَافٍ شُرَّدٌ. (K.) El-Farezdak says
لَنْ تُدْرِكُوا كَرَمِى بِلُؤْمِ أَبِيكُمُ 
وَ أَوَابِدِى بِتَنَحُّلِ الأَشْعَارِ 
[Ye will not attain to my nobility with the ignobleness of your father, nor to my extraordinary verses by arrogating to yourselves the verses of other men]. (S.) [See أَبَدَ.] مُؤَبَّدٌ [Made, or rendered, perpetual]. You say, وَقَفَ أَرْضَهُ وَقْفًا مُؤَبَدًا He made his land an unalienable bequest for pious uses in perpetuity, not to be sold nor to be inherited. (T.) ― 
 - Also, with ة, A she-camel that is wild, and intractable, or unmanageable; syn. وَحْشِيَّةٌ مُعْتَاصَةٌ. (K.)
مُتَأَبِّدٌ : see آبِدٌ.
ابر

1 أَبَرَ الكَلْبِ , (S, K,) aor. اَبِرَ and اَبُرَ , (K,) inf. n. أَبْرٌ, (TA,) He gave the dog, to eat, a needle in bread: (S, K:) and [app., in like manner, أَبَرَ الشَّاةَ he gave the sheep, or goat, to eat, a needle in its fodder: for you say,] أُبِرَتِ الشَّاة the sheep, or goat, ate a needle in the fodder. (A.) ― 
 - أَبَرَتْهُ العَقْرَبُ (tropical:) The scorpion stung him with the extremity of its tail. (S, M, A, K.) ― 
 - أَبَرَهُ (tropical:) He spoke evil of him behind his back, or in his absence, or otherwise, with truth, or though it might be with truth; or defamed him; (IAar, T, A, K;) and annoyed him, or hurt him. (IAar, T, A.) 
 = أَبَرَ, (T, S, A, Msb, K,) aor. اَبِرَ and اَبُرَ , inf. n. أَبْرٌ (M, Msb, K) and إِبَارٌ and إِبَارَةٌ, (M, K,) He fecundated a palm-tree [by means of the spadix of the male tree, which is bruised, or brayed, and sprinkled upon the spadix of the female; or by inserting a stalk of a raceme of the male tree into the spathe of the female, after shaking off the pollen of the former upon the spadix of the female (see أَلْقَحَ)]; (T, S, A, Msb;) as also ↓ أبّر , (S, A,) inf. n. تَأْبِيرٌ: (S:) or the latter has an intensive and frequentative signification [meaning the doing so much, or frequently, or to many palmtrees]: (Msb:) and the former (S, M, A, K) and ↓ latter, (M, A, K,) he dressed, or put into a good or right or proper state, a palm-tree, (S, M, A, K,) and seed-produce, (M, K,) or any thing, as, for instance, a snare for catching game. (A Hn, M.) You say also, أُبِرَتِ النَّخْلَةُ, and ↓ أُبِّرَت , and وُبِرَت, The palm-tree was fecundated. (Aboo- 'Amr Ibn-El-'Alà, L.) 
 = أَبِرَ, aor. اَبَرَ , He, (a man, TA,) or it, was, or became, in a good or right or proper state. (T, K.) 
2 اَبَّرَ see 1, in three places. 
5 تأبّر It (a palm-tree, A and Msb, or a young palm-tree, S) admitted, or received, fecundation: (S, A, Msb:) it became fecundated of itself. (S.) 
8 ائْتَبَرَهُ [written with the disjunctive alif اِيْتَبَرَهُ] He asked him to fecundate, or to dress, or put into a good or right or proper state, his palmtrees, or his seed-produce. (T, S, M, * K.) 
 = See also بَأَرَ. إِبْرَةٌ A needle; (T, Msb;) an iron مِسَلَّة: (M, K:) pl. إِبَرٌ (T, S, M, Msb, K) and إِبَارٌ. (M, K.) ― 
 - (tropical:) The sting, or extremity of the tail, of a scorpion; (S, * M, A, K;) as also ↓ مِئْبَرٌ ; of which latter the pl. is مَآبِرُ: (A:) and of a bee. (A.) ― 
 - (tropical:) The extremity of a horn. (A.) ― 
 - (tropical:) The [privy] member of a man. (TA.) ― 
 - إِبْرَةٌ الذِّرَاعِ (tropical:) The extremity of the elbow; (Zj in his Khalk el-Insán; and A;) the extremity of the ذِرَاع [here meaning the ulna] of the arm, (K,) from which the measurer by the cubit measures; (TA;) [this being always done from the extremity of the elbow;] the extremity of the bone from which the measurer by the cubit measures: the extremity of the os humeri which is next to the elbow is called the قَبِيح; and the زُجّ of the elbow is between the قبيح and the ابرة الذراع: (T:) or a small bone, the head of which is large, and the rest slender, compactly joined to the قبيح: (TA voce قبيح:) or the slender part of the ذراع: (S, M: or a bone, (as in some copies of the K,) or small bone, (as in other copies of the K and in the M,) which latter is the right reading, (TA,) even with the extremity of the زَنْد [which is applied to the ulna and to the radius] of, or from, (من,) the ذراع [or fore arm] to the extremity of the finger. (M, K.) ― 
 - الإِبْرَةُ also signifies (tropical:) The bone of what is termed وَتَرَةُ [i. e. of the heel-tendon of a man, or of the hock of a beast], (M, K,) which is a small bone adhering to the كَعْب [i. e. to the ankle or to the hock]: (M, TA:) and [app. more correctly “or”] the slender part of the عرقوب [or hock] of the horse: (M, * K, * TA:) in the عرقوبان [or two hocks] are [what are termed] إِبْرَتَانِ, which are the external extremity of each hock. (S.) ― 
 - See also مِئْبَرَةٌ.
إِبْرِيٌّ : see أَبَّارٌ.
إِبَارٌ a subst. [signifying The fecundation of a palm-tree]: (S:) or it is an inf. n.: [see 1:] or it signifies a palm-tree whereof the spadix is used for the purpose of fecundation. (Msb.)
أَبُورٌ : see مِئْبَرٌ.
أَبَّارٌ A maker of needles: (T, M, K:) and a seller thereof: or the latter is called ↓ إِبْرِىٌّ of which إِبَرِىٌّ is a corruption. (K.) ― 
 - (assumed tropical:) The flea. (K.) 
 = See also بَأّرٌ, in art. بأر آبِرُ آبر One who fecundates a palm-tree, or palmtrees: who dresses, or puts into a good or right or proper state, a palm-tree, or palm-trees, or seedproduce; (T, TA;) or any work of art; and hence applied to the fecundater of the palm-tree. (Aboo-'Abd-Er-Rahmán, TA.) ― 
 - مَا بِهَا آبِرٌ (assumed tropical:) There is not in it [namely the house (الدار）] any one. (TA from the Expositions of the Fs.) مَأْبِرٌ : see مِئْبَرٌ مِئْبَرٌ The place [or case] of the needle. (K.) ― 
 - (assumed tropical:) The tongue. (L.) ― 
 - See also إِبْرَةٌ ― 
 - and مِئْبَرَةٌ 
 = Also, (T, L, K,) and ↓ مَأْبِرٌ , (T, L,) and ↓ أَبُورٌ , (Msb,) That. (Msb, K,) [namely] what is called جُشر, (T, TT,) or جُشّ, (so in a copy of the T,) [in the L and TA it is said to be “ like (what is termed) الحش, ” thus written with the unpointed ح, and without any syll. signs, perhaps a mistranscription for حُشْر, and doubtless meaning the anthers, or the pollen,] with which palm-trees are fecundated. (T, L, Msb, K.) مِئْبَرَةٌ (Lh, S, M, K) and ↓ مِئْبَرٌ and ↓ إِبْرَةٌ (M, K) (tropical:) Malicious and mischievous misrepresentation; calumny; or slander; (Lh, S, M, K;) and the (assumed tropical:) marring, or disturbance, of the state of union or concord or friendship or love between a people or between two parties: (Lh, S, K, TA:) pl. مَآبِرٌ. (S, M.) You say, خَبُثَتْ مِنْهُمُ المَخَابِرْ فَمَشَتْ بَيْنَهُمُ المَآبِرْ (tropical:) [Their internal states, or qualities, became bad, or evil, or corrupt, and in consequence calumnies became current among them]. (A.) مُؤَبَّرٌ : see what follows. مَأْبُورٌ A dog that has had a needle given him, to eat, in bread: (S:) and, with ة, applied to a sheep or goat (شاة) that has eaten a needle in its fodder, and in whose inside it has stuck fast; in consequence of which the animal eats nothing, or, if it eat, the eating does it no good. (TA.) It is said in a trad., المُؤْمِنُ كَالْكَلْبِ المَأْبُورِ The believer is like the dog that has had a needle given to him, to eat, in bread. (S.) [Accord. to Ibr D, the meaning is, that he is generous and incautious, so that he is easily deceived.] 
 = Also, (T, S, A,) and ↓ مُؤَبَّرٌ , (S,) A palm-tree fecundated: (T, S, A:) and the same, and seed-produce, dressed, or put into a good or right or proper state. (T, TA.) The former is the meaning in the phrase سِكَّةٌ مَأْبُورَةٌ, (T, S,) occurring in a trad., [q. v. voce مَأْمُورٌ,] i. e. A row of palm-trees [or perhaps a tall palm-tree] fecundated: or, as some say, this phrase means a ploughshare properly prepared for ploughing. (TA.)
ابض

1 أَبَضَهُ , aor. اَبِضَ (S, A, K) and اَبُضَ (L,) inf. n. أَبْضٌ (S) and أُبُوضٌ (L,) He tied, or bound, the pastern of his (a camel's) fore leg to his (the camel's) عَضُد [or arm], so that his fore leg became raised from the ground; (S, A, K;) as also ↓ تأبّضهُ : (S, K:) and accord. to IAar, أَبْضٌ signifies [simply] the act of tying, or binding. (TA.) 
 = [Also, inf. n. أَبْضٌ, He loosed him, or it: for] أَبْضٌ also signifies the act of loosing; syn. تَخْلِيَةٌ; i. e. contr. of شَدٌّ: (IAar, K:) thus bearing two contr. significations. (TA.) 
 = Also, (K,) inf. n. أَبْضٌ, (TA,) He hit, or hurt, his vein called the إِبَاض. (K, TA.) 
 = أَبَضَ (S, L, K,) inf. n. أَبْضٌٰ; (TA;) and أَبِضَ; (S, L, K;) It (the vein called النَّسَا) became contracted, (S, L, K,) and strengthened the hind legs; (L;) as also ↓ تأبّض : (S, L:) and ↓ تَأَبُّضٌ in the hind legs signifies their being contracted (A, TA) and tense: (TA:) تَأَبُّض of the hind legs of a horse, and تَشَنُّج [or contraction] of the vein above mentioned, are qualities approved; and the latter is known by means of the former. (AO, TA.) 
 = أَبْضٌ also signifies The being in a state of rest, or motionless. (IAar, K.) 
 = And The being in a state of motion: (I Aar, K:) thus, again, having two contr. significations. (TA.) 5 تأبّض He (a camel) had his pastern of his fore leg tied, or bound, to his arm, so that his fore leg became raised from the ground. (S, K.) You say, تَقَبَّضَ كَأَنَّمَا تَأَبَّضَ [He contracted himself as though he had his leg thus bound]. (A, TA.) ― 
 - تأبّضت She (a woman) sat in the posture of the ↓ مُتَأَبِّض [app. meaning having her shanks pressed back against her thighs]. (TA.) ― 
 - See also أَبَضَ, in two places. 
 = تأبضهُ: see أَبَضَهُ. أَبْضٌ , or أُبُضٌ, or إِبِضٌ, or أُبَّضٌ: see مَأْبِضٌ. 
 = Also, the first, i. q. دَهْرٌ [Time; or a long period of time; or a period of time whether long or short; &c.]: pl. آبَاضٌ. (S, K.) إِبَاضٌ أبض اباض آباض The cord, or rope, with which the pastern of a camel's fore leg is tied, or bound, to his arm, so that his fore leg is raised from the ground: (As, S, A, K:) pl. أُبُضٌ. (K.) The dim. is ↓ أُبَيِّضٌ . (S.) ― 
 - A certain vein (عِرْق) in the hind leg (AO, K) of a horse. (AO.) أَبُوضٌ , (K,) or أَبُوضُ النَّسَا, (ISh,) A very swift horse: (ISh, K:) as though he bound up his hind legs by the quickness with which he raised them when he put them down. (ISh.) أُبَيِّضٌ : see إِبَاضٌ. مَأْبِضٌ The inner side of the knee (S, A, K) of any thing: (S:) or the inner sides of the two knees are called مَأْبِضَا السَّاقَيْنِ: (T, TA:) or any part upon which a man bends, or folds, his thigh: or what is beneath each thigh, in the prominent places of the lower parts thereof: or the inner side of each thigh, as far as the belly: and also the wrist; the joint of the hand in the fore arm: (TA:) and in the camel, (K,) [i. e.] in each of the fore legs of the camel, (T, TA,) the inner side of the elbow: (T, K, TA:) as also ↓أٌبْضٌ; (IDrd, K;) or, as in [some of] the copies of the S in art. بيض, ↓ أُبُضٌ ; [in one copy of the S ↓ أُبَّضٌ ; and in another, imperfectly written;] but some write it ↓ إِبِضٌ : and one says, أَخَذَ بِإِبِضِهِ, meaning He put his hands, or arms, beneath his knees, from behind, and then carried him. (TA.) The pl. of مَأْبِضٌ is مَآبِضُ. (S.) مَأْبُوضٌ A camel having the pastern of his fore leg tied, or bound, to his arm, so that his fore leg is raised from the ground; (A, * TA;) as also ↓ مُتَأَبِّضٌ : (S:) or the latter, having his fore shank bound to his arm with the إِبَاض (K.) 
 = Hit, or hurt, in the vein called the إِبَاض. (TA.) مُؤْتَبِضُ النَّسَا The crow: because it hops as though it were مَأْبُوض (K.) مُتَأَبِّضٌ : see مَأْبُوضٌ: and see 5. 
 = Also Having the vein called إِبَاض in a tense state. (TA.)
ابط

1 أَبَطَهُ i. q. هَبَطَهُ, q. v.: (IAar, Az, Sgh, K:) said of God. (K.) 5 تأبّطهُ He put it (a thing, S Mgh, Msb) beneath his إِبْط [or arm-pit]; (S, Msb, K;) or in his إِبْط. (Mgh.) ― 
 - Hence, (K,) تَأَبَّطَ شَرَّا, the surname of Thábit the son of Jábir (S, K) ElFahmee: (S:) because they assert that the sword never quitted him: (S:) or because he put beneath his arm—pit a quiver of arrows, and took a bow, or put beneath his arm—pit a knife, and came to an assembly of Arabs, and smote some of them. (K.) It is invariable: but if you desire to express the dual or pl., you say, ذَوَا تَأَبَّطَ شَرًّا and ذَوُو تَأَبَّطَ شَرٍّا, or you say كِلَاهُمَا and كُلُّهُمْ. (S.) It does not admit of the formation of a dim., nor is it abridged: (S, K:) but some of the Arabs used to say تَأَبَّطُ [so written with refa], using a single word, accord. to Sb, as is said in the L. (TA.) Its rel. n. is ↓ تَأَبَّطِىٌّ . (S, K.) ― 
 - [Hence also] تأبّط فُلَانٌ فُلَانًا (assumed tropical:) Such a one placed such a one under his protection. (TA.) ― 
 - تأبّط also signifies He put his رِدَآء, (S,) or garment, (Mgh, K,) under his right arm, and then threw [a portion of] it over his left shoulder, (S, Mgh, K,) in prayer, or in إِحْرَام; (Mgh;) as also اِضْطَبَعَ. (S.) [See also تَوَشَّحَ.] إِبْطٌ أبط إِبط ابط بط [The armpit;] the inner side of the shoulderjoint: (ISd, K:) or the part beneath the جَنَاح [which signifies the arm, upper arm, armpit, and wing, &c.]: (S, Msb:) also written ↓ إِبِطٌ ; (Msb, K;) which is said to be a dial. var. by some of the moderns; but this is strange, on account of what is said respecting إِبِلٌ; (Msb;) for Sb says that there are only two substs. of the measure فِعِلٌ, which are إِبِلٌ and حِبِرٌ; and one epithet, namely بِلِزٌ: other instances have been mentioned, but their transmission from Sb is not established: (Msb. in art. ابل:) it is also said that there is no other word like إِبِلٌ; but this means, in its original form, and does not deny that there are words like it by the insertion of a second vowel like the first, such as this and many other words: (TA:) [see also إِبِدٌ:] it is fem.; (Mgh;) or masc. and fem.; (S, Msb;) sometimes the latter; (Lh, K;) but the making it mase. is more approved: (TA:) Fr cites, from certain of the Arabs, the phrase, (S,) فَرَفَعَ السَّوْطَ حَتَّى بَرَقَتْ إِبْطُهُ [And he raised the whip so that his armpit shone]: (S, Msb:) the pl. is آبَاطٌ. (S, Msb, K.) ― 
 - [Hence,] ضَرَبَ آبَاطَ الأُمُورِ وَمَغَابِنَهَا (tropical:) [He hit the secret and occult particulars of the affairs]. (A, TA [followed by the words وَ اشْتَقَّ ضَمَائِرَهَا وَبَوَاطِنَهَا, a pleonastic addition, merely explaining what goes before.]) ― 
 - And ضَرَبَ آبَاطَ المَفَازَةِ (tropical:) [He traversed the recesses of the desert]. (TA.) ― 
 - And إِبْطُ جَبَلٍ (assumed tropical:) The foot, or bottom, or lowest part, (سَفَحْ,) of a mountain. (TA.) ― 
 - And إِبْطُ رَمْلٍ (assumed tropical:) The place where the main body of sand ends: (S:) or what is thin, of sand: (K:) or the lowest part of an oblong tract of sand collected together and elevated, where the main body thereof ends, and it becomes thin. (TA.) ― 
 - And إِبعطُ الشِّمَالِ (assumed tropical:) Evil fortune; ill luck. (TA.) إِبِطٌ أبط إِبط ابط بط : see إِبْطٌ. إِبْطِيٌّ إِبط إِبطي إِبطيي ابطى ابطي [Of, or relating to, the armpit]. ― 
 - الإِبْطِىُّ The axillary vein. (Golius, on the authority of Meyd.) السَّيْفُ إِبَاطٌ لِى السيف اباط لى السيف اباط لي The sword is beneath my أِبْط [or armpit]: and السَّيْفُ عِطَا فِى وَ إِبَاطِى I put, or place, the sword upon my side, and beneath my إِبْط. (TA.) And جَعَلْتُهُ I put it (namely the sword, TA) next my إِبْط (K, TA.) The Hudhalee, (S, TA,) El-Mutanakhkhil, describing water to which he came to drink, (TA,) says, (S, TA,) accord. to the Deewán, but some ascribe the words to Taäbbata—Sharrà, (TA,) “ شَرِبْتُ بِجَّمِهِ وَصَدَرْتُ عَنْهُ 
وَ أَبْيَضُ صَارِمٌ ذَكَرٌ إِبَاطِى 
” meaning [I drank of the main body thereof, and returned from it, and a sharp steel—edged sword was] beneath my إِبْط: (S, TA:) or, accord. to one relation, the poet said, بِأَبْيَضَ صَارِمٍ ذَكَرٍ: and accord. to another, وَ عَضْبٌ صَارِمٌ: Skr says that the last word of the verse is a contraction of آبَاطِى: and Ibn-Es-Seeráfee, that it is originally ↓ إِبَاطِىٌّ ; and if so, it is an epithet. (TA.) إِبَاطِىٌّ إِبط اباطى اباطي آباطي : see what next precedes. تَأَبَّطِىٌّ : see 5.
ابق

1 أَبَقَ , aor. اَبِقَ , (S, Mgh, Msb, K, &c.,) which is the most common form, (Msb,) and اَبُقَ , (S, TS, Mgh, Msb,) and اَبَقَ , (K,) so in the copies of the K in the place of اَبُقَ ; (TA;) and أَبِقَ, aor. اَبَقَ ; (IDrd, Msb, K;) inf. n. إِبَاقٌ (S, Mgh, Msb) and أَبْقٌ and أَبَقٌ, (K,) or the first of these is a simple subst., and the second and third are the inf. ns.; (Msb;) He (a slave) ran away, or fled, (T, S, Mgh, Msb,) or went away, (K,) from his master, (T, Msb,) without [being induced to do so by] fear, or severity of work: (Msb, K:) thus the signification is restricted in the 'Eyn: (Msb:) and in this case, the law ordains that the slave shall be restored; but if the act arise from severity of work or from fear, he is not to be restored: (Lth, TA:) in the Kur xxxvii. 140, it is said of Jonas, (T, Bd,) because he fled from his people without the permission of his Lord: (Bd:) and it is also, tropically, said of a fish: (Mgh:) or he (a slave) hid himself, and then went away: (M, K:) as also ↓ تأبّق : (M:) or this signifies, simply, he hid, or concealed, himself: or he confined, restricted, limited, restrained, or withheld, himself: (S, K:) or it has both of the last two significations: (Sgh:) and he abstained from a thing, as from a sin, or crime. (IAar, K *.) A poet says, (S,) namely, 'Ámir Ibn—Kaab, (AZ,) or 'Ámán Ibn-Kaab, or, as some say, Ghámán, (AA,) “ ↓ أَلَا قَالَتْ بَهَانِ وَ لَمْ تَأَبَّقْ 
كَبِرْتَ وَلَا يَلِيقُ بِكَ النَّعِيمُ 
[Now surely Baháni said, and she did not hide herself, or did not restrain herself, Thou hast grown old, and enjoyment doth not befit thee]: (S:) or she did not hide herself [or her mind], but said openly: (TA:) or she did not go far [from the person whom she addressed, or from the truth]; so says AZ, taking it from إِبَاقٌ as relating to a slave: (TA:) or she did not abstain from her speech, as from a sin, or crime: (IAar:) or she did not disdain, or scorn. (TA.) AHát says that he asked As respecting ↓تأبّق, and he answered that he knew it not. (TA.) 5 تَاَبَّقَ see 1, in three places. ― 
 - تَأَبَّقَتْ She (a camel) withheld her milk. (TA.) ― 
 - تأبّق الشَّىْءَ [or مِنَ الشَّىْءِ] He denied, or disacknowledged, the thing. (K.) One says to a man
Verily in thee is such a quality; “ and he replies, مَا أَتَأَبَّقُ I do not deny, or disacknowledge: and one says
O son of such a woman; ” and the man replies, مَا أَتَأَبَّقُ مِنْهَا I do not deny, or disacknowledge, her. (IF.) أَبُوقٌ : see آبِقٌ. أَبَّاقٌ : see آبِقٌ. آبِقٌ آبق A slave running away, or fleeing, &c.; a runaway, or fugitive, slave; part. n. of أَبَقَ; (Mgh, Msb, K;) as also ↓ أَبُوقٌ [but in an intensive, or frequentative, sense, i. e. who runs away, or flees, &c., much, or often; and so ↓ أَبَّاقٌ , occurring in the K, in art. ملخ]: (IF, K:) pl.أُبَّاقٌ (Mgh, Msb, K) and أٌبَّقٌ. (K.)
ابل

1 أَبِلَ , aor. اَبَلَ ; (S, M, K;) and أَبَلَ, aor. اَبُلَ ; (K;) inf. n. أَبَالَةٌ, (S, M, K,) of the former verb, (S, M, TA,) or, accord. to Sb, إِبَالَةٌ, because it denotes an office, and, if so, of the latter verb, (TA,) and أَبَلٌ, (M, K,) which is of the former verb, (M, TA,) and أَبَلَةٌ [like غَلَبَةٌ]; (T;) He (a man, S) was, or became, skilled in the good management of camels (S, M, K) and of sheep or goats. (M, K.) إِبَالَةٌ, like كِتَابَةٌ [in measure], signifies The management, or tending, (A, K, TA,) of مَال [meaning camels or other beasts]. (A, TA.) You say, هُوَ حَسَنُ الإِبَالَةِ He is good in the management, or tending, of his مال [or camels, &c.]. (A, TA.) ― 
 - أَبَلَ, aor. اَبِلَ : see 2, second signification. ― 
 - أُبِلَتِ الإِبِلُ The camels were gotten, or acquired, as permanent property. (S, TA.) ― 
 - أَبِلَتِ الإِبِلُ, aor. اَبَلَ ; and أَبَلَت, aor. اَبُلَ ; (K;) inf. n. [of the former] أَبَلٌ and [of the latter] أُبُولٌ; (TA;) The camels became many, or numerous. (K.) ― 
 - Also أُبَلَتِ الإِبِلُ, (S, M, K,) and the like is said of wild animals, (S, M,) or others, (K,) aor. اَبُلَ and اَبِلَ , inf. n. أُبُولٌ (S, M, K) and أَبْلٌ; (M, K;) and أَبِلَت; and ↓ تأبلّت ; (M, K;) The camels were content, or satisfied, with green pasture, so as to be in no need of water: (S, M, K:) the last verb is mentioned by Z, and he says that it is tropical, and hence أَبِيلٌ applied to “a monk.“ (TA.) ― 
 - [Hence,] أَبَلَ الرَّجُلُ عَنِ امْرَأَتِهِ, and ↓ تأبّل , (S, M, K,) The man was content to abstain from conjugal intercourse with his wife; syn. اِجْتَزَأَعَنْهَا; (M;) the man abstained from conjugal, or carnal, intercourse with his wife. (S, K, TA.) ― 
 - [Hence also] أَبَلَ, (K,) inf. n. أَبْلٌ, (TA,) (tropical:) He devoted himself to religious exercises; or became a devotee; (K, TA;) as also أَبُلَ, like فَقُهَ, inf. n. أَبَالَةٌ: or this signifies he became a monk. (TA.) ― 
 - And أَبَلَ, aor. اَبِلَ , (Kr, M, K,) inf. n. أَبْلٌ, (Kr, M,) (assumed tropical:) He overcame, and resisted, or withstood; (Kr, M, K;) as also ↓ أبّل , (K,) inf. n. تَأْبِيلٌ; (TA;) but the word commonly known is أَبَلَّ. (M, TA.) ― 
 - Also (K, TA, but in the CK “ or ”) أَبَلَتِ الإِبِلُ signifies The camels were left to pasture at liberty, and went away, having with them no pastor: (K:) or they became wild, or shy. (K, * TA.) ― 
 - And The camels sought by degrees, or step by step, or bit by bit, after the أُبُل [q. v.], i. e. the خِلْفَة of the herbage or pasture. (TA.) ― 
 - And, inf. n. أُبُولٌ, The camels remained, or abode, in the place: (M, K:) or remained, or abode, long in the pasturage, and in the place. (El-Moheet, TA.) ― 
 - أَبَلَ العُشْبٌ, inf. n. أُبُولٌ, The herbage became tall, so that the camels were able to feed upon it. (K.) ― 
 - أَبَلَ الشَّجَرُ, inf. n. أُبُولٌ, The trees had green [such, app., as is termed أُبُلٌ] growing in its dried parts, mixing therewith, upon which camels, or the like, fatten. (Ibn- 'Abbád.) 
 = أَبَلَهُ, inf. n. أَبْلٌ, He assigned to him, or gave him, (جَعَلَ لَهُ) pasturing camels, or camels pasturing by themselves. (K.) 2 أبّل , (S, K,) inf. n. تَأْبِيلٌ, (K,) He took for himself, got, gained, or acquired, camels; he acquired them as permanent property. (S, K.) [See also 5.] ― 
 - He was one whose camels had become numerous; (T, M, K;) as also ↓ آبل , (M, K,) inf. n. إِيبَالٌ; (TA;) and ↓ أَبَلَ , aor. اَبِلَ , (K,) inf. n. أَبْلٌ. (TK.) ― 
 - تَأْبِيلٌ الإِبِلِ The managing, or taking good care, of camels; (M;) and the fattening of them: (M, K:) mentioned by AHn, on the authority of Aboo—Ziyád ElKilábee. (M.) 
 = See also 1. 4 آبَلَ see 2. 5 تَاَبَّلَ see 1, in two places: ― 
 - and see 8 
 = تأبّل إِبِلًا He took for himself, got, gained, or acquired, camels; (AZ, T, M, K;) like تغنّم غَنَمًا. (AZ, T.) [See also 2.] 8 لَا يَأْتَبِلُ , (S, M, K,) in the O ↓ لا يَتَأَبِّلُ , (TA,) He does not, or will not, keep firmly, or steadily, to the pasturing of camels, nor tend them well; (M, K;) he does not, or will not, manage them, or take care of them, in such manner as to put them in good condition: (As, A 'Obeyd, T, S:) or it signifies, (M, K,) or signifies also, (S,) he does not, or will not, keep firmly, or steadily, upon them when riding them; (T, S, M, K, TA;) used in this sense by a man excusing himself for not putting on a camel his aged father who was walking. (T.) إِبْلٌ أبال أبل أبلى إِبل ابل بال بل بلا بلي وبل : see إِبِلٌ: ― 
 - and أَبِلٌ. أَبَلٌ : see أَبَلَةٌ. أَبِلٌ Skilled in the good management of camels (S, M, K) and of sheep or goats; (M, K;) as also ↓ آبِلٌ : (S, M, K:) and أَبِلٌ بِالإِبِلِ, and in poetry ↓ إِبْلٌ , skilled in the management, or care, of camels. (T.) ― 
 - A man possessing camels; (Fr, M, K;) as also ↓ آبِلٌ , (M, K,) similar to تَامِرٌ and لَابِنٌ, (Ham p. 714,) but this is disapproved by Fr; (TA;) and ↓ إِبَلِىٌّ , (S, M, O,) with fet-h to the ب (S, O,) because several kesrehs together are deemed uncouth; (O;) in the K, erroneously, ↓ أَبَلِىٌّ , with two fet-hahs; (TA;) and ↓ إِبِلِىٌّ also, (M, K,) with two kesrehs. (K.) ― 
 - بَعِيرٌ أَبِلٌ A fleshy he-camel. (Ibn- 'Abbád, K.) ― 
 - نَاقَةٌ أبِلَةٌ A she-camel blessed, prospered, or made to have increase, in respect of offspring. (Ibn-'Abbád, K.) In one place in the K, مِنَ الوَلَدِ is put for فِى الوَلَدِ. (TA.) أُبُلٌ [mentioned in two places in the latter part of the first paragraph,] The خِلْفَة of herbage, (K,) i. e., of dry herbage; [app. meaning what grows in the season called الصَّيْف, or summer, among herbage that has dried up;] growing after a year; upon which camels, or the like, fatten. (TA.) إِبِلٌ أبال أبل أبلى إِبل ابل بال بل بلا بلي وبل (T, S, M, Msb, K, &c.,) said by Sb to be the only subst. of this form except حِبِرٌ, and to have none like it among epithets except بِلِزٌ; for though other instances are mentioned, they are not of established authority; (Msb;) but IJ mentions, with these, حِبِكٌ and إِطِلٌ [which may be of established authority]; (TA;) [and to these may be added إِبِطٌ and إِبِدٌ, and perhaps نِكِحٌ and خِطِبٌ; respecting which see إِبِدٌ;] and for إِبِلٌ one says also ↓ إِبلٌ , (S, Msb, K, &c.,) sometimes, by way of contraction; (S, Msb;) or this may be a dial. var. of the former; (Kr, MF;) [Camels: and a herd of camels: or] at the least, applied to a صِرْمَة; i. e. a number [of camels] more than a ذَوْد [which is at least nine,] up to thirty; after which is the هَجْمَة, i. e. forty and upwards; and then, هُنَيْدَةُ, which is a hundred of إِبِل: (T:) or, accord. to Ibn-'Abbád, a hundred of إِبِل: (TA:) it is a quasi-pl. n.; (Az, S, ISd, Z, O, Msb, &c.;) a word having no proper sing.; (S, M, O, Msb;) and is of the fem. gender, because the quasi-pl. n. that has no proper sing. is necessarily fem. (S, O, Msb) when not applied to human beings, (S, O,) or when applied to irrational beings, (Msb,) and has ة added in the dim.; (S, Msb;) the dim. of إِبِلٌ being ↓ أُبَيْلَةٌ : (S, Msb, K:) it is said in the K that it is a sing. applied to a pl. number, and is not a pl., nor a quasi-pl. n.; but in this assertion together with the saying that the dim. is as above is a kind of contradiction; for if it be a sing., and not a quasi-pl. n., what is the reason of its being fem.? (TA:) the pl. is آبَالٌ (S, M, Msb, K) and أَبِيلٌ [like عَبِيدٌ pl. of عَبْدٌ, q. v.]; (Msb, TA;) the pl. meaning herds [of camels]; and in like manner أَغْنَامٌ and أَبْقَارٌ mean flocks of sheep or goats and herds of bulls or cows: (Msb, TA:) and the dual, إِبلَانِ, means two herds [of camels], (Sb, T, S, M, Msb,) each with its pastor; (T;) like as غَنَمَانِ means two flocks of sheep or goats: (S:) or, accord. to Ibn-'Abbád, the dual means two hundreds of إِبِل. (TA.) ― 
 - الإِبِلُ الصُّغْرَى [The smaller camels] is an appellation applied to sheep; because they eat more than goats. (IAar in TA art. ضبط.) ― 
 - It is said in the Kur [lxxxviii. 17], أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ, meaning, accord. to 'Aboo-Amr Ibn-El- 'Alà, (T, TA,) (tropical:) [Will they not then consider] the clouds that bear the water for rain, [how they are created?] (T, K, TA:) but accord. to him who reads الإِبْلِ, the meaning is, the camels. (T, TA.) أُبْلَةٌ A blight, blast, taint, or the like: (T, K:) thus written by IAth, agreeably with the authority of Aboo-Moosà; (TA;) occurring in a trad., in which it is said that one should not sell dates until he is secure from الاُبْلَةٌ; (T, TA;) but accord. to a commentary on the Nh, it is correctly written ↓ أَبَلَةٌ [q. v.] (TA.) إِبْلَةٌ أبال أبل أبلى أبله أبلة إِبل إِبله ابله ابلة بال بل بلا بله بلي وبل Enmity; hostility. (Kr, M, K.) أَبَلَةٌ Unwholesomeness and heaviness of food; (S, M, K;) originally وَبَلَةٌ, like as أَحَدٌ is originally وَحَدٌ; (S;) as also ↓ أَبَلٌ . (K.) It is said in a trad. that this departs from every property for which the poor-rate has been paid. (S, M.) ― 
 - See also أُبْلَةٌ. ― 
 - An evil quality of herbage or pasture. (AHn, TA in art. نشر.) ― 
 - A cause of harm or injury; evil; mischief. (TA.) ― 
 - A consequence of an action, or a claim which one seeks to obtain for an injury; and a cause of blame or dispraise: having these meanings in the saying, إِنْ فَعَلْتَ ذَاكَ فَقَدْ خَرَجْتَ مِنْ أَبَلَتِهِ [If thou do that, thou wilt escape from its consequence, &c.]. (T.) ― 
 - A fault, vice, or the like. (Aboo-Málik, T.) So in the saying, مَا عَلَيْكَ فِى هٰذَا الأَمْرِ أَبَلَةٌ [There is not to be charged against thee, in this affair, any fault, &c.]. (T.) ― 
 - A crime; a sin; an unlawful action. (K.) ― 
 - Rancour, malevolence, malice, or spite. (IB.) أَبَلِىٌّ : see أَبِلٌ أَبُلِىٌّ : see أَبِيلٌ إِبَلِىٌّ أبلى أبلي إِبل إِبلي ابلى ابلي بلا بلي , with fet-h to the ب because several kesrehs together are deemed uncouth, Of, or relating to, camels. (S.) ― 
 - See also أَبِلٌ. إِبِلِىٌّ أبلى أبلي إِبل إِبلي ابلى ابلي بلا بلي : see أَبِلٌ أَبِيلٌ (assumed tropical:) A Christian monk; (S M, Msb, K;) so called because of his abstaining (لِتَأَبُلِهِ) from women: (TA:) or the chief monk: (T:) or a derotee: (TA:) or an old man, or elder: (M:) or the chief, or head-man, of the Christians: (M, K:) or the man who calls them to prayer by means of the نَاقُوس; (A Heyth, M, * K;) the beater of the ناقوس: (IDrd:) as also ↓ أَيْبَلِىٌّ , (M and K, but according to the M as meaning “ a monk, ”) which is either a foreign word, or changed by the relative ى, or of the same class as إِنْقَحْلٌ [in which the first letter as well as th second is augmentative], for Sb says that there is not in the language an instance of the measure فَيْعَلٌ; (M;) and ↓ أَيْبُلِىٌّ , and هَيْبَلِىٌّ, and ↓ أَبُلِىٌّ and ↓ أَيْبَلٌ , (K,) which last is disallowed by Sb for the reason stated above; (TA;) and ↓ أَيْبُلٌ like أَيْنُقٌ; and ↓ أَيْبِلِىٌّ ; (K;) the last with fet-h to the hemzeh, and kesr to the ب, and with the [first] ى quiescent; or أَيْبَلِىٌّ [app. a mistranscription for أَيْبِلِىٌّ] is used by poetic licence for ↓ أَبِيلِىٌّ , like أَيْنُقٌ for أَنْوُقٌ: (TA:) pl. آبَالٌ (M, K) and أُبْلٌ, or أُبُلٌ, [accord. to different copies of the K,] with damm [which indicates that the former is meant, though it is irregular]. (K.) By أَبِيلٌ الأَبِيلِينَ is meant 'Eesà [or Jesus], (S, K,) the Messiah. (S.) ― 
 - In the Syriac language it signifies Mourning, or sorrowing. (K.) 
 = Also A staff, or stick. (M, K.) ― 
 - See also إِبَالَةٌ. أُبَالَة : see the next paragraph. إِبَالَةٌ أبال أباله إِبالة اباله ابالة بالى : see إِبَّوْلٌ. 
 = Also A bundle of firewood; (T, S, Msb;) and so ↓ إِبَّالَةٌ : (T, S:) or a great bundle of firewood; and so ↓ أُبَالَةٌ and بُلَةٌ (K) and ↓ إِبَّالَةٌ : (Bd in cv. 3; but there explained only as signifying a great bundle:) or a bundle of dry herbage; (M, TA;) and so ↓ إِبَّالَةٌ (K) and ↓ أَبِيلٌ and ↓ أَبِيلَةٌ (M, K) and ↓ إِيبَالَةٌ , (K, [in the CK اَيْبَالَة,]) with one of the two ب s changed into ى, and mentioned by Az, but it is said in the S and O that this is not allowable, because this change may not be made in a word of the measure فِعَّالَةٌ, with ة, but only in one without ة, as in the cases of دِينَارٌ and قِيرَاطٌ; (TA;) and وَبِيلَةٌ signifies the same, (K,) belonging to art. وبل. (TA.) Hence the prov., (S, TA,) صِغْثٌ عَلَى إِبَالَةٍ and ↓ إِبَّالَةٍ , (S, K, &c.,) but the former is the more common, and ↓ إِيبَالَةٍ , which is allowed by Az but disallowed by J; (TA;) [lit. A handful of herbage, or the like, upon a bundle, or great bundle, of firewood, or a bundle of dry herbage;] meaning (assumed tropical:) a trial, or trying event, upon another (S, O, K) that had happened before: (S, O:) or plenty (خِصْبٌ) upon plenty; as though bearing two contr. significations. (K.) أَبِيلَةٌ : see إِبَالَةٌ. أُبَيلَةٌ dim of إِبِلٌ, q. v. (S, Msb, K.) أَبِيلِىٌّ : see أَبِيلٌ. أَبَابِيلٌ : see إِبَّوْلٌ. أَبَّالٌ A pastor of camels, (M, K, TA,) who manages them, or takes care of them, well. (TA.) إِبَّالٌ أبال ابال بالى : see the next paragraph. إِبَّوْلٌ أبول ابول بال بول , (T, S, M, Msb, K,) like عِجَّوْلٌ, (S, Msb, K, [in the CK, erroneously, عَجُول,]) A separate, or distinct, portion of a number of birds, and of horses, and of camels, (M, K,) and of such following one another; (K;) as also ↓ إِبِيلٌ and ↓ إِبَّالَةٌ , (M, K,) and ↓ إِبَالَةٌ , and ↓ إِيْبَالٌ : (K:) or it signifies a bird separating itself from the row of other birds; (T, TA;) accord. to IAar. (TA.) It is said to be the sing. of ↓ أَبَابِيلٌ : (T, S, M, and Jel in cv. 3:) Ks says, I used to hear the grammarians say that this latter has for its sing. إِبَّوْلٌ, like عِجَّوْلٌ, of which the pl. is عَجَاجِيلٌ: (Msb:) or its sing. is ↓ إِبَيلٌ ; (S, Msb;) but he who says this adds, I have not found the Arabs to know a sing. to it: (S:) or each of these is its sing.; (M, Jel;) and so is ↓ إِبَّالٌ : (Jel:) or its sing. is ↓ إِبَّالَةٌ , (Bd in cv. 3, and Msb,) originally signifying “a great bundle:” (Bd:) it is said that this seems to be its sing.; and so ↓ أَبَّالَةٌ : or the sing. may be ↓ إِيبَالَةٌ , like as دِينَارٌ is sing of دَنَانِيرٌ: (T:) or it has no sing., (T, S, M, Bd, Msb, K,) accord. to Fr (T, Msb) and Akh (S) and AO, (T, M,) like شَمَاطِيطُ (Fr, T, Bd) and عَبَادِيدٌ. (AO, M, Bd.) أَبَابِيلٌ signifies, accord. to some, A company in a state of dispersion: (M:) or dispersed companies, one following another: (Msb:) or distinct, or separate, companies, (Akh, S, Msb, K,) like leaning camels: (Msb:) or companies in a state of dispersion. (AO, Msb.) One says, جَآءَتْ إِبِلُكَ أَبَابِيلَ Thy camels came in distinct, or separate, companies. (Akh, S.) And طَيْرٌ أَبَابِيلُ [in the Kur cv. 3 means Birds in distinct, or separate, flocks or bevies]: (Akh, S:) [or] birds in companies from this and that quarter: or following one another, flock after flock: (Zj, T:) or (assumed tropical:) birds in companies; (Bd, Jel;) likened to great bundles, in respect of their compactness. (Bd.) [Respecting these birds, Fei, in the Msb, quotes many fanciful descriptions, which I omit, as absurd.] إِبِّيلٌ أبال أبيل ابيل : see إِبَّوْلٌ, in two places. أَبَّالَةٌ : see إِبَّوْلٌ. إِبَّالَةٌ أبال أباله إِبالة اباله ابالة بالى : see إِبَالَةٌ, in three places: ― 
 - and إِبَّوْلٌ, in two places. آبَلٌ آبل More, and most, skilled in the good management of camels. (S, M, K, TA.) Hence the prov., آبَلُ مِنْ حُنَيْفِ الحَنَاتِمِ [More skilled &c. than Honeyf-el-Hanátim]. (TA.) And the phrase, هُوَ مِنْ آبِلَ النَّاسِ [He is of the most skilled &c. of men]. (S, M, K.) Mentioned by Sb, who says that there is no verb corresponding to it. (M.) [But see 1, first signification.] آبِلٌ آبل : see أَبِلٌ, in two places. ― 
 - إِبِلٌ أَوَابِلٌ, (S, M, K,) and أُبَّلٌ, and أُبَّالٌ, (M,) [all pls. of آبِلٌ or آبِلَةٌ,] and ↓ مُؤَبَّلَةٌ , (M,) Many, or numerous, camels: (S, M, K:) or this, [app. meaning the last,] as some say, put in distinct herds; (M;) and so أُبَّالٌ: (TA:) or gotten, gained, or acquired, for permanent possession: (M:) this last is the meaning of the last of the epithets above. (S, K.) ― 
 - آبِلٌ, applied to a camel, also signifies Content, or satisfied, with green pasture, so as to be in no need of water: pl. أُبَّالٌ: (S, K:) and so أَوَابِلُ, applied to she-camels, (T, * TA,) and to wild animals. (S in art. بل.) ― 
 - And إِبِلٌ آبِلَةٌ Camels seeking by degrees, or step by step, or bit by bit, after the أُبُل [q. v.], i. e. the خِلْفَة of the herbage or pasture. (TA.) ― 
 - And إِبِّلٌ أُبَّلٌ Camels left to themselves, (S, M, K, TA,) without a pastor. (TA.) أَيْبَلٌ and أَيْبُلٌ: see أَبِيلٌ. أَيْبَلِىٌّ and أَيْبُلِىٌّ and أَيْبِلِىٌّ: see أَبِيلٌ. إِيْبَالٌ ايبال : see إِبَّوْلٌ. إِيْبَالَةٌ ايباله ايبالة : see إِبَالَةٌ, in two places: ― 
 - and see إِبَّوْلٌ. أَرْضٌ مَأْبَلَةٌ A land having camels. (S, K.) إِبِلٌ مُؤَبَّلَةٌ : see آبِلٌ.
ابن

1 أَبَنَهُ , aor. اَبُنَ and اَبِنَ , inf. n. أَبْنٌ, He made him an object of imputation, or suspected him: and he found fault with him, or blamed him: (M:) or he cast a foul, or an evil, imputation upon him. (IAar, T.) You say, أَبَنَهُ بِشَىْءٍ, (S, K,) or بِشَّرٍ (as in one copy of the S,) or بِخَيْرٍوَشَّرٍ, (Lh, M,) aor. as above, (Lh, S, M, K,) and so the inf. n., (Lh, M,) He made him an object of imputation, or suspected him, (Lh, S, M, K,) of a thing, (S, K,) or of evil, (S, accord. to one copy,) or of good, and evil: (Lh, M:) and ↓ أبّنهُ signifies the same. (M.) And بِخَيْرٍ ↓ فُلَانٌ يُؤَبَّنُ , or بِشَّرٍ, Such a one is made an object of imputation, or suspected, of good, or of evil: (AA, * Lh, T [as in the TT; but perhaps يُؤَبَّنُ is a mistranscription for يُؤْبَنُ; for it is immediately added, فَهُوَ مَأْبُونٌ:]) when, however, you say يؤبن [i. e. يُؤْبَنُ or ↓ يُؤَبَّنٌ ] alone, it relates to evil only. (AA, T. [But see 2.]) And فُلَانٌ يَؤَبَنُ بِكَذَا, or ↓ يُؤَبَّنُ , Such a one is evil spoken of by the imputation of such a thing. (S, accord. to different copies.) And it is said respecting the assembly of the Prophet, فِيهِ الحُرَمُ, ↓ لَا تُؤَبَّنُ , (T, and so in a copy of the S,) or لا تُؤْبَنُ, (so in some copies of the S,) i. e. Women (T) shall not be mentioned in an evil manner therein: (T, S:) or shall not have evil imputations cast upon them, nor be found fault with, nor shall that which is foul be said of them, nor that which ought not, of things whereof one should be ashamed. (IAar, T.) ― 
 - Also, and ↓ أبّنهُ , (M, K,) inf. n. تَأْبِينٌ, (K,) He found fault with him, or blamed him, to his face; (M, K;) and he upbraided him, or reproached him. (M.) 2 أبّن الشَّىْءَ , (AZ, S,) inf. n. تَأْبِينٌ, (K,) He watched, or observed, the thing; or he expected it, or waited for it. (AZ, S, K.) ― 
 - أبّن الأَثَرَ, (M,) inf. n. as above, (As, T, S, K,) He followed the traces, or footprints, or footsteps, (As, T, S, M, K,) of a thing; (As, S, K;) as also ↓ تأبّن . (K.) And hence the next signification. (As, T.) 
 = أبّن الرَّجُلَ, (S, M,) inf. n. as above, (Sh, T, S, K,) He praised the man, or spoke well of him, (Sh, Th, T, S, M, K,) after his death, (Th, S, M, K,) or in death and in life, (Sh, T,) used in poetry to signify praise of the living; (M;) and wept for him: (S:) he praised him; and enumerated, or recounted, his good qualities or actions: you say, لَمْ يَزَلَ يُقَرِّظُ أَحْيَاكُمْ وَيُؤَبِّنُ مَوْتَاكُمْ [He ceased not to eulogize your living and to praise your dead]: (Z, TA:) for he who praises the dead traces his [good] deeds. (As, T.) ― 
 - See also 1, in six places. 5 تَاَبَّنَ see 2. اِبْنٌ أبان أبن أبنن ابن بان بنى ٱبن آب : see art. بني. أُبْنَةٌ A knot in wood, or in a branch; (S, M, K;) or in a staff, or stick; (T;) and in a bow, (TA,) [i. e.] the place of the shooting forth of a branch in a bow, (M,) which is a fault therein; (TA;) and in a rope, or cord: (M in art. اثل:) pl. أُبَنٌ. (T, S.) ― 
 - Hence, (M,) (tropical:) A fault, defect, or blemish, (T, M, K, TA,) in one's grounds of pretension to respect, (T, TA,) and in speech, or language. (M, TA.) ― 
 - (assumed tropical:) Particularly The enormity that is committed with one who is termed مَأْبُون. (TA.) ― 
 - And (tropical:) Rancour, malevolence, malice, or spite: (K, TA:) and enmity: pl. as above. (TA.) You say, بَيْنَهُمْ أُبَنٌ (tropical:) (S, TA) Between them are enmities. (S.) ― 
 - Also The [part called] غَلْصَمَة [meaning the epiglottis] of a camel. (M, K.) اِبْنَةٌ أبان أبن أبنه أبننه ابنه ابنة بنى ٱبن ٱبنه ٱبنة آب : see art. بنى إِبَّانٌ أبان إِبان ابان The time of a thing; (T, S, M, K, and Msb in art. اب;) the season of a thing; (Msb in that art.;) the time of the preparing, or making ready, of a thing; (Mgh in that art.;) as, for instance, of fruit, (S, Mgh, Msb,) of the fresh ripe dates, and of the gathering of fruits, and of heat or cold: (T.:) or the first of a thing. (M, K.) You say, أَخَذَ الشَّىْءَ بِإِبَّانِهِ He took the thing in its time: or in, or with, the first thereof. (M.) The ن is radical, so that it is of the measure فِعَّالٌ; or, as some say, augmentative, so that it is of the measure فِعْلَانٌ. (TA.) [See art. اب.] مُؤَبَّنٌ occurs as meaning Dead, or dying; i. e., [properly,] wept for. (S.) [See 2.] مُؤَبِّنٌ A praiser of the dead; because he traces his [good] deeds. (As, T.) مَأْبُونٌ Made an object of imputation, or suspected, of evil: thus when used alone: otherwise you add بِخَيْرٍ [of good], and بِشَّرٍ [of evil]. (M, K.) ― 
 - Hence, [A catamite;] one with whom enormous wickedness is committed; (TA;) i. q. مُخَنَّثٌ. (Idem, voce دُعْبُوثٌ.) ― 
 - Also One who is imprisoned; because suspected of a foul fault, or crime. (T.) ابنس ابنس , accord. to the Msb; or بنس, accord. to the TA. آبِنُوسٌ آبنوس , with medd to the ا and kesr to the ب, (TA,) or with damm to the ب, [i. e. آبُنُوسٌ, and by some written آبَنُوسٌ,] or with the بquiescent, [i. e. أَبْنُوسٌ,] and without و, [app. أَبْنُسٌ,] (Msb,) [Ebony;] a thing well known, which is brought from India: an arabicized word: (Msb [in which is added the proper Arabic appellation; but the word in my copy of that work is imperfectly written; app. جعفر; which, however, does not seem to be the word intended:]) some say that it is the same as سَاسَم: others, that it is different therefrom: and respecting the measure of the word, authors differ. (TA.)
ابه

1 أَبَهَ لَهُ , (JK, K,) and بِهِ; (K;) and أَبِهَ; aor. [of both] يَأْبَهُ; inf. n. أَبْهٌ, (JK, K,) of the former, (TA,) and أُبُوهٌ, [also of the former,] (JK,) and أَبَهٌ, (JK, K,) which is of the latter; (TA;) He knew it; or understood it; or knew it, or understood it, instinctively: or he recognised it readily; knew it, or understood it, readily, after he had forgotten it. (K.) You say, مَا أَبَهْتُ لَهُ, (AZ, JK, S, Mgh,) aor. آبَهُ, inf. n. أَبْهٌ; (AZ, S) and مَا أَبِهْتُ لَهُ, (JK, S,) aor. as above, inf. n. أَبَهٌ; (S;) I did not know it, or understand it; or did not know of it; was not cognizant of it: (JK, Mgh:) or I did not have my attention roused to it after I had forgotten it: (AZ, S:) the former is like وَبَهْتُ; (Mgh;) and the latter, like [وَبِهْتُ and] نَبِهْتُ. (S.) ― 
 - لَا يُؤْبَهُ لَهُ (Mgh, K, TA) He will not be cared for, minded, or regarded, because of his lowness of condition, or abjectness. (Mgh, TA.) ― 
 - أَبَهْتُهُ بِكَذَا I imputed to him, or suspected him of, such a thing. (JK, K, TA.) 2 أَبَّهْتُهُ , inf. n. تَأْبِيهِ, I roused his attention: and I made him to know, or understand. (Kr, K.) The two meanings are nearly alike. (TA.) And ↓ آبَهْتُهُ I made him to know; informed, apprized, advertised, or advised, him; gave him information, intelligence, notice, or advice. (IB.) 4 آبَهَ see 2. 5 تأبّه He magnified himself; behaved proudly, or haughtily. (JK, S, K.) You say, تَأَبَّهَ الرَّجُلُ عَلَى فُلَانٍ The man magnified himself against such a one, and held himself above him. (JK, * TA.) And تَأَبَّهُ عَنْ كَذَا He shunned, avoided, or kept himself far from, such a thing; (JK, Z, K;) he was disdainful of it, he disdained it, or held himself above it. (Z, K.) أُبَّهَةٌ Greatness, or majesty; (JK, S, K;) a quality inspiring reverence or veneration; (TA;) goodliness and splendour; (K;) and goodliness of aspect: (TA:) and pride, self-magnification, or haughtiness. (JK, * S, * K.)
ابو

1 أَبَوْتُ , [third pers. أَبَا,] (T, S, M, K,) and أَبَيْتُ, [third pers. أَبَى,] (T, M, K,) the latter accord. to Yz, (T,) aor. آبُو, (TK,) inf. n. أُبُوَّةٌ, (Yz, T, S, Msb,) or this is a simple subst., (M,) I became a father. (T, * S, * M, K.) ― 
 - أَبَوْتُهُ, (ISk, T, M, K,) aor. آبُوهُ, (IAar, ISk, T,) inf. n. إِبَاوَةٌ, (M, K,) I was, (IAar, ISk, T,) or became, (M, K,) a father to him. (IAar, ISk, T, M, K.) ― 
 - [Hence, I fed him, or nourished him; and reared him, or brought him up.] You say, فُلَانٌ يَأْبُو هٰذَا اليَتِيمَ, inf. n. إِبَاوَةٌ, Such a one feeds, or nourishes, this orphan, like as the father does his children. (Lth, T.) And مَالَهُ أَبٌ يَأْبُوهُ (ISk, T, S) He has not a father to feed him, or nourish him, and to rear him, or bring him up. (S.) 2 أَبَّيْتُهُ , inf. n. تَأْبِيَةٌ, I said to him بِأَبِى [meaning فُدِيَتِ بِأَبِى Mayest thou be ransomed with my father! or the like: see أَبٌ, below]. (K, TA. [In the CK, erroneously, يا اَبِى.]) 5 تأبّاهُ He adopted him as a father; (M, K, TA;) as also ↓ استأباهُ ; (M in art. اب;) and so تأبّاهُ أَبًا, accord. to A'Obeyd: (TA:) [or,] accord. to A'Obeyd, you say, تَأَبَّيْتُ أَبًا I adopted a father: (T:) and you say also, اِسْتَأَبَّ أَبًا and اِسْتَأْبَبَ أَبًا he adopted a father. (TA.) 10 إِسْتَاْبَوَ see 5. أَبٌ is originally أَبَوٌ, (S, Msb, K,) as is shown by the first of its dual forms and of its pl. forms mentioned below; (S, Msb;) and signifies A father [in the ordinary sense: and also as meaning (assumed tropical:) an ancestor]: (M:) as also ↓ أَبًا , a dial. var., (M, K,) the same in the nom. and accus. and gen. cases, like قَفًا: (M:) and أَبٌّ is a dial. var. of the same, [the second letter being doubled to compensate for the و suppressed, as is the case in أَخٌّ, (TA voce أَخٌ）] but is rare. (Msb.) Accord. to the dial. commonly obtaining, when you use it as a prefixed noun, you decline it with the letters و and ا and ى, saying, هٰذَاأَبُوهُ [This is his father], (Msb,) and أَبُوكَ [thy father]; (M;) and رَأَيْتُ أَبَاهُ [I saw his father]; and مَرَرْتُ بِأَبِيهِ [I passed by his father]: (Msb:) but accord. to one dial., you say, هٰذَا أَبَاهُ, (Msb:) and أَبَاكَ; (M;) and رَأَيْتُ أَبَاهُ; and مَرَرْتُ بِأَبَاهُ: (Msb:) and accord. to one dial., which is the rarest of all, it is defective in every case, like يَدٌ and دَمٌ; (Msb;) and [thus] you say, هٰذَا أَبُوكَ [&c.]. (M.) The dual is أَبَوَانِ, (S, M, Msb,) meaning [two fathers, and] father and mother; and some say أَبَانِ: (S, M:) you say, هُمَاأَبَوَاهُ, meaning They two are his father and mother; and in poetry you may say, هُمَا أَبَاهُ; and in like manner, رَأَيْتُ أَبَيْهِ [I saw his father and mother], (T,) and أَبَيْكَ [thy father and mother]; (S;) but the usual, or chaste, form is رَأَيْتُ أَبَوَيْهِ. (T.) The pl. is آبَآءٌ, (T, S, M, Msb, K,) the best form, (T,) and أَبُونَ, (T, S, M, K,) and أُبُوٌّ (M, K, [in the CK الاَبْوٌ is erroneously put for الأُبُوٌّ,]) and أُبُوَّةٌ, (Lh, T, S, M, K, *) like عُمُومَةٌ and خُؤُولَةٌ: (T, S:) you say, هٰؤُلَآءِ أَبُوكُمْ, meaning آبَاؤُكُمْ [These are your fathers]; (T;) and hence, in the Kur [ii. 127], accord. to one reading, وَإِلٰهَ أَبِيكَ إِبرٰهِيمَ وَإِسْمٰعِيلَ وَإِسْحٰقَ [And the God of thy fathers, Abraham and Ishmael and Isaac], meaning the pl. of أبٌ, i. e. أَبِينَكَ, of which the ن is suppressed because the noun is prefixed [to the pronoun]; (S;) and some of the Arabs say, أَبُوَّتُنَا أَكْرَمُ الآبَآءِ [Our fathers are the most generous of fathers]. (T.) The dim. is ↓ أُبَّىٌّ ; originally أُبَيْوٌ, with the final radical letter restored. (Msb.) ― 
 - مَا يَدْرِى لَهُ مِنْ أَبٍ, and مَا أَبٌ, mean- ing He knows not who is his father, and what is his father, are sayings mentioned by Lh on the authority of Ks. (M.) ― 
 - لَا أَبَا لِكَ, (T, S, M, K, &c.,) [accord. to the dial. of him who says أَبًا instead of أَبٌ,] as also لَا أَبَ لَكَ, and لَا أَبَاكَ, (S, K,) [the last, accord. to J, because the ل (meaning the ل in لك in the preceding phrases) is as though it were redundant, but he seems not to have known the dial. var. أَبًا, and I rather think that لَا أَبَاكَ, is for لَا أَبْقَى اللّٰهُ أَبَاكَ, or the like,] and لَا أَبَكَ, (Mbr, Sgh, K,) and لَابَ لَكَ, (K,) which is for لَا أَبَ لَكَ, (M,) means Thou art, in my estimation, one deserving of its being said to him, Mayest thou have no father! it is used in the manner of a proverb, is of frequent occurrence in poetry, (M,) is said to him who has a father and to him who has not a father, and is an imprecation as to the meaning, of necessity, though enunciative as to the letter; (M, K;) and hence the saying of Jereer
يَا تَيْمُ تَيْمَ عَدِىٍّ لَا أَبَا لَكُمْ 
[O Teym, Teym of 'Ades, may ye have no father!]; which is the strongest evidence of its being a proverb, and not having a literal meaning; for all of [the tribe of] Teym could not have one father, but all of them were fit objects of imprecation and rough speech: (M:) it is an expression of praise: (S:) [i. e.] it is an imprecation against him to whom it is addressed, not, however, said with the desire of its having effect, but on an occasion of intense love, like لَا أُمَّ لَكَ, &c.: (Har p. 165:) and sometimes in dispraise, like لَا أُمَّ لَكَ: and in wonder, like لِلّهِ دَرُّكَ: (TA:) or, as A Heyth says, on the authority of Aboo-Sa'eed Ed- Dareer, it expresses the utmost degree of reviling; [meaning Thou hast no known father;] and لَا أُمَّ لَكَ expresses reviling also, but means Thou hast no free, or ingenuous, mother: (Meyd in Har p. 165: [see أُمَّ:]) sometimes it means Strive, or exert thyself, in thine affair; for he who has a father relies upon him in some circumstances of his case: (TA:) accord. to Kh, it means Thou hast none to stand thee in stead of thyself: (ISh, TA:) Fr says that it is a phrase used by the Arabs [parenthetically, i.e.,] to divide their speech: (TA:) [thus, for instance,] Zufar Ibn-El-Hárith says
أَرِينِى سِلَاحِى لَا أَبَا لَكَ إِنَّنِى 
أَرَى الحَرْبَ لَا تَزْدَادُ إِلَّا تَمَادِيَا 
[Show thou me my weapons: (mayest thou have no father! or thou hast no father: &c.:) verily I see the war, or battle, increases not save in perseverance]. (TA.) [Aboo-'Alee, as cited in the M, observes that the ا (meaning the final ا) in أَبَا, in the phrase لَا أَبَا لَكَ, indicates that it is a prefixed noun, and determinate; whereas the ل in لك together with the government exercised upon the noun by لا indicates that it is, on the contrary, indeterminate, and separate from what follows it: but it seems that he was unacquainted with the dial. var. أَبَّا; for لَا أَبَا لَكَ in the dial. of him who uses the form أَبَّا instead of أَبٌ is the same grammatically as لَا أَبَ لَكَ in the dial. of him who uses the form أَبٌ.] Suleymán Ibn-'Abd-El-Melik heard an Arab of the desert, in a year of drought, say, أَنْزِلْ عَلَيْنَا الغَيْثَ لَا أَبَا لَكَ, and Suleymán put the best construction upon it, [as though it meant, Send down upon us rain: Thou hast no father], and said, I testify that He hath no father nor female companion nor offspring. (TA.) They say also, in paying honour [to a person], لَا أَبَ لِشَانِئِكَ, and لَا أَبَ لِشَانِئِكَ, (TA,) i. e. May thy hater have no father! or, accord. to ISk, each is a metonymical expression for لَا أَبَا لَكَ. (S in art. شنأ, q. v.) ― 
 - One also says, on the occasion of an occurrence that is approved and commended, by way of expressing wonder and praise, لَلِّهِ أَبُوكَ, meaning To God, purely, is attributable [the excellence of] thy father, seeing that he begat thee a generous son, and produced the like of thee! (TA;) [or to God be attributed (the excellence of) thy father!] it means that to God [alone] belongs the power to create the like of this man [to whom it relates], from whom has proceeded this wonderful action. (Har p. 44.) ― 
 - And هِىَ بِنْتُ أَبِيهَا, meaning She resembles her father in strength of mind, or spirit, and sharpness of disposition, and in hastening, or striving to be first, to do things: said of Hafsah, by 'Áïsheh. (TA.) ― 
 - بِأَبِى, (TA,) or بِأَبِى أَنْتَ, (T in art. بأ,) [said to a person,] means [فُدِيتَ بِأَبِى Mayest thou be ransomed with my father! (see the next sentence but one;) or] أَفْدِيكَ بِأَبِى [I will ransom thee with my father]; (T ubi suprà;) or أَنْتَ مَفْدِىٌّ بِأَبِى Thou art, or shalt be, ransomed with my father]; or فَدَيُتُكَ بِأَبِى [I have in my heart ransomed thee, or I would ransom thee, with my father]; the ب being dependent upon a word suppressed, which, accord. to some, is a [pass. participial] noun, and accord. to others, a verb; and this word is suppressed because of the frequent usage of the phrase. (TA.) You say also, بِأَبِى أَنْتَ وَ أُمِّى [With my father mayest thou be ransomed, and with my mother!]. (TA.) And بِأَبِى مَنْ وَدَدتُّهُ, i. e. فُدِىَ بِأَبِى مَنْ وَدَدتُّهُ [May he whom I love be ransomed with my father!], meaning may he [my father] be made a ransom for him [whom I love]! (El-Wáhidee on the Deewán of El-Mutanebbee, in De Sacy's Chrest. Arabe, sec. ed. vol. iii. p. 35 of the Arabic text.) Sometimes they change the ى into ا: a poet says
وَقَدْ زَعَمُوا أَنِّى جَزِعْتُ عَلَيْهِمَا 
وَهَلْ جَزَعٌ أَنْ قُلْتُ وَا بِأَبَا هُمَا 
[And they have asserted that I have become impatient on account of them two: but is it an evidence of impatience that I said, Alas, with my father may they two be ransomed?]; meaning وَا بِأَبِى هُمَا. (S.) And some of the Arabs used to say, وَا بِأَبَا أَنْتَ [Alas, with my father mayest thou be ransomed!]: this, says AM, being like يَا وَيْلَتَا for يَا وَيْلَتِى; as also يَا بَيْبَا, with the hemzeh changed into ى, originally يَا بِأَبَا, meaning يَابِأَبِى: and hence what is related, in a trad., of Umm- 'Ateeyeh; that she used not to mention the Prophet without saying, بِيَبَا [for بِأَبِ هُوَ]. (TA in art. بأ.) A woman said
يَا بِأَبِى أَنْتَ وَ يَا فَوْقَ البِيَبْ 
[O thou to whom I would say, With my father mayest thou be ransomed! and O thou who art above him to whom I would address the saying, With my father mayest thou be ransomed!]; respecting which Fr observes that the two words [بِ and أَب] are made as one [by prefixing the article] because of their frequent occurrence; (S;) and Aboo-'Alee says that the ى in بِيَب is substituted for ', not necessarily; but ISk quotes the words as commencing with يَا بِيَبَا, which is the right reading, in order that this expression may agree with البِئَبْ, which is derived from it: EtTebreezee, however, relates Abu-l-'Alà's reciting the words as ending with البِئَبْ; saying that this is compounded from the phrase بِأَبِي, and that therefore the ' is preserved. (TA.) [See also the first paragraph in art. بأ.] ― 
 - You say also, يَا أَبَتِ [meaning O my father], (S, M, K,) as in يَا أَبَتِ افْعَلْ [O my father, do thou such a thing]; (S;) and يَا أَبَتَ; (S, M, K;) and يَاأَبَتُ; (Z in the Ksh xii. 4;) and يَا أَبَهْ (S, M, K) when you pause after it. (S, M.) The ة, [here written ت,] (Kh, M,) the sign of the fem. gender, (S, Z,) is substituted for the [pronominal] affix ى, (Kh, S, M, Z,) as in يَاأُمَّتِ; (S;) and is like the ة in عَمَةٌ and خَالَةٌ, as is shown by your saying, in pausing, يَا أَبَهٌ, like as you say, يَا خَالَةٌ: (Kh, M:) the annexing of the fem. ت to a masc. noun in this case is allowable, like as it is in حَمَامَةٌ ذَكَرٌ and شَاةٌ ذَكَرٌ and رَجُلٌ رَبْعَةٌ and غَلَامٌ يَفَعَةٌ: its being made a substitute for the affix ى is allowable because each of these is an augmentative added at the end of a noun: and the kesreh is the same that is in the phrase يَا أَبِى: (Z ubi suprà:) the ت does not fall from اب in the phrase يَا أَبَتِ when there is no pause after it, though it [sometimes] does from أُمّ in the like phrase in that case, because the former word, being of [only] two letters, is as though it were defective. (S.) يَا أَبَتَ is for يَا أَبَتَا, (Aboo-'Othmán El-Mázinee, S, * M, [the latter expression mentioned also in the K, but not as being the original of the former,]) the ا [and ه] being suppressed; (the same Aboo- 'Othmán and M;) or for يَا أَبَتَا, the ا being suppressed, like as the ى is in يَا غُلَامِ; or it may be after the manner of يَاأَبِىَ. (Z ubi suprà.) يَا أَبَتُ is thus pronounced after the usual manner of a noun ending with the fem. ة, without regard to the fact that the ت is in the former a substitute for the suffix ى. (Z ubi suprà.) يَا أَبَهْ is said in a case of pause, except in the Kuran, in which, in this case, you say, يَا أَبَهْ, following the written text; and some of the Arabs pronounce the fem. ة, in a case of pause, ت [in other instances], thus saying, يَا طَلْحَتُ. (S.) يَا أَبَاهُ is also said; (M, K;) though scarcely ever. (M.) A poet uses the expression يَا أَبَاتَ, for يَا أَبَتَاهْ: (S, M:) IB says that this is used only by poetic license, in a case of necessity in verse. (TA.) ― 
 - أَبٌ is tropically applied to signify (tropical:) A grandfather, or any ancestor. (Msb.) ― 
 - It is also applied to signify (assumed tropical:) A paternal uncle; as in the Kur ii. 127, quoted before. (M.) ― 
 - [It is also (like أُمّ and اِبْن and بِنْت) prefixed to nouns of various significations. Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, as exs. of different kinds.] ― 
 - أَبُو المَرْأَةِ (assumed tropical:) The woman's husband: (Ibn-Habeeb, M:) it is said in the TS that الأَبُ, in certain of the dials., signifies the husband: MF deems this meaning strange. (TA.) أَبُو المَثْوَى (assumed tropical:) The master of the dwelling, or of the place of abode: (TA:) and (assumed tropical:) the guest. (K in art. ثوى.) أَبُو الأَضْيَافِ (assumed tropical:) The very hospitable man. (TA.) ― 
 - أَبُو الحَارِثِ (assumed tropical:) The lion. (TA.) أَبُو جَعْدَةَ (assumed tropical:) The wolf. (TA.) أَبُو الحُصَيْنِ (assumed tropical:) The fox. (TA.) ― 
 - أَبُو جَابِر (assumed tropical:) Bread. (S and K in art. جبر.) ― 
 - أَبُو مَالِكٍ (assumed tropical:) Extreme old age: (TA:) and (assumed tropical:) hunger. (MF in art. جبر.) أَبَّا : seeأَبٌ. إِبْوَآءٌ ابوآء or أَبْوَآءٌ: see أُبُوَةٌ. أَبَوِىٌّ Of, or relating or belonging to, a father; paternal. (S, TA.) أَبَىٌّ dim, of أَبٌ, q. v. (Msb.) أُبُوَةٌ [in copies of the K ↓ إِبْوَآء , and in the CK ↓ اَبْواء , both app. mistranscriptions for أُبُوَّة, which is well known,] Fathership; paternity; the relation of a father. [S, * M.) You say, بَيْنِي و بَيْنَ فَلَانٍ أُبُوَةٌ [Between me and such a one is a tie of fathership]. (S.)
ابى

1 أَبَى , aor. يَأْبَى, (S, M, Msb, K,) which is anomalous, (S, M, Msb,) because it has no faucial letter (S, Msb) for its second or third radical, (Msb,) and يَأْبِى, (M, Msb, K,) mentioned by IJ as sometimes said, (M,) agreeably with analogy, (TA,) and يِئْبَى, which is doubly anomalous, first because the pret. is of the measure فَعَلَ, and this pronunciation of the ى of the aor. is [regularly allowable only] in the case of a verb of the measure فَعِلَ, aor. يَفْعَلُ, and secondly because it is only in an aor. like يِيْجَلُ, (Sb, M,) i. e., of a verb of which the first radical letter is و or ى, (TA in art. وجل,) and يِئْبِى, (IB, [who cites as an ex. a verse ending with the phrase حَتَّى تِئْبِيَهْ,]) inf. n. إِبَآءٌ (S, M, Mgh, Msb, K) and إِبَآءَ ةٌ, (K,) or إِبَاةٌ, (so in a copy of the M,) or إِبَايَةٌ, (so in the Msb,) He refused; or refrained, forbore, abstained, or held back; syn. اِمْتَنَعَ; (S, Msb, MF, Bd in ii. 32, Kull p. 8,) voluntarily, or of his own free will or choice: (Bd ubi suprà, Kull:) [thus when used intransitively: and it is also used transitively:] you say, أَبَى الأَمْرَ he refused assent, or consent, to the thing, or affair; disagreed to it; and did not desire [to do] it: (Mtr in Har p. 483:) he did not assent to, consent to, approve, or choose, it; he disallowed it; rejected it: (Mgh:) and أَبَي الشَّىْ 'َ he disliked, was displeased with, disapproved of, or hated, the thing. (M, K.) Fr says that there is no verb with fet-h to its medial radical letter in the pret. and fut. [or aor.] unless its second or third radical is a faucial letter, except أَبَى: that AA adds رَكَنَ: but that one says رَكَنَ with يَرْكُنُ for its fut., and رَكِنَ with يَرْكَنُ for its fut.: (T:) so that the instance mentioned by AA is one of an intermixture of two dial. vars.: (TA:) Th adds قَلَى and غَسَا and شَجَا; and Mbr adds جَبَا: but most of the Arabs say يَقْلِى and يَغْسُو and يَشْجُو and يَجْبِى. (T.) [Some other instances are mentioned by other authors; but these are verbs of which the aors. are rarely with fet-h, or are instances of the intermixture of two dial. vars.] أَبَيْتَ اللَّعْنَ is a greeting which was addressed to kings in the time of ignorance; meaning Mayest thou refuse, or dislike, (ISk, * S, * M, * Har p. 491,) to do a thing that would occasion thy being cursed! (ISk, S, M;) or, to do that for which thou wouldst deserve the being cursed! for it implies the meaning of a prayer; i. e., may God make thee to be of those who dislike the being cursed! and hence it occurs parenthetically. (Har ubi suprà.) You say also, أَبَى أَنْ يُضَامَ [He refused, or did not submit, to be harmed, or injured]. (T.) [And sometimes لَا is inserted after أَنْ, and is either redundant, or corroborative of the meaning of the verb, as in the case of أَنَ لَا or أَلَّا after مَنَعَ.] It is said in the Kur ix. 32, وَيَأْبَى اللّهُ إِلَّا أَنْ يُتِمَّ نَورَهُ, meaning But God will not consent or choose [save to complete, or perfect, his light]. (Bd.) And in the same xvii. 91, فَأَبَي أَكْثَرُ النَاسَ إِلَّا كُفُورًا, i. e. [But the greater number of men have not consented to, or chosen, aught] save denying [its truth, or disbelieving it]; this phrase with إِلَّا being allowable because it is rendered by means of a negative. (Bd.) You also say, كَانَ يَأْبَى اللَّحْمَ [He used to refuse, or dislike, flesh-meat], (K,) or أَكْلَ اللَّحْمِ [the eating of flesh-meat]. (Mgh.) And أَبَى فَلَانٌ المَآءِ [Such a one refused, or disliked, water, or the water]: (S:) or أَبَى مِنْ شُرْبِ المَآءِ [he refused, or voluntarily refrained from, the drinking of water, or the water]. (AAF, M.) And أَبَى عَلَيْهِ الأَمَرَ, (Mgh, and Mtr. [author of the Mgh] in Har p. 483,) and عَلَيْهِ ↓ تَأَبَّاهُ , both signify He refused him his assent, or consent, to the thing, or affair. (Mtr ubi suprà, in Har.) Hence, (Mtr ubi suprà,) أَبَى عَلَيْهِ, (Mgh, and Mtr ubi suprà,) and عَلَيْهِ ↓ تَأَبَّى , (T, S, and Mtr ubi suprà,) He was incompliant, or unyielding, to him; he resisted him, withstood him, or repugned him; syn. اِمْتَنَعَ (T, S, Mgh, and Mtr ubi suprà) عَلَيْهِ: (T:) thus explained because the objective complement (الأَمْرَ) is suppressed. (Mtr ubi suprà.) 
 = أَبِيْتُ الطَّعَامَ, (K,) or مِنَ الطَّعَامِ, and اللَّبَنِ, (M, TA, [in a copy of the former of which the verb is written ابَيْتُ, but this I suppose to be a mistranscription, on account of what here follows,]) like رَضِيْتُ, (K,) inf. n. أَبَّى, (M, and so in some copies of the K,) or إِبَّى, (so in some copies of the K,) with kesr, and with the short final alif, (TA, [i.e. like رِضَّى, but perhaps this may have been supposed to be the right reading only because the verb is likened to رَضِيتُ, of which رِضَّى is the most common inf. n.,]) I left, or relinquished, the food, (M, K,) and the milk, (M, TA,) without being satiated, or satisfied. (M, K.) ― 
 - أَبِىَ الفَصِيلُ, and أُبِىَ, inf. n. أَبَّى, The young camel, or young weaned camel, suffered indigestion from the milk, and became affected with a dislike of food. (M, K.) 
 = أَبَيْتُ as syn. with أَبَوْتُ: see the latter. 4 آبَيْتُهُ إِيَّاهُ آبيته اياه آبيته اياة [in the CK, erroneously, أَبَيْتُهُ] I made him to refuse it; or to refrain, forbear, abstain, or hold back, from it, voluntarily, or of his own free will or choice: (S: [this meaning being there implied, though not expressed:]) or I made him to dislike it, to be displeased with it, to disapprove of it, or to hate it: (M, K:) namely, water [&c.]. (S, M.) One says, فُلَانٌ بَحْرٌ لَا بُؤْبِى, (ISk, S, K, * [in the CK, erroneously, لا يُؤْبى,]) i. e., لَا يَجْعَلُكَ تَأْبَاهُ [Such a one is like a sea, or great river, that will not make thee to refuse it, or dislike it, &c.]; (K;) i. e., that will not fail, or come to an end, (ISk, S, K,) by reason of its abundance. (ISk, S.) In like manner one says, of any water, مَآءٌ لَا يُؤْبِى [Water that will not fail, or come to an end]. (TA.) And عِنْدَنَا مَآءٌ مَا يُؤْبِى With us, or at our abode, is water that does not become scanty, or little in quantity. (Lh, T, M.) And آبَى المَآءُ The water decreased, or became deficient. (AA, from El-Mufaddal.) And قَلِيبٌ لَا يُؤْبِى A well that will not become exhausted: (IAar, M:) one should not say, يُؤْبَى. (M, TA.) In like manner, also, one says, كَلَأَ لَا يُؤْبَى Herbage, or pasture, that will not fail, or come to an end. (S.) And عِنْدَهُ دَرَاهِمُ لَا تُؤْبِى He has dirhems, or money, that will not fail, or come to an end. (TA.) And آبَى المَآءُ signifies also The water [in a well] was, or became, difficult of access (اِمْتَنَعَ), so that no one was able to descend to it but by exposing himself to peril or destruction: (M:) if a drawer of water descend into the well, (T, TA,) and the water be altered for the worse in odour, (TA,) he expose himself to peril, or destruction. (T, TA.) 5 تَأَبَّى عَلَيْهِ الأَمْرَ : and تأبّى عَلَيْهِ alone: see 1, latter half of the paragraph. إِبْيَةٌ أب أبي أبيه أبية ابيه ابية آبي آبيه آبية A paucity, or deficiency, and revulsion, of the milk in the breast: (Fr, TS:) or a revulsion of the milk in the udder; (K;) but the saying “in the udder” requires consideration. (TA:) You say to a woman, when she has a fever on the occasion of childbirth, إِنَّمَا هذِهِ الحُمَّى إِبْيَةٌ ثَدْيِكَ [This fever is only occasioned by the paucity, or deficiency, and revulsion, of the milk in thy breast.] (TA.) أَبْيَانٌ and أَبْيَانُ and أَبَيَانٌ: see آبٍ, in four places. أُبَآءٌ , (T, S, M,) or أُبَآءٌ مِنَ الطَّعَامِ, (K,) A dislike, or loathing, of food: (T, S, M, K:) of the measure فُعَالٌ, (S, M,) with damm, (S, K,) because it is like a disease, and nouns significant of diseases are generally of that measure. (M.) You say, أَخَذَهُ أُبَآءٌ (T, S, M, K) مِنَ الطَّعَامِ (K) He was, or became, taken, or affected, with a dislike, or loathing, of food. (T, S, M, K.) إِبَآءٌ ابآء inf. n. of أَبَى, q. v. (S, M, &c.) ― 
 - See also أُبِّيَّةٌ. أَبِىٌّ and أَبِيَةٌ: see آبٍ, in three places. ― 
 - Also, the former (أَبِىٌّ), She [app. a camel, or any beast,] that refuses, or refrains from, fodder, by reason of her suffering from indigestion: and she that refuses, or refrains from, the stallion, by reason of her having little appetency. (AA.) [See also أَوَابٍ, voce آبٍ.] أَبَّآءٌ A man who refuses, or does not submit, to be harmed, or injured. (T.) أُبِيَةٌ , with damm, (K,) and kesr to the ب, and with teshdeed of this letter and of the ى, (TA,) [in the CK اُبْيَة,] Pride; self-magnification, or greatness, or majesty: (K:) and ↓ إِبَآءٌ [also] signifies pride, self-magnification, or haughtiness. (Ham p. 118.) آبٍ آب , and ↓ أَبِىٌّ , (S, M, Msb, K, TA,) and ↓ أَبَيَانٌ , (S, TA,) part. ns. of أَبَى, signifying Refusing; or refraining, forbearing, abstaining, or holding back [voluntarily, or of his own free will or choice]: (S, Msb, TA: *) [refusing assent or consent; &c.:] disliking, being displeased with a thing, disapproving of it, or hating it: (M, * K, * TA:) or the first and second, a man disliking, or loathing, food: (M, K, TA:) and the third, (K,) and ↓ أَبْيَانٌ , (so in a copy of the M,) or أبَيَانٌ, (K,) a man who refuses, or refrains from, or dislikes, or hates, (يَأْبَى,) food; or, things that are base?? or mean, (M, K, TA,) and causes of dispraise or blame: (TA:) or the second (أَبِىٌّ), a man who refuses, or refrains, &c., vehemently, or much; incompliant, unyielding, resisting, withstanding, or repugning: (T:) and ↓ أَبْيَانُ and أَبْيَانٌ, a man having vehement ابآء [app. أُبَآء, i. e. dislike, or loathing, of food; agreeably with a common quality of words of the measure فَعْلَان]: (T, TA: [but in copy of the T, accord. to the TT, ابآء in this last explanation is written اِبآء: in the TA it is without any vowel-sign:]) the pl. of آبٍ is آبُونَ and أُبَاةٌ (M, K) and أُبِىٌّ, (K,) with damm, then kesr, and then teshdeed, (TA, [in the CK اُبَىّ, and in a copy of the M اُبِين,]) and أُبَّآءٌ, (M, TA,) or إِبآءٌ, (K, TA,) like رِجَالٌ: (TA: [in the CK اُباء:]) the pl. of ↓ أَبِىٌّ is أَبِيُّونَ; (M, K;) of which an instance occurs wherein the pl. ن is likened to a radical ن; the gen. case being written, at the end of a verse, أَبيِينِ: (M:) the pl. of ↓ أَبْيَانٌ , (M,) or أَبَيَانٌ, (K,) is إِبْيَانٌ. (Kr, M, K.) ― 
 - [Hence,] الآبِى The lion. (K.) ― 
 - And آبِيَةٌ, (M,) so in some copies of the K, but in others ↓ أَبِيَّةٌ , (TA,) She [app. a camel] that dislikes, or loathes, and will not drink, water: and she that desires not the evening-food: and she (a camel) that is covered and does not conceive, or become pregnant: (M, K:) and أَوَابٍ, [its pl.,] she-camels that refuse, or refrain from, the stallion. (TA. [See also أَبِىٌّ.]) It is said in a prov., العَاشِيَةٌ تَهِيجُ الآبِيَةَ [She that is eating her eveningfood, or pasturing in the evening, excites her that has no desire for that food]; i. e., when the camels that desire not the evening-food see the camels eating that food, they follow them, and pasture with them. (M, and so in the S in art. عشو.) مُؤْبٍ [act. part. n. of 4, q. v.] Water failing, or coming to an end: (TA:) or water that is scanty, or little in quantity.] (Lh, M, TA.) مَآءٍ مَأْبَاةٌ , (M,) or مَآءَ ةٌ مَأْبَاةٌ, (K,) Water which the camels refuse, or dislike. (M, K.)
اتب

2 أَتَّبَهَا إِتْبًا , (M, K, [but in the latter the pronoun is masc.,]) and بِإِتْبٍ, (M,) or simply أتّبها, (S,) inf. n. تَأْتِيبٌ, (S, K,) He put on her, or clad her with, an إِتْب: (S, M, K:) or أتّبها signifies he put on her, or clad her with, a shift. (AZ, T.) ― 
 - أُتِّبَ, (M, K,) inf. n. as above, (K,) It (a garment, or piece of cloth,) was made into an اتْب. (M, K.) 5 تأتّب بِأتْبٍ , (M, K,) and ↓ ائتتب , [written with the disjunctive alif اِيتَتَبَ], (M,) or ↓ ائتبّ , (K, [but this I think a mistranscription,]) He put on himself, or clad himself with, an إِتْب: (M, K:) or ↓ ائتتبت , alone, she put on herself, or clad herself with, an إِتْب. (AZ, T, S, M.) ― 
 - تأتّب الدِّرْعَ وَ السِّلَاحَ (assumed tropical:) He put on (i. e. on himself) the coat of mail, and the arms, or weapons. (A.) And تأتّب القَوْسَ (assumed tropical:) He put forth his shoulderjoints from the belt of the bow, [the belt being across his breast,] so that the bow was on his shoulder-blades: (A:) accord. to AHn, (M,) تَأَتُّبٌ signifies (assumed tropical:) a man's putting the suspensory of the bow across the breast, and putting forth the shoulder-joints from it, (M, K,) so that the bow is on the shoulder-joints: (M:) and you say also, تأتّب قَوْسَهُ عَلَى ظَهْرِه (assumed tropical:) [he put his bow in the manner above described upon his back]. (S.) ― 
 - [And hence,] تأتّب signifies also (assumed tropical:) He prepared himself, or made himself ready, (K,) لِلأَمْرِ [for the affair]. (TK.) ― 
 - And (assumed tropical:) He acted, or behaved, with forced hardness, firmness, strength, hardiness, courage, or vehemence. (K.) 8 إِاْتَتَبَ see 5, in two places. 9 إِاْتَبَّ see 5. إِتْبٌ أتب اتب تاب تب (T, S, M, A, K) and ↓ مِئْتَبَةٌ (M, K) A بَقِير, (S,) or بَقِيرَة, (M, K,) i. e., (S, M, [but in the K what here follows is given as a meaning distinct from that of بقيرة,]) a بُرْد [q. v.], (S, M, K,) or piece of cloth, (S, A,) which is slit (S, M, A, K) in the middle, (S,) and worn by a woman, (A, K,) who throws it upon her neck, (S, M,) [putting her head through the slit;] having neither an opening at the bosom (a جَيْب), nor sleeves: (S, M, A, K:) and a woman's shift: (T, M, K:) and, (K,) or accord. to some, (M,) a garment that is short, reaching half-way down the shank: (M, K:) or [a garment like] drawers, or trousers, without legs; (M, K;) i. q. نُقْبَهٌ: (M:) or a shirt without sleeves, (S voce بَقِيرٌ, M, K,) worn by women: (S ubi suprà:) the first explanation alone is given in most lexicons: (TA:) some say that it is different from the إِزَار; that it has no band like that of drawers or trousers, and is not sewed together after the manner of drawers or trousers, but is a shirt of which the two sides are not sewed together: (M:) or i. q. عِلْقَةٌ and صِدَارٌ and شَوْذَرٌ; all signifying one and the same thing: (T:) pl. [of pauc.] آتَابٌ (M, K [in the CK and a MS. copy of the K written اَتابٌ]) [originally أَأْتَابٌ which is mentioned as one of the pls. by MF] and آتُبٌ [originally أَأْتُبٌ which is also mentioned as one of the pls. by MF] and by transposition أَتْؤُبٌ, (MF,) and [of mult.] أُتُوبٌ, (S,) or إِتَابٌ, (M,) or both. (K.) ― 
 - [Hence,] إِتْبٌ also signifies (assumed tropical:) The husk of barley. (M, K.) مِئْتَبٌ A [wrapper, or wrapping garment, such as is called] مِشْمَلٌ. (T.) مِئْتَبَةٌ : see إِتْبٌ. مُؤَتَّبُ الظُّفُرِ (assumed tropical:) A man whose nail is crooked. (K.)
اتم

1 أَتْمٌ , (M, K,) in, or in relation to, a سِقَآء [or skin for water or milk], (TA,) signifies The having two punctures of a seam (خُزْرَتَانِ) rent so as to become one. (M, K.) You say, أَتَمَتِ القِرْبَةٌ, aor. اَتِمَ , inf. n. أَتْمٌ, The water-skin had its two punctures (خزرتاها [or rather two of its punctures, agreeably with the explanation of the inf. n. in the M and K, as given above,]) rent so that they became one. (TK.) ― 
 - [And hence,] The meeting together of the مَسْلَكَانِ [or vagina and rectum]: whence أَتُومٌ [q. v.] as an epithet applied to a woman. (Ham p. 373.) ― 
 - [It seems to be indicated in the T, that one says, أَتِمَ النِسَآءُ, aor. اَتَمَ , and أَتَمَ, aor. اَتِمَ ; as meaning, or perhaps the former only, The women assembled, or came together: for I there find, immediately after مَأْتَمٌ as signifying “a place in which women assemble,” “one says, أَتِمَ, aor. اَتَمَ , and أَتَمَ, aor. اَتِمَ :” but it is then added that, accord. to Khálid Ibn-Yezeed, مأتم is from أَتِمَ, aor. اَتَمَ .] 
 = I. q. فَتْقٌ [The act of rending, rending asunder, ripping, or the like; or undoing the sewing of a thing]. (TA.) ― 
 - The act of cutting. (Sgh, K.) You say, أَتَمَهُ He cut it. (TK.) 
 = أَتَمَ, aor. اَتِمَ , also signifies He brought together, or united, two things. (T.) [See أَتُومٌ, and مَأْتَمٌ.] 
 = أَتَمَ بِالمَكَانِ, (Sgh, Msb,) with two forms of aor., [app. اَتِمَ and اَتُمَ ,] (Msb,) inf. n. أَتْمٌ, (Sgh, K,) or أُتُومٌ; (Msb;) and أَتِمَ, aor. اَتَمَ ; (Msb;) He stayed, remained, dwelt, or abode, in the place. (Sgh, Msb, K.) 2 اَتَّمَ see 4. 4 آتَمَهَا آتمها , inf. n. إِيتَآمٌ; and ↓ أَتَّمَهَا , inf. n. تَأْتِيمٌ; He rendered her such as is termed أَتُوم, q. v. (O, K.) أَتُومٌ is primarily used in relation to the سِقآء [or skin for water or milk; as meaning] Having two punctures of a seam (خُرْزَتَانِ) rent so that they become one. (S.) ― 
 - And hence, (S,) or from أَتَمَ as meaning “he brought together, or united,” two things, (T,) A woman whose مَسْلَكَانِ [or vagina and rectum] meet together in one, [by the rupture of the part between them,] (T, M,) becoming conjoined, so that the فَرْج is enlarged thereby, (TA,) on the occasion of devirgination; (M;) i. q. مُفْضَاةٌ, (T, S, M,) as some say; (T;) or مُفَاضَةٌ; (K; [said in the TA to be a mistake: but مُفْضَاةٌ and مُفَاضَةٌ are said in the M, in art. فيض, to have the same signification;]) a woman whose مَسْلَكَانِ have become one: (Ham p. 271:) or, as some say, small in the فَرْجَ [or vagina]: (M:) or it has these two contr. significations. (K.) مَأْتَمٌ is a quasi-inf. n. of أَتَمَ in the last of the senses explained above. (Msb.) [Thus it signifies A staying, remaining, dwelling, or abiding, in a place. But it more commonly signifies] The assembling of women [and of men also] in a case of rejoicing and of mourning. (Har p. 234.) ― 
 - It is also a noun of time from the same. (Msb.) [Thus it signifies A time of staying or remaining, &c.] ― 
 - And it is also a noun of place from the same. (Msb.) [And thus it signifies A place of staying or remaining, &c. But it more commonly signifies] A place of assembling of women [and of men also] in a case of rejoicing and of mourning: from أَتِمَ, aor. اَتَمَ , accord. to Khálid Ibn-Yezeed. (T.) ― 
 - And hence, tropically, (Msb,) (tropical:) Women assembling together (T, S, M, Mgh, Msb, K) in a case of rejoicing and of mourning, (T, M, Mgh, K,) or in a case of good and of evil: (S, Msb:) or any assembly, (M, K,) of men and of women, (M,) in a case of mourning or of rejoicing: (M, K:) or particularly of young women; (M, K,) accord. to some; but it is not so: and some assert that the word is derived from أَتْمٌ, in the first of the senses explained in this art.; and from أَتُومٌ, as an epithet applied to a woman; because it signifies women coming together, and meeting face to face, in a case of good and of evil: (M:) the pl. is مَآتِمُ. (S, Mgh.) Abu-l-'Atà Es-Sindee says
عَشِيَّةَ قَامَ النَّائِحَاتُ وَ شُقِّقَتْ 
جُيُوبٌ بِأَيْدِى مَأْتَمٍ وَ خُدُودُ 
[In the evening when arose the wailing women to wail, and openings at the necks and bosoms of garments were rent with the hands of assembled mourning women, and cheeks also were lacerated]: (S, M, Mgh:) i. e., بِأَيْدِى نِسَآءٍ. (S.) And another says
حَتَّى تَرَاهُنَّ لَدَيْهِ قُيَّمَا 
كَمَا تَرَى حَوْلَ الأَمِيرِ المأْتَمَا 
[So that thou seest them (referring to women) standing in his presence, or at, or by, it, like as thou seest the assembly of men around the prince, or commander]: المأتم here necessarily denoting men. (M.) ― 
 - IKt says, (Msb,) it is used by the vulgar to denote An affliction, or evil accident; (S, Mgh, Msb;) [and Mtr adds,] and a wailing: (Mgh:) they say, كُنَّا فِى مَإِْتَمِ فَلَانٍ [meaning We were present at the affliction of such a one]: (S, Msb:) or كُنَّا فِى مَأْتَمِ بَنِي فُلَلنٍ [meaning, We were present at the affliction, and wailing, of the sons of such a one]: (Mgh:) but the correct word in this case, (S, Mgh,) or the better, (Msb,) is مَنَاحَة: (S, Mgh, Msb:) so says IAmb. (Mgh.) But accord. to IB, nothing forbids that it may occur in the sense of A place of wailing; and in the sense of mourning, and wailing, and weeping; for therefore do women assemble: and thus it may be in the saying of Et-Teymee, respecting Mansoor Ibn-Ziyád
وَ النَّاسُ مَأْتَمُهُمْ عَلَيْهِ وَاحِدٌ 
فِى كلِّ دَارٍ رَنَّةٌ وَ زَفِيرُ 
[The people's mourning, &c., for him was one: in every house was a moaning, and a sighting]: and in the saying of another
أَضْحَى بَنَاتُ السُّبِىِّ إِذْ قُتِلُوا 
فِى مَأْتَمٍ وَالسِّبَاعُ فِى عُرُسِ 
” i. e. [The daughters of the captives, when they were slain, became, in the early part of the day,] in a state mourning; and the beasts of prey, in a state of rejoicing. (TA.)
اتن

1 أَتَنَ بِالمَكَانِ , (S, M, Msb, K, *) aor. اَتُنَ , (Msb,) or اَتِنَ , (K,) inf. n. أُتُونٌ (M, Msb, K) and أَتُنٌ, (K,) He remained, continued, stayed, or abode, in the place; (S, M, Msb, K; *) or became fixed, or settled, therein. (M.) 10 استأتن [lit.] He (an ass) became a she-ass. (M.) The saying, كَانَ حِمَارَّا فَاسْتَأْتَنَ, said of a man, [lit.] signifies [He was a he ass,] and he became a she ass; meaning (assumed tropical:) he was mighty, or of high condition, [like the wild he-ass,] and he became base, abject, or vile. (S, TA.) ― 
 - Also, (S, TA,) or استأتن أَتَانَّا, (M,) He (a man) purchased a she-ass; (S;) he took for himself a she-ass. (S, M.) أَتَانٌ (T, S, M, Msb, K) and ↓ إِتَانٌ , (K,) but one should not say أَتَانَةٌ, (ISk, S, Msb,) or this is of rare occurrence, (K,) occurring in certain of the trads., (IAth,) A she-ass [domestic or wild]: (S, M, Msb, K:) pl. (of pauc., T, S, Msb) آتُنٌ and (of mult., T, S, Msb) أُتُنٌ (T, S, M, Msb, K) and أُتْنٌ and (quasi-pl. n., M) ↓ مَأْتُونَآءُ . (S, M, K.) ― 
 - Hence, أَتَانٌ signifies (tropical:) A foolish and soft or weak woman; as being likened to a she-ass. (TA.) ― 
 - Also The station of the drawer of water at the mouth of the well; (S, M, K;) and so ↓ إِتَانٌ . (M, K.) And A rock, or great mass of stone, (AA, T, S, M,) in water; (AA, T, M;) or, as some say, at the bottom of the casing of a well, so that it is next the water. (AA, T.) And A large, round mass of rock, which, when it is in shallow water, is called أَتَانُ الضَّحلِ; and a she camel is likened thereto, in respect of her hardness: (S:) or أَتَانُ الضَّحلِ signifies a large mass of rock projecting from the water. (T:) or a mass of rock, (M, K, TA,) large and round, in the water, (TA,) at the mouth of the well, overspread with [the green substance called] طُحْلُب, so that it is smooth, (M, K, TA,) more smooth than other parts: (M, TA:) or a mass of rock, part of which is immerged (غَامِرٌ, M, K) in the water, (K,) and part apparent. (M, K.) And أَتَانُ الثَّمِيلِ signifies A large mass of rock in the interior of the water-course, which nothing raises or moves, of the measure of the stature of a man in length and likewise in breadth. (ISh.) ― 
 - Also The [piece of wood called] قَاعِدَة [which is one of four forming the support] of the فَوْدَج [more commonly called هَوْدَج, q. v.]: pl. آتُنٌ, (K, TA,) with medd. (TA: [but in the CK اُتُنٌ.]) إِتَانٌ أتان اتان : see أَتَانٌ, in two places. أَتُونٌ (T, M, Mgh, Msb, K) and أَتُّونٌ, (K,) or, accord. to J, (Msb,) it is thus, with teshdeed, but pronounced without teshdeed by the vulgar, (S, Msb,) A certain place in which fire is kindled, (S, Mgh,) called in Persian كُلَخْن [or كُلْخَنْ], pertaining to a bath: and metaphorically applied to (tropical:) that in which bricks are baked, and called in Persian تُونَقْ and دَاشُوزَنْ [or simply تُونْ and دَاشْ]: (Mgh:) accord. to Az, (Msb,) it is that of the bath, and of the place in which gypsum is made: (T, Msb:) or the trench, hollow, or pit, of the جَيَّارَ [or lime-burner, (in the CK, erroneously, the خَبّاز,]) and of the preparer of gypsum; (M, K, TA;) and the like: (K:) the pl. [said in the TA to be of the latter, but it is implied in the T and M and Mgh that it is of the former,] is أَتَاتِينُ, (T, S, M, Mgh, Msb, K, [in the CK, erroneously, اَتانِيْنُ,]) by common consent of the Arabs, (Mgh,) with two تs, (T,) accord. to Fr, who says that they sometimes double a letter in the pl. when they do not double it in the sing., (T,) and accord. to IJ, who says that it seems as though they changed أَتُونٌ to أَتُّونٌ; (M;) and [of أَتُونٌ, as is said in the TA and implied in the M,] أُتُنٌ. (M, K.) [J says that] it is said to be post-classical; (S;) [and ISd says,] I do not think it to be Arabic. (M.) مَأْتُونَآءُ : see أَتَانٌ.
اتو

1 أَتَا , aor. يَأْتُو; (Msb;) and أَتَوْتُهُ, (T, S, M, K,) aor. آتُوهُ; (S;) inf. n. أَتْوٌ, (M, Msb,) or أَتْوَةٌ, (S,) or the latter is an inf. n. of un.; (T, TA;) He came; (Msb;) and I came to him, or it; (S;) the former a dial. var. of أَتَى, aor. يَأْتِى; (Msb;) and the latter, of أَتَيْتُهُ. (T, S, M, K.) [See art. اتى, to which, as well as to the present art., belong several words mentioned in this.] 
 = أَتَا, aor. as above, (TK,) inf. n. أَتْوٌ, (M, K, TK,) also signifies He pursued a right, direct, straight, or even, course, in going, or pace. (M, K, TK.) ― 
 - And He (a man, TK) hastened, made haste, or sped; or he was quick, hasty, speedy, rapid, swift, or fleet. (M, K, TK.) ― 
 - And أَتَتِ النَاقَةُ, inf. n. as above, The she-camel returned her fore legs, [drawing the feet back towards the body, and lifting them high,] in her going. (M.) You say, مَا أَحْسَنَ أَتْوَ يَدَىْ هذِهِ النَّاقَةِ, and أَتْىَ يَدَيْهَا, How good, or beautiful, is this she-camel's returning of her fore legs in her going! i. e. رَجْعَ يَدَيْهَا فِى سَيْرِهَا. (T, * S, M.) ― 
 - And أَتْوٌ signifies also The act of impelling, or propelling; particularly, of an arrow from a bow. (TA.) See also this word below. 
 = أَتَوْتُهُ, (S, M, Msb, K,) aor. آتُوهُ, (S, Msb,) inf. n. إِتَاوَةٌ, (S, M, Msb, K,) so accord. to A'Obeyd, (M,) and mentioned by Sgh on the authority of AZ, (TA,) and أَتْوٌ, (S, TA,) [I gave him what is termed إِتَاوَة, as meaning the tax called خَرَاج: this is the signification which seems to be indicated in the S: or] I bribed him; gave him a bribe. (M, Msb, K.) [See also إِتَاوَةٌ below.] 
 = أَتَتِ النَّخْلَةُ, (T, S, M, K,) and الشَّجَرَةُ, (M, K,) aor. تَأْتُو, (S,) inf. n. إِتَآءٌ, with kesr, (Kr, M, K,) [in a copy of the T, and in two copies of the S, أَتَآءٌ, but this is said in the M to be a subst.,] and أَتْوٌ; (M, K;) and النخلة ↓ آتَتِ , inf. n. إِيتَآءٌ; (T;) The palm-tree [and the tree] bore: (S:) or put forth its fruit: or showed its being in a good state: (M, K:) or bore much: (T, M, K:) and اتآء signifies also the increasing, or thriving, of seed-produce. (T.) ― 
 - And أَتَتِ المَاشِيَةٌ, inf. n. إِتَآءٌ, [in a copy of the M أَتَآءٌ,] The cattle, or camels &c., increased, or yielded increase. (M, K. [In the CK, immediately before this phrase, والثِّمارِ is erroneously put for وَالنَّمَآءُ.]) 
 = تَأْتَى for تأْتَوِى: see 1 in art. اوى. 4 آتَوَ see 1, near the end of the paragraph. أَتْوٌ an inf. n. of 1, q. v. 
 = A way, course, mode, or manner. (M, K.) You say, of speech, or language, (M,) and of a speaker, or reciter of a خُطْبَة, (IAar, M,) مَا زَالَ عَلَى أَتْو وَاحد It, and he, ceased not to follow one [uniform] way, &c. (M.) 
 = An impulsion; a propulsion; particularly an act of shooting an arrow from a bow: so in a trad., where it is said, كُنَّا نَرْمِى الأَتْوَيْنِ We used to shoot one shooting and two shootings; meaning, of arrows from bows, after the prayer of sunset. (TA.) 
 = Death: or [so in the T, but in the K “and,”] a trial; or an affliction. (T, K.) You say, أَتَى عَلَى فُلَانٍ أَتْوٌ Death came upon such a one: or a trial; or an affliction. (ISh, T.) And إِنْ أَتَى عَلَّى أَتْوٌ فَغُلامِى حُرٌّ If I die, [or if death befall me,] my slave shall be free. (T.) ― 
 - A vehement sickness or disease: (T, K:) or the fracture of an arm, or of a leg. (T.) 
 = A gift. (S, K.) ― 
 - Butter; (S;) as also ↓ أَتَآءٌ , (A,) or ↓ إِتَآءٌ . (TA: [in which it is said to be like كِتَابٌ; but this I think a mistake: see أَتَآءٌ below.]) You say, when a skin of milk is agitated, and its butter comes, قَدْ جَآءَ أَتْوُهُ [Its butter has come]. (S, TA.) And you say, ↓ لَبَنٌ ذُو اتآءٍ Milk having butter. (A, TA.) 
 = A great body or corporeal form or person (شَخْصٌ عَظِيمٌ). (AZ, Sgh, K.) أَتْوَةٌ A single coming; as also أَتْيَةٌ. (T.) أَتْوَانُ a corroborative [or imitative sequent] of أَسْوَانُ, which signifies grieving mourning, or sorrowful: (TA:) or i. q. حَرِيصٌ [vehemently desirous; eager; &c.]. (Mirkát el-Loghah, cited by Golius.) أَتَآءٌ , (T, S, M,) or إِتَآءٌ, like كِتَابٌ, (K, [but it is said in the M that the former is a subst. and the latter an inf. n.,] Increase; syn. نَمَآءٌ, (S, M, K, [in the CK والثِّمَارِ is erroneously put for وَالنَّمَآءُ,]) and بَرَكَةٌ: (S:) increase, and produce, or net produce, of land; as though from الإِتَاوَةٌ signifying الخَرَاجُ: (TA:) gain, or revenue, arising from the increase of land, or from the rent thereof, or the like: (TA, and so in a copy of the S:) the produce of land, and fruits, &c.: (As, T:) what is produced of the fruits (آكَال [in the CK اُكال]) of trees: (M, K:) the fruit of palm-trees. (S.) ― 
 - See also أَتْوٌ, in three places. أَتِىٌّ (S, M, Sgh, K) and أُتِىٌّ [respecting which see what follows] and إِتِىٌّ, (Sgh, K,) of all which, the first is said by A'Obeyd to be the form used by the Arabs, (TA,) [and all belong to art. اتى, as well as to the present art.,] and ↓ أَتَاوِىٌّ (M, Sgh, K) and أُتَاوِىٌّ and إِتَاوِىٌّ, (Sgh, K,) all these, and the three preceding them, mentioned by Sgh on the authority of AA, but the last of all said by him to be strange, (TA,) A rivulet for which a man makes a way or channel, or an easy course or passage, to his land: (S, M, K:) or a torrent, or flow of water, from another region or quarter: (M, K: [both these meanings mentioned in the M in art. اتو, and the former in art. اتي also, of that work:]) or أَتِىٌّ signifies a conduit of water; and any channel in which water is made to have an easy course; as also أُتِىٌّ, mentioned by Sb; or, as some say, this is a pl.: (M:) or any rivulet: (As, T:) or a rivulet less than the [trench called] نُؤْى: (IB:) and سَيْلٌ أَتىٌّ (Lh, T, S, M) and أَتَاوِىٌّ, (Lh, S, M,) a torrent, or flow of water, that comes one knows not whence: (M:) or that comes when the rain that has produced it has not fallen upon the people to whom it comes: (Lh, S, M:) or that comes from a land upon which rain has fallen to a land upon which rain has not fallen. (T, Msb.) ― 
 - Hence, (T, M,) or the reverse is the case, (T, M, Msb,) all the words above, (AA, T, K,) or أَتِىَ and أَتَاوِىُّ, (S, M, Mgh, Msb, [the last said in the T to be the most approved,]) A stranger; or a man not of one's own people, or not of one's own kindred: (AA, T, S, M, Mgh:) or a man who asserts his relation to a people of whom he is not: (Msb:) or أَتِىٌّ signifies one who is among a people of whom he is not: (As, T:) and أَتَاوِىٌّ, a stranger, who is not in his own country; or, accord. to Ks, a stranger, who is not in his own home: (T:) the pl. of this last is أَتَاوِيُّونَ: (S:) [the fem. sing. is أَتَاويَّةٌ:] and the pl. fem. أَتَاويَّاتٌ. (T, S, M.) إِتَاوَةٌ إِتاوة اتاوه اتاوة i. q. خَرَاجٌ [i. e. A tax, a tribute, or an impost], (T, S, M, K,) such, for instance, as is levied on land, (TA in the present art.,) and such as is imposed on a slave; (TA in art. ضرب;) and any tax or other exaction that is taken by compulsion, or against the will, or that is apportioned to a people: (M: [in the TA “to a place” instead of “to a people:”]) and also, a bribe: or, (accord. to some, M,) particularly, a bribe for water: (M, K:) the pl. is أَتَاوَى, (T, M, K, TA, [but in some copies of the K أَتَاوِىُّ, and accord. to copies of the S it is أَتَاوٍ, being written, with the article, الأَتَاوِى; both of which appear to be wrong; for it is said to be] like عَلَاوَى and هَرَاوَى, pls. of عِلَاوَةٌ and هِرَاوَةٌ, (M, TA,) and like سَكَارَى; (TA;) changed, [in the accus. case, with the article prefixed,] at the end of a verse, into الأَتَاوِيَا, for the sake of the rhyme: (M, TA:) this occurs in a verse of El-Jaadee: (S:) it has also for a pl. إِتَاوَاتٌ, (T,) and أُتَّي, [in the CK, erroneously, اَتِىٌّ,] which is extr., (M, K,) as though its sing. were أُتْوَةٌ, being like رُشَّى, pl. of رُشْوَةٌ, (M,) and like عُرَّى, pl. of عُرْوَةٌ. (TA.) You say, أَدَّى إِتَاوَةَ أَرْضِهِ [He payed the tax of his land]; i. e. خَرَاجَهَا: and ضُرِبَتْ عَلَيْهِمُ الإِتَاوَةُ [The tax, or tribute, or impost, was imposed upon them]; i. e. الجِبَايَةُ: and some assert it to be tropical. (TA.) You say also, شَكَمَ فَاهُ بِالْإِتَاوَةِ [He stopped (lit. bitted) his mouth with the bribe]; i. e. بَالّرِشْوَةِ. (TA.) أَتَاوِىٌّ and its vars.: see أَتىٌّ, above.
اتى

1 أَتَى , aor. يَأْتِى, (Msb,) and, in the dial. of Hudheyl, يَأْت, without ى; (S;) and أَتَيْتُهُ, (T, S, M, Msb, K,) [aor. آتِيهِ;] and in the imperative, some of the Arabs say, تِ, suppressing the ا, like as is done in خُذْ and كُلْ and مُرْ; (IJ, M;) inf. n. إِتْيَانٌ, (T, S, * M, Mgh, Msb, K,) or this is a simple subst., (Msb.) and إِتْيَانَةٌ, (M, K,) which should not be used as an inf. n. of un., unless by a bad poetic licence, (Lth, T,) and أَتْىٌ (T, S, M, Msb, K) and أُتِىٌ and إِتِىٌ and مَأْتَاةٌ; (M, K;) He [or it] came; (Msb;) and I came to him, or it; (S, M, Mgh, * Msb, K;) or was, or became, present at it, namely, a place: (Mgh:) as also أَتَا, aor. يَأْتُو; (Msb;) and أَتَوْتُهُ, (T, S, M, K), aor. آتُوهُ: (S:) for which reason, we assign the generality of the words mentioned in art. اتو to the present art. also. (M.) [Accord. to the authorities here indicated for the signification of أَتَى, this verb and جَآءَ are syn.: some attempt to distinguish them; but contradict one another in so doing: the slight distinctions that exist between them will be best seen by a comparison of the exs. in this art. with those in art. جيأ:] accord. to Er-Rághib, the proper [or primary] signification of الإِتْيَانُ is The coming with ease. (TA.) ― 
 - أَتَاهَا, (Mgh, Msb,) inf. n. إِتْيَانٌ, (Msb,) [lit. He came to her,] means (assumed tropical:) he lay with her; syn. جَامَعَهَا; (Mgh, Msb;) namely, a woman, (Mgh,) or his wife. (Msb.) Hence an expression in the Kur xxvi. 165. (TA.) ― 
 - أَتَى القَوْمَ [He came to the people: and hence,] he asserted his relationship to the people, not being of them. (Msb.) [See أَتِىُّ in art. اتو.] ― 
 - أَتَي بِهِ [He came with, or brought, him, and it; or] he made him (a man), and it (a thing, such, for instance, as property), to come. (Kull.) [See also 4: and see, in what follows, other significations of أَتَى trans. by means of بِ. Hence, أَتَى بِوَلَدٍ He begot a child, or children. And أَتَتْ بِهِ She brought him forth; gave birth to him.] Accord. to Aboo-Is-hák, the meaning of the words in the Kur [ii. 143] أَيْنَمَا تَكُونُوا يَأْتِ بِكُمُ اللّٰهُ جَمِيعًا is, Wherever ye be, God will bring you all back unto Himself. (M.) [You say also, أَتَى بِبَيِّنَةٍ He adduced a proof.] See also 3. ― 
 - أَتَى الأَمْرَ [He entered into, engaged in, or occupied himself with, the thing, or affair: and, as also أَتَى بِهِ,] he did, executed, or performed, the thing, or affair; (M. K;) and in like manner, الذَّنْبَ, [and بَالذَّنْبِ,] the crime, sin, or offence. (M.) It is said in the Kur [ix. 54], وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَى, meaning And they do not enter into, or engage in, prayer, unless when they are heavy, or sluggish. (TA.) And you say, أَتَى الفَاحِشَهَ, [and بِالفَاحِشَةِ, (see Kur iv. 23 and lxv. 1,)] He entered into, engaged in, or occupied himself with, [or he did, or committed,] that which was excessively foul or evil. (TA.) And أَتَى بِالجَيِّدِ مِنْ قَوْلٍ أَوْ فِعْلٍ [He said, gave utterance to, uttered, or expressed, or he brought to pass, did, or effected, what was good, or excellent; he said, or did, well, or excel-lently]. (Msb in art. جود.) And أَتَى بِجَرْىِ بَعْدَ جَرْىٍ[He (a horse) performed, or fetched, run after run]. (S in art. تأم, &c.) ― 
 - وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى[in the Kur xx. 72] means حَيْثُ كَانَ [And the enchanter shall not prosper where he is, or wherever he may be]; (M, Bd, K;) and where he cometh: (Bd:) or حَيْثُ أَتَى بِسِحْرِهِ[where he cometh with his enchantment; or where he performeth his enchantment]: (Jel:) and it is said to mean that where the enchanter is, he must be slain: such is the doctrine of the lawyers. (M.) ― 
 - Z mentions that أَتَىoccurs in the sense of صَارَ [He, or it, became; like as we sometimes say, he, or it, came, or came to be]; like جَآءَin the saying, جَآءَ البِنَآءُ مُحْكَمًا. (Kull.) [So you say, البِنَآءُ مُحْكَمًا The building became, or came to be, firm, strong, or compact.] ― 
 - The saying, in the Kur [xvi. 1], أَتَى أَمْرُ آللّٰهِ فَلَا تَسْتَعْجِلُوهُmeans [The threatened punishment ordained of God hath approached: therefore desire not ye to hasten it:] its coming hath approached. (TA.) [And in like manner,] أُتِىَ فُلَانٌ, like عُنِىَ, means Such a one was approached by the enemy come in sight of him. (K.) أُتِيتَ يَا فُلَانٌ[Thou art approached &c., O such a one,] is said when one is warned of an enemy that has come in sight of him. (Sgh, TA.) And أَتَى عَلَيْهِمُ العَدُوُّmeans The enemy came to them, [or came down upon them, for, as MF observes, أَتَىwhen trans. by means of عَلَىseems to imply the meaning of نَزَلَ,] overcoming, or overpowering, them. (Bd in xviii. 40.) ― 
 - Hence, أَتَى عَلَيْهِ[and أَتَاهُ, as will be seen by what follows,] (assumed tropical:) He destroyed him, or it. (Bd ubi suprà.) And hence, from إِتْيَانُ العَدُوِّ, (Mgh,) أَتَى عَلَيْهِ الدَّهْرُ(tropical:) Time, or fortune, destroyed him. (M, Mgh, Msb, K.) Destruction is meant in the Kur [lix. 2], where it is said, فأَتاهُمُ اللّٰهُ مِنْ حيْثُ لَمْ يَحْتَسِبُوا(assumed tropical:) [But God brought destruction upon them whence they did not reckon, or expect]. (EsSemeen, TA.) And it is said in the Kur [xvi. 28], فَأَتَى اللّٰهُ بُنْيَانَهُمْ مِنَ القَوَاعِدِ, i. e. (assumed tropical:) But God removed their building from the foundations, and demolished it upon them, so that He destroyed them. (TA.) أَتَى عَلَيْهِalso signifies (assumed tropical:) He caused it to come to an end; made an end of it; consumed it; [devoured it;] exhausted it; came to, or reached, the end of it; namely, a thing; (Kull;) as, for instance, what was in a bowl; (K in art. جردم;) and what was in a vessel; (K in art. جرجب;) like فَرَغَ مِنْهُ: (ISd cited in the TA in art. نكش:) or i. q. مَرَّ بِهِ[which may be rendered he went away with it; but this, as an explanation of أَتَى عَلَيْهِ, has another meaning, which see in what follows]. (Kull.) And one says, أُتِىَ فُلَانٌ مِنْ مَأْمَنِهِ(assumed tropical:) Destruction came to such a one from the quarter whence he felt secure. (TA.) And أُتِىَ عَلَي يَدِ فُلَانٍ(assumed tropical:) Property belonging to such a one perished. (T.) And يُؤْتَى دُونَهُ(assumed tropical:) He is taken away, or carried off, and overcome. (TA.) A poet says
أَتَى دُونَ حُلْوِالعَيْشِ حَتَّى أَمَرَّهُ 
نُكُوبٌ عَلَي آثَارِهِنَّ نُكُوبُ 
” meaning (assumed tropical:) [Misfortunes, in the footsteps of which were misfortunes,] took away [what was sweet, of life, and rendered it bitter]. (TA.) One says also, مِنْ هٰهُنَا أُتِيَتْ, [so I find it written, but I think that the last word should be أُتِيتَ, agreeably with a preceding phrase from the T,] (assumed tropical:) Hence the trial, or affliction, came in upon thee. (Mgh.) And أُتِىَ مِنْ جِهَةِ كَذَا, with the verb in the passive form, (assumed tropical:) He missed [his object in respect of such a thing] by laying hold upon it when it was not fit to be laid hold upon. (Msb.) And أُتِىَ الرَّجُلُ, [also] like عُنِىَ, (assumed tropical:) The man was deceived, or deluded, and his faculty of sense became altered to him, so that he imagined that to be true which was not true. (TA.) ― 
 - أَتَى عَلَيْهِ is also syn. with مَرَّ بِهِ[meaning He, or it, (as, for instance, a period of time,) passed by him, or over him]. (Msb.) You say, أَتَ عَلَيْهِ حَوْلٌ[A year passed over him; or he became a year old]. (S, K, Msb, in art. حول; &c.) ― 
 - أَتَتِ النَّاقَهُ, and مَا أَحْسَنَ أَتْىَ يَدَى هذِهِ النّاقَةِ: see art. اتو. 2 أتّى لِلمَآءِ , (T, S, M,) or المَآءَ, (K,) or both, (TA,) inf. n. تَأْتِيَةٌand تَأْتِىٌّ, He smoothed, made easy, or prepared, (سَهَّلَ, S, K, or هَيَّأَ, T,) the way, course, passage, or channel, of the water, (T, S, K,) in order that it might pass forth to a place; (S;) he directed a channel for it (M, TA) so that it ran to the places wherein it rested or remained. (TA.) And أتّى لِأَرْضِهِ أَتِيَّا He made a rivulet, or a channel for water, to run to his land. (M.) ― 
 - أتّى اللّٰهُ لِفُلَانٍ أَمْرَهُ, inf. n. تَأْتِيَةٌ, (T, M, * TA,) God prepared, disposed, arranged, or put into a good or right state, [and thus rendered feasible or practicable or easy,] for such a one, his affair. (M, * TA.) 3 آتَاهُ آتاه آتاة , [inf. n. as below,] He requited, compensated, or recompensed, him. (M, K.) The saying, in the Kur [xxi. 48], وَإِنْ كَانَ مِثْقَالَ بِهَا ↓ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا , some read thus, (M, * TA,) meaning [Though it be the weight of a grain of mustard,] we will bring it [forward for requital]: others read بها↓ آتَيْنَا , meaning we will give [a recompense] for it; in which case the verb is of the measure أَفْعَلَ: or we will requite for it; in which case the verb is of the measure فَاعَلَ. (M, TA.) ― 
 - آتَيْتُهُ عَلَى الأَمْرِ, (T, S, M, Msb,) inf. n. مُؤَاتَاةٌ, (T, S,) I agreed with him, or was of one mind or opinion with him, upon, or respecting, the thing, or affair; I complied with him respecting it; (T, S, M, Msb;) in a good manner: (T:) the vulgar say, وَاتَيْتُهُ: (S:) this is of the dial. of the people of El-Yemen, inf. n. مُوَاتَاةٌ; and is the form commonly current: (Msb:) but it should not be used, except in the dial. of the people of El-Yemen. (T.) ― 
 - [Hence, app., آتَىas meaning He aided; a signification mentioned by Golius, on the authority of Z and Ibn-Maaroof.] 4 آتَاهُ آتاه آتاة , (S, M, &c.,) inf. n. إِيتَآءٌ, (TA,) i. q. أَتَى[He came with, or brought, him, or it]; (S;) he made it (a thing) to come, إِلَيْهِ to him; (TA;) he made, or caused, him, or it, to be present; (Ksh, TA;) he made, or caused, it (a thing) to go, pass, or be conveyed or transmitted, (syn. سَاقَهُ,) إِلَيْهِ to him. (M, K.) It is said in the Kur [xviii. 61], آتِنَا غَدآءَ نَا, i. e. اِيتِنَا[Come thou to us with, or bring thou to us, our morningmeal]. (S.) ― 
 - Hence, (Ksh, TA,) inf. n. as above, (T, S,) He gave him (T, S, M, Msb, K) a thing, (M, K,) or property: (Msb:) and you say, هَاتِin the sense of the [imperative] آتِ[give thou]. (T.) We read in the Kur. [v. 60, &c.] وَيُؤْتُونَ الزَّكَاةَ[And they give the portion of property which is the due of the poor]. (TA.) And in [xxvii. 23 of] the same, وَأُوتِيَتْ مِنْ كُلِّ شَىْءٍ, meaning And she hath been given somewhat of everything. (M, TA.) [You say also, أُوتِىَ كَذَا as meaning He was gifted, or endowed, with such a thing; as, for instance, a faculty.] See also 3. ― 
 - آتَيْتُ المُكَاتَبَ I made a gift to the slave between whom and me was a contract that he should become free on payment of a certain sum: or I abated, or took off, somewhat of his appointed part-payments, or instalments. (Msb.) ― 
 - مَا آتَاكُمُ الرَّسُولُ, in the Kur lix. 7, means What the Apostle giveth you, of the [spoil termed] فَىْء, (Bd, Jel,) &c.: (Jel:) or what command he giveth you: (Bd:) or what he commandeth you [to receive]. (Kull.) ― 
 - أُوتِىَ فِى شَىْءٍ A dispute, or an altercation, was held before him, respecting the meaning of a thing: [perhaps more properly signifying he was given authority to decide respecting a thing:] occurring in a trad. (Mgh.) 5 تأتّى لَهُ It (an affair, T, Mgh, Msb, K, or a thing, S, M) was, or became, prepared, disposed, arranged, or put into a good or right state, for him; (T, * S, M, Mgh, Msb, K;) and hence, it (a thing) was, or became, feasible or practicable, and easy, to him; (Mgh;) it (an affair) was, or became, facilitated, or easy, to him; (Msb;) the way thereof (i. e. of an affair) was, or became, facilitated, or easy, to him. (TA.) The following is an ex.: “ تَأَتَّى لَهُ الدَّهْرُ حَتَّى انْجَبَرْ 
[Fortune became well, or rightly, disposed for him, so that he became restored to wealth, or competence]: (T:) or تَأَتَّى لَهُ الخَيْرُ الخ[good fortune, or prosperity, became prepared, &c., for him, &c.]. (So in the TA.) And hence the saying, هٰذَا مِمَّا يَتَأَتَّى لِىَ المَضْغُ This is of the things which it is feasible or practicable, and easy, to me to chew. (Mgh). ― 
 - He applied himself to it with gentleness, (As, S, K,) and so تأتّى لَهَا, meaning لِحَاجَتِهِ, to his needful affair or business, (T,) and entered into it, engaged in it, occupied himself with it, did it, executed it, or performed it, by the way, or manner, proper, or suitable, to it. (As, T, S, K. [In the CK, for أَتَاهُ مِنْ وَجْهِهِ, we find اتاهُ عن وَجْهِه.]) And تأتّى فِى أَمرِهِ He used gentleness, or acted gently, in his affair. (Msb.) ― 
 - تأتّى لَهُ بِسَهْمٍ حَتَّى أَصَابَهُ He sought him leisurely or repeatedly [with an arrow, app. taking aim in one direction and then in another, until he hit him]. (Z, TA.) ― 
 - جَآءَ فُلَانٌ يَتَأَتَّىis explained by Fr as meaning يَتَعَرَّضُ لِمَعْرُوفِكَ[Such a one came, or has come, addressing, or applying, or directing, himself, or his regard, or attention, or mind, to obtain thy favour, or bounty]. (S.) And you say, تأتّى لِمَعرُوفِهِ, meaning تَعَرَّضَ لَهُ[He addressed, applied, or directed, himself, &c., to obtain his favour, or bounty]. (TA.) ― 
 - Some say that تأتّىsignifies He prepared himself to rise, or stand. (TA.) 10 استآتى فلَاناً استآتي فلانا He asked such a one to come, deeming him slow, or tardy. (K.) ― 
 - استأتت النَّاقَةُ The she-camel desired to be covered; (A, TA;)IE desired the stallion; (S, M, K;) being excited by lust. (S, A.) إِتَّى أتى اتى اتي آتى آتي آتيي : see أَتِىٌّ. أَتْيَةٌ A single coming; as also أَتْوَةٌ; but not ↓ إِتْيَانَةٌ , unless by a bad poetic licence. (T.) ― 
 - See also أُتِيَّةُ الجُرحِ. إِتْيَانٌ إِتيان اتيان آتي آتيان is either an inf. n. of أَتَى, or a simple subst. [signifying A coming]. (Msb.) إِتْيَانَةٌ إِتيان إِتيانه اتيانه اتيانة an inf. n. of 1 [q. v.]: (M, K:) see also أَتْيَةٌ. أَتَآءٌ or إِتَآءٌ: see أتِىٌّ. أَتِىٌّ as syn. with أتَاوِىٌّ: see art. اتو. ― 
 - Also, (M, and so in some copies of the K, where it is said to be like رَضِىٌّ,) or ↓ إِتًى , like رِضًى, (so in other copies of the K,) and ↓ أَتَآءٌ , (M, K,) written by some إِتَآءٌ, (TA,) What falls, of wood or leaves, into a river: (M, K:) from الإِتْيَانُ: (M:) pl. آتَآءٌ[in the CK اِتاء] and أُتِىٌّ. (M, K.) ― 
 - رَجُلٌ أَتِىٌّ A man who is sharp, energetic, vigorous, and effective, in affairs; who applies himself to them with gentleness, and enters into them, or performs them, by the way, or manner, proper, or suitable, to them. (M.) ― 
 - فَرَسٌ أَتِىٌّ: see مُسْتَأْتٍ. أُتِيَّةُ الجُرْحِ , (so in a copy of the M,) or ↓ أُتِّيَّتُهُ , (so in some copies of the K, and accord. to the TA,) or ↓ أَتْيَتُهُ , (so in other copies of the K,) and ↓ آتِيَتُهُ , (so in the M, and in some copies of the K,) or ↓ إِتِّيَتُهُ , (so in some copies of the K, and accord. to the TA,) or أَتِيَّتُهُ, (so in a copy of the K,) The matter which comes from the wound: (M, K:) from Aboo-'Alee. (TA.) أَتَّى i. q. حَتَّى; (K;) a dial. var. of the latter. (TA.) إِتِيَتُهُ الجُرحِ اتيته الجرح and أُتّيَّتُهُ: see أُتِيَّةُ الآجُرْحِ. آتٍ آت [Coming; (see also مَأْتِىٌّ;) applied to a man, &c.; and to time, meaning future: also a comer: ― 
 - and hence,] An angel. (Mgh, Msb.) آتِيَةُ الجُرحِ آتية الجرح : see أُتِيَّةُ الجُرْحِ. مَأْتًى A place of coming. (Msb.) [And ↓ مَأْتَاةً signifies the same: or A road, or way, by which one comes; a way of access; an approach; as also مَأْتًى: or, more properly, a means of coming.] ― 
 - مَأْتَى المَرْأَةِ[The place of access of the woman; i. e. the meatus of her vagina; or her vagina itself;] the مَحِيض, or place of menstruation, of the woman. (Zj in the TA in art. حيض.) ― 
 - مَأْتَىِ الأَمرِand ↓ مَأْتَاتُهُ The way, or manner, (وَجْه, S, or جِهَة, M, K,) of the affair, (S, M, K,) by which it is, or is to be, entered into, engaged in, done, executed, or performed; like as you say مَعْنَي الكَلَامِand مَعْنَاتُهُ, meaning the same by both. (S.) You say, أَتَيْتُ الأَمْرَ مِنْ مَأْتاهُand ↓ مَأْتَاتِهِ , (S, M,) i. e., مِنْ وَجْهِهِ الَّذِي يُؤُتَى مِنْهُ[I entered into, engaged in, did, executed, or performed, the affair by the way, or manner, whereby it should be entered into, &c.], (S,) or مِنْ جِهَتِهِ [which means the same]. (M.) مُؤْتًى : see مُسْتَأْتٍ. مَأْتَاةً : see مَأْتًى, in three places. مَأْتِىٌّ [pass. part. n. of 1; Come: come to:] is of the measure مَفْعُولٌ; the وbeing changed into ىand incorporated into the ىwhich is the final radical letter. (S.) In the saying, in the Kur [xix. 62], إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا, the meaning is ↓ آتِيًا [Verily that which He hath promised, or the fulfilment of his promise, is coming]; like as, in the phrase حِجَابًا مَسْتُورًا, in the Kur [xvii. 47], سَاتِرًا is meant: or it may be a pass. part. n. [in signification as well as form]; for what cometh to thee, of that which God commandeth, thou comest thereto. (S.) It is said in a prov., مَأْتِىٌّ أَنْتَ أَيُّهَا السَّوَادُ[lit. Thou art come to, O thou person], meaning there is no escape for thee from this event. (TA.) ― 
 - Applied to a man, it also signifies أُتِىَ فِيهِ[in a sense indicated in the Kur xxvi. 165]. (TA.) طَرِيقٌ مِئْتآءٌ A road to which people come (Th, M, Mgh, Msb) much, or often; (Mgh, Msb;) the latter word being of the measure مِفْعَال, (Th, M, Mgh, Msb,) originally مِئْتَاىٌor مِئْتَاوٌ; (Msb;) from أَتَيْتُ, (Th, M,) or الإِتْيَانُ; [or from أَتَوْتُ;] like دَارٌ مِحْلاَلٌ, i. e. a house where people alight or abide much, or often: (Mgh, Msb:) a road that is frequented (S, M, K) and conspicuous: (M, K:) in [some of] the copies of the K, incorrectly, مِئْتَآءَةٌ: (TA:) A' Obeyd has inadvertently written it without [the radical] ', and in the category of فِعْلَآءٌ. (M.) Death is thus termed in a trad., as being a way which every one travels: (TA:) and as that trad. is related, it is without [the radical] '. (M.) ― 
 - مئْتَآءٌ الطَّرِيقِ The main part, or middle, of the road; or the part of the road along which one travels: (Sh, TA:) or the space within which the road is comprised; (S, Msb, K;) as also مِيدَآءُ الطريقِ: (TA:) or this last, as also مِيتَآءُ الطريقِ, signifies the measure of the two sides, and the distance, of the road. (L in art. ميت.) ― 
 - مِئْتَآءٌalso signifies The extreme limit of the distance to which horses run; (S, Msb;) and so مِيدَآءٌ. (S, TA.) ― 
 - And i. q. تِلْقَآءٌ(K.) You say, دَارِى بِمئْتَآءِ دَارِ فُلَانٍ My house is opposite to the house of such a one; facing it, or fronting it; and so بِمِيدَآءِ دِارِهِ; (S;) and بِمِيتَآءِ دَارِهِ. (L in art. ميت.) ― 
 - And بَنَى القَوْمُ بُيُوتَهُمْ عَلَى مِئْتَآءٍ وَاحِدٍ(S) and مِيدَآءٍ وَاحِدٍ(S, and L in art. ميد,) The people built their houses, or constructed their tents, after one mode, manner, fashion, or form. (L in art. ميد.) 
 = رَجُلٌ مِئتَآءٌ A man who requites, compensates, or recompenses; who gives much, or largely. (M, K.) فَرَسٌ مُسْتَأْتٍ , and ↓ أَتِىٌّ , and ↓ مُؤْتًى , and مستوتى, [so I find it written, perhaps for مُسْتَوْتٍ, which may be a dial. van. of مُسْتأْتٍ, like as وَاتَيْتُهُis of آتَيْتُهُ,] A mare desiring the stallion. (TA.)
اث

1 أَثَّ , aor. اَثِ3َ (T, S, M, L, K) and اَثُ3َ and َ, (M, L, K,) inf. n. أَثَاثَةٌ(T, S, M, L, K) and أَثَاثٌ(M, L, K) and أُثُوثَةٌ, (M,) or أُثُوُثٌ, (L, K,) It (anything) was, or became, much in quantity, abundant, or numerous: and great, or large: (M, L:) it (herbage, or a herb,) was, or became, abundant, or plenteous, and tangled, or luxuriant; (T, S, K;) or abundant and tall: (M:) it (hair) was, or became, abundant and long. (M, TA.) ― 
 - أَثَّتْ, (M, K,) aor. اَثُ3َ , inf. n. أَثٌّ, (M,) said of a woman, She was, or became, large in the hinder parts. (M, K.) 2 أثّثهُ He made it plain, level, smooth, soft, or easy to lie or ride or walk upon. (M, K.) 5 تأثّث He obtained, or acquired, goods, household-goods, or furniture and utensils and the like; or abundance of the goods, conveniences, or comforts, of life; (S;) or property; (S, M;) or wealth; or what was good. (M.) أَثٌّ , fem. with ة: see أَثِيثٌ, in two places. أَثَاثٌ Goods; or utensils and furniture of a house or tent; household-goods; syn. مَتَاعٌ; (T, M;) or مَتَاعُ بَيْت; (S, Msb, K;) of whatever kind; consisting of clothes, and stuffing for mattresses or the like, or outer garments [&c.]: (M, TA:) or (so accord. to the M and K, but in the T “also,”) all property, (AZ, T, S, M, K,) [consisting of] camels, and sheep or goats, and slaves, and utensils and furniture or householdgoods: (AZ, T, S:) or abundant property: or abundance of property: (M, TA:) [in which last sense it is an inf. n. used as simple subst.:] or what is made, or taken, for use, and i. q. مَتَاعٌ; not what is for merchandise: or what is new, of the utensils and furniture of a house or tent; not what is old and worn out: (TA:) [it is a coll. gen. n., and] the n. un. is with اثر: (AZ, T, S, M, Msb, K:) or it has no n. un.: (Fr, T, S, Msb, K:) if you form a pl. from اثاث, you say, ثَلَاثَةُ آثَّةٍ, [originally أَأْثِثَة, like أَطْعِمَة, pl. of طَعَام,] and أُثُثٌ كَثِيرَةٌ. (Fr, T.) أَثِيثٌ Much in quantity, abundant, or numerous: and great, or large: as also ↓ أَثٌّ ; (M, K;) which is, in my opinion, [says ISd, originally أَثِثٌ,] of the measure فَعِلٌ: (M:) the fem. is أَثِيثَةٌ: and the pl. is إِثَاثٌand أَثَائِثُ; (M, K; *) both being pls. of the masc. and of the fem.; (K;) or the latter is pl. of the fem. only; (M, * MF;) but the former is [pl. of the masc.,] like كِرَامٌ as pl. of كَرِيمٌ, (TA,) and is pl. of the fem. also. (M.) You say, نَبَاتٌ أَثِيثٌ Herbage, or a herb, that is abundant, or plenteous, and tangled, or luxuriant: (T, S:) or abundant and tall. (M.) And شَعَرٌ أَثِيثٌ Hair that is abundant, and tangled, or luxuriant: (S:) or abundant (T, M) and long. (M.) And لِحْيَةٌ أَثِيثَةٌ, and ↓ أَثَّةٌ , A thick beard. (M, TA.) And اِمْرَأَةٌ أَثِيثَةٌ A fleshy woman: (M, TA:) pl. أَثَائِثُ, (M,) signifying fleshy women; (S, M, K;) as also إِثَاثٌ: (M:) or the former of these pls. signifies tall, full-grown, women. (K.) أَثَاثِىُّ i. q. أَثَافِىُّ, (K,) i. e. The [three] stones which are set up and upon which the cooking-pot is placed: the [second] ث is said to be a substitute for ف, and some hold the hemzeh to be augmentative. (TA.)
اثر

1 أَثَرَ خُفَّ البَعِيرِ , aor. اَثُرَ , inf. n. أَثْرٌ, He made an incision in the foot of the camel [in order to know and trace the footprints]; as also ↓ أثّرهُ . (M.) And أَثَرَ البَعِيرِ He made a mark upon the bottom of the camel's foot with the iron instrument called مِئْثَرَة in order that the footprints upon the ground might be known: (T, TT:) or he scraped the inner [i. e. under] part of the camel's foot with that instrument in order that the footprints might be traced. (S.) 
 = أَثَرَ الحَدِيثَ, (T, S, M, A, &c.,) عَنِ القَوْمِ, (M,) aor. اَثُرَ (S, M, Msb, K) and اَثِرَ , (M, K,) inf. n. أَثْرٌ(T, S, M, Msb, K) and أَثَارَهٌand أُثْرَهٌ, (M, K,) the last from Lh, but in my opinion, [says ISd,] it is correctly speaking a subst., and syn. with مَأْثُرَهٌand مَأْثَرَهٌ, (M,) He related, or recited, the tradition, narrative, or story, as received, or heard, from the people; transmitted the narrative, or story, by tradition, from the people: (T, S, * M, A, L, Msb, * K: *) or he related that wherein they had preceded [as narrators: so I render أَنْبَأَهُمْ بِمَا سَبَقُوا فِيهِ, believing همto have been inserted by a mistake of a copyist in the M, and hence in the L also:] from الأَثَرُ. (M, L.) [See أَثَرٌ.] You say also, أثَرَ عَنْهُ الكَذِبَ, meaning He related, as heard from him, what was false. (L, from a trad.) ― 
 - أَثْرٌ, aor. اَثُرَ , (M,) inf. n. أَثْرٌ, (M, K.) also signifies Multum inivit camelus camelam. (M, K.) 
 = أَثِرَ لِلْأَمْرِ, aor. اَثَرَ , He applied, or gave, his whole attention to the thing, or affair, having his mind unoccupied by other things. (K.) 
 = أَثِرَ عَلَي الْأَمْرِ He determined, resolved, or decided, upon the thing, or affair. (T, K.) 
 = لَقَدْ أَثِرْتُ أَنْ أَفْعَلَ كَذَا و كَذَا, (Lth, T, L,) inf. n. أَثْرٌand أَثَرٌ, (L,) I have assuredly purposed to do such and such things. (Lth, T, L.) 
 = See also 4. 
 = And see 10. 2 أثّر فِيهِ , inf. n. تَأْثِيرٌ, He, or it, made, (Msb,) or left, (M, K,) or caused to remain, (S,) an impression, or a mark, or trace, upon him, or it. (S, * M, Msb, K. *) It is said of a sword, [meaning It made, or left, a mark, or scar, upon him, or it,] and in like manner of a blow. (T, TA.) [Whence,] أَثَّرَ فِى عِرْضِهِcross; [He scarred his honour]. (K in art. وخش.) You say also, أَثَّرَ بِوَجْهِهِ وَبِجَبِينِهِ السُّجُودُ[Prostration in prayer made, or left, a mark, or marks, upon his face and upon his forehead]. (T, * TA.) See also 1, first sentence. 
 = He, or it, made an impression, or produced an effect, upon him, or it; impressed, affected, or influenced, him, or it. (The Lexicons passim.) 
 = أَثَّرَ كَذَا بِكَذَا, (T, TT,) or ↓ آثَرَ , (K,) He, or it, made such a thing to be followed by such a thing. (T, TT, K. *) 4 آثَرَ see 2, last sentence. 
 = [Hence, app.,] آثرهُ, (As, T, M, Msb,) inf. n. إِيثَارٌ, (As, T,) He preferred him, or it. (As, T, M, Msb, TA.) You say, آثرهُ عَلَيْهِ He preferred him before him: so in the Kur xii. 91. (As, M.) And آثَرْتُ فُلاَنًا عَلَى نَفْسِى[I preferred such a one before myself], from الإِيثَار. (S.) And قَدْ آثَرْتُكَ I have preferred for thee it; I have preferred to give thee it, rather than any other thing. (T.) And آثَرَ أَنْ يَفْعَلَ كَذَا He preferred doing such a thing; as also ↓ أَثِرَ , inf. n. أَثَرٌ; and أَثَرَ. (M.) 
 = آثرalso signifies He chose, or elected, or selected. (K.) 
 = And آثِرهُ He honoured him; paid him honour. (M, K.) 5 تأثّر It received an impression, or a mark, or trace; became impressed, or marked. (Msb.) 
 = He, or it, had an impression made, or an effect produced, upon him, or it; became impressed, affected, or influenced. (The Lexicons passim.) 
 = See also 8. 8 ائْتَثَرَهُ , [written with the disjunctive alif اِيتَثَرَهُ,] and ↓ تأثّرهُ , He followed his footsteps: (M, K:) or did so diligently, or perseveringly. (TA.) 10 استأثر عَلَى أَصْحَابِهِ ; (ISk, S, K;) and عَلَيْهِمْ ↓ أَثِرَ , aor. اَثَرَ ; (K;) He chose for himself [in preference to his companions] (ISk, S, K) good things, (K,) in partition, (TA,) or good actions, and qualities of the mind. (ISk, S.) And استأثر بالشَّىْءِ, (S, K,) or الشَّىْءَ, (Msb,) He had the thing to himself, with none to share with him in it: (S, Msb, K:) and the former signifies he appropriated the thing to himself exclusively, (M, K,) عَلَى غَيْرِهِ in preference to another or others. (M.) It is said in a trad., إِذَا اسْتَأْثَرَ اللّٰهُ بِشَىْءٍ فَالْهَ عَنُهُ When God appropriateth a thing to Himself exclusively, then be thou diverted from it so as to forget it. (M.) And one says, اِسْتأْثَرَ اللّٰهُ بِفُلَانٍ, (and فُلَانًا, TA,) [God took such a one to Himself,] when a person has died and it is hoped that he is forgiven. (S, M, A, K.) أَثْرٌ , (AZ, T, S, A, L, K, &c.,) said by Yaakoob to be the only form known to As, (S,) and ↓ أَثَرٌ , which is a form used by poetic licence, (M, L,) and ↓ أثْرَةٌ , (M, L, K,) and ↓ أُثُرٌ , (M,) and ↓ أُثُرٌ , which is in like manner a sing., not a pl., (T, L,) and ↓ أثْرَةٌ , (El-Leblee,) and ↓ أَثِيرْ , (K,) The diversified wavy marks, streaks, or grain, of a sword; syn. فِرِنْدٌ; (As, T, S, M, A, L, K;) and تَسَلْسُلٌ; and دِيبَاجَةُ; (AZ, T;) and its lustre, or glitter: (M, L:) pl. [of the first] أُثُرْ: (T, M, L, K:) the pl. of أُثْرَةٌis أُثَرٌ. (El-Leblee.) Khufáf Ibn-Nudbeh Es-Sulamee says, [describing swords,] “ جَلَاهَا الصَّيْقَلُونَ فَإِخْلَصُوهَا 
خِفَافاً كُلُّهَا يَتْقِى بِأَثْرِ 
[The furbishers polished them, and freed them from impurities, making them light: each of them preserving itself from the evil eye by means of its lustre]: i. e., each of them opposes to thee its فِرِنْد: (S, L:) يَتْقِىis a contraction of يَتَّقِى; and the meaning is, when a person looks at them, their bright rays meet his eye, so that he cannot continue to look at them. (L.) أُثْرٌ The scar of a wound, remaining when the latter has healed; (As, Sh, T, S, M, K;) as also ↓ أُثُرٌ (S, K) and ↓ أَثَرٌ : (Sh, T:) pl. آثَارٌ, though properly إِثَارٌ, with kesr to the ا [but why this is said, I do not see; for آثَارٌis a regular pl. of all the three forms of the sing.;] and أُثُورٌmay be correctly used as a pl. (Sh, T, L.) 
 = A mark made with a hot iron upon the inner [i. e. under] part of a camel's foot, by which to trace his footprints: (M, K:) pl. أُثُورٌ. (M.) [See also أُثْرَةٌ.] 
 = Lustre, or brightness, of the face; as also ↓ أُثُرٌ . (M, K.) 
 = See أَثْرٌ. 
 = See also إِثْرٌ. إِثْرٌ أثار أثر أثرى إِثر اثر ثار ثر ثري وثر آثر : see أَثَرٌ, in three places: ― 
 - and أَثْرٌ: ― 
 - and see آثِرٌ, in two places. 
 = Also, (S, M, K,) and ↓ أُثْرٌ , (M, K,) but the latter is disallowed by more than one authority, (TA,) What is termed the خُلَاصَة[q. v.] of clarified butter: (S, M, K:) or, as some say, the milk when the clarified butter has become separated from it. (M.) [See also قِشْدَةٌ.] أَثَرٌ A remain, or relic, of a thing; (M, Msb, K;) as of a house; as also ↓ أَثَارَةٌ : (Msb:) a trace remaining of a thing; and of the stroke, or blow, of a sword: (S:) see also أُثْرٌ: a sign, mark, or trace; opposed to the عَيْن, or thing itself: (TA:) a footstep, vestige, or track; a footprint; the impression, or mark, made by the foot of a man [&c.] upon the ground; as also ↓ إِثْرٌ : and an impress, or impression, of anything: (El-Wá'ee:) pl. آثَارٌ (M, Msb, K) and أُثُورٌ. (M, K.) [The sing. is also frequently used in a pl. sense: and the former of these pls. is often used to signify Remains, or monuments, or memorials, of anti- quity, or of any past time.] It is said in a prov., لَا أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ I will not seek a trace, or vestige, [or, as we rather say in English, a shadow,] after suffering a reality, or substance, to escape me: or, as some relate it, لَا تَطْلُبْ seek not thou. (Har pp. 120 and 174.) And one says, قَطَعَ اللّٰهُ أَثَرَهُ [May God cut short his footsteps]: meaning may God render him crippled: for when one is crippled, his footsteps cease. (TA.) And فُلَانٌ لَيَصْدُقُ أَثَرُهُ, and أَثَرَهُ, Such a one, if asked, will not tell thee truly whence he comes: (M in art. صدق:) a prov. said of a liar. (TA.) And خَرَجْتُ, (S, M, * K,) and جَئْتُ, (El-Wá'ee, Msb,) فيِ أَثَرِهِ, and ↓, في إِثْرِهِ, (T, S, M, Msb, K,) the former of which is said by more than one to be the more chaste, (TA,) [but the latter seems to be the more common,] and عَلَى أَثَرِهِ, and ↓ على إِثْرِهِ , (El-Wá'ee, Msb,) I went out, (S, &c.,) and I came, (El-Wá'ee, Msb,) after him: (M, A, K:) or at his heel: (Expos. of the Fs:) or following near upon him, or hard upon him, or near after him, or following him nearly: (Msb:) as though treading in his footsteps. (El-Wá'ee.) And أَثَرَ ذِى أَثِيرَيْنِ: see آثِرٌ. (K.) ― 
 - An impress or impression, a mark, stamp, character, or trace, in a fig. sense; an effect. (The Lexicons passim.) You say, عَلَى مَاشِيَتِهِ أَثَرٌ حَسَنٌ Upon his camels, or sheep, or goats, is an impress of a good state, or condition; of fatness, and of good tending; like إِصْبَعٌ. (TA in art. صبع.) And إِنَّهُ لَحَسَنُ الأَثَرِفِى مَالِهِ Verily he has the impress of a good state, or condition, in his camels, or sheep, or goats; like حَسَنُ الإِصْبَعِ, and المَسِ. (TA ubi suprà.) And عَلَيْهِ أَثَرُ كَذَا He, or it, bears the mark, stamp, character, or trace, of such a thing. (The Lexicons passim.) ― 
 - [The pl.] آثَارٌalso signifies Signs, or marks, set up to show the way. (K.) ― 
 - Also the sing., i. q. أَثْرٌ, q. v. (M, L.) ― 
 - Also i. q. خَبَرٌ [both of which words are generally held to be syn., as meaning A tradition, or narration relating or describing a saying or an action &c., of Mo- hammad]: (M, K:) or, accord. to some, the former signifies what is related as received from [one or more of] the Companions of Mohammad; (TA;) but it may also be applied to a saying of the Prophet; (Kull p. 152;) and the latter, what is from Mohammad himself; (TA;) or from another; or from him or another: (Kull p. 152:) or the former signifies i. q. سُنَّةٌ[a practice or saying, or the practices and sayings collectively, of Mo- hammad, or any other person who is an authority in matters of religion, namely, any prophet, or a Companion of Mohammad, as handed down by tradition]: (S, A:) pl. آثَارٌ. (S, M.) You say, وَجَدْتُهُ فِي الأَثَرِ[I found it in the traditions of the practices and sayings of the Prophet; &c.]: and فُلَانٌ مِنْ حَمَلَةِ الآثَارِ[Such a one is of those who bear in their memories, knowing by heart, the traditions of the practices and sayings of the Prophet; &c.]. (A.) ― 
 - A man's origin; as in the sayings, مَا يُدْرَى لَهُ أَيْنَ أَثَرٌ It is not known where was his origin; and مَا يُدْرَى لَهُ مَا أثَرٌ It is not known what is his origin. (Ks, Lh, M.) ― 
 - The term, or period, of life: so called because it follows life: (Msb, TA:) or from the same word as signifying the print of one's foot upon the ground; because when one dies, his footprints cease to be seen. (TA.) ― 
 - [For the former of these two reasons,] آثَارَهُمْin the Kur xxxvi. 11 means The rewards and punishments of their good and evil lives. (M, L.) 
 = آثَارٌis also a pl. of ثَأْرٌ, q. v.; formed by transposition from أَثْآرٌ. (Yaa- Koob, and M in art. ثأر.) أَثُرٌ A man who chooses for himself [in preference to his companions] (ISk, S, M, K) good things, (K,) in partition, (M, TA,) or good actions, and qualities of the mind; (ISk, S;) as also ↓ أَثِرٌ (M, K.) أَثِرٌ : see أَثُرٌ. أُثُرٌ : see أُثْرٌ, in two places: ― 
 - and see أَثْرٌ. أَثُرٌ : see أَثَارَةٌ. أُثْرَةٌ : see أَثَارَةٌ. ― 
 - A mark which is made by the Arabs of the desert upon the inner [i. e. under] part of a camel's foot; as also ↓ تَأْثُورٌ , and, accord. to some, ↓ تُؤْثُورَهُ , whence one says, رَأَيْتُ أُثْرَتَهُ, and ↓ تُؤْثُورَهُ , I saw the place of his footsteps upon the ground: (M:) or the abrasion of the inner [i. e. under] part of a camel's foot with the instrument of iron called مِئْثَرَة and تُؤْثُور, in order that his footprints may be traced. (S.) [See also أُثْرٌ.] ― 
 - See also أَثْرٌ. ― 
 - And see مَأْثُرَةٌ. ― 
 - Preference. (A.) You say, لَهُ عِنْدِى أُثْرَةٌ He has a preference in my estimation. (A.) And هُوَ ذُو أُثْرَةٍ عِنْدَ الأَمِيرِ He has a preference in the estimation of the prince, or commander. (A.) And فُلَانٌ ذُو أُثْرَةٍ عِنْدَ فُلَانٍ, (TA,) or ↓ أَثَرَةٍ , (T,) Such a one is a favourite with such a one. (T, TA.) See also أَثَرَةٌ, in two places. ― 
 - أُثْرَةَ ذِى أَثِيرٍ: see آثِرٌ. 
 = Dearth, scarcity, drought, or sterility, (جَدْبٌ[in the CK جَذْب],) and an unpleasant state or condition. (M, K.) إِثْرَةٌ أثار أثر أثرى أثره أثرة إِثر إِثره اثره اثرة ثار ثر ثري وثر آثر آثره : see أَثَرَةٌ. ― 
 - إِثْرَةً: see آثِرٌ. أَثَرَةٌ : see أَثَارَةٌ. ― 
 - A subst. [signifying The appropriation of a thing or things to oneself exclusively: the having a thing to oneself, with none to share with him in it:] from اِسْتَأْثَرَ بِالشَّىْءِ. (S, M.) And, as also ↓ أُثْرَةٌ and ↓ إِثْرَةٌ and ↓ أُثْرَى , The choice for oneself [in preference to his companions] of good things, (M, * K, * TA,) in partition; (M, TA;) the choice and preference of the best of things, and taking it, or them, for oneself: (TA:) the pl. of the second is أُثَرٌ. (TA.) You say, أَخَذَهُ بِلَا أَثَرَةٍ, and ↓ بلا أُثْرَةٍ , [&c.,] He took it without a choice and preference of the best of the things, and the taking the best for himself. (T, TA.) And a poet says
فَقُلْتَ لَهُ يَا ذِئْبُ هَلْ لَكَ فىِ أَخٍ 
عَلَيْكَ وَلَا بُخْلِ ↓ يُؤَاسِي بِلَا أُثْرَي 
[And I said to him, O wolf, hast thou a desire for a brother who will share without choice of the best things for himself in preference to thee, and without niggardness?]. (M, TA.) See also أُثْرَةٌ. أُثْرَى : see أَثَرَةٌ, in two places. أَثِيرٌ : see أَثَرَةٌ. ― 
 - [That makes a large footprint, or the like.] You say, دَابَّةٌ أَثِيَرةٌ A beast that makes a large footprint upon the ground with its hoof, (AZ, S, M, K,) or with its soft foot, such as that of the camel. (AZ, S.) ― 
 - A man possessing power and authority; honoured: pl. أُثَرَآءُ: fem. أَثِيرَةٌ. (M.) ― 
 - فُلَانٌ أَثِيرِى Such a one is my particular friend: (S, K:) or is the person whom I prefer. (A.) فُلَانٌ أَثِيرٌعِنْدَ فُلَانٍ Such a one is a favourite with such a one. (T.) ― 
 - آثِرَ ذِى أَثِيرٍ, and أَوَّلَ ذِى أَثِيرٍ, &c.: see آثِرٌ. ― 
 - شَىْءٌ كَثِيرٌ أَثِيرٌ[A thing very abundant, copious, or numerous]: اثيرis here an imitative sequent, (S, K, *) like بَثِيرٌ. (S.) 
 = الأَثِيرُ [ ὁ αἰθήρ , The ether;] the ninth, which is the greatest, sphere, which rules over [all] the other spheres: [said to be] so called because it affects the others (يُؤَثِرُ فِى غَيْرِهِ). (MF.) [It is also called فَلَكُ الأَطْلَسِ, and فَلَكُ العَرْشِ; and is said to be next above that called فَلَكُ الكُرْسِىِّ.] أَثَارَةٌ : see أَثَرٌ. You say, سَمِنَتِ الإِبِلُ عَلَى أَثَارَةٍ, (S, M, *) or على أَثَارَةٍ مِنْ شَحْمٍ, (A,) The camels acquired fat, upon, or after, remains of fat. (S, M, * A.) And غَضِبَ عَلَي أَثَارَةٍ قِبْلَ ذَاكَ He became angry the more, having been angry before that. (Lh, M.) And أَغْضَبَنِي فُلَانٌ عَلَى أَثَارَةِ غَضَبٍ Such a one angered me when anger yet remained in me. (A.) And أَثَارَةٌ مِنْ عِلْمٍ, and ↓ أَثَرَةٌ , (T, S, M, K,) and ↓ أُثْرَةٌ , (M, K,) or ↓ أَثْرَةٌ , (T,) the first of which is the most approved, (M,) and is [originally] an inf. n., [see أَثَرَ الآحَدِيثَ,] (T,) signify A remain, or relic, of knowledge, (Zj, T, S, M, K, and Jel in xlvi. 3 of the Kur,) transmitted, or handed down, (K, Jel,) from the former generations: (Jel:) or what is transmitted, or handed down, of knowledge: (Zj, M:) or somewhat transmitted from the writings of the former generations: (TA:) by the knowledge spoken of [in the Kur ubi suprà] is meant that of writing, which was given to certain of the prophets. (I'Ab.) آثِرٌ آثر One who relates, or recites, a tradition, narrative, or story, or traditions, &c., as received, or heard, from another, or others; a narrator thereof. (T, S, * L.) The saying of 'Omar, on his being forbidden by Mohammad to swear by his father, مَا حَلَفْتُ بِهِ ذَاكِراً وَلَا آثِرًا, means I did not swear by him uttering (the oath) as proceeding in the first instance from myself, nor repeating (it) as heard from another particular person. (A'Obeyd, T, S, TA.) ― 
 - أَفْعَلُ هذَا آثِرًا مَّا, (IAar, T, S, K,) and آثِرًاwithout ما, (IAar, T,) and ↓ آثِرَ ذِى أَثِيرٍ , (S, K,) mean I will do this the first of every thing. (S, K. *) And in like manner, after لَقِيتُهُ[I met him, or it], one says, آثِرًا مَّا, [and ↓ آثِرَ ذِى أَثِيرٍ ,] and ↓ أَوَّلَ ذِى أَثِيرٍ , (M, K,) and آثِرَ ذَاتِ يَدِى, (M,) or ذَاتِ يَدَيْنِ, (K,) and ذِى يَدَيْنِ, (IAar, M, K,) and ↓ أَثِيرَةَ ذِى أَثِيرٍ , and ↓ ذِى أثِيرَيْنِ ↓ أُثْرَةَ , (K,) and ↓ آثِرَ ذِى أَثِيرَيْنِ , (M, as from Lh,) or ↓ ذِى أَثِيرَيْنِ ↓ أَثَرَ , (K,) and ↓ ذِى أَثِيرَيْنِ , ↓ إِثْرَ and مَّا ↓ إِثْرَةً : (Lh, M, K:) or, as some say, ↓ الأَثِيرُ signifies the daybreak, or down; and ↓ ذُو أَثِيرٍ , the time thereof. (M, TA.) Fr says that اِبْدَأْ بِهذَا آثِرًا مَّا, and ↓ آثِرَ ذِى أَثِيرٍ , and ↓ أَثِيرَ ذِى أَثِيرٍ , signify Begin thou with this first of every thing. (TA.) One says also, اِفْعَلْهُ, آثِرًا مَّا, (T, M, TA,) and مَّا ↓ إِثْرًا , (M, TA,) meaning Do thou it [at least], if thou do nothing else: (T, M, TA:) or, as some say, do thou it in preference to another thing, or to other things: ماbeing redundant, but [in this case] not to be omitted, because [it is a corroborative, and] the meaning of the phrase is, do thou it by choice, or preference, and with care. (M, TA.) Mbr says that the phrase خُذْ هذَا آثِرًا مَّاmeans Take thou this in preference; i. e., I give it thee in preference; as though one desired to take, of another, one thing, and had another thing offered to him for sale: and ماis here redundant. (T, TA.) تَأْثُورٌ : see آُثْرَةٌ. تُؤْثُورٌ : see آثْرَةٌ, in two places: and see مِئْثَرَةٌ, in two places. مَأثُرَةٌ (T, S, M, K, &c.) and مَأْثَرَةٌ(S, M, K) and ↓ أُثْرَةٌ (M, K) A generous quality or action; (AZ, S;) so called because related, or handed down, by generation from generation: (S:) or a generous quality that is inherited by generation from generation: (M, K:) a generous quality, or action, related, or handed down by tradition from one's ancestors: (A:) a cause of glorying: (AZ:) and precedence in أُثْرَةٌ[or grounds of pretension to respect, &c.]: pl. of the first and second, حَسَب. (AZ, T.) مِئْثَرَةٌ and ↓ تُؤْثُورٌ An iron instrument (S, M, K) with which the bottom of a camel's foot is marked, in order that his footprints upon the ground may be known: (M:) or, with which the inner [i. e. under] part of a camel's foot is scraped, in order that his footprints may be traced: (S, K:) or ↓ تؤثور has a different meaning, explained above, voce أُثْرَةٌ. (M.) The مِيثَرَةof a horse's saddle is without hemz. (S.) مَأْثُورٌ A camel having a mark made upon the bottom of his foot with the iron instrument called مِئْثَرَة, in order that his footprints upon the ground may be known: (T:) or having the inner [i. e. under] part of his foot scraped with that instrument, in order that his footprints may be traced. (S.) ― 
 - A sword having in its مَتْن[or broad side; or the middle of the broad side, of the blade,] diversified wavy marks, streaks, or grain, or lustre or glitter: (M, K: [in some copies of the latter of which, instead of أَثْرٌ, I find أَثَرٌ:]) or having its متن of female, or soft, iron, and its edge of male iron, or steel: (K:) or that is said to be of the fabric of the jinn, or genii; (S, M, K*) and not from الأَثْر, as signifying الفِرِنْد: (S, M:) so says As: (S:) [ISd says,] مأثور is in my opinion a pass. part. n. that has no verb: (M:) or it signifies an ancient sword, which has passed by inheritance from great man to great man. (A.) ― 
 - A tradition, narrative, or story, handed down from one to another, from generation to generation. (T, S, A.)
اثف

1 أَثَفَ القِدْرَ : see 2. 
 = أَثَفَهُ, aor. اَثِفَ , (T, S, M, K,) inf. n. أَثْفٌ, (T, M,) He followed him. (Ks, T, S, M, K.) ― 
 - He drove away, or drove away and pursued closely, or hunted, him; syn. طَرَدَهُ. (Ibn-'Abbád, K.) ― 
 - He sought, or sought after, or pursued after, him, or it: in which sense the aor. is اثّف القِدٌرَ, (AA, K) and تَأْثِيفٌalso. (So in some copies of the K.) 2 اثّف القِدْرَ اثف القدر , (T, S, M, K,) inf. n. تَأْثِيفٌ, (S, K,) He put the cooking-pot upon the أَثَافِى[pl. of أُثْفِيَّةٌ, q. v.]; (T,* S, M,* K;) as also ↓ أَثَفَهَا , (M, TA,) inf. n. أَثْفٌ; (TA;) or ↓ آثَفَهَا , (so in some copies of the K in art. ثفى,) inf. n. إِيثَافٌ; (TA in that art.;) the first of which is a dial. var. of ثَفَّاهَا, inf. n. تَثْفِيَةٌ; (S;) and ↓ أَثْفَاهَا , whence قِدْرٌ مُؤَثْفَاةٌ. (M.) 4 آثَفَ see 2. 5 تَأَثًّفَتِ القِدْرُ The cooking-pot was put upon the أَثَافِى. (TA.) 
 = تَأَثَّفُوهُ They surrounded him, or it: (S, K: *) they became around him, or it, like the أُثْفِيَّة[or rather like the أَثَافِى]: (M:) they collected themselves together around him, or it. (A, TA.) ― 
 - تأثّف المَكَانَ, (T, S, K,) or بِالمَكَانِ, (M,) He (a man, S) kept to the place; (T, K;) remained in it; (M;) did not quit it. (AZ, T, S, M.) ― 
 - تأثّفهُalso signifies He followed after him, and pressed or importuned him, and ceased not to incite him. (T, K.) In my opinion, [says Az,] this is not in any way derived from الأُثْفِيَّةُ; but from أَثَفْتُ الرَّجُلَ, meaning “ I followed the man.” (T.) ― 
 - And تأثّفوا عَلَى الأَمْرِ They aided, or assisted, one another to do, or accomplish, the thing, or affair. (M, L.) Q. Q. 1 أَثْفَى القِدْرَ : see 2. [But accord. to Az, in the T, يُؤَثْفِى, as aor. of أَثْفَى, is يُثْفِىreduced to its original form; and the like is said in the S and M in art. ثفى. If this be the case, مُؤَثْفَاةٌ, q. v., may be مُثْفَاةٌreduced in the same manner, i. e., to its original form.] أَثِفٌ [probably a mistake for ↓آثِفٌ] Continuing, permanent, constant, firm, or established: (K, TA:) so in the Moheet. (TA.) ― 
 - Also, (K, and so in a copy of the S,) or ↓ آثِفٌ , [agreeably with analogy, and therefore more probably the correct form,] (so in other copies of the S and in the T,) Following. (Ks, T, S, K.) أُثْفِيَّةٌ and إِثْفِيَّةٌ[the former of which is the more common, and this only I find in copies of the T,] The stone [which is one of the three] whereon the cooking-pot is placed: (A'Obeyd, M, K:) it is, with the Arabs, a stone like the head of a man: (T:) the pl. is أَثَافِيُّand أَثَافٍ; (T, S, [in which latter it is written differently in different copies, with the article prefixed, الأَثَافِيُّand الأَثَافِي, but in both manners in art. ثفى,] M, K;) the latter being allowable; (T,) or, accord. to Akh, the latter only is used by the Arabs; (M;) applied to the three stones mentioned above: (TA in art. سفع; &c.:) upon these the cooking-pot is set up; but what is of iron, having three legs, is not called اثفيّة, but مِنْصَبٌ; (T;) [and this is what is meant by أَثْفِيَّةٌ مِنْ حَدِيدٍin art. سفعin the K;] i. e. an iron trivet upon which a cooking-pot is set up. (TA in art. نصب.) أُثْفيَّةٌmay be of the measure فُعْلُويَةٌ[from اثف], and it may be of the measure أُفْعُولَةٌ[from ثفى; in either case originally أُثْفُويَةٌ]. (A, L.) ثَالِثَةُ الأَثَافِىsignifies The part, not detached, of a mountain; by the side of which, two pieces are put [for the cookingpot to be set thereon]. (A'Obeyd, T, K.) And hence the saying, (A'Obeyd, T,) رَمَاهُ اللّٰهُ بثَالِثَةِ, الأَثَافِي(A'Obeyd, T, K) May God smite him with the mountain; meaning, with a calamity; (Th, TA, K in art. ثفى;) with a calamity like the mountain [in greatness]; (Th, M;) for when they do not find the third of the اثافى, they rest the cooking-pot [partly] upon the mountain: (M, K, in art. ثفى:) or, with difficulties, or troubles, or calamities: (As, T:) or, with all evil; evils being likened to one اثفيّةafter another, and the third being the last: (T, K:) so says Aboo-Sa'eed: (T:) or, with the last of evil; and the last of everything hateful: (AO in Har p. 84:) or, with a great calamity. (Har ib.) One says also, الأَثَافِى فُلَانٌ ثَالِثَةُ, meaning (tropical:) Such a one is the heaviest, most burdensome, or most troublesome, of the people. (Har ubi suprà.) ― 
 - [Hence also,] الأَثَافِىis a name applied to (assumed tropical:) certain stars [accord. to Ideler, as mentioned by Freytag in his Lex., the stars σ and τ and υ Draconis] over against the head of the قِدْر; which is the name of certain stars disposed in a round form. (AHát, K.) [Also] a name given by the vulgar to (assumed tropical:) [The three chief stars in the constellation called] الشَّلْيَاقُ[i. e. Lyra]. (Kzw.) ― 
 - The sing., (K,) i. e. each of the two forms thereof, but written in the copies of the S with damm [only], (TA in art. ثفى,) or [only] the latter, with kesr, (M, and so in the K in art. ثفى,) also signifies (assumed tropical:) A number, (M,) or a great number, (K, and so in the S in art. ثفى,) and a company, or congregated body, of men: (M, K:) pl. as above. (M.) You say, هُمْ عَلَيْهِ أُثْفِيَّةٌ وَاحِدَةٌ(assumed tropical:) [They are against him one band]. (TA.) And بَقِيَتْ مِنْ بَنِى فُلَانٍ أُثْفِيَّةٌ خَشْنَآءُ There remained of the sons of such a one a great number. (S in art. ثفى.) آثفٌ آثف : see أَثفٌ, in two places. مُؤَثَّفٌ (assumed tropical:) Short, broad, plump, and fleshy. (K.) ― 
 - And, with ة, (tropical:) A woman whose husband has two wives beside her; she being the third of them: they being likened to the أَثَافِىof the cookingpot. (M.) [See also مُثَفَّاةٌ, in art. ثفى.) قِدْرٌ مُؤَثْفَاةٌ A cooking-pot put upon the أَثَافِى [pl. of أُثْفِيَّةٌ, q. v.]. (M, and K in art. ثفى: in some copies of the latter, مؤْثَفَاةٌ.) [See Q. Q. 1.]
اثكل

إِشْكَالٌ and أُشْكُولٌ i. q. شِمْرَاخٌ [A fruit-stalk of the raceme of a palm-tree, upon which are the dates]; like عِثْكَالٌ and عُثْكُولٌ: the hemzeh in each is a substitute for ع; but by J [and others] it is held to be augmentative, and the words are mentioned in art. شكل, q. v. (TA.)
اثل

1 أَثَلَ , aor. اَثِلَ , inf. n. أُثُولٌ, It (anything, M) had, or came to have, root, or a foundation; or it was, or became, firm, or established, and firmly rooted or founded; as also ↓ تأثّل . (M, K.) ― 
 - Also, inf. n. as above, It (dominion) was, or became, great; (TA;) and so ↓ the latter verb. (M, K. *) ― 
 - And أَثُلَ, inf. n. أَثَالَةٌ, said of high rank, or nobility, It was, or became, old, of ancient origin, or of long standing. (TA.) 
 = See also 5. 2 أثّلهُ , (M, K,) inf. n. تَأْثِيلٌ, (S, K,) He made it (his wealth, or property, M, K, and so applied it is tropical, TA) to have root, or a foundation; or to become firm, or established, and firmly rooted or founded; syn. أَصَّلَهُ (S, * M, K.) ― 
 - He (God, T, M,* TA) made it (a man's dominion, T, M, K) to be, or become, firm, firmly established, stable, or permanent: (T:) or great: (M, K:) and he (a man) made it (a thing) lasting, or permanent. (TA.) IAar the following verse
تُؤَثِّلُ كَعْبٌ عَلَىَّ القَضَا 
فَرَبِّى يُغَيِّرُ أَعْمَالَهَا 
[app. meaning Kaab would oblige me to make payment, or the like, (as though establishing against me the duty of doing so,) but my Lord changes their actions,] explaining it by saying, i. e. تُلْزِمُنِى; but (ISd says,) I know not how this is. (M.) ― 
 - He (God, M) made it (a man's wealth, or property,) to increase; or put it into a good, or right, state, or condition; syn. زَكَّاةَ. (M, K.) ― 
 - أَتَّلْتُهُ بِرِجِالٍ I multiplied him [meaning his party] by men. (TA.) ― 
 - أَثَّلْتُ عَلَيْهِ الدُّيُونَ I collected against him the debts. (TA.) ― 
 - أثّل أَهْلَهُ He clad his family with the most excel-lent of clothing: (M:) or he clad them (M, K) with the most excellent of clothing, (K,) and did good to them, or acted well towards them. (M, K.) 
 = أثّل, [used intransitively,] (M, K,) inf. n. as above, (TA,) He (a man, K) became abundant in his wealth, or property. (M, K.) 5 تأثّل : see 1, in two places. ― 
 - Also It (a thing) became collected together. (K.) ― 
 - He took for himself, got, or acquired, what is termed أَثْلَة, i. e. مِيرة [meaning victuals, or provision]; (M, K;) بَعْدَ حَاجَةٍ [after want]. (M.) ― 
 - He took for himself, got, or acquired, a source, stock, or fund, (أَصْلٍ,) of wealth, or property. (S, TA.) ― 
 - And تأثّل مَالًا He collected, or gained, or acquired, wealth, or property, (M, K,) and took it for himself: (M:) [said in the TA to be tropical:] or he collected wealth, or property, and took it for himself, or got it, or acquired it, as a source, stock, or fund: (Mgh:) and مَالاً ↓ أَثَلَ , inf. n. أُثُولٌ, signifies the same as تأثّلهُ. (TA.) ― 
 - هُمة يَتَأَثَّلُونَ النَّاسَ They take أُثَال, i. e. wealth, or property, from men. (TA.) ― 
 - تأثّل بِئْراً He dug a well (T, S, M, K) for himself. (T, TA.) أَثْلٌ A kind of trees; (S, K;) a species of the طَرْفَآء [or tamarisk; so applied in the present day; termed by Forskål (Flora Aeg. Arab. p. lxiv.) tamarix orientalis]; (S, TA;) or a kind of trees, (T, M,) or a certain tree, (Mgh,) resembling the طرفآء, (T, M, Mgh,) except that it is of a better kind, (T,) or except that it is larger, and better in its wood, (M,) of which are made yellow and excellent [vessels of the kind called] أَقْدَاح, and of which was made the Prophet's pulpit; it has thick stems, of which are made doors and other things; and its leaves are of the kind called عَبَل, like those of the طرفآء: (TA:) AHn says, on the authority of Aboo-Ziyád, that it is of the kind termed عِضَاه, tail, and long in its wood, which is excellent, and is carried to the towns and villages, and the clay houses of these are built upon it; [app. meaning that its wood is used in forming the foundations of the walls;] its leaves are of the kind called هَدَب, [syn. with عَبَل,] long and slender, and it has no thorns; of it are made [bowls of the kinds called] قِصَاع and جِفَان; and it has a red fruit, like a knot of a rope: (M:) or a kind of large trees, having no fruit: (Msb:) or i. q. طرفآء, having no fruit: (Bd in xxxiv. 15:) n. un. with ة; (S, M, Msb, K;) explained in the A as the سَمُرَة [or gum-acacia tree]: or a tall, straight [tree such as is termed] عِضَاهَة, of which are made the like of أَقْدَاح: (TA:) the pl. [of أَثْلٌ] is أُثُولٌ (M, K) and [of أَثْلَةٌ] أَثَلَاثٌ. (S, K, TA (in the CK اَثْلاتٌ].) ― 
 - [See also أَثْلَةٌ, below.] 
 = فُلَانٌ أَثْلُ مَالٍ Such a one is a collector of wealth, or property. (Ibn-'Abbád.) أَثْلَةٌ n. un. of أَثْلٌ, q. v. (S, M, &c.) Because of the tallness of the tree thus called, and its erectness, and beauty of proportion, the poets liken thereto a woman of perfect stature and erect form. (M.) ― 
 - Metaphorically, (Msb,) (tropical:) Honour, or reputation; or grounds of pretension to respect on account of the honourable deeds or qualities of one's ancestors, &c.; syn. عِرْضٌ; (Msb, TA;) or حَسَبٌ (S, O, K, TA.) So in the saying, فُلَانٌ يَنْحِتُ أَثْلَتَنَا, or يَنْحَتُ, (S accord. to different copies, and so in the O, but in the copies of the K, incorrectly, يَنْحَتُ فِى أَثْلَتِنَا, TA,) (tropical:) Such a one speaks evil of, (S, O,) or impugns, or speaks against, (K,) our honour, or reputation, &c. (S, O, K.) And نَحَتَ أَثْلَتَهُ (tropical:) He detracted from his reputation; spoke against him; impugned his character; censured him; blamed him. (A, Msb.) And فُلَانٌ تُنْحَتُ أَثَلَاتُهُ (tropical:) [Such a one's grounds of pretension to respect, &c., are impugned]. (TA.) And هُوَ لَا تُنْحَتُ أَثْلَتُهُ (tropical:) He has not any vice, or fault, nor any imperfection, or defect. (Msb.) ― 
 - The root, foundation, origin, source, stock, or the like, syn. أصْلٌ; (T, S, M, Mgh, K;) of a thing, and of a man; (T;) of anything; (M;) [a source, stock, or fund,] of wealth, or property: (Mgh, TA:) pl. إِثَالٌ. (K.) So in the saying, لَهُ أَثلَةُ مَالٍ [He has a source, or stock, or fund, of wealth, or property]. (TA.) ― 
 - Victuals, or provision; syn. مِيرَةٌ (M, K.) ― 
 - The goods, furniture, and utensils, of a house or tent; as also ↓ أَثَلَةٌ . (M, K. *) ― 
 - Apparatus, accoutrements, implements, or the like. (Ibn-' Abbád, K.) So in the saying, أَخَذْتُ أَثْلَةَ الشِّتَآءِ [I took the apparatus, &c., of, i. e. for, the winter]. (Ibn- ' Abbád.) أَثَلَةٌ : see أَثْلَةٌ, near the end. أَثَالٌ , (T, S, M,) with fet-h, (S,) or أُثَالٌ, with damm, (Mgh,) or both, (K,) (tropical:) Glory, honour, dignity, nobility, or high rank. (AA, T, S, M, Mgh, K.) You say, لَهُ أُثَالٌ كَأَنَّهُ أُثَالٌ (tropical:) He has glory, or honour, &c., as though it were the mountain called Othál. (TA.) [But the next signification seems to be here more appropriate.] ― 
 - (tropical:) Wealth, or property. (Mgh.) أَثِيلٌ A place of growth of trees of the kind called أَرَاك [perhaps a mistranscription for أَثْل]: mentioned by Th, from IAar. (T.) 
 = Abundant, and luxuriant, or long, hair. (TA.) ― 
 - See also مَؤَثَّلٌ in two places. آثِلٌ آثل : see مُؤَثَّلٌ. مُؤَثَّلٌ Having root, or a foundation; or firm, or established, and firmly rooted or founded: (S:) or having a permanent source, or firm foundation: (Munjid of Kr:) or of old foundation or origin: or collected together so as to [become stable or permanent, or] have root or a foundation: (T:) or old; of ancient origin; or of long standing: (M, TA:) or permanent: (IAar:) (tropical:) applied to glory, honour, dignity, nobility, or high rank; (T, Kr, S, M, TA;) and so ↓ أَثِيلٌ : (S, TA:) and to wealth, or property: (Kr, S:) and to anything; (T, M;) and so ↓ أَثِيلٌ , and ↓ مُتَأَثِّلٌ : (M:) and ↓ آثِلٌ , also, has the first of these significations, applied to dominion. (T.) ― 
 - Prepared, disposed, arranged, or put into a right or good state. (AA.) مُتَأَثِّلٌ : see مُؤَثَلٌ. ― 
 - Also Taking for oneself, getting, or acquiring, a source, stock, or fund, (أَصْل,) of wealth, or property: (S, TA:) or collecting wealth, or property, (T, Mgh,) and taking it for oneself, or getting it, or acquiring it, as a source, stock, or fund. (Mgh.) So in a trad. on the subject of a charge respecting the orphan, يَأْكُلُ مِنْ مَالِهِ غَيْرَ مُتَأَثِّلٍ مَالًا [He may eat of his wealth, or property, not taking for himself a source, stock, or fund, of wealth, or property: or, not collecting &c.]: (T, S, Mgh:*) or, accord. to Bkh, not acquiring abundance of wealth: but the former explanation is more correct lexically. (Mgh.)
اثم

1 أَثِمَ , (Lth, S, M, &c.,) aor. اَثَمَ , (Lth, M, Msb, K,) inf. n. إِثْمٌ, (S, K,) or أَثَمٌ, the former being a simple subst., (Msb,) and مَأْثَمٌ, (S, K,) He fell into what is termed إِثْمٌ [i. e. a sin, or crime, &c.]; (Lth, T, S, M, Msb, * K *;) [he sinned; committed a sin, or crime;] he did what was unlawful: (M, * K:) and ↓ تَأْثِيمٌ signifies the same as إِثْمٌ: (K:) it may be either an inf. n. of ↓ أَثَمَ , which [says ISd] I have not heard, or, as Sb holds it to be, a simple subst. like تَنْبِيتٌ: (M:) and is said to be used in the sense of إِثْم in the Kur lii. 23 [and lvi. 24]. (TA.) [It should be added also, that ↓ تأْثَامٌ , like تَكْذَابٌ, is syn. with تأْثِيمٌ and إِثْمٌ; and, like تأثيم, may be an inf. n. of ↓ أَثَّمَ , or a simple subst.: see an ex. voce بَرُوقٌ.] In the dial. of some of the Arabs, the first letter of the aor. is with kesr, as in تِعْلَمُ and نِعْلَمُ; and as the hemzeh in إِثْمٌ is with kesr, the radical hemzeh [in the aor.] is changed into ى; so that they say إِيثَمُ and تِيثَمُ [for آثَمُ and تَأْثَمُ.] (TA.) In the saying,
لَوْ قُلْتَ مَا فِى قَوْمَهَا لَمْ تِيثَمِ 
يَفْضُلَهَا فِى حَسَبٍ وَمِيسَمِ 
” the meaning is, [Shouldst thou say, thou wouldst not sin, or do wrong, in so saying,] There is not, among her people, any one who excels her [in grounds of pretension to respect, and in impress, or character, of beauty]. (M.) 
 = أَثَمَهُ اللّٰهُ فِى كَذَا, aor. اَثُمَ (S, K) and اَثِمَ , (S,) or اَثَمَ , (K,) but there is no other authority than the K for this last, nor is there any reason for it, as the medial radical letter is not faucial, nor is the final, and in the Iktitáf el-Azáhir the aor. is said to be اَثِمَ and اَثُمَ , (MF, TA,) [God reckoned him to have sinned, or committed a crime or the like, in such a thing; or] God reckoned such a thing against him as an إِثْم: (S, K:) or أَثَمَهُ, aor. اَثِمَ (Fr, T, M, Msb) and اَثُمَ , (Msb,) inf. n. أَثْمٌ (Fr, T, Msb) and أَثَامٌ (Fr, T, TA) and إِثَامٌ, (Fr, TA,) He (God) requited him, (Fr, T,) or punished him, (M,) for what is termed إِثْمٌ [i. e. sin, or crime, &c.]: (Fr, T, M:) [see also أَثَامٌ below:] or he (a man) pronounced him to be آثم [i. e. a sinner, or the like]: (Msb:) [or] ↓ آثَمَهُ , aor. يَؤْثِمُهُ, has this last signification, said of God; and also signifies He found him to be so. (T.) ― 
 - You say also, أَثَمَتِ النَّاقَةُ المَشْىَ, aor. اَثِمَ , inf. n. أَثْمٌ, The she-camel was slow. (M.) 2 أثّمهُ , (S, Msb, K,) inf. n. تَأْثِيمٌ, (Msb, K,) He said to him أَثِمْتَ [Thou hast fallen into a sin, or crime, &c.; hast sinned, &c.]. (S, Msb, K.) 
 = See also 1, first and second sentences. 4 آثمهُ آثمه آثمة He made him, or caused him, to fall into what is termed إِثْمٌ [i. e. a sin, or crime, &c.], (Zj, S, M, K,) or what is termed ذَنْبٌ. (Msb.) ― 
 - See also 1, last sentence but one. 5 تأثّم He abstained from what is termed إِثْمٌ [i. e. sin, or crime, &c.]; (T, S, M, Msb, K;) like تَحَرَّجَ meaning “ he preserved himself from what is termed حَرَجٌ: ” (Msb:) or he did a work, or deed, whereby he escaped from what is termed إِثْمٌ: (TA:) and he repented of what is so termed, (M, K,) and begged forgiveness of it; as though he removed the إِثْم itself by repentance and by begging forgiveness; or sought to do so by those two means. (M.) You say also, تأثّم مِنْ كَذَا He abstained from such a thing as a sin, or crime; syn. تَحَّنَثَ, q. v. (S, K, in art. حنث.) إِثْمٌ أثم إِثم اثم آثم [accord. to some, an inf. n.; see أَثِمَ: accord. to others, only a simple subst., signifying] A sin, a crime, a fault, an offence, or an act of disobedience, syn. ذَنْبٌ, (S, M, Msb, K,) for which one deserves punishment; differing from ذَنْبٌ inasmuch as this signifies both what is intentional and what is unintentional: (Kull:) or [so accord. to the M, but in the K “ and, ”] an unlawful deed: (M, K:) or a deed which retards from recompense: or, accord. to Fr, what is exclusive of the [punishment termed] حَدّ: accord. to Er-Rághib, it is a term of more general import than عُدَوانٌ: (TA:) ↓ مَأْثَمٌ [which is originally an inf. n. of أَثِمَ] is syn. with إِثْمٌ; (T, * Mgh;) and so, too, is ↓ أَثَامٌ , (Msb,) or ↓ إِثَامٌ , signifying a deed retarding recompense: (TA:) the pl. of إِثْمٌ is آثَامٌ: (M:) and the pl. of ↓ مَأْثَمٌ is مَآثِمُ. (T.) ― 
 - [Sometimes it is prefixed to a noun or pronoun denoting its object: ― 
 - and sometimes it means (assumed tropical:) The punishment of a sin &c.: see explanations of a passage in the Kur v. 32, voce بَآءَ.] ― 
 - Wine: (Aboo-Bekr El-Iyádee, T, S, M, K:) sometimes used in this sense; (S;) but tropically; not properly: (IAmb:) I think, [says ISd,] because the drinking thereof is what is thus termed. (M.) ― 
 - [And for a like reason,] (assumed tropical:) Contention for stakes, or wagers, in a game of hazard; syn. قِمَارٌ; (M, K;) which is a man's destruction of his property. (M.) It is said in the Kur [ii. 216, respecting wine and the game called المَيْسِر], قُلْ فِهِيمَا إِثْمٌ كَبِيرٌ وَ مَنَافِعُ لِلنَّاسِ [Say thou, In them both are great sin and means of profit to men]: and Th says, when they contended in a game of this kind, and won, they gave food and alms, and these were means of profit. (M.) أَثَامٌ : see إِثْمٌ. ― 
 - Also The requital, or recompense, of إِثّم [i. e. sin, or crime, &c.]: (T, S, M, Msb:) so says Zj, (T, M,) and in like manner say Kh and Sb: (T:) or punishment (Yoo, Lth, T, M, K) thereof: (Lth, T, M:) and ↓ إِثَامٌ and ↓ مَأْثَمٌ signify the same; (M, K;) the latter like مَقْعَدٌ. (TA. [In the CK this is written مَأثِم.]) So in the Kur [xxv. 68], يَلْقَ أَثَامَا [He shall find a requital, or recompense, or a punishment, of sin]: (T, S, M:) in my opinion, [says ISd,] the correct meaning is, he shall find the punishment of آثَام [or sins]: but some say, the meaning is that which here follows. (M.) ― 
 - A valley in Hell. (M, K.) إِثَامٌ إِثم اثام آثام : see إِثْمٌ: ― 
 - and أَثَامٌ. أَثُومَّ : see آثِمٌ; and أَثِيمٌ. أَثِيمٌ : see آثِمٌ. ― 
 - Also A great, or habitual, liar; or one who lies much; and so ↓ أَثُومٌ . (K.) So in the Kur ii. 277: or it there signifies Burdened with إِثْم [or sin, &c.]. (TA.) In the Kur xliv. 44, it means, accord. to Fr, The unrighteous, or sinning; like ↓ آثِمٌ : (T:) or the unbeliever: (TA:) or, accord. to Zj, in this instance, (M,) by the اثيم is meant Aboo-Jahl. (M, K.) 
 = Also The commission of إِثْم [sin, or crime, &c.,] much, or frequently; and so ↓ أَثِيمَةٌ . (M, K.) أَثِيمَةٌ : see أَثِيمٌ. أَثَامٌ : see آثِمٌ. آثِمٌ آثم Falling into what is termed إِثمٌ [i. e. a sin, or crime, &c.]; (S, Msb, * K; *) [sinning; committing a sin, or crime;] doing what is unlawful: (K:) and in like manner, (S, Msb, K,) but having an intensive signification, (Msb,) ↓ أَثِيمٌ , and ↓ أَثُومٌ , (S, M, Msb, K,) and ↓ أَثَّامٌ : (M, Msb, K: [in the CK, erroneously, without teshdeed:]) the pl. of the first of these three is أُثَمَآءُ; that of the second, أُثُمٌ; and that of the third, أَثَّامُونَ. (M.) See also أَثِيمٌ. ― 
 - آثِمَةٌ, (S,) and آثِمَاتٌ, (S, M, K, [in the CK, erroneously, اَثِماتٌ.]) A she-camel, (S,) and she-camels, slow, or tardy; (S, M, K;) weary, fatigued, or jaded. (K. [In the CK, we find مُعِيْباتٌ erroneously put for مُعْيِيَاتٌ.]) Some pronounce it with ت. (Sgh.) [In like manner,] ↓ مُؤَاثِمٌ signifies That is slack, or slow, in pace, or going; اَلَّذِى يَكْذِبُ فِى السَّيْرِ. (Sgh, K. [In Golius's Lex., as from the K, اَلَّذِى يُكَذِّبُ السَّيْرَ. Both are correct, signifying the same.]) تَأْثَامٌ : see 1. تَأْثِيمٌ : see 1. مَأْثَمٌ : see إِثْمٌ, in two places: ― 
 - and see أَثَامٌ. مَأْثُومٌ [Reckoned to have sinned, or the like;] having a thing reckoned against him as an إِثْم: (S:) or requited for what is termed إِثْمٌ. (Fr, T.) مُوَاثِمٌ مواثم : see آثِمٌ.
اثن

اِثْنَانِ اثنان ٱثنان and اِثْنَتَانِ: see art. ثنى.
اج

1 أَجَّتِ النَّارُ , (S, A, Msb,) aor. اَجُ3َ (S, Msb) and اَجِ3َ , (M, TA,) [the former contr. to analogy, and the latter agreeable therewith, in the case of an intrans. verb of this class,] inf. n. أَجِيحٌ, (S, A, Msb, K,) The fire burned, burned up, burned brightly, or fiercely, (Msb,) blazed, or flamed, or blazed or flamed fiercely; (S, A, Msb, K;) as also ↓ تأجّجت (S, A, K) and ↓ ائتجّت [written with the disjunctive alif اِيتَجَّت]: (S, K:) or made a sound by its blazing or flaming. (ISd, TA.) ― 
 - أَجَّ, aor. اَجُ3َ , (S, K, &c.,) contr. to analogy, (TA,) and اَجِ3َ , (Jm, TS, L, K,) but this is rejected by AA, (MF,) inf. n. أَجٌّ (S) and أَجِيحٌ, (TA,) (tropical:) He (an ostrich) ran, making a [rustling] sound, or noise, such as is termed حَفِيفٌ. (S, L, K, &c.) And, aor. اَجُ3َ , (T, A,) inf. n. أَجٌّ, (T, TA,) (assumed tropical:) He hastened, or was quick, in his pace; walked quickly; or went a pace between a walk and a run; (T, Nh;) said of a man; (Nh, from a trad.;) and of a camel: (IB:) or (tropical:) he made a sound, or noise, in his pace or going, like that of the blazing, or flaming, of fire. (A.) You say, أَجَّ أَجَّةَ الظَّلِيمِ (tropical:) [He made a rustling sound in going along, like that of the ostrich]. (A.) And أَجَّ, aor. اَجِ3َ , [so in the TA,] inf. n. أَجِيحٌ, (assumed tropical:) It (a camel's saddle) made a sound or noise [produced by his running]. (AZ, TA.) And أَجِيحٌ signifies also (assumed tropical:) The sounding of water in pouring forth. (TA.) ― 
 - أَجَّ, (S, K,) aor. اَجُ3َ , (S, L,) inf. n. أُجُوحٌ, (S, K,) It (water) was, or became, such as is termed أُجَاح. (S, L, K.) 
 = أَجَّهُ He rendered it (namely water) such as is termed أُجَاج. (K.) 2 أجّج النَّارَ , (S, A, K,) inf. n. تَأْجِيحٌ, (K,) He made the fire to [burn, burn up, burn brightly or fiercely, (see 1,)] blaze, or flame, or blaze or flame fiercely. (S, A, K.) ― 
 - [Hence,] أجّج بَيْنَهُمْ شَرَّا (assumed tropical:) He kindled evil, or mischief, among them. (TA.) 5 تَاَجَّ3َ see 1. ― 
 - Hence تإِجّج also signifies It gave light; shone; or shone brightly. (TA, from a trad.) ― 
 - See also 8, where a contracted form of this verb is mentioned. 8 إِاْتَجَ3َ see 1. ― 
 - [Hence,] ائتجّ النَّهَارُ [written with the disjunctive alif اِيْتَجَّ] The day was, or became, intensely hot, or fiercely burning; (S, K;) as also ↓ تَأَجَّ and تأجّج. (K.) أَجَّةٌ Intenseness of heat, and its fierce burning; (S, K;) as also ↓ أَجِيحٌ [inf. n. of 1], and ↓ أَجَاجٌ , and ↓ ائْستِجَاجٌ [inf. N. of 8]: pl. إِجَاجٌ. (S.) You say, جَآتْ أَجَّةٌ الصَّيْفِ The intense heat, or fierce burning, of summer came. (TA.) ― 
 - The sound of fire; as also ↓ أَجِيحٌ . (ISd, TA.) ― 
 - (tropical:) The sound, or noise, and commotion, of an ostrich running, and of people walking or passing along. (A.) You say, أَجَّ أَجَّةَ الظَلِيمِ [explained above: see 1]. (A.) ― 
 - (assumed tropical:) Confusion: (S, K:) or, as also ↓ أَجِيحٌ , the confusion arising from the talking of a people, and the sound, or noise, of their walking or passing along. (L.) You say, القَوْمُ فِي أَجَّةٍ The people are in a state of confusion [&c.]. (S.) أَجَاجٌ : see أَجَّةٌ. أُجَاجٌ Anything burning to the mouth, whether salt or bitter or hot. (MF.) [Hence,] مَآءٌ أُجَاجٌ, (S, A, K, &c.,) and ↓ إِجَاجٌ , (Msb,) Water that burns by its saltness: (A:) or salt water: or bitter water: (TA:) or salt, bitter water: (S, K:) or very salt water: (I' Ab:) or bitter and very salt water: (Msb:) or very salt water, that burns by reason of its saltness: or very bitter water: or water very salt and bitter, like the water of the sea: (TA:) or water of which no use is made for drinking, or for watering seed-produce, or for other purposes: (El-Hasan:) or very hot water: (TA:) the pl. is the same [as the sing.; or أُجَاجٌ is also used as a quasi-pl. n.]. (TA.) إِجَاجٌ أجاج اجاج : see أُجَاجٌ. أَجُوجٌ Giving light; shining; or shining brightly. (AA, S, K.) أَجِيجٌ inf. n. of 1, which see: and see also أَجَّةٌ, in three places. هَجِيرٌ أَجَّاجٌ [A vehemently hot, or fiercelyburning, summer-midday]. (A.) أجُّ ; fem. with ة: see الأَوَاججُ, below. آجُوجُ آجوج : see يَأْجُوجُ, below. السَّمَائِمُ الأَوَاجِجُ [The fiercely-burning hot winds; the latter word being pl. of ↓ آجَّةٌ , fem. of ↓ آجٌّ , which is the act. part. n. of أَجَّ;] is used by poetic licence for الأَوَاجُّ. (TA.) ائسِتجَاجٌ inf. N. of 8, which see: and see also أَجَةٌ. مَأْجُوجُ : see what follows. يَأْجُوجٌ One who walks quickly, and runs, in this and that manner. (K, * TA.) ― 
 - يَأْجُوجُ and ↓ مَأْجُوجُ , (S, Msb, K,) imperfectly decl., (S,) [Gog and Magog;] two tribes of God's creatures; (TA;) or two great nations; (Msb;) or two tribes of the children of Japheth the son of Noah: or, as some say, the former, of the Turks; and the latter, of the Jeel [meaning Jeel-Jeelán, said in the TA in art. جيل, on the authority of ISd, to be a people beyond the Deylem; and on the authority of Az, to be believers in a plurality of gods; (the Geli and Gelœ of Ptolemy and Strabo, as observed by Sale, in a note on ch. xviii. v. 93 of the Kur, on the authority of Golius in Alfrag. p. 207;)]: (Bd in xviii. 93:) [said by the Arabs to be Scythians of the furthest East; particularly those on the north of the Chinese: (Golius:) or, as some say, the descendants of Japheth, and all the nations inhabiting the north of Asia and of Europe: (Freytag:)] said in a rad., (TA,) on the authority of I' Ab, (Msb,) to compose nine tenths of mankind: (Msb, TA:) or يأجوج is the name of the males, and مأجوج is that of the females: (Msb:) he who pronounces them thus, and makes the أ a radical letter, says that the former is of the measure يَفْعُولُ, and the latter of the measure مَفْعُولُ; as though from أَجَيجُ النَّارِ; (Akh, S, Msb; *) or from مَآءٌ أُجَاجٌ; (TA;) or from أَجَّ said of an ostrich; and imperfectly decl. as being determinate and fem.: (Bd ubi suprà:) he who pronounces them without ', making the ا in each an augmentative letter, says that the former is from يَجَجْتُ, and the latter from مَجَجْتُ: (Akh, S, K:) this is the case if they be Arabic: (TA:) but some say that they are foreign names; (Msb, TA;) their being imperfectly decl. is said to indicate this; (Bd ubi suprà;) and if so, the ا in them is similar to that in هَارُوت and مَارُوت and دَاوُود and the like; and the ', anomalous, as that in عَأْلِمٌ and the like; and their measure is فَاعُولُ. (Msb.) Ru-beh used to read ↓ آجُوجُ and مَاجُوجُ [in the CK مأجُوج]; and Aboo-Mo'ádh, يَمْجُوجُ. (K.)
اجر

1 أَجَرَهُ , aor. اَجُرَ and اَجِرَ , (S, Mgh, Msb, K,) which latter form of the aor., though known to most of the lexicologists, is disacknowledged by a few of them, (TA,) inf. n. أَجْرٌ; (S, Msb;) and ↓ آجرهُ , (S, Mgh, Msb, K,) a form disacknowledged by As, but said by some to be the more chaste of the two, of the form أَفْعَلَ, not فَاعَلَ, as IKtt by evident inadvertence makes it to be by saying that its aor. is يُؤَاجِرُ, (TA,) inf. n. إِيجَارٌ; (S;) He (God, S, A, Mgh, Msb, and a man, Mgh) recompensed, compensated, or rewarded, him, (S, A, Mgh, Msb, K,) عَلَي مَا فَعَلَ for what he had done. (A.) [See أَجْرٌ, below.] أُجِرَ فُلَانٌ خَمْسَةً مِنْ وَلَدِهِ [Such a one became entitled to a reward for five of his children, by their death, (for it is believed that the Muslim will be rewarded in Paradise for a child that has died in infancy)], (S,) and أُجِرَ وَلَدَهُ, (A,) and أُجِرَ فِي أَوْلَادِهِ, (K,) mean that his children died, and became [causes of] his reward. (S, A, K.) ― 
 - أَجَرَهُ, (K,) aor. اَجُرَ , (S,) [He served him for hire, pay, or wages;] he became his hired man, or hireling. (S, K.) So in the Kur xxviii. 27. (TA.) ― 
 - أَجَرَهُ, aor. اَجُرَ , (L, Msb, K,) and اَجِرَ , (Msb, K,) inf. n. أَجْرٌ, (L, K,) He let him (namely his slave) on hire, or for pay, or wages; (L, * Msb, * K;) as also ↓ آجرهُ , inf. n. إِيجَارٌ; ('Eyn, Mgh, Msb, K;) and ↓ آجرهُ , inf. n. مؤاجرة: (K:) all these are good forms of speech, used by the Arabs: (L:) or ↓ آجرهُ having for its inf. n. مؤاجرة signifies he appointed him (namely another man) hire, pay, or wages, for his work; (Mj, Mgh;) or he engaged with him to give him hire, pay, or wages; (A, Mgh, Msb;) and can have only one objective complement: whereas, ↓ when it is of the measure أَفْعَلَ it is doubly trans.; (Mgh, Msb;) so that one says, مَمْلُوكَهُ ↓ آجَرَنِي He let me his slave on hire. (Mgh.) One also says, أَجَرَ الدَّارَ, aor. اَجُرَ and اَجِرَ , inf. n. أَجْرٌ, He let the house on hire; and so الدَّارَ ↓ آجر , [inf. n. إِيجَارٌ:] (Msb, TA:) and الدَّارَ ↓ آجرهُ , [inf. n. إِيجَارٌ,] He let to him the house on hire: (S, A, Mgh, Msb:) the latter verb being of the measure أَفْعَلَ, not of the measure فَاعَلَ: (A, Mgh, Msb:) and the vulgar say, وَاجَرَ: (S:) some, however, say, الدَّارَ ↓ آجَرْتُ , inf. n. مُؤَاجَرَةٌ, making the verb of the measure فاعل: (Msb, TA:) some also say, الدَّارَ زَيْدَّا ↓ آجَرْتُ [I let the house to Zeyd], inverting the order of the words: (Msb, TA:) and the lawyers say, الدَّارَ مِنْ زَيْدٍ ↓ آجَرْتُ [in the same sense, like as بِعْتُ مِنْ زَيْدٍ الدَّارِ means the same as بِعْتُ زَيْداً الدَّارَ]. (Msb: [but in the Mgh, the like of this is said to be vulgar.]) 3 آجر آجر , inf. n. مُؤَاجَرَةٌ: see 1, latter half, in three places: and see 10. One says also, of a woman, (K,) or a whorish female slave, (TA,) آجَرَتْ, [of the measure فَاعَلَتْ, not أَفْعَلَتْ, (see مُؤْجِرٌ, below,)] meaning She prostituted herself for hire. (K.) 4 آجَرَتٌ آجرت , inf. n. إِيجَارٌ: see 1, first sentence: ― 
 - and see the latter half of the same paragraph, in seven places. 8 ائتجر [written with the disjunctive alif اِيتَجَرَ] He gave alms, seeking thereby to obtain a reward [from God]: (L, K *:) and ائتجربِهِ He gave it as alms, seeking thereby a reward. (L.) اتَّجَرَ for ائتجر is not allowable, because ' cannot be incorporated into ت: [or, accord. to some, this is allowable, as in اتَّزَرَ for ائتزر, and اتَّمَنَ for ائتمن, &c.:] Hr allows it; and cites an ex. in a trad.; but IAth says that the proper reading in this instance is يَأْتَجِرُ, not يَتَّجِرُ; or, if the latter be allowed, it is from التِّجَارَةُ, not from الأَجْرُ. (L.) ― 
 - اُوتُجِرَ عَلَيْهِ بِكَذَا [in which the radical ' is changed into و because the alif preceding it is made disjunctive and with damm, (in one copy of the S, and in the L and TA, erroneously written اِيْتَجَرَ,) He was hired to do it for such a sum or thing, (see مُؤْتَجَرٌ, below,)] is from الأُجْرَةُ. (S, L.) 10 استأجرهُ , (S, K,) and ↓ آجرهُ , (K,) [the latter of the measure فَاعَلَ, as has been clearly shown above, from the A and Mgh and Msb,] He hired him; took him as a hired man, or hireling. (S, K, TA.) You say also, استأجر الدَّارَ [He hired the house; took it on hire]. (A, Mgh,) أَجْرٌ A recompense, compensation, or reward, (S, K, &c.,) for what one has done; (K;) i. q. ثَوَابٌ; (S;) as also ↓ إِجَارَةٌ and ↓ أَجَارَةٌ and ↓ أٌجَارَةٌ , (K,) of which three forms the first is the most generally known and the most chaste, (TA,) and ↓ أُجْرَةٌ : (TA:) or, as some say, there is a distinction between أَجْرٌ and ثَوَابٌ: El-'Eynee says, in the Expos. of El-Bukháree, that what is obtained by the fundamental practices of the law, and by obligatory religious services, is termed ثواب; and what is obtained by supererogatory acts of religion, اجر; for ثواب is properly a substitute for a thing itself; and اجر, for the profit arising from a thing; though each is sometimes used in the sense of the other: (TA:) it is well known that اجر signifies a recompense, or reward, from God to a man, for righteous conduct; (MF;) and ↓ إِجَارَةٌ , recompense, compensation, hire, pay, or wages, from one man to another, for work; (Mgh, MF;) and hence الأَجِيرُ; (MF;) and ↓ أُجْرَةٌ also has this latter signification, (Mgh, TA,) and is syn. with كِرَآءٌ; (S, Mgh, K;) [signifying likewise rent for a house, and the like;] but أَجْرٌ is used [sometimes] in the sense of إِجَارَةٌ and in that of أُجْرَةٌ: (Msb:) the pl. of أَجْرٌ is أُجُورٌ (Msb, K) and آجَارٌ; (K;) but the latter form was unknown to MF: (TA:) the pl. of ↓ أُجْرَةٌ is أَجَرٌ and أُجُرَاتٌ and أُجَرَاتٌ. (Msb.) [One says, أَجْرُكَ عَلَي اللّٰهِ Thy recompense is due from God. And, to console a person for the death of a relation or friend, عَظَّمَ اللّٰهُ أَجْرَكَ فِيهِ May God largely compensate thee for him! i. e., for the loss of him.] By the expression أَجْرٍ كِرِيمٍ in the Kur xxxvi. 10 is said to be meant Paradise. (TA.) ― 
 - (tropical:) A dowry, or nuptial gift; a gift that is given to, or for, a bride: (K:) pl. أُجُورٌ: so in the Kur 33:49 [&c.]. (TA.) ― 
 - (assumed tropical:) Praise; good fame. (K.) So, as some say, in the Kur xxix. 26. (TA.) أَجُرٌّ and أُجُرٌ: see آجُرٌّ. أُجْرَةٌ : see أَجْرٌ, in three places. إِجْرِيَّا أجرى أجري أجريا اجريا and إِجْرِيَّآءُ: see إِجِّيرَى. أَجُورٌ : see آجُرٌّ. أَجِيرٌ (S, K, &c.) A hired man; a hireling: (L:) or of the measure فَعِيلٌ in the sense of the measure مُفَاعَلٌ, i. e. a man with whom one has engaged to give him hire, pay, or wages: (Mgh, Msb: *) pl. أُجَرَآءُ. (L, Msb.) إِجَارَةٌ أجار أجاره أجارة إِجارة اجاره اجارة جارى and أَجَارَةٌ and أُجَارَةٌ: see أَجْرٌ, in four places. ― 
 - إِجَارَةٌ also signifies The giving of usufructs for a compensation. (Mgh.) ― 
 - And Land which its owners have let to him who will build upon it: so explained by the lawyers. (Mgh.) إِجَّارٌ أجار اجار جارى (S, M, IAth, Mgh, K) and ↓ إِجَّارَةٌ (M) and ↓ إِنْجَارٌ (Mgh, K) The flat top, or roof, of a house, (S, M, IAth, Mgh, K,) that has not around it anything to prevent a person's falling from it: (M, * IAth:) of the dial. of the people of Syria and of El-Hijáz: (S:) pl. [of the first and second] أَجَاجِيرُ and أَجَاجِرَةٌ; (A'Obeyd, S, K;) and [of the third] أَنَا جِيرُ. (Mgh, K.) إِجَّارَةٌ أجار أجاره أجارة إِجارة اجاره اجارة جارى : see إِجَّارٌ. إِجِّيرَى أجير أجيري أجيريي اجيرى اجيري (ISk, K) and ↓ إِجْرِيَّا and ↓ إِجْرِيَّآءُ (S in art. هجر) A custom; a habit. (ISk, K, and S ubi suprà.) The hemzeh is said to be a substitute for ه [in هِجِّيرَى &c.] (TA.) You say, مَا زَالَ ذٰلِكَ إِجِّيرَاهُ That ceased not to be his custom, or habit. (ISk.) آجَرٌ آجر and آجُرٌ and آجِرٌ, and the pls. آجُرُونَ and آجِرُونَ: see what next follows. آجُرٌّ آجر (S, Mgh, Msb, K) and ↓ آجُرٌّ (AA, Ks, K) and ↓ آجُورٌ (S, K) and ↓ أَجُورٌ and ↓ يَاجُورٌ (K) and ↓ أَجُرٌ (as in some copies of the K) and ↓ آجَرٌ , (as in some copies of the K and in the TA,) or ↓ أُجُرٌ , (as in other copies of the K,) and ↓ آجِرٌ [to which is erroneously added in the CK آجِرَةٌ] and [the pls.] ↓ آجُرُونَ and ↓ آجِرُونَ (K) are syn., (S, K,) of Persian origin, (S,) [from آگُورْ or آگُرْ,] arabicized, (S, Mgh, K,) signifying Baked bricks; (Msb;) baked clay, (Mgh, L,) with which one builds: (S, L:) آجُرٌّ and آجُورٌّ and آجُرٌ [&c.] are pls., [or rather coll. gen. ns., except the two forms ending with و and ن,] and their sings. [or rather ns. un.] are with ة, i. e. آجُرَّةٌ &c. (L.) آجُورٌ آجور : see آجُرٌّ. إِنْجَارٌ انجار : see إِجَّارٌ. مُؤْجَرٌ [A slave, or] a house, let on hire; (Akh, T, Msb;) as also ↓ مَأْجُورٌ ; (L;) and some say, ↓ مُؤَاجَرٌ . (Akh, Msb.) مُؤْجِرٌ One who lets on hire [a slave, or] a house: one should not say ↓ مُوَاجِرٌ ; for this is wrong with respect to the classical language, and abominable with respect to the conventional acceptation and common usage; a foul reproach being meant thereby [as is shown by the explanation of آجَرَتْ, given above: or, accord to some, it is allowable when it relates to a house: (see أَجَرَهُ:) it seems to be disallowed only when used absolutely]. (A, Mgh.) مَأْجُورٌ : see مُؤْجَرٌ. مُؤَاجَرٌ : see مُؤْجَرٌ. مُؤَاجِرٌ : see مُؤْجِرٌ. مُؤْتَجَرَ [part. n. of اُوتُجِرَ]. Mohammad Ibn-Bishr El-Khárijee, not [as is said in the S] Aboo-Dahbal, says, (L,) 
 يَا لَيْتَ أَنِّى بِأَثْوَابِي وَ رَاحِلَتِى 
عَبْدٌ لِأَهْلِكَ هٰذَا الشَّهْرَ مُؤْتَجَرُ 
[O would that I were, with my clothes and my riding-camel, a hired slave to thy family, this month]: (S, L.) i. e., مَعَ أَثْوَابِي. (S.) يَاجُورٌ ياجور : see آجُرٌّ.
اجص

إِجَّاصٌ إِجاص إِجاصة اجاص [The plum;] a certain fruit, (K, TA,) of the description termed فَاكِهَة, (TA,) well known; (Msb, K;) cold and moist; or, as some say, of moderate temperature; (TA;) which facilitates the flow of the yellow bile; (K;) i. e., its juice, or water, does so, when drunk with sugar-candy (طَبَرْزَذ) and manna (تَرَنْجُبِين) added to it; (TA;) and allays thirst, and heat of the heart; (K;) but it relaxes the stomach, and does not agree with it; and it generates a watery mixture; and its injurious effect is repelled by the drinking of sugary سِكَنْجُبِين [or oxymel]: it is of several kinds: (TA:) [the most common is the Damasc, or Damascene, plum:] the best is (K, TA) the Armenian, (TA,) that which is sweet and large: (K, TA:) the sour, or acid, is less laxative, and more cold: (TA:) the n. un. is with ة: (S, Msb, K:) you should not say إِنْجَاصٌ; (Yaakoob, S, K;) or this is a word of weak authority, (K, TA,) and you say إِجَّاصٌ and إِنجَاصٌ like as one says إِجَّارٌ and إِنْجَارٌ: (TA:) in the dial. of the Syrians, the إِجَّاصٌ [or إِنْجَاص or إِنجَاس accord. to common modern usage among them] is the [pear which they formerly called] مِشْمِش and [which others call] كُمَّثْرَي: (K:) it is of the growth of the country of the Arabs: (AHn:) اجّاص is an adventitious word, (S, K,) or arabicized, (Msb,) because ج and ص do not both occur in any Arabic word: (S, Msb, K:) or, accord. to Az, they do so occur; as, for instance, in حَصَّصَ, and in صَجٌّ. (TA.)
اجل

1 أَجِلَ , aor. اَجَلَ , (Msb, K,) inf. n. أَجَلٌ, (Msb,) It (a thing, Msb, [as, for instance, a thing purchased, and the price thereof, and a thing promised or threatened or foretold, and also payment for a thing purchased, and the fulfilment of a promise or threat or prediction, and any event,]) was, or became, delayed, postponed, kept back; [and therefore, future;] syn. تَأَخَّرَ; (K;) and أَجَلَ, aor. اَجُلَ , inf. n. أُجُولٌ, signifies the same. (Msb.) [See آجِلٌ and أَجَلٌ. The primary signification seems to be, It had a term, or period, appointed for it, at which it should fall due, or come to pass.] 
 = أَجَلَهُ, aor. اَجِلَ , (K,) inf. n. أَجُلٌ; (TA;) and ↓ أجّلهُ , (K,) inf. n. تَأْجِيلٌ; (TA;) and ↓ آجلهُ , (K,) inf. n. مُؤَاجَلَةٌ; (TK;) He confined, restricted, restrained, withheld, debarred, hindered, or prevented, him. (K, TA.) Hence the phrase, أَجَلُوا مَالَهُمْ They confined, restricted, &c., their cattle from the pasturage. (TA.) 
 = أَجَلَ عَلَيْهِمْ شَرًّا, (S, Msb,) or الشَّرَّ, (K,) aor. اَجُلَ (S, Msb, K) and اَجِلَ , (S, K,) inf. n. أَجْلٌ, (S, Msb,) He committed against them evil, (S, Msb, K,) and drew it, or procured it, to them: (Msb:) and (S, in the K “ or ”) he excited it, stirred it up, or provoked it, against them: (S, K:) or, accord. to AZ, أَجَلْتُ عَلَيْهِمٌ, inf. n. as above, signifies I committed a crime against them: and AA says that جَلَبْتُ عَلَيْهِمْ and جَرَرْتُ and أَجَلْتُ have one and the same signification. (TA.) ― 
 - And أَجَلَ لِأَهْلِهِ, (Lh, K,) inf. n. as above, (TA,) He gained, acquired, or earned, and collected, and brought, or purveyed, and exercised skill in the management of affairs, for his family. (Lh, K.) 2 أَجَّلَ الأَجَلَ , (TA,) inf. n. تَأْجِيلٌ, (K, TA,) He defined the term, or period; (K, * TA;) assigned, appointed, or specified, it. (TA.) It is said in the Kur [vi. 128], وَ بَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا [And we have reached our term which Thou hast assigned, or appointed, for us;] meaning, the day of resurrection; (Bd, * Jel;) or the term of death; or, as some say, the term of extreme old age. (TA.) And أَجَّلْتُهُ, inf. n. as above, signifies I assigned, or appointed, for him, or it, a term, or period. (Msb.) ― 
 - أَجَّلَنِى He granted me a delay, or postponement. (TA.) You say, فَأَجَّلَنِى أِلَي مُدَّةٍ ↓ اِسْتَأْجَلْتُهُ (S, K, TA) I desired, asked, demanded, or requested, of him a term, or period, [of delay, or postponement,] and he granted me a delay, or postponement, to a certain term, or period. (TA.) ― 
 - See also 1. 3 آجلهُ آجله آجلة , inf. n. مُؤَاجَلَةٌ: see 1. 5 تأجّل i. q. ↓ استأجل ; (K, TA;) i. e. He asked, or requested, that a term, or period, should be assigned, appointed, or specified, for him. (TA.) It is said in a trad. of Mek-hool, كُنَّا مَرَابِطِينَ بِا لسَّاحِلِ فَتَأَجَّلَ مُتَأَجِّلٌ [We were keeping post on the frontier of the enemy, in the tract on the sea-coast, and] a person asked, or requested, that a term, or period, should be assigned, or appointed, or specified, for him, and that permission should be granted him to return to his family. (TA.) 10 إِسْتَاْجَلَ see 2 and 5. أَجْلٌ is originally the inf. n. of أَجَلَ شَرًّا “ he committed evil; ” and is used to indicate the causation of crimes; and afterwards, by extension of its application, to indicate any causation: (Bd in v. 35:) one says, فَعَلْتُهُ مِنْ أَجْلِكَ, and ↓ من إِجْلِكَ , (S, K,) and فَعَلْتُهُ أَجْلَكَ, and ↓ إِجْلَكَ , (so in some copies of the K,) and من أَجْلَالِكَ, and من إِجْلَالِكَ, (K, [belonging to art. جلو, in which also they are mentioned,]) and من أَجْلالِكَ, and من إِجْلَالِكَ, (so in some copies of the K and in the TA, [belonging to art. جل,]) i. e. [I did it] مِنْ جَرَّاكَ, (S,) which means [originally] in consequence of thy committing it: (Bd ubi suprà:) [and then, by extension of its application, as shown above, because of thee, or of thine act &c.; on thine account; for thy sake; as also لِأَجْلِكَ, which is more common in the present day:] or منْ جَلَلِكَ: (K:) and مِنْ أَجْلِهِ كَانَ كَذَا, i. e. بِسَبَبِهِ [Because of him, or it, it was thus, or such a thing was]. (Msb.) An instance of its occurrence without مِنْ [or لِ] is presented by the saying of 'Adee Ibn-Zeyd,
أَجْلَ أَنَّ اللّٰهَ قَدْ فَضَّلَكُمْ 
[Because that God hath made you to have excel-lence, or hath preferred you]. (TA.) إِجْلٌ أجال أجل أجلى اجل جال جل جلا جلى آجل , whence فَعَلْتُهُ مِنْ إِجْلِكَ, and فَعَلْتُهُ إِجْلَكَ: see أَجْلٌ, in two places. أَجَلٌ , (S, Mughnee, K,) with the ل quiescent, (Mughnee,) is written with kesr and with fet-h [to the medial letter, i. e. ↓ أَجِلْ as well as أَجَلْ] like نعم [which is written نَعِمٌ as well as نَعَمْ]: (TA:) it is a particle (Mughnee) denoting a reply; like نَعَمْ; (S, Mughnee, K;) importing acknowledgment of the truth of the speaker, to him who gives information; and the making a thing known, to him who asks information; and a promise, to him who seeks, or demands; (Mughnee;) i. e. It is as thou sayest [in the first case; and yes, or yea, in the same, and in the other cases]; (K voce بَسَلٌ;) therefore it occurs after such sayings as “ Zeyd stood ” and “ did Zeyd stand? ” and “ beat thou Zeyd: ” but ElMálakee restricts the information to that which is affirmative, and the saying expressive of seeking or demanding to that which is without prohibition: and it is said by some that it does not occur after an interrogation: (Mughnee:) Er-Radee says, in the Expos. of the Káfiyeh, after Z and others, that it is to denote acknowledgment of the truth of information, and does not occur after a saying in which is the meaning of seeking, or demanding: (TA:) or, accord. to Z and Ibn-Málik and others, it relates particularly to information: and accord. to Ibn-Kharoof, it occurs mostly after information: (Mughnee:) in the Expos. of the Tes-heel, it is said to be for denoting acknowledgment of the truth of information, past or other, affirmative or negative, and not to occur after an interrogation: (TA:) Akh says that it is better than نَعَمْ (S, Mughnee, K *) after information, (Mughnee,) in acknowledging the truth of what is said; (S, Mughnee, K;) and نعم is better than it after an interrogation: (S, Mughnee, K:) so that when one says, سَوْفَ تَذْهَبُ [Thou wilt, or shalt, go away], thou sayest أَجَلْ [Yes]; and it is better than نعم: but when one says, أَتَذْهَبُ [Wilt thou go away?], thou sayest نعم; and it is better than اجل. (S.) أَجَلٌ The term, or period, of a thing: (S, K:) its assigned, appointed, or specified, term or period: this is the primary signification: (TA:) or the term, or period, and time of falling due, of a thing: (Msb:) pl. آجَالٌ. (Msb, K.) ― 
 - Hence, The period of women's waiting, before they may marry again, after divorce: as in the Kur ii. 231 and 232. (TA.) ― 
 - The period, or extremity of time, in which falls due a debt (K, TA) and the like. (TA.) You say, بَاعَهُ إِيَّاهُ إِلَي أَجَلٍ [He sold it to him for payment at an appointed period]: and سَلَّمَ الدَّارَاهِمَ فِى طَعَامٍ إِلَي أَجَلٍ [He delivered the money for wheat, or the like, to be given at an appointed period]. (Msb in art. كلأ.) ― 
 - The term, or period, of death; (K;) the time in which God has eternally decreed the end of life by slaughter or otherwise: or, as some say, the whole duration of life: and its end: a man's life being thus termed: and his death, by which it terminates: (Kull p. 17:) the assigned, or appointed, duration of the life of a man. (TA.) One says, دَنَا أَجَلُهُ, meaning His death drew near; originally, اسْتِيفَآءُ الأَجَلِ the completion of the duration of life. (TA.) In the Kur vi. 128, (see 2, above,) the meaning is, The term of death: or, as some say, the term of extreme old age: (TA:) or the day of resurrection. (Bd, * Jel.) The words of the Kur [vi. 2] ثُمَّ قَضَى أَجَلًا وَ أَجَلٌ مَسَمَّى عِنْدَهُ mean [Then He decreed a term,] the term of death, and [there is a term named with Him,] the term of the resurrection: or the period between the creation and death, and the period between death and the resurrection; for اجل is applied to the end of a space of time and to the whole thereof: (Bd:) or the meaning is, the period of sleep, and the period of death: (Bd, TA:) or the period of those who have passed away, and the period of those who remain and those who are to come: (Bd:) or the period of remaining in this world, and the period of remaining in the world to come: or in both instances death is meant; [accidental, and natural;] for the اجل of some is by accidental means, as the sword, and drowning, and burning, and eating what disagrees, and other means of destruction; while some have their full periods granted to them and are preserved in health until they die a natural death: or the اجل of some is that of him who dies in a state of happiness and enjoyment; and of others, that of him who reaches a limit beyond which God has no? appointed, in the natural course of this world, any one to remain therein; and to both of these, reference is made in the Kur [xvi. 72 and] xxii. 5. (TA.) ― 
 - Sometimes, also, it means Destruction: and thus it has been explained as occurring in the Kur [vii. 184], where it is said, وَأَنْ عَسَى أَنْ يَكُونَ قَدِ ا قْتَرَبَ أَجَلُهُمْ [And that, may be, their destruction shall have drawn near]. (TA.) أَجِلْ : see أَجَلٌ. أَجِلٌ : see آجِلٌ. أَجِيلٌ Having a delay, or postponement, granted to him, to a certain time; i. q. إِلَى وَقْتٍ ↓ مُؤَجَّلٌ . (Lth.) ― 
 - See also آجِلٌ. آجِلٌ آجل Delayed; postponed; kept back; syn. مُتَأَخِّرٌ; [but in some copies of the K, for آجِلٌ, we find ↓ أَجِلٌ ;] as also ↓ أَجِيلٌ , of which the pl. is أُجْلٌ: (K:) and therefore, (TA,) not present; future; to come; contr. of عَاجِلٌ: (S, Msb, TA:) and ↓ مُتَأَجِّلٌ , also, signifies delayed, deferred, or postponed, to the time of the end of a period; originally, contr. of مُتَعَجِّلٌ. (Mgh.) [See also أَجِيلٌ.] ― 
 - [Hence,] الآجِلَةُ The [future,] latter, ultimate, or last, dwelling, or abode, or life; the world to come; syn. الآخِرَةُ; (K, TA;) contr. of العَاجِلَةُ. (S, TA.) 
 = Committing a crime; or a committer of a crime. (S, TA.) مُؤَجَّلٌ Determined, defined, or limited, as to time; applied to a writing: so in the Kur iii. 139: (Bd, Jel, TA:) and to a debt; contr. of حَالٌّ, q. v. (Mgh in art. حل.) ― 
 - See also أَجِيلٌ. مُتَأَجِّلٌ : see آجِلٌ.
اجم

1 أَجِمَهُ , with kesr, [aor. اَجَمَ ,] (AZ, S, O,) inf. n. أَجَمٌ; (KL, PS;) or أَجَمَهُ, aor. اَجِمَ , (so in the K,) inf. n. أَجْمٌ; (TK;) [but أَجِمَ is the form commonly known; and if it were incorrect, the author of the K would probably, accord. to his usual custom, have charged J with error respecting it;] He loathed it; disliked it; was, or became, disgusted with it; namely, food; (AZ, S, O, K;) &c.; (K;) from constantly keeping to it; (AZ, S, O;) or because of its not agreeing with him: (TA:) he reckoned it bad: (KL:) and ↓ تأجّمهُ also signifies he disliked, disapproved, or hated, it; or he expressed, or showed, dislike, disapprobation, or hatred, of it; syn. تَكَرَّهَهُ. (TA.) 
 = أَجَمَ فَلَانَّا, aor. اَجِمَ , (K,) inf. n. أَجْمٌ, (TK,) He incited, or urged, such a one to do that which he disliked, disapproved, or hated. (K.) 2 اَجَّمَ see 4. 4 يُؤْجِمُ النَّاسَ , or النَّاسَ ↓ يُؤَجِّمُ , [accord. to different copies of the K, the former being the reading in the TA,] He makes men's own selves to be objects of dislike, disapprobation, or hatred, to them. (K voce أَجُومٌ.) [Accord. to the TK, you say, آجَمَهُ مِنْهُ, inf. n. إِيجَامٌ, meaning He made him to be an object of dislike, disapprobation, or hatred, to him.] 5 تأجّم He (a lion) entered his أَجَمَة [or thicket]. (K.) 
 = تأجّمهُ: see 1. أَجْمٌ Any square, roofed, house: (K:) mentioned by ISd as on the authority of Yaakoob: but see أُجُمٌ as explained by J [in the S] on the same authority. (TA.) أُجْمٌ : see أُجُمٌ. 
 = It is also a pl. of أَجَمَةٌ. (M, K.) أَجَمٌ : see أَجَمَةٌ. أُجُمٌ A fortress; (Mgh, Msb, K;) like أُطُمٌ: (Mgh:) pl. آجَامٌ. (Mgh, Msb, K.) الأُجُمُ [is the name of] A fortress (S, K) in El-Medeeneh, (K,) built of stones by the people of that city: and Yaakoob says that أُجُمٌ signifies any square, roofed, house. (S, Sgh.) Imra-el-Keys says, [describing a vehement rain,] “ وَتَيْمَآءَ لَمْ يَتْرُكْ بِهَا جِذْعَ نَخْلَةٍ 
وَلَا أُجُمَّا إِلَّا مَشِيدًا بِجَنْدَلِ 
[And Teymà, (a town so called,) it left not therein a trunk of a palm-tree, nor a square, roofed, house, unless raised high with stones: but in the Calc. ed. of the Mo' allakát, (p. 54,) for أُجُمَّا, we find أُطُمَّا, which has the same meaning]. (S, Sgh.) See also أَجْمٌ. (TA.) Accord. to As, it is also pronounced ↓ أُجْمٌ . (S.) أَجَمَةٌ A thicket, wood, or forest; a collection, (Mgh, Msb,) or an abundant collection, (K,) of tangled, confused, or dense, trees, or shrubs: (Mgh, Msb, K:) or it is of reeds, or canes: (S:) or a [place such as is termed] مَغِيض of water collected together, in which, in consequence thereof, trees grow: (S in art. غيض:) [or] it signifies also a bed, or place of growth, of canes or reeds: (Mgh:) the pl. is أَجَمَاتٌ and أُجُمٌ (S, M, K) and أُجْمٌ (M, K) and ↓ أَجَمٌ , (S, M, Mgh, Msb, K,) [or rather this last is a coll. gen. n., of which أَجَمَةٌ is the n. un.,] and إِجَامٌ (S, M, K) and [pl. of pauc.] آجَامٌ, (S, M, Mgh, K,) or the last but one is pl. of أَجَمٌ, (M,) and so is the last. (Lh, M, Msb.) And hence, The haunt of a lion. (TA in art. حرب.) ― 
 - آجَامٌ [in the CK اَجام] also signifies Frogs. (Sgh, K.) [App. because frogs are generally found in beds of canes or reeds.] أَجُومٌ signifies مَنْ يُؤْجِمُ النَّاسَ, or يُؤَجِّمُ النَّاسَ; [accord. to different copies of the K; see 4;] i. e. One who makes men's own selves to be objects of dislike, disapprobation, or hatred, to them. (K.) آجِمٌ آجم Loathing, disliking, or regarding with disgust. (S, TA.) 
 = مَآءٌ آجِمٌ i. q. ↓ مَأْجُومٌ [Water that is loathed, disliked, or regarded with disgust]. (TA.) مَأْجُومٌ : see آجِمٌ.
اجن

1 أَجَنَ , (S, Mgh, Msb, K,) aor. اَجِنَ and اَجُنَ ; (S, Msb, K;) and أَجِنَ, (S, Mgh, &c.,) aor. اَجَنَ , (S, Msb,) mentioned by Yz; (S;) inf. n. of the former أُجُونٌ (S, Mgh, Msb, K *) and أَجْنٌ; (S, Msb, K; *) and of the latter أَجَنٌ; (S, Mgh, Msb, K;) It (water) became altered for the worse (S, Mgh, Msb, K) in taste and colour, (S, Mgh, K,) from some such cause as long standing, (TA,) but was drinkable: (Mgh, Msb:) or became altered for the worse in its odour by oldness: or became covered with [the green substance called] طُحْلُب and with leaves: (Mgh:) أَجُنَ, also, said of water, signifies it became altered for the worse: (Th:) and in the Iktitáf occurs أَجَنَ, aor. اَجَنَ , which is unknown, but may be a mixture of two dial. vars. [namely of أَجَنَ having for its aor. اَجِنَ and اَجُنَ , and يَأْجَنُ having for its pret. أَجِنَ]. (MF) 
 = أَجَنَ He (a قَصَّارَ, or whitener of cloth) beat a piece of cloth or a garment [in washing it]. (S, K.) أَجْنٌ : see آجِنٌ. أَجِنٌ : see آجِنٌ. أُجْنَةٌ (S, K) and أْجْنَةٌ and إِجْنَةٌ (K) i. q. وَجْنَةٌ [The ball, or elevated part, of the cheek]. (S, K.) أَجِينٌ : see آجِنٌ. إِجَانَّةٌ أجانه اجانه اجانة جانى (S, Mgh, Msb, K) and ↓ إِنْجِانَةُ , (Lh, K,) the latter of the dial. of Teiyi, (Lh, TA,) or this is a vulgar form, (Mgh,) not allowable, (S,) and ↓ إِيجَانَةٌ , (K,) with ى, (TA,) A thing well known; (K;) a vessel in which clothes are washed; (Msb;) a [vessel also called] مِرْكَن, resembling a لَقَن [which is a kind of basin], in which clothes are washed: (Mgh:) or what is called in Persian پنگان [i. e. پِنْگانْ a small cup]: (PS:) [it probably received this last meaning, and some others, in post-classical times: Golius explains it as meaning “ lagena, phiala, crater: ” adding
hinc vulgo Fingiána [i. e. فِنْجَانَة] calix vocatur: item Urceus: hydria: [referring to John ii. 6:] Vas dimidiœ seriœ simile, in quo aqua et similia ponuntur: ” on the authority of Ibn-Maaroof: and, on the same authority
Labrum seu vas lapideum instar pelvis, in quo lavantur vestes: ”] pl. أَجَاجِينُ: (S, Mgh, Msb, K:) meaning [also] what resemble troughs, surrounding trees. (Msb.) آجِنٌ آجن (S, Mgh, Msb, K) and ↓ أَجِنٌ (S, Msb, K) and ↓ أَجْنٌ (ISd, TA) and ↓ أَجِينٌ (TA) Water altered for the worse (S, Mgh, Msb, K) in taste and colour, (S, Mgh, K,) from some such cause as long standing, (TA,) but still drinkable: (Mgh, Msb:) or altered for the worse in its odour by oldness: or covered with [the green substance called] طُحْلُب and with leaves: (Mgh:) pl. أُجُونٌ; thought by ISd to be pl. of أَجْنٌ and آجِنٌ. (TA.) إِنْجَانَةٌ انجانه انجانة : see إِجَّانَةٌ. إِيجَانَةٌ ايجانه ايجانة : see إِجَّانَةٌ. مِئْجَنَةٌ [in Golius's Lex. مِئْجَنٌ] The instrument for beating used by the قَصَّار [or whitener of cloth, in washing]: but better without ', [written مِيجَنةٌ,] because the pl. is مَوَاجِنُ; or, accord. to IB, the pl. is مَآجِنُ. (TA.)
احد

2 أحّدهُ , [inf. n. تَأْحِيدٌ,] He made it one; or called it one: as also وحّدهُ. (TA in art. وحد.) You say, أَحِّدِ الِاثْنَيْنِ Make thou the two to become one. (K.) It is related in a trad., that Mohammad said to a man who was making a sign with his two fore fingers in repeating the testimony of the faith, [There is no deity but God, &c.,] أَحِّدْأَحِّدْ [meaning that he should make the sign with one finger only]. (S.) And أَحَدَّ اللّٰهَ means He declared God to be one; he declared, or professed, the unity of God; as also وحّدهُ. (T and L in art. وحد.) ― 
 - أَحِّدِ العَشَرَةَ, (S, K,) inf. n. تَأْحِيدٌ, (K,) Make thou the ten to become eleven, (S, K,) is a phrase mentioned by Fr on the authority of an Arab of the desert. (S.) 8 اِتَّحَدَ أتحد اتحد تحدى ٱتحد : see art. وحد: and see what here next follows. 10 استأحد He (a man, S) was, or became, alone, by himself, apart from others, or solitary; syn. اِنْفَرَدَ; (S, K;) as also ↓ اتَّحَدَ [written with the disjunctive alif اِتَّحَدَ, originally اِئْتَحَدَ or اِوتَحَدَ], (K, TA,) or تَوَحَّدَ. (CK.) 
 = مَا اسْتَأْحَدَ بِهِ He did not know it; did not know, or had not knowledge, of it; did not understand it; did not know the minute circumstances of it; or did not perceive it by any of the senses; syn. لَمْ يَشْعُرْ بِهِ; (L, K;) i. e., a thing, or an affair: of the dial. of El-Yemen. (L.) أَحَدٌ , originally وَحَدٌ, the و being changed into أ, (Msb,) One; the first of the numbers; (S;) syn. [in many cases] with وَاحِدٌ; (S, Msb, K;) with which it is interchangeable in two cases, to be explained below: (Msb:) pl. آحَادٌ and أٌحْدَانٌ (K) and أَحَدُونَ, which last occurs in a phrase hereafter to be mentioned; (TA;) or it has no pl. in this sense; (Msb, K, * TA;) and as to آحَادٌ, it may be pl. of وَاحِدٌ, [and originally أَوْحَادٌ,] like أَشْهَادٌ as pl. of شَاهِدٌ, (Th, Msb,) a pl. of pauc. (Msb.) The fem. is ↓ إِحْدَى only; and this is only used in particular cases, to be shown below: (Msb:) most agree that the ى in this word is the characteristic of the fem. gender: but some say that it is to render it quasi-coordinate to the quadriliteral-radical class: [this, however, is inconsistent with its pronunciation, which is invariably إِحْدَى, not إِحْدَّى:] (TA:) its pl. is إِحَدٌ, as though the sing. were إِحْدَةٌ, like as is said of ذِكَرٌ as pl. of ذِكْرَى: one of the expositors of the Tes-heel writes it أُحَدٌ, with damm and then fet-h; but a pl. of this measure is not applicable to a sing. of the measure فِعْلَى, with kesr. (MF.) The dim. of أَحَدٌ is ↓ أُحَيْدٌ ; and that of إِحْدَى is ↓ أُحَيْدَى . (L in art. وحد.) ― 
 - It is interchangeable with وَاحِدٌ in two cases: first, when it is used as an epithet applied to God: (Msb:) for الأَحَدُ, as an epithet, is applied to God alone, (Msb, K,) and signifies The One; the Sole; He who has ever been one and alone: or the Indivisible: or He who has no second [to share] in his lordship, nor in his essence, nor in his attributes: (TA:) you say, هُوَ الوَاحِدُ and هُوَ الأَحَدُ: and in like manner, أَحَدٌ, without the article, is used as an epithet specially in relation to God, and is interchangeable in this case [but not in other cases] with وَاحِدٌ: therefore you do not say رَجُلٌ أَحَدٌ nor دِرْهَمٌ أَحَدٌ and the like [but رَجُلٌ وَاحدٌ and دِرهَمٌ وَاحِدٌ &c.] (Msb.) [See also وَاحِدٌ, in art. وحد.] In the phrase in the Kur [cxii. 1], قُلْ هُوَ اللّٰهُ أَحَدٌ [Say, He is God, One God], أَحَدٌ is a substitute for اللّٰهُ; for an indeterminate noun is sometimes a substitute for a determinate noun, as in another passage in the Kur, xcvi. 15 and 16. (S.) Secondly, it is interchangeable with وَاحِدٌ in certain nouns of number: (Msb:) you say أَحَدَ عَشَرَ [masc.] and إِحْدَى عَشْرَةَ [fem.] (S) [meaning Eleven: and in these two cases you may not substitute وَاحِدٌ and وَاحِدَةٌ for أَحَدٌ and إِحْدَى: but] in أَحَدٌوعَشْرُونَ [One and twenty, and the like,] أَحَدٌ is interchangeable with وَاحِدٌ. (Msb.) Ks says, When you prefix the article ال to a number, prefix it to every number; therefore you should say, مَا فَعَلَتِ الأَحَدَ العَشَرَ الأَلْفَ الدِّرْهَمَ [What did the eleven thousand dirhems?]: but the Basrees prefix it to the first only, and say, ما فعلت الأَحَدَ عَشَرَ أَلْفَ دِرْهَمٍ. (S.) ― 
 - In [most] cases differing from these two, there is a difference in usage between أَحَدٌ and وَاحِدٌ: the former is used in affirmative phrases as a prefixed noun only, governing the noun which follows it in the gen. case; [as in exs. which will be found below;] and is used absolutely in negative phrases; [as will also be seen in exs. below;] whereas وَاحِدٌ is used in affirmative phrases as a prefixed noun and otherwise: the fem. إِحْدَى, also, is only used as a prefixed noun, except in numbers (Msb) [and in one other instance, which see below]. Using أَحَدٌ and its fem. in affirmative phrases as prefixed nouns, you say, قَامَ أَحَدُ الثَّلَاثَةِ [One of the three stood]; and قَالَتْ إِحْدَا هُمَا [One of them two (females) said]; and خُذْ إِحْدَى الثَّلَاثَةِ [Take thou one of the three]. (TA.) The phrase إِحْدَى بَنَاتِ طَبَقٍ means A calamity: (K:) or, as some say, (TA, but in the K “ and, ”) a serpent; (K, TA;) so called because it twists itself round so as to become like a طَبَق. (TA.) And the phrase إِحْدَى الإِحَدِ, (L, K, TA,) in which the latter word has kesr to the إِ and fet-h to the ح, and is pl. of the former, also written الأُحَدِ, but this form is disapproved by MF, as has been shown above, (TA, [in several copies of the K incorrectly written الأَحَدِ,]) [lit. means One of the ones; and] is applied to a great, or mighty, event; (L, K, TA;) one that is difficult, distressing, grievous, or terrible. (L, TA.) You say, أَتَى بِإِحْدَى الإِحَدِ [the last of which words is here again written in several copies of the K الأَحَدِ] He brought to pass a grievous, and great, or mighty, event, (K, TA,) when you desire to express the greatness and terribleness of an event. (TA.) You also say, فُلَانُ أَحَدُ الأَحَدِينَ, and وَاحِدُ الأَحَدِينَ, (K, TA,) the latter in one copy of the K written وَاحِدُ الوَاحِدِينَ, in which the latter word is pl. of the former, (TA,) and وَاحِدُ الآحَادِ, and إِحْدَى الإِحَدِ, (K, TA,) like a phrase before mentioned, only the former is applied to a calamity, and this to an intelligent being, and written in the two manners before mentioned, the difference being only in application, (TA, [in several copies of the K here again written إِحْدَى الأَحَدِ, and in the CK اَحَدِىُّ الاَحَدِ,]) and إِحْدَى الأَحَدِينَ, (Et-Tes-heel,) and إِحْدَى الآحَادِ, (TA,) which are expressions of the utmost praise, (IAar, A Heyth, K,) [lit. Such a man is one of the ones; meaning] such a one is unique among the uniques; (TA;) one who has no equal; unequalled; incomparable. (IAar, Tes-heel.) It seems that the form of pl. used in the phrase أَحَدُ الأَحَدِينَ is used only as applied to rational beings; but it is said in the Expositions of the Tes-heel that this phrase signifies One of the calamities; the form of the rational pl. being given to nouns significant of things deemed great, mighty, or grievous. (AHeyth.) In the phrase إِحْدَى الإِحَدِ, the fem. forms are said to be used for the purpose of giving intensiveness to the signification, as though the meaning were دَاهِيَةُ الدَّوَاهِى, the word داهية being [an intensive epithet] from دَهَآءٌ as signifying intelligence, or intelligence mixed with craft or cunning and forecast; or by داهية being meant a calamity. (Expositions of the Fs, TA.) AHei thought أَحَدُ الأَحَدِينَ to be an epithet applied to a male, and إِحْدَى الإِحَدِ to be applied to a female: but his opinion has been refuted by EdDemámeenee in the Expos. of the Tes-heel: and this latter author there remarks, that in expressions meant to denote praise [of a man], أَحَدٌ and إِحْدَى are prefixed to their own proper pls., as أَحَدُونَ and إِحَدٌ; or to an epithet, as in the case of أَحَدُ العُلَمَآءِ [One of the learned]; but that they have not been heard prefixed to generic nouns. (TA.) You say likewise, هُوَ ابْنُ إِحْدَاهَا He is born of noble, or generous, ancestors, both on the father's and the mother's side; speaking of a man and of a camel. (L and K in art. وحد.) And لَا يَقُومُ بِهٰذَا الأَمْرِ إِلَّا ابْنُ إِحْدَاهَا None will manage this thing, or affair, but a noble, or generous, man. (AZ, L in art. وحد.) And ↓ لَا يَسْتَطِيعُهَا ابْنُ إِحْداتِهَا [None will be able to perform it but a noble, or generous, man]. (L in art. وحد.) ― 
 - One instance is mentioned, of the occurrence, in a trad., of إِحْدَى not used as a part of a number [i. e. not as a part of the compound إِحْدَى عَشْرَةَ] nor as a prefixed noun; viz., إِحْدَى مِنْ سَبْعٍ [One of seven]; in which سبع is said to mean the nights of 'Ád [during which that tribe was destroyed], or the years of Joseph [during which Egypt was afflicted with dearth]. (MF, from the Fáïk &c.) ― 
 - Used in a negative phrase, أَحَدٌ signifies Any one with whom one may talk or speak: and in this manner it is used without variation as sing. and pl. and fem. (S) as well as masc. (Msb.) You say, لَا أَحَدَ فِي الدَّارِ [There is not any one in the house]: but you do not say, فِيهَا أَحَدٌ [as meaning the contrary]. (S.) We read in the Kur [lxix. 47, this ex. of its use as a masc. pl.], فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ [And not any persons of you should have withheld me from punishing him]. (S.) And in the same [33:32, we find this ex. of its use as a fem. pl.], لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَآءِ [Ye are not like any others of women]. (S.) ― 
 - It is also used in interrogative phrases; as in the saying, هَلْ أَحَدٌ رَأَي مِثْلَ هٰذَا [Has any one seen the like of this?]; (A'Obeyd, L;) and in the saying, يَا حَدْ رَآهَا [for يَا أَحَدٌ, O, has any one seen her, or it?]. (L, from a trad.) ― 
 - It is [said to be] also used in the sense of شَىءٌ [meaning Anything], applied to an irrational being; as in the saying, مَا بِا لدَّارِ مِنْ أَحَدٍ إِلَّا حِمَارًا There is not in the house anything, rational or irrational, except an ass: so that the thing excepted is united in kind to that from which the exception is made [accord. to this rendering; but this instance is generally regarded as one in which the thing excepted is disunited in kind from that from which the exception is made]. (Msb.) So too in the Kur lx. 11, accord. to the reading of Ibn-Mes'ood: (Msb:) but others there read شَىْءٌ, which may mean any one or any thing. (Bd, Jel.) ― 
 - الأَحَدٌ, (K,) as also يَوْمَ الأَحَدِ, (S, Msb,) as a proper name, (Msb,) is applied to A certain day; (K;) [Sunday;] the first day of the week; or, as some say, [i. e. as some term it,] the second of the week; (TA;) for the Arabs are said, by IAar, to have reckoned the Sabbath, or Saturday, as the first, though they called Sunday the first of the days: (Msb in art. جمع:) it is sing., and masc.: (Lh:) pl. [as above, i. e.] آحَادٌ (S, Msb, K) and أُحْدَانٌ: (K:) or it has no pl. (K: [but in the TA this last observation is very properly restricted, as relating only to أَحَدٌ as syn. with وَاحِدٌ, and as applied to any unknown person.]) In this sense, it has no dim. (Sb, in S, art. امس.) ― 
 - الآحَادُ in lexicology signifies What have been transmitted by some of the lexicologists, but not by such a number of them as cannot be supposed to have agreed to a falsehood: what has been transmitted by this larger number is termed مُتَوَاتِرُ. (Mz 3rd نوع.) إِحْدَي احدى احدي أحد أحدى أحدي أحديي إِحدى حدا حدي : fems. of أَحَدٌ, q. v. إِحْدَاةٌ احداه احداة أحد أحداه إِحداه : fems. of أَحَدٌ, q. v. أَحَدِيَّةٌ The unity of God; (Msb;) as also وَحْدَانِيَّةٌ. (L and K in art. وحد.) أُحَادَ [accus. of أُحَادُ] is imperfectly decl., because of its deviation from its original, (S, K,) both in form and in meaning; (S;) [being changed in form from وَاحِدًا, and in meaning from اوَاحِدًا: (see ثُلَاثَ:)] you say, جَاؤُوا أُحَادَ أُحَادَ, [احاد being repeated for the purpose of corroboration,] meaning, They came one [and] one, one [and] one; or one [by] one, one [by] one. (S, K.) The dim. of أُحَادُ is ↓ أُحَيِّدٌ , perfectly decl., like ثُلَيِّثٌ [q. v.] &c. (S, in art. ثلث.) أُحَيْدٌ dim. of أَحَدٌ, q. v. أُحَيِّدٌ : see أَحَادَ. أُحَيْدَى dim. of إِحْدَى fem. of أَحَدٌ, q. v.
احن

1 أَحِنَ (S, Msb, K) عَلَيْهِ, (S, TA,) aor. اَحَنَ , (Msb, K,) inf. n. أَحَنٌ, (Msb,) or أَحْنٌ, and إِحْنَةٌ, (TA,) or this last is a simple subst.; (Msb;) and أَحَنَ عَلَيْهِ, aor. اَحَنَ , inf. n. أَحْنٌ; (Kr, TA;) He retained enmity against him in his bosom, watching for an opportunity to indulge it, or exercise it; or hid enmity against him in his bosom; or bore rancour, malevolence, malice, or spite, against him: (S, Msb, K: *) and he was affected with anger (K, TA) against him, such as came upon him suddenly from the retention or hiding of enmity in the bosom, or from rancour, malevolence, malice, or spite. (TA.) 3 آحَنَهُ آحنه آحنة , (TA,) inf. n. مُؤَاحَنَةٌ, (S, K,) He treated him, or regarded him, with enmity, or hostility. (S, * K, * TA.) إِحْنَةٌ احنه احنة أحنه حان Retention of enmity in the bosom, with watchfulness for an opportunity to indulge it, or exercise it; or concealment of enmity in the bosom; or rancour, malevolence, malice, or spite: (S, Msb, K:) and anger (K, TA) coming upon one suddenly therefrom: (TA:) pl. إِحَنٌ. (S, Msb, K.) It is said in the S that one should not say حِنَةٌ; and this is disallowed by As and Fr and Ibn-El-Faraj: in the T it is said that it is not of the language of the Arabs; and As is related to have disapproved of Et-Tirimmáh for using its pl. in poetry: but it is said in a trad., مَا بَيْنِى وبَيْنَ العَرَبِ حِنَةٌ [There is not between me and the Arabs retention of enmity in the bosom, &c.]; and it occurs in another trad., in a similar phrase; and the pl., in a third trad.; therefore we say that it is a dial. var. of rare occurrence. (TA.)
اخ

أَخٌ : see art. اخو.
اخت

أُخْتٌ fem. of أَخٌ, q. v. in art. اخو.
اخذ

1 أخَذَ , (S, A, L, &c.,) in the first pers. of which, أَخَذْتُ, [and the like,] the is generally changed into ت, and incorporated into the [augmentative] ت, [but in pronunciation only, for one writes أَخَذتُّ and the like,] aor. اَخُذَ , imperative خُذْ, originally اؤْخُذْ, (S, L,) which latter form sometimes occurs, [but with و in the place of ؤْ when the ا is pronounced with damm,] (TA,) inf. n. أَخْذٌ (S, L, Msb, K, &c.) and تَأْخَاذٌ, (S, L, K,) the latter having an intensive signification; (MF;) and وَخَذَ is a dial. var., as mentioned by Ibn-Umm-Kásim and others on the authority of AHei; (MF in art. تخذ;) He took; he took with his hand; he took hold of; (S, A, L, Msb, K;) a thing. (S, L.) You say, خُذِ الخِطَامَ and خُذْ بِالخِطَامَ Take thou, or take thou with thy hand, or take thou hold of, the nose-rein of the camel: (S, L, Msb:) the ب in the latter phrase being redundant. (Msb.) [And أَخَذَ بِيَدِهِ, lit. He took his hand, or arm; meaning (assumed tropical:) he aided, or assisted, him: a phrase of frequent occurrence.] And أَخَذَ عَلَىيَدِ فُلَانٍ (assumed tropical:) He prevented, restrained, or withheld, such a one from doing that which he desired; as though he laid hold upon his hand, or arm: (L:) and أَخَذَ عَلَى يَدِهِ دُونَ مَا يُرِيُدهُ [signifies the same]. (K in art. لغد.) ― 
 - Also, inf. n. أَخْذٌ, He took, or received; contr. of أَعْطَي. (L.) [Hence,] أَخَذَ عَنْهُ, (assumed tropical:) He received from him traditions, and the like. (TA passim.) ― 
 - (assumed tropical:) [He took, or derived, or deduced, a word, a phrase, and a meaning.] ― 
 - (tropical:) He took, received, or admitted, willingly, or with approbation; he accepted. (B, MF.) So in the Kur [vii. 198], خُذِ العَفْوَ (tropical:) [Take thou willingly, or accept thou, superfluous property, or such as is easily spared by others]. (MF.) So too in the same [iii. 75], وَ أَخَذتُّمْ عَلَي ذٰلِكُمْ إِصْرِى (tropical:) [And do ye accept my covenant to that effect?]. (B.) [And in the phrases, أَخَذْنَا مِيثَاقَكُمْ بِالعَمَلِ بِمَا فِي التَّوْارَاةِ, (Jel ii. 60,) and عَلَي العَمّلِ بما في التوارة, (Idem ii. 87,) (assumed tropical:) We accepted your covenant to do according to what is in the Book of the Law revealed to Moses.] خُذْ عَنْكَ [is elliptical, and] means خُذْ مَا أَقُولُ وَدَع عَنْكَ الشَّكَ والمِرآءَ (assumed tropical:) [Accept thou what I say, and dismiss from thee doubt and obstinate disputation]. (S, L.) ― 
 - He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. حَازَ; (Z, Er-Rághib, B;) which, accord. to Z and Er-Rághib and others, is the primary signification; (MF;) and حَصَّلَ. (B.) [See also 8.] ― 
 - [He took and kept;] he retained; he detained: as in the Kur [xii. 78], فَخُذْ أَحَدَنَا مَكَانَهُ [Therefore retain thou one of us in his stead]. (B.) ― 
 - [He took, as meaning he took away. Hence,] أَخَذَ مِنْهُ السَّيْرُ Journeying, or travel, took from him strength; (القُوَّةَ being understood;) weakened him. (Har p. 529.) And أَخَذَ مِنَ الشَّارِبِ, (Mgh,) and مِنَ الشَّعَرِ, (Msb,) He clipped, or cut off from, (Mgh, Msb,) the mustache, (Mgh,) and the hair. (Msb.) ― 
 - He, or it, took by force; or seized: (B:) (assumed tropical:) he, or it, overcame, overpowered, or subdued: said by some to be the primary signification. (MF.) [See also أَخَذَهُ عَلْوَّا, &c., in art. علو: and أَخَذَهُ مِنْ فَوْقُ, &c., in art. فوق.] It is said in the Kur [ii. 256], لَا تَأْخُذُهُ سِنَةِ وَ لَا نَوْمٌ (assumed tropical:) Neither drowsiness nor sleep shall seize [or overcome] Him. (B.) [And you say, أَخَذَتْهُ رِعْدَةٌ (assumed tropical:) A tremour seized, took, affected, or influenced, him. And أَخَذَهُ بَطْنُهُ (assumed tropical:) His belly affected him with a desire to evacuate it.] You say also, أَخَذَ فِيهِ الشَّرَابُ (assumed tropical:) The wine affected him, or influenced him, so that he became intoxicated. (TA in art. ثمل.) And أَخَذَ الرَّأْسَ (Msb in art. سور, &c.) and أَخَذَ بِالرَّأْسِ (K in art. حمى, &c.) (assumed tropical:) [It had an overpowering influence upon the head]; meaning wine. (Msb, K.) And أَخَذَ بِالحَلْقِ [It (food, &c.) choked]. (IAar in art. نشب in the TA, and S in art. بشع, &c.) And لَا يَأْخُذُ فِيهِ قَوْلُ قَائِلٍ (assumed tropical:) [Nothing that any one may say will have any power, or effect, or influence, upon him]; meaning that he obeyeth no one. (L in art. ليت.) ― 
 - He took captive. (L, Msb, B.) So in the Kur [ix. 5], فَاقْتُلُوا المُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ [Then slay ye the believers in a plurality of gods wherever, or whenever, ye find them, and take them captives]. (Bd, L, B.) ― 
 - See also 2, in three places. ― 
 - He gained the mastery over a person, and killed, or slew, him; (Zj, L;) as also ↓ آخَذَ : (L:) or simply, (assumed tropical:) he killed, or slew. (B.) It is said in the Kur [xl. 5], وَهَمَّتْ كُّلُ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ, meaning [And every nation hath purposed against their apostle] that they might gain the mastery over him, and slay him; (Zj, L;) or (assumed tropical:) that they might slay him. (B.) ― 
 - (assumed tropical:) He (God, Msb) destroyed a person: (Msb, MF:) and (assumed tropical:) extirpated, or exterminated. (MF.) فَأَخَذَهُمُ اللّٰهُ بِذُنُوبِهِمْ [in the Kur iii. 9 and xl. 22] means But God destroyed them for their sins. (Jel.) ― 
 - (tropical:) He punished, or chastised; (L, Msb, B, K, MF;) as also ↓ آخَذَ : (L, Msb, MF:) as in the phrases, أَخَذَهُ بِذَنْبِهِ (Msb, K *) and بِهِ ↓ آخَذَهُ , inf. n. of the latter مُؤَاخَذَةٌ, (S, L, Msb, K,) (tropical:) he punished, or chastised, him for his sin, or offence: (Msb:) and أُخِذَ بِذَنْبِهِ means (assumed tropical:) he was restrained and requited and punished for his sin, or offence: (L:) or, accord. to some, أَخَذَ signifies he extirpated, or exterminated; and ↓ آخذ he punished, or chastised, without extirpating, or exterminating. (MF.) [For ↓ آخذ ,] some say وَاخَذَ, (S, L,) which is not allowable, (K,) accord. to some; but accord. to others, it is a chaste form; (MF;) of the dial. of El-Yemen, and used by certain of the seven readers [of the Kuran] in the instance of لَا يُوَاخِذُكُمُ اللّٰهُ [ii. 225 and v. 91]; and the inf. N. in that dial. Is مُوَاخَذَةٌ, and the imperative is وَاخِذْ. (Msb.) ― 
 - (tropical:) He made a violent assault upon a person, and wounded him much. (K, TA.) [You say also, أَخَذَهُ بِلِسَانِهِ, meaning (assumed tropical:) He assailed him with his tongue; vituperated him; spoke against him.] ― 
 - [He took, took to, or adopted.] You say, أَخَذَ أَخَذَهُمْ and إِخْذَهُمْ &c.: see أَخْذٌ, below. And أَخَذَ فِى طَرِيقِ كَذَا [He took such a road]: and أَخَذَ عَنْ يَمِينِهِ أَوْ يَسَارِهِ [he took the way by, or on, the right of him, or it, or the left of him, or it]. (S in art. نظر.) [And أَخَذَ بِالحَزْمِ, and فِي الحَزْمِ, (the former the more common, the latter occurring in art. حوط in the K,) (assumed tropical:) He took the course prescribed by prudence, discretion, precaution, or good judgment; he used precaution: and, like أَخَذَ بِالثِّقَهِ, (assumed tropical:) he took the sure course in his affair.] And أَخَذَ حِذْرَهُ (assumed tropical:) He took care; became cautious, or vigilant. (Bd in iv. 73 and 103.) [And أَخَذَ بِمَا قَالَ فُلَانٌ (assumed tropical:) He took to, or adopted and followed, or adhered to, what such a one said: see Har p. 367; where it is said that اخذ when thus used is made trans. by means of ب because it implies the meaning of تَشَبَّثَ.] ― 
 - He took to, set about, began, or commenced; as in the saying, أَخَذَ يَفْعَلُ كَذَا He took to, set about, began, or commenced, doing such a thing; in which case, accord. to Sb, اخذ is one of those verbs which do not admit of one's putting the act. part. n. in the place of the verb which is its enunciative: [i. e., one may not say فَاعِلًا in the place of يفعل in the phrase above:] and as in أَخَذَ فِى كَذَا He began, commenced, or entered upon, such a thing. (L.) ― 
 - [It is used in a variety of other phrases, in which the primary meaning is more or less apparent; and several of these will be found explained with other words occurring therein. The following instances may be here added.] ― 
 - طَرِيقٌ يَأْخُذُ فِى رَمْلَةٍ [A road leading into, or through, a tract of sand]. (K in art. فرز.) And أَخَذَ بِهِمُ الطَّرِيقُ فِى غَيْرِ المَحَجَّةِ [The road lead them otherwise than in the beaten track]. (T * and A in art. بهرج.) ― 
 - مَا أَخَذَتْكَ عَيْنِى مُنْذُ حِينٍ (assumed tropical:) My eye hath not seen thee for some time; like مَاظَفِرَتْكَ. (T in art. ظفر.) And مَا فِي الحَىِّ أَحَدٌ تَأْخُذُهُ عَيْنِي [explained to me by Ibr D as meaning (assumed tropical:) There is not in the tribe any one whom my eye regards as worthy of notice or respect by reason of his greatness therein]. (TA in art. جهر.) ― 
 - أَخَذْتُ عِنْدَهُ يَدَى, and مَعْروفاً: see 8. 
 = أَخِذَ, aor. اَخَذَ , inf. n. أَخَذٌ, (S, L, K,) He (a young camel) suffered heaviness of the stomach, and indigestion, from the milk: (S:) or became disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (L.) ― 
 - He (a camel, L, K, or a sheep or goat, L) became affected by madness, or demoniacal possession; (K;) or by what resembled that. (L.) ― 
 - أَخِذَتْ عَيْنُهُ, aor. اَخَذَ , inf. n. أَخَذٌ, His eye became affected by inflammation, pain, and swelling, or ophthalmia. (Ibn-Es-Seed, L, K. *) 
 = أَخُذَ, aor. اَخُذَ , inf. n. أُخُوذَةٌ, It (milk) was, or became, sour. (K.) [See آخِذٌ.] 2 أَخَّذَتْهُ , (S, L, K, *) inf. n. تَأْخِيذٌ, (S, L,) She captivated, or fascinated, him, (namely, her husband,) and restrained him, by a kind of enchantment, or charm, and especially so as to withhold him from carnal conversation with other women; (S, * L, K, * TA;) as also ↓ أَخَذَتْهُ ; and ↓ آخَذَتْهُ [of which the inf. n. is app. إِيخَاذٌ]. (L, TA.) A woman says, أُؤَخِّذُ جَمَلِى I captivate, or fascinate, my husband, by a kind of enchantment, or charm, and withhold him from other women. (L, from a trad.) And one says, of a man, يُؤَخِّذُ عَنِ امْرَأَتِهِ He withholds others [by a kind of enchantment, or charm,] from carnal conversation with his wife. (Msb.) The sister of Subh El-'Ádee said, in bewailing him, when he had been killed by a man pushed towards him upon a couch-frame, or raised couch, ↓ أَخَذتُّ عَنْكَ الرَّاكِبَ وَالسَّاعِىَ وَالمَاشِىَ والقَاعِدَ وَالقَائِمَ وَلَمْ آخُذْ عَنْكَ النَّائِمَ [I withheld from thee by enchantment the rider and the runner and the walker and the sitter and the stander, and did not so withhold from thee the prostrate]. (L.) And one says of a beautiful garment, القُلُوبَ مَأْخَذَهُ ↓ أَخَذَ [It captivated hearts in a manner peculiar to it]: (K in art. حصر: [in the CK, incorrectly, اَخَذَت and القُلُوبُ:]) and اخذ بِقَلْبِهِ [He, or it, captivated his heart; or] he [or it] pleased him, or excited his admiration. (TA in art. اله.) 
 = أخّذ اللَّبَنَ, inf. n. as above, He made the milk sour. (K.) [See آخِذٌ.] 3 آخذ , inf. n. مُؤَاخَذَةٌ: see 1, in the middle portion of the paragraph, in five places. 4 آخذ , inf. n., app., إِيخَاذٌ: see 2. 8 ائتخذ [written with the disjunctive alif اِيتَخَذَ] occurs in its original form; and is changed into اتَّخَذَ [with the disjunctive alif اِتَّخَذَ]; this being of the measure افتعل from أَخْذُ, the [radical] ' being softened, and changed into ت, and incorporated [into the augmentative ت]: hence, when it had come to be much used in the form of افتعل [thus changed], they imagined the [former] ت to be a radical letter [unchanged], and formed from it a verb of the measure فَعِلَ, aor. يَفْعَلُ; saying, تَخِذَ, aor. يَتْخَذُ, (S, L, Msb, *) inf. n. تَخَذٌ and تَخْذٌ: (Msb:) and ↓ اسْتَخَذَ [written with the disjunctive alif اِسْتَخَذَ], of which exs. will be found below, is also used for اتّخذ; one of the two تs being changed into س, like as س is changed into ت in سِتٌّ [for سِدْسٌ]: or استخذ may be of the measure استفعل from تَخِذَ; one of the two تs being suppressed; after the manner of those who say ظَلْتُ for ظَلِلْتُ: (S, L:) and IAth says that اتّخذ, in like manner, is of the measure افتعل from تَخِذَ; not from أَخَذَ: (L and K in art. تخذ:) but IAth is not one who should contradict J, whose opinion on this point is corroborated by the fact that they say اتَّزَرَ from إِزَارٌ, and اتَّمَنَ from أَمْنٌ, and اتَّهَلَ from أَهْلٌ; and there are other instances of the same kind: or, accord. to some, اتّخذ is from وَخَذَ, a dial. var. of أَخَذَ, and is originally اِوْتَخَذَ. (MF.) [The various significations of اتّخذ and تَخِذَ and استخذ will be here given under one head.] ― 
 - You say, إِئْتَخَذُوا فِى القِتَالِ, (S, L, K, *) and فى الحَرْبِ, (Msb,) with two hemzehs, (S, L, K,) or, correctly, إِيتَخَذُوا, with one hemzeh, [or اِيتَخَذُوا,] as two hemzehs cannot occur together in one word, (marginal note in a copy of the S,) [but in a case of wasl, the first hemzeh being suppressed, the second remains unchanged,] They took, or seized, (أَخَذُوا,) one another (S, L, Msb, K) in fight, (S, L,) and in war; (Msb;) and so اِتَّخَذُوا. (Msb.) And اِيتَخَذَ القَوْمُ The people, of company of men, wrestled together, each taking hold in some manner upon him who wrestled with him, to throw him down. (L, TA.) ― 
 - [اتّخذ, as also ↓ استخذ , and] تَخِذَ, aor. اَخَذَ , (K in art. تخذ,) inf. n. تَخَذَ and تَخْذٌ, (TA in art. تخذ,) likewise signifies i. q. أَخَذَ, (K in art. تخذ, and B and TA in the present art.,) as meaning He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. حَازَ and حَصَّلَ. (B, TA.) Some read, [in the Kur, xviii. 76,] لَتَخِذْتَ عَلَيْهِ أَجْراً [Thou mightest assuredly have taken for thyself a recompense for it]: (S, L, K in art. تخذ, and TA in the present art.:) this is the reading of Mujáhid, (Fr, TA,) and is authorized by I'Ab, and is that of Aboo-'Amr Ibn-El-'Alà and AZ, and so it is written in the model-copy of the Kur, and so the readers [in general] read: (AM, L, TA:) so read Ibn-Ketheer and the Basrees; he and Yaakoob and Hafs pronouncing the ذ; the others incorporating it [into the ت]: (Bd:) some read لااتَّخَذتَّ; (L and K in art. تخذ;) but these read at variance with the scripture. (AM, L, TA.) أَرْضاً ↓ استخذ is a phrase mentioned by Mbr as used by some of the Arabs, (S, L,) and signifies i. q. اِتَّخَذَهَا [He took for himself a piece of land]. (S, L, K.) And اتّخذ وَلَدَّا [in the Kur, ii. 110, &c.,] signifies He got a son, or offspring. (Bd &c. See also below.) And تَخِذَ, aor. اَخَذَ , inf. n. تَخَذٌ and تَخْذٌ, also signifies He gained, acquired, or earned, wealth, (L, and Msb in arts. اخذ and تخذ,) or a thing. (Msb.) ― 
 - عَلَيْهِمْ يَدًا ↓ استخذ and عِنْدَهُمْ signify alike, i. q. اتّخذ [He did to them a benefit, or favour; as though he earned one for himself in prospect, making it to be incumbent on them as a debt to him]: (ISh:) and اِتَّخَذْتُ عِنْدَهُ مَعْروفًا means [in like manner, as also عنده معروفا ↓ أَخَذْتُ , and يَدَّا, (and اِتَّخَذَ فِيهِ حُسْناً has a similar meaning; see Kur xviii. 85;)] I did to him a benefit, or favour; syn. أَسْدَيْتُهُ إِلَيْهِ. (Msb in art. سدي.) ― 
 - اتّخذ also signifies He made a thing; syn. عَمِلَ; like تَخِذَ, [aor. اَخَذَ ,] inf. n. تَخَذٌ and تَخْذٌ: (L:) he made, or manufactured, a bow, a water-skin, &c., مِنْ كَذَا of such a thing: he made, or prepared, a dish of food, a medicine, &c.: either absolutely or for himself. (The Lexicons passim.) ― 
 - Also He made, or constituted, or appointed; syn. جَعَلَ; doubly trans.; (B, Msb;) and so تَخِذَ. (Msb in art. تخذ.) You say, اتّخذهُ صَدِيقًا He made him [or took him as] a friend; (Msb in the present art.;) and so تَخِذَهُ. (Idem in art. تخذ.) And اتّخذهُ هُزُؤًا [in the Kur ii. 63 and 231, &c.,] means He made him, or it, a subject of derision. (Bd, Jel.) And اتّخذهُ وَلَدًا [in the same, xii. 21 and xxviii. 8,] He made him, or took or adopted him as, a son. (Bd. See also above.) 10 اسْتَخَذَ , written with the disjunctive alif اِسْتَخَذَ: see 8, in four places. [Other meanings may be inferred from explanations of مُسْتَأْخِذٌ, q. v. infrà.] أَخْذٌ inf. n. of أَخَذَ, q. v. ― 
 - (assumed tropical:) A way, or manner, of life; as also ↓ إِخْذٌ . (S, L, K.) You say, ذَهَبَ بَنُو فُلَانٍ وَمَنْ أَخَذَ أَخْذَهُمْ, (S, L, K, *) and ↓ إِخْذَهُمْ , (L, K,) the former of the dial. of Temeem, and the latter of the dial. of El-Hijáz, (TA,) meaning (assumed tropical:) The sons of such a one went away, or passed away, and those who took to their way of life, (S, L, K,) and adopted their manners, or dispositions: (K:) and مَنْ أَخَذَ أَخْذُهُمْ and ↓ إِخْذُهُمْ , and مَنْ أَخَذَ أَخْذُهُمْ [in the CK اَخْذُهُمْ] and ↓ إِخْذُهُمْ , signify [virtually] the same: (K:) or مَنْ أَخَذَهُ أَخْذُهُمْ and ↓ إِخْذُهُمْ signify [properly] مَنْ أَخَذَهُ أَخْذُهُمْ وَسِيرَتُهُمْ [those whom their way of life took, or influenced]. (ISk, S L.) One says also, اسْتُعْمِلَ فُلَانٌ عَلَ الشَّامِ ↓ وَمَا أَخَذَ إِخْذَهُ , with kesr, meaning (assumed tropical:) [Such a one was appointed prefect over Syria,] and he did not take to that good way of life which it was incumbent on him to adopt: you should not say أَخْذَهُ: (AA, S, L:) or it means and what was adjacent to it: (Fr, L:) or, accord. to the Wá'ee, one says, in this case, ↓ وَمَا أَخَذَ إِخْذَهُ and أَخْذُهُ and ↓ أُخْذُهُ , with kesr and fet-h and damm [to the hemzeh, and with the marfooah, as in instances before]. (Et-Tedmuree, MF.) One also says, ↓ لَوْ كُنْتَ مِنَّا لَأَخَذتَّ بِإِخْذِنَا , (S, L,) with kesr to the ا, (L,) [in a copy of the S بِأَخْذِنَا, which seems to be also allowable, accord. to the dial. of Temeem,] meaning Wert thou of us, then thou hadst taken to, or wouldst take to, our manners, or dispositions, and fashion, (S, L,) and garb, and way of life. (L.) The words of the poet
فَلَوْ كُنْتُمْ مُنَّا أَخَذْنَا بِإِخْذِكُمْ 
” IAar explains as meaning And were ye of us, we had caught and restored to you your camels: but no other says so. (L.) ― 
 - نُجُومُ الأَخْذِ The Mansions of the Moon; (S, L, K;) also called نُجُومُ الأَنْوَآءٌ; (L; [see art. نوء;]) called by the former appellation because the moon every night enters (يَأْخُذُ فِى) one of those mansions: (S, L:) or the stars which are cast at those [devils] who listen by stealth [to the conversations of the angels]: (L, K:) but the former explanation is the more correct. (L.) ― 
 - See also إِخَاذْ. أُخْذٌ , whence مَا أَخَذَ أُخْذُهُ: see أَخْذٌ. ― 
 - It is also a pl. of إِخَاذٌ; (S, L;) and of إِخْذٌ or إِخْذَةٌ, explained below with إِخَاذٌ. (L.) إِخْذٌ [The act of taking, taking with the hand, &c.], a subst. from أَخَذَ. (S, L, Msb.) ― 
 - See also أَخْذٌ, in nine places. ― 
 - And see إِخَاذٌ. ― 
 - Also A mark made with a hot iron upon a camel's side when a disease therein is feared. (K.) أَخَذٌ Heaviness of the stomach, and indigestion, of a young camel, from the milk. (K.) [See أَخِذَ.] ― 
 - See also أُخُذٌ. أَخِذٌ A young camel disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (AZ, Fr, L.) [See also صَبْحَانُ.] ― 
 - A camel, or a young camel, or a sheep or goat, affected by what resembles madness, or demoniacal possession. (L.) ― 
 - A man affected with inflammation of the eye; with pain and swelling of the eye; with ophthalmia; (S, L;) as also ↓ مُسْتَأْخِذٌ . (L.) See also this latter. ― 
 - See also آخِذٌ. أُخُذٌ (S, L, K) and ↓ أَخَذٌ , (Ibn-Es-Seed, L, K,) which latter is the regular form, (L,) Inflammation of the eye; pain and swelling of the eye; ophthalmia. (S, L, K.) أَخْذَةٌ [inf. n. un. of أَخَذَ, An act of taking, &c.: an act of punishment, or chastisement, or the like; as in the Kur lxix. 10: pl. أَخَذَاتٌ]. ― 
 - أَخَذُوا أَخَذَاتِهِمْ They took their places of abode. (IAth and L, from a trad.) أُخْذَةٌ A manner of taking, or seizing, of a man with whom one is wrestling: pl. أُخَذٌ. (L.) ― 
 - A kind of enchantment, or fascination, like سِحْر, (S, L, Msb, * K,) which captivates the eye and the like, (L,) and by which enchantresses withhold their husbands from other women; called by the vulgar رِبَاطٌ and عَقْدٌ; and practised by the women in the time of ignorance: (TA:) or a kind of bead (خَزَرَةٌ, S, L, K) with which one captivates, or fascinates, or restrains; (K;) with which women captivate, or fascinate, or restrain, men, (S, L,) and withhold them from other women: (L:) or i. q. رُقْيَةٌ. (A.) ― 
 - A pitfall dug for catching a lion. (A, TA.) ― 
 - بَادِرْ بِزَنْدِكَ أُخْذَةَ النَّارِ [Strive thou to be before the time called (that of) اخذة النار with thy wooden instrument for producing fire; i. e. haste thou to use it before that time;] means the time a little after the prayer of sunset; asserted to be the worst time in which to strike fire. (K.) إِخْذَةٌ : see إِخَاذٌ. إِخَاذٌ and ↓ إِخَاذَةٌ A pool of water left by a torrent: pl. أُخُذٌ: (AO, K:) both signify the same: (L:) or ↓ إِخَاذَةٌ signifies a thing like a pool of water left by a torrent; and إِخَاذٌ is its pl. [or a coll. gen. n.]; and the pl. of this latter is أُخُذٌ, like as كُتُبٌ is pl. of كِتَابٌ, and sometimes it is contracted into أُخْذٌ: (S, L:) the like of this is said by Aboo-'Adnán: (L:) and إِخَاذَاتٌ is also a pl. of إِخاذَةٌ, occurring in a trad., and signifying pools which receive the rain-water, and retain it for drinkers: (IAth, L:) or the correct word is إِخَاذٌ, without ة, and it signifies a place where beasts assemble at a pool of water left by a torrent; and its pl. is أُخُذٌ (AA, A'Obeyd, L) and آخَاذٌ, which latter is extr.: (L:) but as to ↓ إِخَاذَةٌ , it has a different signification, which will be found below; i. e. land of which a man takes possession for himself, &c.: (AA, L:) or إِخَاذٌ is a coll. gen. n., and ↓ إِخَاذَةٌ is its n. un., and signifies a receptacle made for water to collect therein: and ↓ أَخْذٌ signifies a thing that one digs for himself, in the form of a watering-trough, which retains water for some days; and its pl. is أُخْذَانٌ: (L:) and ↓ إِخْذٌ and ↓ إِخْذَةٌ also signify a thing that one digs in the form of a wateringtrough; and the pl. is أُخْذٌ and إِخَاذٌ. (L.) In a trad. of Mesrook Ibn-El-Ajda', إِخَاذ are likened to the Companions of Mohammad; and it is added, that one ↓ إِخَاذَة suffices for a rider; and one, for two riders; and one, for a company of men: (S, L:) meaning that among them were the young and the old, and the possessor of knowledge and the possessor of more knowledge. (L.) ― 
 - See also إِخَاذَةٌ. أَخِيذٌ i. q. ↓ مَأْخُوذٌ [Taken; taken with the hand; &c.]. (Msb.) ― 
 - A captive: (S, L, Msb, K:) fem. with ة. (S, L.) Hence the saying, أَكْذَبُ مِنْ أَخِيذِ الجَيشِ More lying than the captive of the army: meaning him whom his enemies have taken captive, and whom they desire to conduct them to his people, and who lies to them to his utmost. (Fr, L.) [See another ex. voce صَبْحَانُ.] ― 
 - A strange, or foreign, old man. (K.) إِخَاذَةٌ Land which a man, (S, L, K,) or a Sul- tán, (S, L,) takes for himself; as also ↓ إِخَاذٌ : (S, L, K:) or land which a man takes for himself, and brings into a state of cultivation after its having been waste: (AA, Mgh, L:) or waste land which the owner gives to him who shall cultivate it: (Mgh:) and land which the Imám gives to one, not being property, (K,) or not being the property of another. (TA, as from the K.) ― 
 - See also إِخَاذٌ, in five places. ― 
 - Also The handle of a [shield of the kind called] حَجَفَة; (K; [in the L written جحْفة, with the ج before the ح;]) also called its ثقاف. (L.) أَخِيذَةٌ A thing that is taken by force. (L.) [See also أَخِيذٌ.] أَخَّاذٌ One who takes eagerly, or greedily: whence the saying, مَا أَنْتَ إِلَّا أَخَّاذٌ نَبَّاذٌ Thou art none other than one who taketh a thing eagerly, or greedily, and then throweth it away quickly. (A.) آخِذٌ , (as in some copies of the K, in both of the senses here explained,) or ↓ أَخِذْ (as in other copies of the K, and in the L and TA, [but the former is the more agreeable with the form of the pl.,]) A camel beginning to become fat; (L, K;) or to become aged: (K:) pl. أَوَاخِذُ (L.) 
 = Milk that bites the tongue; syn. قَارِصٌ. (K.) [See أَخُذَ.] مَأْخَذْ [A place where, or whence, a thing is taken: pl. مَآخِذُ.] [Hence,] مَآخِذُ الطَّيْرِ The places whence birds are taken. (K, TA.) ― 
 - [The source of derivation of a word or phrase or meaning.] ― 
 - A way [which one takes]; as in the phrase, المَأْخَذَ الأَقْرَبَ سَلَكَ He went the nearest way. (Msb. in art. خصر.) ― 
 - [See also 2, last sentence but one.] مَأْخُوذٌ : see أَخِيذٌ. رَجُلٌ مُؤَخَّذٌ عَنِ النِّسَآءِ A man withheld [by a kind of enchantment or charm (see 2)] from women. (L.) مُؤْتَخِذٌ : see what follows. مُسْتَأْخِذٌ [Requiring to be clipped; i. e.] long; applied to hair. (K.) 
 = Lowering his head, or stooping, (As, S, L, K,) by reason of inflammation of the eyes, or ophthalmia, (As, S, L,) or by reason of pain, (As, S, L, K,) or from some other cause; (L;) as also ↓ أَخِذٌ , q. v. (TA.) Lowly, or submissive, (AA, L, K,) by reason of disease; as also ↓ مُؤْتَخِذٌ . (AA, L.)
اخر

2 أخّر , (S, K, &c.,) inf. n. تَأْخِيرٌ, (K,) is trans. (S, K, &c.) and intrans.: (K:) as a trans. verb it signifies He made to go back or backwards, to recede, retreat, retire, or retrograde: he put, or drove, back: he put, or placed, behind, or after; back, or backward: he made to be behind, or posterior, or last: he made to remain behind, hold back, hang back, or lag behind: he kept, or held, back: he postponed, put off, procrastinated, deferred, delayed, or retarded: he made backward, or late: contr. of قَدَّمَ. (Msb, TA.) ― 
 - أَخَّرَنِى إِلَى مُدَّةٍ He granted me a delay, or postponement, to a certain term, or period. (TA in art. اجل.) 
 = For its significations as an intrans. verb, see 5, in two places. 5 تأخّر is quasi-pass. of the trans. verb أخّر; (S, A, Msb;) i. e. He, or it, went back or backwards, drew back, receded, retreated, retired, or retrograded: became put, or driven, back: became put, or placed, behind, or after: became behind, posterior, or last: he remained behind, or in the rear; held back, hung back, lagged behind, or delayed; was, or became, backward, or late: it was, or became, kept back, postponed, put off, procrastinated, deferred, delayed, or retarded: contr. of تَقَدَّمَ: (TA:) and ↓ استأخَر is syn. therewith; (S, K:) and ↓ أخّر , inf. n. تَأْخِيرٌ, signifies the same, being intrans. as well as trans. (K.) An ex. of the latter occurs in a saying of Mohammad to 'Omar: عَنّىِ ↓ أَخِّرْ Retire thou from me: or the meaning is, أَخِّرْعَنِّى رَأْيَكَ [hold thou back from me thine opinion; or reserve thou thine opinion until after mine shall have been given]. (TA.) You say, تَأَخِّرَ عَنْهُ تَأَخُّرَةً وَاحِدَةً [He went back, &c., from him, or it, once]. (Lh.) And تأخّر عَنِ الشَّىْءِ, or الأَمْرِ, He went back, &c., from the thing, or the affair: he was, or became, behind, behindhand, or backward, with respect to it: he held back, hung back, refrained, or abstained, from it; and عَنْهُ ↓ استأخر signifies the same. (The Lexicons in many places.) فَإِذَا جَآءَ سَاعَةً ↓ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ , in the Kur vii. 32 and other places, means And when their time is come, for punishment, they will not remain behind, or be respited, [any while, or] the shortest time: or they shall not seek to remain behind, by reason of intense terror. (Bd.) 10 إِسْتَاْخَرَ see 5, in three places. أَخِرٌ [an epithet variously explained]. One says, in reviling, (S, TA,) but not when the object is a female, (TA,) أَبْعَدَ اَللّٰهُ الأَخِرَ, (Th, S, A, &c.,) and ↓ الآخِرَ (M, &c.,) or this latter is wrong, (Meshárik of 'Iyád, Mgh, Msb,) as is also ↓ الآخَرَ , (Meshárik of 'Iyád,) meaning (tropical:) May God alienate, or estrange, from good, or prosperity, or may God curse, him who is absent from us, (A, Msb, TA,) distant, or remote: (A, Msb:) or the outcast; the alienated: (Msb:) or him who is put back, and cast away: so says Sh: or, accord. to ISh, him who is put back, and remote from good: and he adds, I think that ↓ الأَخِير is meant: (L:) or the base fellow : or the most ignoble: or the miserable wretch: (Et-Tedmuree and others:) or the last speaker: (Nawádir of Th:) or الاخر is here a metonymy for the devil: (Lb:) it is a word used [for the reason explained voce أَبْعَدُ] in relating what has been said by one of two persons cursing each other, to the other; (Expositions of the Fs;) and the phrase above mentioned is meant to imply a prayer for those who are present [by its contrasting them with the person to whom it directly applies]. (A.) One also says, لَا مَرْحَبًا بِالْأَخِرِ, [alluding to a particular person,] meaning [May the place, or land, not be ample, or spacious, or roomy,] to the remote from good. (TA.) It is said in a trad. of Mázin, إِنَّ الأَخِرَقَدْ زَنَى Verily the outcast, (Mgh, Msb,) or he who is remote, and held back, from good,, (Mgh, * TA,) hath committed adultery, or fornication: the speaker meaning himself; (Mgh, Msb;) as though he were an outcast. (Msb.) And in another trad. it is said, المَسْأَلَةُ أَخِرُ كَسْبِ المَرْءِ Begging is the most ignoble [mode of] gain of man: but El-Khattábee relates it with medd, [i. e. ↓ آخِرُ ,] explaining it as meaning begging is the last thing whereby man seeks sustenance when unable to gain [by other means]. (TA.) أُخُرٌ The back, hinder, or latter, part: the hindermost, or last, part: contr. of قُدُمٌ. (K.) [See also مُؤَخَّرٌ; from which it appears to be distinguished by its being used only adverbially, or with a preposition: and see آخِرٌ.] You say, شُقَّ ثَوْبُهُ أُخُرًا, and مِنْ أُخُرٍ, (S, K, *) His garment was rent, or slit, in its back, or hinder, part, (S,) or behind. (K.) And تَأَخَّرَ أُخُرًا [He retired backwards]. (A.) And جَآءِ أُخُرًا: see آخِرٌ, in two places. أُخْرَةً and بِأُخْرَةٍ: see آخِرً. أَخَرَةً and بِأَخَرَةٍ: see آخِرٌ, in five places. بِعْتُهُ بِأَخِرَةٍ I sold it (namely the article of merchandise, TA) with postponement of the payment; upon credit; for payment to be made at a future period; syn. بِنَظِرةٍ; (S, A, K;) i. e. بِنَسِئَةٍ. (S.) أُخَرَةً and بِأُخَرَةٍ: see آخِرٌ. أُخْرَاةٌ : see آخَرُ, of which it is the fem.: and see also آخِرٌ. أُخْرَاةٌ another fem. of آخَرُ. (K.) أُخْرِيَّا and إِخْرِيَّا and إِخِرِيَّا: see آخِرٌ. [ أُخْرَوِىٌّ and أُخْرَاوِىُّ Relating to the other state of existence, or the world to come.] أَخِيرٌ and أَخِيرًا: see آخِرٌ, in five places. See also أَخِرٌ. أُخَيْرَى dim. of أُخْرَى, fem. of آخَرُ, q. v. (S.) آخَرُ آخر a subst., of the measure أَفْعَلُ, but implying the meaning of an epithet, (S,) from أَخَّرَ in the sense of تَأَخَّرَ, (TA,) Another; the other; a thing [or person] other than the former or first; (L;) i. q. غَيْرٌ; (K;) as in the phrases, رَجُلٌ آخَرُ another man, and ثَوْبٌ آخَرُ another garment or piece of cloth: (TA:) or one of two things [or persons]; (S, Sgh, Msb;) as when you say, جَآءَ القَوْمُ فَوَاحِدٌ يَفْعَلُ كَذَا وَآخَرُ كَذَا The people came, and one was doing thus, and one [i. e. another] thus: (Sgh, Msb:) originally meaning more backward: (TA:) fem. ↓ أُخْرَى (S, Msb, K) and ↓ أُخْرَاةٌ ; (K) which latter is not well known: (MF:) pl. masc. آخَرُونَ and أُخَرُ; (S, K;) [the latter irreg. as such;] and, applied to irrational things, أَوَاخِرُ, like as أَفَاضِلُ is pl. of أَفْضَلُ: (Msb:) and pl. fem. أُخْرَيَاتٌ and أُخَرُ; (S, Msb, K;) which latter is imperfectly decl.; for an epithet of the measure أَفْعَلُ which is accompanied by مِنْ has no [dual nor] pl. nor fem. as long as it is indeterminate; but when it has the article ال prefixed to it, or is itself prefixed to another noun which it governs in the gen. case, it has a dual and a pl. and a fem.; but it is not so with آخَرُ; for it has a fem. [and dual] and pl. without مِنْ and without the article ال and without its being prefixed to another noun: you say, مَرَرْتُ بِرَخُلٍ آخَرَ, and بِرِجَالٍ أُخَرَ and آخَرِينَ, and بِاٌمْرَأَةٍ, and بِنِسْوَةٍ [I passed by another man, and by other men, and by another woman, and by other women;] therefore, as it [namely أُخَرُ] is thus made to deviate from its original form, [i. e. آخَرُ, (I' Ak p. 287,) which is of a class of words used, when indeterminate, alike as sing. and dual and pl.,] and is [essentially and originally] an epithet, it is imperfectly decl., though a pl.: but when you name thereby a man, it is perfectly decl., when inderminate, accord. to Akh, or imperfectly decl. accord. to Sb. (S, L.) The dim. of آخَرُ is ↓ أُوَيْخِرُ ; the ا with the ' suppressed following the same rule as the ا in ضَارِبٌ: (TA:) and the dim. of أُخْرَى is ↓ أُخَيْرَى . (S.) See also الأُخْرَى voce آخِرٌ. ― 
 - لَا أَفْعَلُهُ أُخْرَى اللَّيَالِى, (S, K,) or اخرى المَنُونِ, (K,) means I will not do it ever: (S, K:) or the latter, I will not do it to the end of time. (S.) And أُخْرَى القَوْمِ, The last of the people. (S, K.) One says, جَآءَ فِى أُخْرَى القَوْمِ He came among the last of the people. (TA.) And جَآءِ فِى أُخْرَيَاتِ النَّاسِ He came among those who were the last of the people. (S, A, K.) [See also آخِرٌ.] ― 
 - In أَبْعَدَ اللّٰهُ الآخَرَ, the last word is a mistake for الأَخِرَ q. v. (Meshárik of 'Iyád.) آخِرٌ آخر , (S, Msb, K,) an epithet, of the measure فَاعِلٌ, (S,) and ↓ أَخِيرٌ , (S, Msb,) The last; aftermost; hindmost: and the latter; after; hinder: and [as a subst.] the end: contr. of أَوَّلُ: [or of أَوَّلٌ when used as a subst.:] (A, Msb, K:) or of مُتَقَدِّمٌ: (Lth, Msb:) or what is after the first or former: (S:) fem. of the former آخِرَةٌ: (S, Msb, K:) pl. [masc.] آخِرُونَ (Kur xxvi. 84, &c.,) and (masc. and fem., Msb) أَوَاخِرُ (S, Msb) and fem. آخِرَاتٌ also: (Th:) and ↓ مَآخِيرُ is syn. with أَوَاخِرُ; as in مَآخِيرُاللَّيْلِ [occurring in the S and K in art. جهم, meaning The last, or latter, parts, or portions, of the night]. (TK in art. جهم.) You say, جَآءِ آخِرًا and ↓ أَخِيرًا and ↓ أُخُرًا and ↓ بِأَخَرَةٍ , all meaning the same [He came lastly, or latterly]: and in like manner, ↓ مَا عَرَفْتُهُ إِلَّا أَخِيرًا and ↓ الّا بِأَخَرَةٍ [I did not know it save at the last, or lastly, or latterly]: (S:) or ↓ جَآءِ أَخِيرًا and ↓ أُخُرًا and ↓ أَخْرَةٌ and ↓ بِأُخْرَةٍ and ↓ أُخَرَةٍ and ↓ بِأُخَرَةٍ (K,) or ↓ أُخْرَةٌ and ↓ بِأُخْرَةٍ (Lh, L,) and بِآخِرَةٍ (TA) and ↓ إِخْرِيَّا and ↓ أُخْرِيَّا and ↓ إِخِرِيَّا and ↓ آخِرِيَّا (K) mean he came lastly of everything. (K.) It is said in a trad., respecting Mohammad, إِذَا أَرَادَ أَنْ يَقُومَ مِنَ المَجْلِسِ ↓ كَانَ يَقُولُ بِأَخَرَةٍ كَذَا وَكَذَا He used to say, at the end of his sitting, when he desired to rise from the place of assembly, thus and thus: or, accord. to IAth, it may mean, in the last, or latter, part of his life. (TA.) And you say, أَتَيْتُكَ آخِرَ مَرَّتَيْنِ and آخِرَ مَرَّتَيْنِ (IAar, M, K. *) And لَا أُكَلِّمُهُ آخِرَ الدَّهْرِ I will not speak to him [to the end of time, or] ever. (A.) [See a similar phrase above, voce آخَرُ.] And جَاؤُوا عَنْ آخِرِهِمْ [They came with the last of them; عن being here syn. with بِ; meaning they came all, without exception]. (A.) [And كَانَ ذلِكَ فِى آخِرِ الشَّهْرِ, and السَّنَةِ; and فى أَوَاخِرِ هِمَا, That was in the end of the month, and of the year; and in the last days thereof.] And النَّهَارُ يَجُرٌ عَنْ آخِرٍ فَآخِرٍ [The day lengthens] hour by hour. (A.) See also أَخِرٌ, last sentence. ― 
 - الآخِرُ is a name of God, signifying [The last; or] He who remaineth after all his creatures, both vocal and mute, have perished. (Nh.) ― 
 - الآخِرَانِ The two hinder dugs of the she-camel; opposed to the قَادِمَانِ; (TA;) the two dugs that are next the thighs. (K.) ― 
 - الآخِرَةٌ, (K,) for الدّارُ الآخِرَةُ, (Bd in ii. 3,) [and الحَيَاةُ الآخِرَةُ,] and ↓ الأُخْرَى , (K,) [The latter, ultimate, or last, and the other, dwelling, or abode, and life; i. e. the latter, ultimate, or last, and the other, world; the world, or life, to come; and the ultimate state of existence, in the world to come;] the dwelling, or abode, [and life,] of everlasting duration: (K:) [each] an epithet in which the quality of a subst. predominates. (Z, and Bd ubi suprà.) [Opposed to الدُّنْيَا. And آخِرَةٌ also signifies The enjoyments, blessings, or good, of the ultimate state; of the other world; or of the world, or life, to come: in which sense likewise it is opposed to دُنْيَا: (see an ex. of both voce بَاعَ, in art. بيع: so too ↓ أُخْرَى .)] ― 
 - آخِرَةُ الرَّحْلِ, (S, Msb, K,) and السَّرْجِ, (Msb,) and آخِرُهُ, (S in art. قدم, and K,) and ↓ مُؤْخِرَتُهُ , (S, Mgh, Msb, K,) which is a rare form, or, accord. to Yaakoob, not allowable, (S,) and ↓ مُؤخِرُهُ , and مُؤَخَّرَتُهُ, and ↓ مُؤَخَّرُهُ , (S in art. قدم, and K,) and ↓ مُؤَخِّرَتُهُ , (Msb, K,) or this is a mistake, (Mgh, Msb,) and ↓ مُؤَخِّرُهُ , (K,) but the first of all is the most chaste, (Msb,) The thing, (S,) or piece of wood, (Msb,) of the camel's saddle, (S, Msb,) and of the horse's, (Msb,) against which the rider leans [his back]; (S, Msb;) the contr. of its قَادِمَة [by which term قادمة is meant the وَاسِط]: (K:) the واسط of the camel's saddle is the tall fore part which is next to the breast of the rider; and its آخرة is its hinder part; (Az, L;) i. e. its broad piece of wood, (Mgh,) or its tall and broad piece of wood, (Az, L,) which is against, or opposite to, (تُحَاذِى,) the head [and back] of the rider: (Az, Mgh, L:) [for] the آخرة and the واسط are the شَرْخَانِ, between which the rider sits: this is the description given by En-Nadr [ISh]; and all of it is correct: there is no doubt respecting it: (Az, L:) the pl. of آخرة is is أَوَاخِرُ. (Msb.) ↓ آخِرَةُ العَيْنِ : see مُؤْخِرُالعَيْنِ. ↓ آخِرٌ and ↓ أَخِيرٌ [accord. to some] also signify Absent. (K.) But see أَخِرٌ, second sentence. آخِرِيَّا آخريا : see آخِرٌ. أُوَيْخِرُ dim. of آخَرُ, q. v. (TA.) مُؤْخِرُ العَيْنِ , (T, S, A, Mgh, Msb, K, [in the CK مُؤَخَّرها,]) said by AO, (Msb,) or A 'Obeyd, (TA,) to be better without teshdeed, from which observation it is to be understood that teshdeed in this case is allowable, though rare, but Az disallows it, (Msb, TA,) and مُؤْخِرَتُهَا, and ↓ آخِرَتُهَا , (K,) [The outer angle of the eye;] the part of the eye next the temple; (S, A, Mgh, Msb;) the part next the لَحَاظ: (K:) opposed to its مُقْدِم, which is the extremity thereof next the nose: (S, Mgh, Msb:) pl. مَآخِرُ. (Mgh.) You say, إِلَيَّ بِمُؤْخِرِ [He looked at, or towards, me from (lit. with) the outer angle of his eye]. (S.) ― 
 - مُؤْخِرُ الرَّحْلِ, and مُؤْخِرَتُهُ: see آخِرٌ. مُؤَخَّرٌ The back, hinder, or latter, part of anything: its hindermost, or last, part: contr. of مُقَدَّمٌ: as in the phrase, ضَرَبَ مُؤَخَّرَ رَأْسِهِ [He struck the back, or hinder part, of his head]. (S, Msb.) [See also أُخُرٌ and آخِرٌ.] ― 
 - مُؤَخَّرُالرَّحْلِ, and مُؤَخَّرَتُهُ: see آخِرٌ. المُؤَخِّرُ a name of God, [The Postponer, or Delayer;] He who postpones, or delays, things, and puts them in their places: [or He who puts, or keeps, back, or backward: or He who degrades:] contr. of المُقَدِّمُ. (TA.) ― 
 - مُؤَخِّرُ الَّرحْلِ, and مُؤَخِّرَتُهُ: see آخِرٌ. نَخْلَةٌ مِئْخَارٌ A palm-tree of which the fruit remains until the end of winter: (AHn, K:) and until the end of the time of cutting off the fruit of palm-trees: (S, M, K:) contr. of مِبْكَارٌ and بَكُورٌ: pl. مَآخِيرُ. (A.) مَآخِيرُ مآخير [reg. pl. of مِئْخَارٌ]: see آخِرُ, first sentence. مُتَأَخِّرٌ : see its verb. ↓ [An author, or other person, of the later, or more modern, times.] المُسْأْخِرِينَ in the Kur xv. 24 is said by Th to mean Those who come to the mosque after others, or late: (TA:) or it means those who are later in birth and death: or those who have not yet come forth from the loins of men: or those who are late, or backward, in adopting the Muslim religion and in fighting against unbelievers and in obedience. (Bd.)
اخو

1 أَخَوْتَ , [third pers. أَخَا,] (S, K,) aor. تَأْخُو, (S,) inf. n. أُخُوَّةٌ; (S, K, &c.;) and ↓ آخَيْتَ , (K, TA,) [in the CK اَخَيْتُ, which is wrong in respect of the pers., and otherwise, for it is correctly] with medd, (TA,) inf. n. إِخَآءٌ and مُؤَاخَاةٌ; (Lth;) and ↓ تَأَخَّيْتَ ; (K;) Thou becamest a brother [in the proper sense of this word, and also as meaning a friend, or companion, or the like]. (S,* K,* TA.) ↓أُخُوَّةٌ is also [used as] a simple subst., (TA,) signifying Brotherhood; fraternity; the relation of brother; as also ↓إِخَآءٌ and مُؤَاخاةٌ; and ↓تَأَخٍ: (Lth, TA:) and the relation of sister. (S.) You say, بَيْنِى وَبَيْنَهُ أُخُوَّةٌ and ↓إِخَآءٌ [&c., meaning] Between me and him is brotherhood. (JK, TA.) And ↓بَيْنَ السَّمَاحَةِ وَالحَمَاسَةِ تَأَخٍ (assumed tropical:) [Between liberality and courage is a relation like that of brothers]. (TA.) And خُوَّةٌ is a dial. var. of أُخُوَّةٌ, occurring in a trad. (IAth, TA.) 
 = [It is also trans.] You say, أَخَوْتُ عَشَرَةً I was, or became, a brother to ten. (TA.) 2 أَخَّيْتُ لِلدَّابَّةِ , (S, K,) or الدَّابَّةَ, (Msb, [so accord. to a copy of that work, but probably this is a mistranscription,]) inf. n. تَأْخِيَةٌ, (S, Msb, K,) I made an آخِيَّة [q. v.] for the beast, (Msb, K,) and tied the beast therewith; (Msb;) [and so, app., ↓ آخَيْتُ (which, if correct, is probably of the measure أَفْعَلْتُ); for it is related that] an Arab of the desert said to another, لِى آخِيَّةً ↓ آخِ أَرْبِطُ إِلَيْهَا مُهْرِى [Make thou for me an آخيّة to which I shall tie my colt]. (TA.) And you say, فُلَانٌ فِى فُلَانٍ آخِيَّةً فَكَفَرَهَا ↓ آخِى (assumed tropical:) Such a one did a benefit to such a one, and he was ungrateful for it. (TA.) [But perhaps آخِ and آخَى in these two exs. are mistranscriptions for أَخِّ and أَخَّى.] 3 آخاهُ آخاه آخاة , (S, K,) vulgarly وَاخَاهُ, (S,) or the latter is a dial. var. of weak authority, (K,* TA,) said by some to be of the dial. of Teiyi, (TA,) inf. n. مُؤَاخَاةٌ and إِخآءٌ (S, K) and وِخَآءٌ, (K) and [quasi-inf. n.] ↓ إِخَاوَةٌ (Fr, K) and وِخَاوَةٌ, (CK,) He fraternized with him; acted with him in a brotherly manner: (S,* K,* PS, TK:) A'Obeyd mentions, on the authority of Yz, آخَيْتُ and وَاخَيْتُ, and آسَيْتُ and وَاسَيْتُ, and آكَلْتُ and وَاكَلْتُ: the pret. is said to be thus assimilated to [a form of] the fut.; for they used [sometimes] to say, يُوَاخِى, changing the hemzeh into و. (IB, TA.) ― 
 - It is said in a trad., آخَى بَيْنَ المُهَاجِرِينَ وَالأَنْصَارِ, meaning He united the emigrants [to El-Medeeneh] with the assistants [previously dwel-ling there] by the brotherhood of El-Islám and of the faith. (TA.) You say also, آخَيْتُ بَيْنَ الشَّيْئَنْنِ [I united the two things as fellows, or pairs]; and sometimes one says, وَاخَيْتُ, like as one says, وَاسَيْتُ, for آسَيْتُ; mentioned by ISk. (Msb.) ― 
 - See also 1, in three places. 4 آخَوَ see 2, in three places. 5 تَأَخَّيْتَ , and the inf.n. تَأَخٍ: see 1, in three places. 
 = تَأَخَّيْتُ أَخًا I adopted a brother: (S, K:) or [تَأَخَّيْتُهُ signifies] I called him brother. (K.) ― 
 - تَأَخَّيْتُ الشَّىْءَ, (S, K, TA,) or بِالشَّىْ, (Msb,) I sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, the thing; (S, Msb, K, TA;) as the brother does the brother; and in the same manner the verb is used with a man for its object: but تَوَخَّيْتُ, in the same sense, is more common. (TA.) You say, تَأَخَّيْتُ مَحَبَّتَكَ I sought, &c., thy love, or affection. (TA in art. وخى.) 6 تَآخَيَا تآخيا They became brothers, or friends or companions or the like, to each other. (S,* TA.) أَخٌ , (S, Msb, K,) originally أَخَوٌ, (Kh, S, Msb,) as is shown by the first of its dual forms mentioned below, and by its having a pl. like آبَآءٍ, (S,) and أَخٌّ, (K,) with the second letter doubled to compensate for the و suppressed, as is the case in أَبٌّ, (TA,) and ↓ أَخًا , [like أَبًا,] and ↓ أَخُو , (IAar, K, TA, [the last, with the article prefixed to it, erroneously written in the CK الاُخُوٌّ,]) and ↓ أَخْوٌ , like دَلْوٌ, (Kr, K,) a well-known term of relationship, (K, TA,) i. e. A brother; the son of one's father and mother, or of either of them: and also applied to a foster-brother: (TA:) and (assumed tropical:) a friend; and a companion, an associate, or a fellow: (K:) derived from آخِيَّةٌ [q. v.]; as though one أَخ were tied and attached to another like as the horse is tied to the آخيّة: (Har p. 42 :) or, accord. to some of the grammarians, it is from وَخَى meaning قَصَدَ; because the أَخ has the same aim, endeavour, or desire, as his أَخ: (TA:) when أَخ is prefixed to another noun, its final vowel is prolonged: (Kh:) you say, هذَا أَخُوكَ [This is thy brother, &c.], and مَرَرْتُ بِأَخِيكَ [I passed by thy brother, &c.], and رَأَيْتُ أَخَاكَ [I saw thy brother, &c.] : (S: [in which it is also asserted that one does not say أَخُو without prefixing it to another noun; but this is inconsistent with the assertion of IAar and F, that الأَخُو is a syn. of الأَخُ:]) the dual is أَخَوَانِ, (S, Msb, Kur xlix. 10, Ham p. 434,) or أَخْوَانِ, with the خ quiescent, (TA, [but this I have found nowhere else,]) and some of the Arabs say أَخَانِ, (S, Msb,) and Kr mentions أَخُوَانِ, with damm to the خ, said by IB to occur in poetry, and held by ISd to be dual of أَخُو, with damm to the خ: (TA:) the pl. is إِخْوَةٌ and إِخْوَانٌ, (S, Msb, K, &c.,) the former generally applied to brothers, and the latter to friends [or the like], (T, S,*) but not always, as in the Kur xlix. 10, where the former does not denote relationship, and in xxiv. 60 of the same, where the latter does denote relationship, (T, TA,) and sometimes the former is applied to a [single] man, as in the Kur iv. 12, (S,) and أُخْوَةٌ, (Fr, S, Msb, K, [in the CK اَخْوَةٌ,]) or this is a quasi-pl. n., (Sb, TA,) and أُخْوَانٌ, (Kr, Msb, K,) and آخَآءٌ, (S, K,) like آبَآءٌ, (S,) and أُخُوٌّ, and أُخُوَّةٌ, (ISd, K,) the last mentioned by Lh, and thought by ISd to be formed from the next preceding by the addition of ة characterizing the pl. as fem., (TA,) and أَخُونَ, (S, Msb, K,) and اخاوون. (Msb: [there written without any syll. signs, and I have not found it elsewhere.]) The fem. of أَخٌ is ↓ أُخْتٌ [meaning A sister: and (assumed tropical:) a female friend, &c.]: (S, Msb, K, &c. :) written with damm to show that the letter which has gone from it is و; (S;) the ت being a substitute for the و; (TA;) not to denote the fem. gender, (K, TA,) because the letter next before it is quiescent: this is the opinion of Sb, and [accord. to SM] it is the correct opinion: for Sb says that if you were to use it as a proper name of a man, you would make it perfectly decl.; and if the ت were to denote the fem. gender, the name would not be perfectly decl.; though in one place he incidentally says that it is the sign of the fem. gender, through inadvertence: Kh, however, says that its ت is [originally] ه [meaning ة]: and Lth, that أُخْتٌ is originally أَخَةٌ: and some say that it is originally أَخْوَةٌ: (TA:) the dual. is أُخْتَانِ: (Kh:) and the pl. is أَخَوَاتٌ. (Kh, S, Msb, K.) The saying لَا أَخَالَكَ بِفُلَانٍ [Thou hast no brother, or (assumed tropical:) friend, in such a one] means لَيْسَ لَكَ بِأَخٍ [such a one is not a brother, or friend, to thee]. (S, K.) It is said in a prov., مَنْ لَكَ بِأَخِيكَ كُلِّهِ [Who will be responsible to thee for thy brother, or (assumed tropical:) thy friend, altogether? i. e., for his always acting to thee as a brother, or friend]. (JK.) And in another, رُبَّ أَخٍ لَكَ لَمْ تَلِدْهُ أُمُّكَ [(assumed tropical:) There is many a brother to thee whom thy mother has not brought forth]. (TA.) And in another, أَخُوكَ أَمِ الذَّئْبُ [Is it thy brother, or the wolf?]; said in suspecting a thing: as also أَخُوكَ أَمِ اللَّيْلُ [Is it thy brother, or is it the night that deceives thee?]. (Har p. 554.) And another saying is, الرُّمْحُ أَخُوكَ وَرُبَّمَا خَانَكَ [(assumed tropical:) The spear is thy brother, but sometimes, or often, it is unfaithful to thee]. (TA.) ― 
 - Ibn-'Arafeh says that when أُخُوَّةٌ does not relate to birth, it means conformity, or similarity; and combination, agreement, or unison, in action: hence the saying, هذَا الثَّوْبُ أَخُو هذَا [(assumed tropical:) This garment, or piece of cloth, is the like, or fellow, of this] : and hence the saying in the Kur [xvii. 29], كَانُوا إِخْوَانَ الشَّيَاطِينِ (assumed tropical:) They are the likes, or fellows, of the devils: and in the same [xliii. 47], ↓ إِلَّا هِىَ أَكْبَرُ مِنْ أُخْتِهَا (assumed tropical:) But it was greater than its like, or fellow; i. e., than what was like to it in truth &c. (TA.) It is said in a trad., النَّوْمُ أَخُ المَوْتِ [Sleep is the like of death]. (El-Jámi' es-Sagheer.) One says also, لَقِىَ فُلَانٌ أَخَا المَوْتِ (assumed tropical:) Such a one met with the like of death. (Msb, TA.) And they said, لَهَا ↓ وَمَاهُ آللّٰهُ بِلَيْلَپٍ لَا أُخْتَ [(assumed tropical:) God afflicted him with a night having none like to it], i. e., a night in which he should die. (TA.) And لَا أُكَلِّمُهُ إِلَّا أَخَا السِّرارِ (assumed tropical:) I will not speak to him save the like of secret discourse. (As, TA.) [And hence,] سُهَيْلٍ ↓ أُخْتَا [(assumed tropical:) The two sisters of Canopus;] the two stars called الشّعْرَى العَبُورُ and الشّعْرَى الغُمَيْصَآءُ. (S and K in art. شعر, q. v.) ― 
 - يَاَ أَخَا بَكْرٍ, or تَمِيمٍ, means (assumed tropical:) O thou of [the tribe of] Bekr, or Temeem. (Ham p. 284.) ― 
 - Lh mentions, on the authority of Abu-d-Deenár and Ibn-Ziyád, the saying, القُمْمُ بِأَخِى الشَّرَّ, as meaning (assumed tropical:) The people, or company of men, are in an evil state or condition. (TA.) [But accord. to others,] one says, تَرَكْتُهُ بِأَخِى الخَيْرِ, meaning (tropical:) I left him in an evil state or condition: (JK, * Msb, K, TA:) and بِأَخِى الشَّرِّ (tropical:) in a good state or condition. (TA.) ― 
 - You say also, هُوَأَخُو الصَّدْقِ (assumed tropical:) He is one who cleaves, or keeps, to veracity. (Msb.) ― 
 - [أِخُو, as a prefixed noun, is also used in the sense of أَهْلُ, meaning (assumed tropical:) Worthy, or deserving, of a thing: and meet, fit, or fitted, for it. So in the phrase أَخُو ثِقَةٍ (assumed tropical:) Worthy, or deserving, of trust, or confidence; expl. by W (p. 91) as meaning a person in whom one trusts, or confides. And so in the prov., لَيْسَ أَخُو الكِظَاظِ مَنْ يَسْأَمُهُ (assumed tropical:) He who is fit, or fitted, for vehement striving for the mastery is not he who turns away from it with disgust: see art. كظ.] ― 
 - It is also used in the sense of ذُو: as in the phrase, هُوَأَخُو الغِنَى [(assumed tropical:) He is possessed, or a possessor, of wealth, or competence, or sufficiency]. (Msb.) [So too in the phrase, أَخُو الخَيْرِ (assumed tropical:) Possessed, or a possessor, of good, or of what is good. And in like manner,] أَخُو الخَنَعِ means [ذُو الخَنَعِ, i. e. ذُو الذِّلَّةِ, i. e.] الّذَّلِيلُ [(assumed tropical:) The low, base, or abject]. (Ham p. 44.) [So too] سَيْرُنَا أَخُو الجِيْدِ means [سَيْرُنَا ذُوالجَيْدِ, i. e.] سَيْرُنَا جَاهِدٌ [(assumed tropical:) Our journeying is laborious: see an ex. in the first paragraph of art. غدر]. (TA.) ― 
 - حُمَّى الأَخَوَيْنِ (assumed tropical:) A fever that affects the patient two days, and quits him two days; or that attacks on Saturday, and quits for three days, and comes [again] on Thursday; and so on. (Msb.) ― 
 - دَمُ الأَخَوَيْنِ: see دَمٌ, in art. دمى. أَخًا :see أَخٌ. أَخْوٌ :see أَخٌ. أَخُو :see أَخٌ. أُخْتٌ : see أَخٌ, in four places. [ أُخَيٌّ and أُخَيَّةٌ dims. of أَخٌ and أُخْتٌ.] أَخَوِيٌّ Brotherly; fraternal; of, or relating to, a brother, and a friend or companion: and also, sisterly; of, or relating to, a sister; because you say أَخَوَاتٌ [meaning “sisters”]; but Yoo used to say ↓ أُخْتِىُّ , which is not agreeable with analogy. (S, TA.) أُخْتِىُّ : see أَخَوِىُّ. إِخْوَانٌ أخ أخوان إِخوان اخوان , besides being a pl. of أَخٌ, q. v., is a dial. var. of خِوَانٌ. (TA. [See art. خون.]) إِخَاوَةٌ أخاوه إِخاوة اخاوه اخاوة خاوى : see 3. أُخُوَّهٌ an inf. n. of 1: and also [used as] a simple subst. (TA.) See 1. ― 
 - When it does not relate to birth, it means (assumed tropical:) Conformity, or similarity; and combination, agreement, or unison, in action. (Ibn-'Arafeh, TA.) آخِيَّةٌ آخيه آخية , (Lth, S, Msb, K, &c.,) originally of the measure فَاعُولَةٌ, [i. e. آخُويَةٌ,] (Msb,) and آخِيَةٌ, (Lth, Msb, K,) and أَخِيَّةٌ, (JK, K, TA, [but in the K the orthography of these three words is differently expressed in different copies, and somewhat obscurely in all that I have seen,]) A piece of rope of which the two ends are buried in the ground, (ISk, JK, S,) with a small staff or stick, or a small stone, attached thereto, (ISK, S,) a portion thereof, resembling a loop, being apparent, or exposed, to which the beast is tied; (ISk, JK, S;) it is made in soft ground, as being more commodious to horses than pegs, or stakes, protruding from the ground, and more firm in soft ground than the peg, or stake: (TA:) or a loop tied to a peg, or stake, driven [into the ground], to which the beast is attached: (Msb:) or a stick, or piece of wood, (K, TA,) placed crosswise (TA) in a wall, or in a rope of which the two ends are buried in the ground, the [other] end [or portion] protruding, like a ring, to which the beast is tied: (K, TA:) or a peg, or stake, to which horses are tied: (Har p. 42:) [see also آرِىُّ:] the pl. of the first is أَوَاخِىُّ; (JK, S, Msb, K;*) and of the second, أوَاخٍ; (Msb;) and of the third, أَخَايَا, (JK, K,*) like as خَطَايَا is pl. of خَطِيَّةٌ. (TA.) In a trad., the believer and belief are likened to a horse attached to his آخيّة; because the horse wheels about, and then returns to his آخيّة; and the believer is heedless, and then returns to believe. (TA.) And in another, men are forbidden to make their backs like the أَخَايَا of beasts; i. e., in prayer; meaning that they should not arch them therein, so as to make them like the loops thus called. (TA.) ― 
 - Also i. q. طُنُبٌ; (K;) i. e. The kind of tent-rope thus called. (TA in art. طنب, q. v.) ― 
 - And (assumed tropical:) A sacred, or an inviolable, right or the like; syn. حُرْمَةٌ and ذِمَّةٌ. (S, K.) You say, لِفُلَانٍ أَوَاخِىُّ وَأَسْبَابٌ تُرْعَى [(assumed tropical:) To such a one belong sacred, or inviolable, rights, and ties of relationship and love, to be regarded]. (S.) And لَهُ عِنْدِى آجِيَّةٌ (assumed tropical:) He has, with me, or in my estimation, a strong, sacred, or inviolable, right; and a near tie or connexion, or means of access or intimacy or ingratiation. (TA.) ― 
 - In a trad. of 'Omar, in which it is related that he said to El-'Abbás, أَنْتَ آخِيَّةُ آبَآءِ رَسُولِ اَللّٰهِ, it is used in the sense of بَقِيَّةَ; [and the words may therefore be rendered Thou art the most excellent of the ancestors of the Apostle of God;] as though he meant, thou art he upon whom one stays himself, and to whom one clings, of the stock of the Apostle of God. (TA.)
اد

1 أَدَّتَّةُ دَاهِيَةٌ , aor اَدُ3َ (T, S; M, K) and اَدِ3َ , (M, K,) but this latter is strange, [anomalous,] and unknown, (TA,) and اَدَ3َ , (M, K,) mentioned by Lh, whence it seems that he made the pret. to be of the measure فَعِلَ, or that it is co-ordinate to أَبَى, aor يَأْبَى, (M,) inf. n. أَدُّ, (T, S, M,) A calamity befell him. (M, K.) And in like manner, أَدَّهُ أَمْرٌ, aor. and inf. n. as above, An event befell him: (M:) or oppressed him, distressed him, or afflicted him. (Bd in xix. 91.) 
 = See also 5. 5 تأدّد ; (T, K;) and ↓ أَدَّ , inf. n. أَدُّ; (TA;) i. q. تَشَدَّدَ [He acted, or behaved, with forced hardness, firmness, strength, vigour, &c.]. (T, K.) أَدُّ (S, M, K) and ↓ إِدُّ (T, K) and ↓ آدُّ (K) Strength; power; force: (S, M, K:) superior power or force or influence; mastery; conquest; predominance. (M, K, TA.) ― 
 - See also إِدُّ, in two places. ― 
 - Also, the first, The sound of treading. (T.) إِدُّ أد إِد اد ودى آد : see أَدُّ. ― 
 - Also, and ↓ إِدَّةٌ , A wonder, or wonderful thing: (M, L, K:) a very evil, abominable, severe, thing, or affair: (S, M, A, L, K:) a calamity; (S, A, L, K,) or thus the former word signifies; (M;) as also ↓ أَدُّ , (as in the copies of the K,) or ↓ آدُّ , [originally آدِدً] of the measure فَاعِلْ: (so in the S and L:) pl. (of إِدُّ M, TA) إِدادُ (K, TA,) or أَدَادُ (T, CK, [but this, if correct, is a quasi-pl. n.,]) or آدَادُ (M,) and (of إِدَّةٌ, S, M) إِدَدٌ (T, S, M, K.) You say also أَمْرْإِدُّ [meaning as above], using إِدُّ as an epithet, accord. to Lh. (M.) And ↓ دَاهِيَةٌ إِدَّةٌ [A very evil, abominable, or severe, calamity]. (A.) Hence the saying in the Kur [xix. 91], لَقَدْ جِئْتُمْ شَيْئًا إِدًّا Verily ye have done a very evil, or abominable, thing: (S, M: *) or, accord. to one reading, ↓ أَدُّا ; both meaning great, or grievous: and some of the Arabs say, ↓ بِشَىْءٍ آدٍّ , which means the same. (T, TA.) إِدَّةٌ أد أده إِد إِده اده ادة دهى دهي ودى آد آده : see إِدُّ in two places. آدُّ آد : see أَدُّ: ― 
 - and see إِدُّ in two places.
ادب

1 أَدَبَ , aor. اَدِبَ , inf. n. أِدْبٌ, He invited (people, S, or a man, K) to his repast, or banquet; (S, K;) as also ↓ آدَبَ , (K,) or آدَبَ إِلَى طَعَامِهِ aor يُودِبُ [or يُؤْدِبُ], (AZ, S,) inf. n. إِيدَابٌ [originally إِئْدَابٌ]. (AZ, S, K.) You say, أَدَبَ القَوْمَ, (S,) or أَدَبَ عَلَى القَوْمِ, aor. as above, (T,) He invited the people to his repast. (T, S.) And أَدَبَهُمْ عَلَى الأَمرِ He collected them together for the affair. (A.) And جِيرَانَكَ لِتُشَاوِرَهُمْ ↓ أُودِبُ [I will collect thy neighbours in order that thou mayest consult with them]. (A.) The primary signification of أَدْبٌ is The act of inviting. (T.) ― 
 - [Hence,] أَدَبٌ, aor. اَدِبَ ; (Msb, K;) or أَدِبَ, aor. اَدَبَ ; (so in a copy of the M;) inf. n. أَدْبٌ, (M, Mgh, Msb,) or أَدَبٌ; (K;) He made a repast, or banquet, (M, Msb, K,) and invited people to it; (Msb;) as also ↓ آدَبَ , (M,) aor. and inf. n. as above: (TA:) or he collected and invited people to his repast. (Mgh.) ― 
 - [Hence also, as will be seen below, voce أَدَبٌ] أَدَبَهُ, aor. اَدِبَ , inf. n. أَدْبٌ, He taught him the discipline of the mind, and the acquisition of good qualities and attributes of the mind or soul; (Msb;) and ↓ أدّبهُ , [inf. n. تَأْدِيبٌ, signifies the same;] he taught him what is termed أَدَب [or good discipline of the mind and manners, &c.; i. e. he disciplined him, or educated him, well; rendered him well-bred, wellmannered, polite; instructed him in polite accomplishments; &c.]: (S, M, A, Mgh, K:) or the latter verb, inf. n. تَأْدِيبُ, signifies he taught him well, or much, the discipline of the mind, and the acquisition of good qualities and attributes of the mind or soul: and hence, this latter also signifies he disciplined him, chastised him, corrected him, or punished him, for his evil conduct; because discipline, or chastisement, is a means of inviting a person to what is properly termed الأَدَبُ. (Msb.) 
 = أَدُبَ, aor. اَدُبَ , (AZ, T, S, M, K,) inf. n. أَدَبٌ, (M, K,) He was or became, characterized by what is termed أَدَب [or good discipline of the mind and manners, &c.; i. e., well disciplined, well-educated, well-bred, or well-mannered, polite, instructed in polite accomplishments, &c.]. (AZ, T, S, M, K.) 2 اَدَّبَ see 1. 4 آدَبَ see 1, in three places. ― 
 - آدَبَ البِلَادَ, aor. and inf. n. as above, (assumed tropical:) He filled the provinces, or country, with justice, or equity. (K * TA.) 5 تأدّب He learned, or was taught, what is termed أَدَب [or good discipline of the mind and manners, &c.; i. e. he became, or was rendered, well-disciplined, well-educated, well-bred, wellmannered, polite, instructed in polite accomplishments, &c.]; as also ↓ استأدب . (S, Mgh, K.) 10 إِسْتَاْدَبَ see 5. أَدْبٌ , (S, M, K,) or, accord. to some, ↓ إِدْبٌ , (TA,) Wonderful; or a wonderful thing; syn. عَجَبٌ; (S, M, K;) as also ↓ أُدْبَةٌ [used in the latter sense]. (K.) You say, ↓ جَآءَ فُلَانٌ بِأَمْرٍ إِدْبٍ Such a one did a wonderful thing. (As, T. *) 
 = See also أَدَبٌ, last sentence. إِدْبٌ أدب ادب داب دب آدب : see أَدَبٌ, in two places. أَدَبٌ , so termed because it invites men to the acquisition of praiseworthy qualities and dispositions, and forbids them from acquiring such as are evil, (T, Mgh,) signifies Discipline of the mind; and good qualities and attributes of the mind or soul: (Msb:) or every praiseworthy discipline by which a man is trained in any excellence: (AZ, Mgh, Msb:) [good discipline of the mind and manners; good education; good breeding; good manners; politeness; polite accomplishments:] i. q. ظَرْفٌ [as meaning excellence, or elegance, of mind, manners, address, and speech]: and a good manner of taking or receiving [what is given or offered or imparted, or what is to be acquired]: (M, A, K:) or good qualities and attributes of the mind or soul, and the doing of generous or honourable actions: (El-Jawáleekee:) or the practice of what is praiseworthy both in words and actions: or the holding, or keeping, to those things which are approved, or deemed good: or the honouring of those who are above one, and being gentle, courteous, or civil, to those who are below one: (Towsheeh:) or a faculty which preserves him in whom it exists from what would disgrace him: (MF:) it is of two kinds, أَدَبُ النَّفْسِ [which embraces all the significations explained above], and أَدَبُ الدَّرْسِ [which signifies the discipline to be observed in the prosecution of study, by the disciple with respect to the preceptor, and by the preceptor with respect to the disciple: see ‘Haji Khalfæ Lexicon,’ Vol. I. p. 212]: (S, Btl, Mgh:) [also deportment, or a mode of conduct or behaviour, absolutely; for one speaks of good أَدَب and bad أَدَب:] the pl. is آدَابٌ [which is often employed, and so is the sing. also, as signifying the rules of discipline to be observed in the exercise of a function, such as that of a judge, and of a governor; and in the exercise of an art, such as that of the disputer, and the orator, and the poet, and the scribe; &c.]. (Msb.) ― 
 - عِلْمُ الأَدَبِ signifies [The science of philology; or] the science by which one guards against error in the language of the Arabs, with respect to words and with respect to writing; (‘Haji Khalfæ Lexicon,’ Vol. I. p. 215;) [and so, simply, الأَدَبُ: which is also used to signify polite literature: but in this sense, and like wise] as applied to the sciences relating to the Arabic language, [or the philological sciences, which are also termed ↓ العُلُومُ الأَدَبِيَّاتُ ,] الأَدَبُ is a post-classical term, innovated in the time of El-Islám. (El-Jawá- leekee.) 
 = أَدَبُ البَحْرِ, (A, K,) or البَحْرِ ↓ أَدْبُ , (T, L,) (tropical:) The abundance of the water of the sea. (T, A, L, K.) أُدْبَةٌ : see مَأْدُبَةٌ: 
 = and see also أَدْبٌ. أَدَبِيٌّ Of, or relating to, what is termed أَدَب, or الأَدَب. Hence, العُلُومُ الأَدَبِيَّاتُ: see إِدَبٌ, last sentence but one.] أَدِيبٌ Characterized by what is termed أَدَب [or good discipline of the mind and manners, &c.; i. e. well-disciplined, well-educated, well-bred, or well-mannered; polite; instructed in polite accomplishments, or an elegant scholar; &c.]: (T, S, M, Mgh, K:) pl. أُدَبَآءٍ. (M, K.) ― 
 - See also مَؤَدَّبٌ. آدَبُ آدب [originally أَأْدَبُ, More, or most, characterized by what is termed أَدَب; i. e. better, or best, disciplined, educated, bred, or mannered; more, or most, polite; &c.]. You say, هُوَمِنْ آدَبِ النَّاسِ [He is of the best disciplined, &c., of men]. (A.) آدِبٌ آدب One who invites people to a repast, or banquet: (T, S, Msb:) pl. أَدَبَةٌ. (TA.) مَأْدَبَةٌ : see what next follows, in two places. مَأْدُبَةٌ A repast, or banquet, to which guests are invited; (A 'Obeyd, T, S, M, Mgh, Msb, K;) or made on account of a wedding: (M, K:) as also ↓ مَأْدُبَةٌ , (S, M, Msb, K,) or, accord. to A 'Obeyd, this latter has a different signification, as will be seen below, (TA,) and ↓ مَأْدُبَةُ , (IJ,) and ↓ أُدْبَةٌ : (M, K:) pl. مَآدِبُ. (S.) In a trad., the Kuran is called مَأْدُبَةُ اللّٰهِ فِى الأَرْضِ, or ↓ مَأْدَبَة ; and A 'Obeyd says that, if we read مأدُبة, the meaning is, God's repast which He has made in the earth, and to which He has invited mankind; but if we read مأدَبة, this word is of the measure مَفْعَلَةٌ from الأَدَبُ, [and the meaning is, a means which God has prepared in the earth for men's learning good discipline of the mind, &c.; it being a noun similar to مَثْرَاةٌ and مَكْثَرَةٌ &c.:] El-Ahmar, however, makes both words synonymous. (T, M, * TA.) مَأْدِبَةٌ : see what next precedes. مُؤَدَّبٌ ↓ أَدِيبٌ A camel well-trained and broken. (T, L.) مَأْدُوبَةٌ , occurring in a verse of 'Adee, [which I do not anywhere find quoted,] She [app. a bride] for whom a repast, or banquet, has been made. (TA.) 1 أَدِرَ , aor. اَدَبَ , (T, M, Msb, K,) inf. n. أَدَرٌ (Lth, T, S, Mgh) and أَدَرَةٌ, (Lth, TA,) or أُدْرَةٌ, (as in the TT,) or أُدْرَةٌ is a simple subst., (M, K,) and so is أُدْرَةٌ, (K,) He (a man, S) had the disorder termed أُدْرَةٌ. (T, S, M, &c.) أُدْرَةٌ a subst. from أَدِرَ; [see آدَرُ, below;] (K;) as also ↓ أَدَرَةٌ : (M, K:) the former signifies [A scrotal hernia;] an inflation in the خُصْيَة [or the testicle, or the scrotum]: (T, * S:) or an inflation of the خُصْيَة: (Msb:) or a disorder consisting in an inflation, or a swelling, of the خُصْيَتَانِ, and their becoming greatly enlarged with matter or wind therein: (Esh-Shiháb, on the Soorat el-Ahzáb:) or a largeness of the خُصَ: (Mgh:) and ↓ أَدَرَةٌ also signifies what is vulgarly termed قَيْلَةٌ [meaning in the present day a scrotal hernia]: or, accord. to some, i. q. خُصْيَةٌ. (TA.) [See also 1.] أَدَرَةٌ : see أُدْرَةٌ, in two places. [See also 1.] آدَرُ آدر (T, S, M, Mgh, Msb, K) and ↓ مَأْدُورٌ (M, K) A man (S) [having a scrotal hernia; or] having an inflation in the خُصْيَة [or the testicle, or the scrotum]: (T, * S:) or having an inflation of the خُصْيَة: (Msb:) or having his صِفَاق [or inner skin] ruptured, so that [some of] his intestines fall into his scrotum; the rupture being in every instance only in the left side: or afflicted by a rupture in one of his خُصْيَانِ [or in either half of the scrotum]: (M, K:) or having a largeness of the خُصَى (Mgh:) pl. of the former, أُدُرٌ; (Msb, K;) and of the latter, مَآدِيرُ. (K.) Accord. to some, (M,) أَدْرَآءُ خُصْيَةٌ signifies [A testicle, or scrotum,] large, without rupture. (M, K.) مَأْدُورٌ : see آدَرُ.
ادم

1 أَدَمَ الخُبْزَ , aor. اَدِمَ , (M, Msb, K,) inf. n. أَدْمٌ; (M, Msb;) and ↓ آدمهُ , (Msb, K,) inf. n. إِيدَامٌ; (TK;) He mixed the bread with أُدْم [or seasoning; i. e. he seasoned it]; (M, K;) he made the swallowing of the bread to be good, or agreeable, by means of إِدَام [or seasoning]. (Msb.) You say also, أَدَمَ الخُبْزَ بِاللَّحْمِ, aor. اَدِمَ , [he seasoned the bread, or rendered it savoury, with flesh-meat,] from أُدْمٌ and إِدَامٌ, signifying مَا يُؤْتَدمُ بِهِ. (S.) ― 
 - أَدَمَ القَوْمَ, aor. اَدِمَ , (K,) inf. n. أَدْمٌ; (TA;) or ↓ آدَمَهُمْ ; (M;) or both; (TA;) He seasoned for the people, or company of men, (أَدَمَ لَهُمْ, [in the CK, erroneously, اَدامَ لهم,]) their bread; (M, K, TA;) i. e., mixed it [for them] with إِدَام (TA.) ― 
 - [From أَدَمَ in the first of the senses explained above, is app. derived the phrase,] أَدَمَهُ بِأَهْلِهِ He mixed him, associated him, or united him in company, with his family. (M.) [And in like manner,] أَدَمَ بَيْنَهُمَا, (T, S,) or بَيْنَهُمْ, (M, Msb, * K,) aor. اَدِمَ , (T, M, Msb, K,) inf. n. أَدْمٌ; (T, M, M$sudot;b;) and ↓ آدم , (T, S, M, Msb, K,) inf. n. إِيَدامٌ; (T, TA;) He (God, T, S, M, or a man, Msb) effected a reconciliation between them; brought them together; (S, M, Msb, K; [expl. in the M and K by لَاءَ مَ, for which we find in the CK لَاُمَ;]) made them sociable, or familiar, one with another; (S, Msb, TA;) and made them to agree: (TA:) or induced love and agreement between them: held by A "Obeyd to be from أُدْمٌ, because thereby food is made good and pleasant. (T.) It is said in a trad., فَإِنَّهُ أَحْرَى أَنْ يُؤْدَمَ بَيْنَكُمَا, meaning For it is most fit, or meet, that there should be, between you two, love and agreement: (T, S:) or, that peace, or reconciliation, and friendship, should continue between you two. (Msb.) And a poet says
↓ إِلَّا مُؤْدَمَا ↓ وَالبِيضُ لَا يُؤْدِمْنَ 
” i. e. [And the pure, or free from faults, among women,] do not love any save one who is made an object of love [by his good qualities], (T, S,) a proper object of love. (T.) 
 = أَدَمَهُمْ, (T, M, K,) aor. اَدِمَ , (T,) or اَدُمَ , (M, K,) inf. n. أَدْمٌ, (M,) (tropical:) He was, or became, to them, what is termed أَدَمَة; (T, M, K;) i. e., one who made people to know them; (T;) or a pattern, an exemplar, an example, or one who was imitated, or to be imitated; and one by means of whom they were known: (M, K:) so says IAar. (M.) 
 = أَدَمَ الأَدِيمَ He pared, or removed the superficial part of, the hide: (T, * TA:) and الأَدِيمَ ↓ آدَمَ , with medd, he pared off the أَدَمَة [q. v.] of the hide: (TA:) or the latter signifies he exposed to view the أَدَمَة [in the CK, erroneously, the اُدْمَة] of the hide. (M, K.) 
 = أَدِمَ, aor. اَدَمَ , (M, K,) inf. n. أَدَمٌ; (TK;) and أَدُمَ, aor. اَدُمَ , (M, K,) inf. n. أُدُومَةٌ (T, K) [or, more probably, أُدْمَةٌ, like سُمْرَةٌ &c.]; He (a camel, and a gazelle, and a man,) was, or became, of the colour termed أُدْمَة, q. v. infrà. (M, K.) 2 أدّمهُ , inf. n. تَأْدِيمٌ, He put much إِدَام [or seasoning] into it. (TA.) 4 آدَمَ see 1, in five places. 8 ائتدم بِهِ [written with the disjunctive alif اِيتَدَمَ] He made use of it [to render his bread pleasant, or savoury]; namely أُدْم, (M, * TA,) or إِدَام. (M.) [إِدَامٌ is explained in the T and S &c. by the words مَا يُؤْتَدَمُ بِهِ, meaning That which is used for seasoning bread.] ― 
 - ائتدم العُودُ (tropical:) The wood, or branch, had the sap (المَآء) flowing in it. (Z, K.) 10 استأدمهُ He sought, or demanded, of him إِدَام [or seasoning]. (Z, TA.) أَدْمٌ : see أُدْمَةٌ 
 = هُوَ أَدْمُ أَهْلِهِ: see أَدَمَةٌ. أُدْمٌ : see إِدَامٌ. ― 
 - هُوَ أُدْمُ أَهْلِهِ: and أُدْمُ بَنِى أَبِيهِ: see أَدَمَةٌ. أَدَمٌ : see أَدِيمٌ, in two places: ― 
 - and أَدَمَةٌ. 
 = أَدَمُ: see آدَمُ. هُوَ أَدْمَةُ أَهْلِهِ : see أَدَمَةٌ. أُدْمَةٌ A state of mixing, or mingling, together [in familiar, or social, intercourse]. (Lth, T, M, K.) You say, بَيْنَهُمَا أُدْمَةٌ Between them two is a mixing, &c. (Lth, T.) ― 
 - Also, (M, K,) or ↓ أَدْمٌ , (S,) Agreement: (S, M, K, TA:) and familiarity, sociableness, companionship, or friendship. (S, TA. [The meanings in this sentence are assigned in the S only to the latter word: in the TA, only to the former.]) ― 
 - And the former, Relationship. (M, K.) ― 
 - And A means of access (وَسِيلَةٌ, Fr, T, S, M, K) to a thing, (Fr, T, S,) and to a person; (Fr, T;) as also ↓ أَدَمَةٌ . (K.) You say, فُلَانٌ أُدْمَتِى إِلَيْكَ Such a one is my means of access to thee. (Fr, T.) ― 
 - And [hence,] A present which one takes with him in visiting a friend or a great man; in Peraian دَسْت آوِيز. (K, L.) ― 
 - هُوَ أُدْمَةُ أَهْلِهِ: and هُوَ أُدْمَةٌ لِفُلَانٍ: see أَدَمَةٌ. 
 = In camels, A colour intermixed, or tinged, with blackness, or with whiteness; or clear whiteness; (M, K;) or, as some say, (TA,) intense whiteness; (S, TA;) or whiteness, with blackness of the eyeballs: (Nh, TA:) and in gazelles, a colour intermixed, or tinged, with whiteness: (M, K:) or in gazelles and in camels, whiteness: (T:) and in human beings, (M, K,) a tawny colour; or darkness of complexion; syn. سُمْرَةٌ [q. v.]; (S, M, K;) or an intermixture, or a tinge, of blackness; (Lth, T;) or intense سُمْرَة [or tawniness]; and it is said to be from أُدْمَةُ الأَرْضِ, meaning the colour of the earth: (Nh, TA:) or [in men,] i. q. حُمْرَةٌ [which, in this case, signifies whiteness of complexion]: (TA:) accord. to AHn, it signifies whiteness; syn. بَيَاضٌ. (M.) [See also آدَمُ.] أَدَمَةٌ : see أُدْمَةٌ. ― 
 - هُوَ أَدَمَةُ أَهْلِهِ, (M, K,) and ↓ أُدْمَتُهُمْ , (M,) or ↓ أَدْمَتُهُمْ , (K,) and ↓ أُدْمُهُمْ , (M,) or ↓ أَدْمُهُمْ , and ↓ إِدَامُهُمْ , (K,) (tropical:) He is the pattern, exemplar, example, or object of imitation, of his people, or family, by means of whom they are known: (M, K:) so says IAar. (M.) And جَعَلْتُ فُلَانًا أَدَمَةَ أَهْلِى (tropical:) I made such a one to be the pattern, exemplar, example, or object of imitation, of my people, or family. (T, S.) And هُوَ أَدَمَةٌ لِفُلَانٍ, and ↓ أُدْمَةٌ , (tropical:) He is a pattern, &c., to such a one. (Fr, TA.) And فُلَانٌ أَدَمَةُ بَنِى فُلَانٍ (tropical:) Such a one is he who makes people to know the sons of such a one. (T.) And هُوَ أَدَمَةُ قَوْمِهِ (tropical:) He is the chief, and provost, of his people. (A, TA.) And قَوْمِهِ ↓ فُلَانٌ إِدَامُ , and بَنى أَبِيهِ ↓ أُدْمُ , (tropical:) Such a one is the aider, and manager of the affairs, and the support, and right orderer of the affairs, of his people, and of the sons of his father. (A, TA.) 
 = [The inner skin; the cutis, or derma;] the interior of the skin, which is next to the flesh; (S, M, K;) the exterior thereof being called the بَشَرَة: (S:) or (as some say, M) the exterior thereof, upon which is the hair; the interior thereof being called the بَشَرَة: (M, K:) and ↓ أَدَمٌ may be its pl.; [or rather, a coll. gen. n.;] or, accord. to Sb, it is a quasi-pl. n. (M.) ― 
 - Accord. to some, (M,) What appears of the skin of the head. (M, K. [See بَشَرَةٌ.]) ― 
 - And (assumed tropical:) The interior of the earth or ground; (M, K;) the surface thereof being called its أَدِيم: (M, TA:) or, as some say, its surface. (TA.) أَدَمِىٌّ A seller of [أَدَم, or] skins, or hides: (TA:) and ↓ أَدَّامٌ signifies the same; and particularly a seller of goats' skins. (Golius, from the larger work entitled Mirkát el-Loghah.) أُدْماَنٌ and أُدْمَانَةٌ: see آدَمُ. إِدَامٌ أدام إِدام ادام (T, S, M, Mgh, Msb, K) and ↓ أُدْمٌ (the same except the K) [Seasoning, or condiment, for bread; and any savoury food;] what is used for seasoniny (مَا يُؤْتَدَمُ بِهِ, T, S, M, * Mgh, Msb, K) with bread; (T, TA;) that which renders bread pleasant and good and savoury; (IAmb, Mgh;) whether fluid or not fluid; (Mgh, Msb;) صِبْغٌ and صِبَاغٌ being peculiarly applied to that which is fluid: (Mgh:) or أُدْمٌ is anything that is eaten with bread: (TA:) the pl. [of mult.] of إِدَامٌ is أُدُمٌ, (Mgh, Msb,) and, by contraction, أُدْمٌ, which is also used as the sing., (Msb,) and [pl. of pauc.] آدِمَةٌ (M, K) and آدَامٌ; (K;) or this last is pl. of أُدْمٌ. (M, Mgh, Msb, TA.) It is said in a trad., نِعْمَ الإِدَامُ الخَلُّ [Excellent, or most excel-lent, is the seasoning, vinegar!]. (T, TA.) And in another, سَيِّدُ آدَامِ الدُّنْيَا وَالآخِرَةِ اللَّحْمُ [The prince of the seasonings of the present world and of the world to come is flesh-meat]. (TA.) ― 
 - هُوَ إِدَامُ أَهْلِهِ, and إِدَامُ قَوْمِهِ: see أَدَمَةٌ. ― 
 - Anything conforming, or conformable; agreeing, or agreeable; suiting, or suitable. (M, K.) [Used also as a pl.: thus,] 'Ádiyeh Ed-Dubeyreeyeh says
كَانُوا لِمَنْ خَالَطَهُمْ إِدَامَا 
[They were, to those who mixed with them in social intercourse, conformable, or agreeable.] (M.) أَدِيمٌ i. q. ↓ مَأْدُومٌ [Seasoned]: (T:) or طَعَامٌ ↓ مَأْدُومٌ [seasoned food]; (M, K;) food in which is إِدَام. (TA.) Hence the prov., سَمْنُكُمْ هُرِيقَ فِى أَدِيمِكُمْ [Your clarified butter is poured into your seasoned food]; (T, TA;) applied to a niggardly man; (Har p. 462;) meaning, your good, or wealth, returns unto you: (TA:) or, as some say, the meaning is, into your سِقَآء [or skin]: (T, Har * ubi suprà:) and the vulgar say, فِى دَقِيقِكُمْ [into your flour]. (TA.) And the saying, سَمْنُهُمْ فِى أَدِيمِهِمْ [Their clarified butter is in their seasoned food]; meaning, their good, or wealth, returns unto them. (M.) And the saying of Khadeejeh to the Prophet, إِنَّكَ لَتَكْسِبُ وَ تُطْعِمُ المَأْدُومَ ↓ المَعْدُومَ (M, TA) Verily thou gainest what is denied to others, or makest others to gain what they have not, of the things they want, or makest the poor to gain, (TA in art. عدم,) and givest to eat food in which is إِدَام. (TA in the present art.) [Hence also,] أَطْعَمْتُكَ ↓ مَأْدُومِى (M, K) meaning أَتَيْتُكَ بِعُذْرِى [I gave thee my excuse; or, perhaps, my virginity; see عُذْرَةٌ]: (K:) [or,] as some say, the meaning is, my good manners: said by the wife of Dureyd Ibn-Es-Simmeh, on the occasion of his divorcing her. (M, TA.) ― 
 - And hence, (Ham p. 205, Mgh,) Tanned skin or hide; leather: (M, Ham, Mgh, Msb:) or skin, or hide, (M, K,) in whatever state it be: (M:) or red skin or hide: (M, K:) or skin, or hide, in the state after that in which it is termed أَفِيقٌ; that is, when it is complete [in its tanning] and has become red: (M:) or the exterior of the skin of anything: (T:) pl. [of pauc.] آدِمَةٌ (S, M, K) and آدَامٌ and [of mult.] أُدُمٌ, (M, K,) the last from Lh, and [says ISd] I hold that he who says رُسْلٌ says أُدْمٌ, (M,) and ↓ أَدَمٌ , (T, S, Msb, K,) or this is a quasi-pl. n., (Sb, M, Mgh,) [often used as a gen. n.,] of which آدَامٌ may be pl. (M.) ― 
 - اِبْنِ أَدِيمٍ and اِبْنُ أَدِيمَيْنِ and اِبْنُ ثَلَاثَةِ آدِمَةٍ: see اِبْنٌ in art. بنى. One says, إِنَّمَا يُعَاتَبُ الأَدِيمُ ذُو البَشَرَةِ [lit.] Only the hide that has the exterior part, upon which the hair grows, is put again into the tan: (T:) a prov.; (TA;) meaning, only he is disciplined, or reproved, who is an object of hope, and in whom is full intelligence, and strength; (T, TA, and AHn in TA, art. بشر [where, however, in the TA, دُونَ is erroneously put for ذو];) and only he is disputed with in whom is place for dispute. (TA.) ― 
 - أَدِيمُ الحَرْبِ is used metaphorically for أَدِيمُ أَهْلِ الحَرْبِ (tropical:) [The skin of the warriors, or of the people engaged in war or fight]. (M.) ― 
 - فُلَانٌ صَحِيحُ الأَدِيمِ [lit. Such a one is sound of skin] means (tropical:) such a one is sound in respect of origin, and of honour, or reputation. (Har p. 135.) You say also, فُلَانٌ بَرِىْءُ الأَدِيمِ مِمَّا لُطِخَ بِهِ [meaning (tropical:) Such a one is clear in honour, or reputation, of that with which he has been aspersed]. (M, * TA.) And ↓ مَزَّقَ أَدَمِى (tropical:) He rent my honour, or reputation. (Har ubi suprà.) ― 
 - أَدِيمٌ also signifies (tropical:) The surface of the earth or ground: (S, M:) [see also أَدَمَةٌ, last sentence:] or what appears thereof, (K,) and of the sky. (M, K.) ― 
 - And (tropical:) The first part of the period called الضُّحَى. (M, K, TA.) You say, جِئْتُكَ أَدِيمَ الضُّحَى (tropical:) I came to thee in the first part of the ضحى; (Lh, M;) app. meaning, عِنْدَ ارْتِفَاعِ الضُّحَى [when the morning was becoming advanced; when the sun was becoming high]. (M.) ― 
 - And (tropical:) The whiteness of day: (IAar, M, K, TA:) and (tropical:) the darkness of night: (IAar, M, TA:) or (tropical:) the whole of the day, (M, A, K, TA,) and of the night. (A, TA.) You say, ظَلَّ أَدِيمَ النَّهَارِ صَائِمًا وَأَدِيمَ اللَّيْلِ قَائِمًا (tropical:) He continued the whole of the day fasting, and the whole of the night standing [in prayer, &c.]. (A, TA.) أَدَّامٌ : see أَدَمِىٌّ. آدَمُ آدم Of the colour termed أُدْمَةٌ: pl. أُدْمٌ and ↓ أُدْمَانٌ ; (S, M, K;) the latter like حُمْرَانٌ as a pl. of أَحْمَرُ: (M:) the fem. sing. is أَدْمَآءُ and ↓ أُدْمَانَةٌ ; (S M, K;) the latter anomalous; (K;) occurring in poetry, but disapproved (S, M) by As; (S;) said by Aboo-'Alee to be like خُمْصَانَةٌ; (M;) and the fem. pl. is أُدْمٌ: (S, M, K:) applied to a camel, of a colour intermixed, or tinged, with blackness, or with whiteness; or of a clear white; (M, K;) or, as some say, intensely white; (TA;) or white, and black in the eyeballs; (S;) or white; (As, T;) and so applied to a gazelle: (T:) or, applied to a gazelle, of a colour intermixed, or tinged, with whiteness; (M, K;) Lth, however, says that أَدْمَآءُ is applied to a female gazelle, but he had not heard آدَمُ applied to the male gazelle; (TA;) and As says, (S,) أُدْمٌ applied to gazelles signifies white, having upon them streaks in which is a dust-colour, (S, M,) inhabiting the mountains, and of the colour of the mountains; (S;) if of a pure white colour, they are termed آرَامٌ: (T, TA:) or, accord. to ISk, white in the bellies, tawny in the backs, and having the colour of the bellies and of the backs divided by two streaks of the colour of musk; and in like manner explained by IAar: (T:) applied to a human being, آدَمُ signifies tawny; or dark-complexioned; syn. أَسْمَرُ; (S, M, K;) or, thus applied, it signifies أحْمَرُ اللَّوْنِ [which, in this case, means white of complexion]; (TA;) and the pl. is أُدْمِانٌ. (S.) The Arabs say, قُرَيْشُ الإِبِلِ أُدْمُهَا وَصُهْبُهَا, meaning The best of camels are those of them which are أُدْم and those of them which are صُهْب; [see أَصْهَبُ;] like as Kureysh are the best of men. (M.) ― 
 - Also [Adam,] the father of mankind; (S, M, K;) and likewise ↓ أَدَمُ ; but this is extr.: (K:) there are various opinions respecting its derivation; but [these it is unnecessary to mention, for] the truth is that it is a foreign word, [i. e. Hebrew,] of the measure فَاعَلُ, like آزَرُ: (MF:) and [therefore] its pl. is أَوَادِمُ. (S, M, K.) آدَمِىٌّ آدمى آدمي [Of, or relating to, Adam: and hence, human: and a human being:] a rel. n. from آدَمُ. (TA.) إِيدَامَةٌ ايدامه ايدامة (assumed tropical:) Level, hard, but not rugged, ground: (As:) or hard ground without stones; (K;) from أَدِيمٌ signifying the “surface” of the earth or ground: (TA:) or ground somewhat elevated; not much so; only found in plains, and producing vegetation, which, however, is disapproved, because its situation is rugged, and little water remains in it: (ISh:) pl. أَيَادِيمُ, (As, Esh-Sheybánee, IB, K,) which J erroneously says has no sing.: (K:) for he says, [in the S,] أَيَادِيمُ signifies hard and elevated tracts (مُتُون) of ground; and has no sing. (TA.) مُؤْدَمٌ , as in an ex. cited above, (see 1,) Made an object of love; (T, S;) a proper object of love. (T.) 
 = رَجُلٌ مُؤْدَمٌ مُبْشَرٌ (tropical:) A man who is skilful, and experienced in affairs, (M, K,) who combines [qualities like] softness of the interior skin and roughness of the exterior skin: (T, S, M, K:) or who combines softness and hardness, or gentleness and force, with knowledge of affairs: (T:) or who combines such qualities that he is suited to hardship and to easiness of circumstances: (As, T:) or, accord. to IAar, having a thick and good skin: (M:) or beloved: (TA:) the fem. is with ة: (M, K:) you say, اِمْرَأَةٌ مُؤْدَمَةٌ مُبْشَرَةٌ, meaning (tropical:) a woman goodly in her aspect and faultless in her intrinsic qualities: and sometimes the former epithet, with and without ة, as applied to a woman and to a man respectively, is put after the latter. (M.) See also art. بشر. مَأْدُومٌ : see أَدِيمٌ, in four places.
ادو

4 آدى آدى آدي He took his أَدَاةٌ [q. v.]; (M;) he prepared himself; (M, K; [mentioned in the latter in art. ادى;]) or equipped, or accoutred, himself; or furnished, or provided himself with proper, or necessary, apparatus, equipments, or the like; (M;) or he was, or became, in a state of preparation; (Yaakoob, T, S;) لِلسَّفَرِ for journeying, or the journey: (Yaakoob, T, S, M, K:) part. n. مُؤدٍ. (Yaakoob, T, S.) And ↓ تأدّى He took his أَدَاة, [or prepared himself, &c.,] لِلْأَمْرِ for the affair: (M:) or ↓ تآدى he prepared, furnished, equipped, or accoutred, himself for the affair; (Ibn-Buzurj, Az, TA;) from الأَداةُ: (Az, TA:) or ↓ the former of these two verbs, (so in some copies of the S and K,) or ↓ the latter of them, (so in other copies of the S and K, and in the TA,) he took his أَدَاة [or equipments, &c., i. e. he prepared himself,] for [the vicissitudes of] fortune: (S, K:) and ↓ تَآدَوْا , inf. n. تَآدٍ, they took the apparatus, equipments, or the like, that should strengthen, or fortify, them against [the vicissitudes of] fortune &c.: (T:) [accord. to some,] التَّآدِى is [irregularly derived] from الآدُ, meaning “strength.” (TA.) ― 
 - He was, or became, completely armed; (T, TA;) part. n. as above; (T, S, M, Msb;) from الأَدَاةُ: (T, TA:) or he was, or became, strong by means of weapons and the like; part. n. as above: (Msb:) or he was, or became, strong [in an absolute sense]; (S, K; [mentioned in the latter in art. ادى;]) said of a man; from الأَدَاةُ; (S;) part. n. as above. (K.) 
 = آداهُ is originally أَعْدَاهُ; the second ا [in آ, for أَا,] being hemzeh substituted for ع in the original; meaning He aided, or assisted, him: [or he avenged him:] or it may be from الأَدَاةُ; meaning he made him to have, or gave him, or assigned to him, weapons, or arms. (Ham p. 387.) [In either case, it should be mentioned in the present art.; as اعدى belongs to art. عدو, and الاداة has for its pl. الأَدَوَاتُ.] You say, آداهُ عَلَى كَذَا, aor. يُؤْدِيهِ, inf. n. إِيدَآءٌ, He strengthened him, and aided him, or assisted him, against such a thing, or to do such a thing. (S.) And آداهُ عَلَى فُلَانٍ, meaning أَعْدَاهُ and أَعَانَهُ [He avenged him of such a one; or he aided, or assisted, him against such a one]. (M and K in art. عدى .) And مَنْ يُؤدِينِى عَلَى فُلَانٍ Who will aid me, or assist me, against such a one? (S.) The people of El-Hijáz say, عَلَى فُلَانٍ ↓ اسْتَأْدَيْتُهُ فَآدَانِى عَلَيْهِ, meaning اِسْتَعْدَيْتُهُ فَأَعْدَانِى (T, S) and أعَانَنِى (T) [I asked of him (namely the Sultá, T, or the Emeer, S) vengeance of such a one, or aid against such a one, and he avenged me of him, or aided me against him]. 5 تَاَدَّوَ see 4, in two places. 6 تَاَاْدَوَ see 4, in three places. 10 استأداهُ عَلَيْهِ i. q. اِسْتَعْدَاهُ [He asked of him aid, or assistance, against him; or vengeance of him]: (T, S, M, K: *) or he complained to him of his (another's) deed to him, in order that he might exact his (the complainant's) right, or due, from him. (TA.) See also 4, last sentence. أَدَاةٌ An instrument; a tool; an implement; a utensil: and instruments; tools; implements; utensils; apparatus; equipments; equipage; accoutrements; furniture; gear; tackling: syn. آلَةٌ: (T, S, M, Msb, K:) of any tradesman or craftsman; with which he performs the work of his trade or craft: and of war; أَدَاةُ الحَرْبِ signifying weapons, or arms: (Lth, T:) and for an affair [of any kind]: (M:) [applied also to the apparatus of a camel, or of a camel's saddle, &c.: (see حِدْجٌ:)] and ↓ إِدَاوَةٌ signifies the same; (M, TA;) and ↓ أَدَاوَةٌ : (TA:) and ↓ أَدِىٌّ , (S, TA,) like غَنِىٌّ , (TA,) [in some copies of the S آدِىٌّ ,] signifies apparatus, equipments, equipage, accoutrements, furniture, gear, tackling, implements, tools, or the like; syn. أُهْبَةٌ: (S, TA:) the pl. of أَدَاهٌ is أَدَوَاتٌ. (T, S, Msb, K.) You say, أَخَذَ أَدَاتَهُ [He took his apparatus, &c.; or prepared, furnished, equipped, or accoutred, himself]; (S, M, K;) لِلْأَمْرِ [for the affair], and لِلسَّفَرِ [for journeying, or the journey], (M,) and لِلدَّهْرِ [for the vicissitudes of fortune]: (T, S, K:) and it is related on the authority of Ks, that they said أَخَذَ هَدَاتَهُ; substituting ه for أ. (Lh, M). And أخَذْتُ لِذٰلِكَ ↓ الأَمْر أَدِيَّهُ i. e. أُهْبَتَهُ [I took for that affair its apparatus, &c.]. (S, TA.) And نَحْنُ عَلَى لِلصَّلَاةِ ↓ أَدِىٍّ We are in a state of preparation for prayer. (S, TA.) ― 
 - [Hence, in grammar, A particle; as being a kind of auxiliary; including the article ال, the preposition, the conjunction, and the interjection; but not the adverbial noun.] أَدِىٌّ : see أَدَاةٌ, in three places. 
 = Also A journey; or a journeying: from آدَى لِلسَّفَرِ. (M.) أَدَاوَةٌ : see أَدَاةٌ. إِدَاوَةٌ أداوه اداوه اداوة داوى i. q. مِطهَرَةٌ; (S, M, Mgh, Msb, K;) i. e. A small vessel [or bag] of skin, made for water, like the سَطِيحَة: (TA:) or, as some say, only of two skins put face to face: (M, TA:) pl. أَدَاوَى; (S, Mgh, Msb, K;) originally, by rule, أَدَائِىُ; which is changed, as in the cases of مَطَايَا and خَطَايَا, from the measure فَعَائِلُ to the measure فَعَالَى, so that the و in أَدَاوَى is a substitute for the augmentative ا in the sing., and the final alif [written ى] in أَدَاوَى is a substitute for the و in the sing. (S.) ― 
 - See also أَدَاةٌ. آدَى آدى آدي [a noun denoting the comparative and superlative degrees, irregularly formed from the verb آدَى; like as the noun آدَى in art. ادى is irregularly formed from the verb أَدَّى in that art.]. You say, هُوَ آدَى شَىْءٍ, meaning أَقْوَاهُ and أعْدَاهُ [It is the strongest kind of thing, and, app., the most effectual to aid or assist, or to avenge]. (TA.) 
 = See also art. ادى. مُؤْدٍ part. n. of the intrans. verb آدى [q. v.]. (T, S, M, &c.) 
 = [And act. part. n. of آدَاهُ.] 
 = مُودٍ, without ', is from أَوْدَى signifying “he perished[&c.]. (S.)
ادى

2 أدّاهُ , (T, S, M, &c.,) inf. n. تأٌدِيَةٌ (T, S, K) and أَدَآءٌ, (T,) or the latter is a simple subst., (S, M, Msb, K,) [and so, accord. to the Msb, is the former also, but this is a mistake,] He made it, or caused it, to reach, arrive, or come [to the appointed person or place &c.]; he brought, conveyed, or delivered, it; syn. أَوْصَلَهُ; (M, Msb, K;) namely, a thing; (M;) as, for instance, الأَمَانَةَ إِلَى أهْلِهَا [the thing committed to his trust and care, to its owner]: (Msb:) he delivered it, gave it up, or surrendered it: (T:) he payed it, or discharged it; (S, K;) namely, his debt, (S,) a bloodwit, a responsibility, and the like; (Msb in art. غرم;) [and hence,] أَدَّى مَا عَلَيْهِ [he acquitted himself of that which was incumbent on him; or payed, or discharged, what he owed]: (T:) he performed, fulfilled, or accomplished, it; namely, [for instance,] الحَجَّ [the pilgrimage]; (Msb in art. قضى;) and in like manner, المَنَاسِكَ [the religious rites and ceremonies of the pilgrimage]. (Jel in ii. 196, and Msb ubi suprà.) It is said in the Kur [xliv. 17], أَنْ أَدُّوا إِلَىَّ عِبَادَ اللّٰهِ, meaning Deliver ye to me [the servants of God,] the children of Israel: or, as some say, the meaning is, أَدُّوا إِلَىَّ مَا أَمَرَكُمُ اللّٰهُ بِهِ يَا عِبَادَاللّٰهِ [perform ye to me that which God hath commanded you to do, O servants of God]: or it may mean listen ye, or give ye ear, to me; as though the speaker said, أَدُّوا إِلَىَّ سَمْعَكُمْ; the verb being used in this sense by the Arabs. (T.) And one says, لَهُ ↓ تأَدَّيْتُ , مِنْ حَقِّهِ, (K, TA,) and إِلَيْهِ, in the place of لَهُ, meaning أَدَّيْتُهُ; (TA;) i. e. I payed him his due, or right. (K, TA.) And a man says, ↓ مَا أَدْرِى كَيْفَ أَتَأَدَّى [I know not how to pay]. (TA.) One says also, أدّى عَنْهُ [meaning He payed, or made satisfaction, for him]: and أدّى عَنْهُ الخَرَاجَ [He payed for him, or in his stead, the land-tax]. (Mgh in art. جزأ.) [Hence,] El-Akhnas says
فَأَدَّيْتُ عَنِّى مَا اسْتَعَرتُ مِنَ الصِّبَا 
وَ لِلْمَالِ عِنْدِىِ اليَوْمَ رَاعٍ وَ كَاسِبُ 
” i. e. But I have put away from me [what I had borrowed, or assumed, of the folishness of youth, and amorous dalliance,] and now I am [or there is at my abode] a keeper and collector to the camels, or cattle, or property. (Ham p. 346.) ― 
 - [أَدَّى إِلى كَذَا is a phrase often used as meaning It brought, conducted, led, or conduced, to such a thing or state; as, for instance, crime to punishment or to ignominy.] 4 آدى آدى آدي , intrans. and trans.: see art. ادو. 5 تأدّى إِلَيْهِ الخَبَرُ The information, or news, reached him. (S.) 
 = See also 2, in two places. 10 استأداهُ مَالًا He desired, or sought, to obtain from him property, or sued, or prosecuted, him for it, or demanded it of him, (S, K,) and extracted it, (S,) or took it, or received it, (K,) from him. (S, K.) 
 = See also art. ادو. أَدَآءٌ a subst. from 2 [signifying The act of making, or causing, to reach, arrive, or come to the appointed person or place &c.; of bringing, conveying, or delivering; of giving up, or surrendering; payment, or discharge, of a debt &c.; the act of acquitting oneself of that which is incumbent on him; performance, fulfilment, or accomplishment]. (S, M, Msb, K.) ― 
 - [Hence,] هُوَ حَسَنُ الأَدَآءِ He has a good manner of pronouncing, or uttering, the letters. (TA.) ― 
 - أَدَآءٌ as a term of the law signifies The performance of an act of religious service [such as prayer &c.] at the appointed time: opposed to قَضَآءٌ, performance at a time other than that which is appointed. (Msb and TA in art. قضى.) أَدِىٌّ : see art. ادو. آدَى آدى آدي [a noun denoting the comparative and superlative degrees, irregularly formed from the verb أَدّى; like as the noun آدَى mentioned in art. ادو is irregularly formed from the verb آدَى]. You say, هُوَ آدَى لِلأَمَانةِ [He is more, or better, disposed to deliver, give up, or surrender, the thing committed to his trust and care] (T, S, M, K) مِنْكَ [than thou], (S,) or مِنْ غَيْرِهِ [than another than he]. (M, * K.) [Az says,] the vulgar say, أَدَّى لِلْأَمَانَةِ; but this is incorrect, and not allowable; and I have not known any one of the grammarians allow آدَى, because أَفْعَل denoting wonder [and the comparative and superlative degrees] is not formed but from the triliteral [verb], and one does not say, أَدَى in the sense of أَدَّى: the proper phrase is أَحْسَنُ أَدَآءً. (T.) 
 = See also art. ادو. مُؤْدٍ : see art. ادو.
اذ

إِذْ a word denoting past time: (Lth, T, S, M, L, Mughnee, K:) it is a noun, (S, L, Mughnee, K,) indecl., with its last letter quiescent; and properly is prefixed to a proposition; (S, L, K;) as in جِئْتُكَ إِذْ قَامَ زَيدٌ [I came to thee when Zeyd stood], and إِذْ زَيْدٌ قَائِمٌ and إِذْ زَيْدٌ يقُومُ [When Zeyd was standing]. (S, L.) The proposition to which it is prefixed is either nominal, as in [the words of the Kur viii. 26,] وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ [And remember ye when ye were few]; or verbal, having the verb in the pret. as to the letter and as to the meaning, as in [the Kur ii. 28, &c.,] وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [And when thy Lord said unto the angels]; or verbal with the verb in the pret. as to the meaning but not as to the letter, as in [the Kur ii. 121,] وَ إِذْ يَرْفَعُ إِبْرٰهِيمُ القَوَاعِدَ [And when Abraham was rearing the foundations]; all three of which kinds are comprised in the Kur where it is said, [ix. 40,] إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللّٰهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِىَ اثْنَيْنِ إِذْ هُمَا فِى الغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحزَنْ إِنَّ اللّٰهَ مَعَنَا [If ye will not aid him, verily God aided him, when those who disbelieved expelled him, being the second of two, when they two were in the cave, when he was saying to his companion, Grieve not thou, for God is with us]. (Mughnee.) But sometimes one half of the proposition is suppressed, as in إِذْ ذَاكَ, [also written إِذَّاكَ,] meaning إِذْ ذَاكَ كَذٰلِكَ [When that was so], or إِذْ ذَاكَ كَائِنٌ [When that was, i. e. then, at that time]. (Mughnee.) And sometimes the whole of the proposition is suppressed, (M, Mughnee,) as being known, (Mughnee,) and tenween is substituted for it; the receiving kesreh because of the occurrence of two quiescent letters together, (M, Mughnee,) namely the and the tenween, (M,) and thus one says, يَوْمَئِذٍ; the kesreh of the not being, as Akh holds it to be, the kesreh of declension, although اذ here occupies the place of a noun governed in the gen. case by another prefixed to it, (M, Mughnee,) for it still requires a proposition to be understood after it, (Mughnee,) and is held to be indecl. (M, Mughnee) by general consent, like كَمْ and مَنْ, (M,) as being composed of two letters. (Mughnee.) [J says,] when إِذْ is not prefixed to a proposition, it has tenween: (S:) and hence Aboo-Dhu-eyb says, (S, M,) “ نَهَيْتُكَ عَنْ طِلَابِكَ أُمَّ عَمْرٍو 
بِعَافِيَةٍ وَأَنْتَ إِذٍ صَحِيحُ 
[I forbade thy suing Umm-'Amr in health, thou being then sound]; (S, M, L, Mughnee, TA; [but in two copies of the S, for بِعَافِيَةٍ, I find بِعَاقِبَةٍ; and in the L it is without any point;]) in which [J says] the poet means حِينَئِذٍ, like as one says يَوْمَئذٍ and لَيْلَتَئِذٍ: (S:) and Fr says that some of the Arabs say, كَانَ كَذَا و كَذَا وَهُوَ إِذٍ صَبِىٌّ, meaning هُوَ إِذْ ذَاكَ صَبِىٌّ [Such and such things were, he being then a boy]. (T.) إِذِى also occurs for اذ [app. إِذٍ, but whether this or إِذْ is not clear in the MS. from which I take this]. (M.) When إِذٍ is adjoined to nouns signifying times, the Arabs join it therewith in writing, in certain instances: namely حِينَئِذٍ [At that time, or then], and يَوْمَئِذٍ [In, or on, or at, that day], and لَيْلَتَئِذٍ [In, or on, or at, that night], and غَدَاتَئِذٍ [In, or on, that morning], and عَشِيَّتَئِذٍ [In, or on, that evening], and سَاعَتَئِذٍ [In that hour: or at that time; then], and عَامَئِذٍ [In that year], [and وَقْتَئِذٍ At that time; then]; but they did not say الآنَئِذٍ, because الآنَ denotes the nearest present time, except in the dial. of Hudheyl, in which it has been found to occur. (T.) When it is followed by a verb, or by a noun not having the article ال prefixed to it, or [rather] by any movent letter, the of إِذْ is quieseent; but when it is followed by a noun with ال, [or by any ا,] the is mejroorah, as in the saying
إِذِ القَوْمُ كَانُوا نَازِلِينَ بِكَاظِمَهْ 
[When the people, or company of men, were alighting, or taking up their abode, at Kádhimeh]. (T.) ― 
 - In general, (Mughnee, K,) it is an adverbial noun denoting past time, (M, Mughnee, K,) when it is a noun denoting such time, (Mughnee, K,) as in وَ إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [explained above], (M,) and in فَقَدْ نَصَرَهُ اللّٰهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا [also explained above, and in other instances already mentioned]: (Mughnee, K:) in the former of which instances, AO says that it is redundant; (M, Mughnee;) but Aboo-Is-hák says that this is a bold assertion of his; (M;) [and IHsh says,] this assertion is of no account, and so is that of him who says that it here denotes certainty, like قَدْ: (Mughnee:) [J holds the opinion of AO on this point; for he says,] إِذْ is sometimes redundant, like إِذَا, as in the saying in the Kur [ii. 48], وَإِذْ وَاعَدْنَا مُوسَى, meaning وَوَاعَدْنَا مُوسَى [And We appointed a time with Moses; but instances of this kind are most probably elliptical: see the next sentence]. (S.) As a noun denoting past time, it is [said to be] also an objective complement of a verb, as in [the Kur vii. 84,] وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلاً [And remember ye when ye were few]: (Mughnee, K:) and generally in the commencements of narratives in the Kur, it may be an objective complement of أُذْكُرْ understood, as in وَ إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [before cited], and the like. (Mughnee: but see the third of the sentences here following.) As such, it is [said to be] also a substitute for the objective complement of a verb, as in [the Kur xix. 16,] وَ اذْكُرْ فِى الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ [And mention thou, or remember thou, in the Scripture, Mary, the time when she withdrew aside], where اذ is a substitute of implication for مريم. (Mughnee, K: but see the second of the sentences here following.) As such, it also has prefixed to it a noun of time, of such a kind that it is without need thereof, as in يَوْمَئِذٍ, or not of such a kind that it is without need thereof, as in [the Kur iii. 6,] بَعْدَ إِذْ هَدَيْتَنَا [After the time when Thou hast directed us aright]. (Mughnee, K.) And it is generally asserted, that it never occurs otherwise than as an adverbial noun, or as having a noun prefixed to it; that in the like of وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلاً, it is an adverbial noun relating to an objective complement suppressed, i. e. وَ اذْكُرُوا نِعْمَةَ اللّٰهِ عَلَيْكُمْ إِذْ كُنْتُمْ قَلِيلاً [And remember ye the grace of God towards you when ye were few]; and in the like of إِذِ انْتَبَذَتْ, that it is an adverbial noun relating to a suppressed prefixed noun to [that which becomes by the suppression] the objective complement of a verb, i. e. [in this instance] وَ اذْكُرْ قِصَّةَ مَرْيَمَ [And mention thou, or remember thou, the case of Mary]: and this assertion is strengthened by the express mention of the [proper] objective complement in [the Kur iii. 98,] وَ اذْكُروا نِعْمَةَ اللّٰهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَآءً [And remember ye the grace of God towards you when ye were enemies]. (Mughnee.) ― 
 - Also, (Mughnee, K,) accord. to some, (T, Mughnee,) it is used (T, Mughnee, K) as a noun (Mughnee, K) to indicate future time, (T, Mughnee, K,) and إِذَا is said to denote past time, (T,) [i. e.] each of these occurs in the place of the other; (TA;) the former being used to indicate future time in the Kur [xxxiv. 50], where it is said, وَلَوْ تَرَى إِذْ فَزِعُوا [And couldst thou see the time when they shall be terrified], meaning the day of resurrection; this usage being allowable, says Fr, only because the proposition is like one expressing a positive fact, since there is no doubt of the coming of that day; (T;) and in [the Kur xcix. 4,] يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا [On that day, she (the earth) shall tell her tidings]; (Mughnee, K;) this being generally regarded as similar to the expression of a future event which must necessarily happen as though it had already happened; but it may be urged in favour of those who hold a different opinion that it is said in the Kur [xl. 72 and 73], فَسَوْفَ يَعْلَمُونَ إِذِ الأَغلَالُ فِى أَعْنَاقِهِمْ [They shall hereafter know, when the collars shall be on their necks]; for يعلمون is a future as to the letter and the meaning because of its having سوف conjoined with it, and it governs اذ, which is therefore in the place of إِذَا. (Mughnee.) ― 
 - It also indicates a cause, as in [the Kur xliii. 38,] لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ [It will not profit you this day, since, or because, ye have acted wrongfully], (Mughnee, K,) i. e. because of your having acted wrongfully in the sublunary state of existence; (Bd, Mughnee;) but it is disputed whether it be in this instance a particle in the place of the causative ل, or an adverbial noun: (Mughnee:) Aboo-'Alee seems to hold that اذ ظلمتم [as meaning when ye have acted wrongfully] is a substitute for, or a kind of repetition of, اليوم; an event happening in the present world being spoken of as though it happened in the world to come because the latter immediately follows the former. (IJ, M, L, Mughnee.) You say also, الحَمْدُ لِلّٰهِ إِذْ جِئْتَ [Praise be to God because, or that, thou camest, or hast come]. (S in art. جيأ.) ― 
 - It is also used to denote one's experiencing the occurrence of a thing when he is in a particular state; (S, L;) or to denote a thing's happening suddenly, or unexpectedly; (S, Mughnee, K;) like إِذَا; (S;) and in this case is only followed by a verb expressing an event as a positive fact, (S, L,) and occurs after بَيْنَا and بَيْنَمَا; (Mughnee, K;) as [in exs. voce بَيْنَ; and] in بَيْنَمَا أَنَا كَذَا إِذْ جَآءَ زَيْدٌ [While I was thus, or in this state, lo, or behold, or there, or then, at that time, (accord. to different authorities, as will be seen below,) Zeyd came]; (S, L;) and as in the saying of a poet
اِسْتَقْدِرِ اللّٰهَ خَيْراً وَارْضَيَنَّ بِهِ 
فَبَيْنَمَاالْعُسْرُ إِذ دَارَتْ مَيَاسِيرُ 
[Beg thou God to appoint for thee good, and do thou be content therewith; for while there has been difficulty, lo, easy circumstances have come about]: (Mughnee, K: *) but it is disputed whether it be [in this case] an adverbial noun of place, (Mughnee, K,) as Zj and AHei hold; (TA;) or of time, (Mughnee, K,) as Mbr holds; (TA;) or a particle denoting the sudden, or unexpected, occurrence of a thing, (Mughnee, K,) as IB and Ibn-Málik hold; (TA;) or a corroborative, i. e. [grammatically] redundant, particle, (Mughnee, K,) an opinion which Ibn-Ya'eesh holds, and to which Er-Radee inclines. (TA.) ― 
 - It is also a conditional particle, but only used as such coupled with ما, (S, L, Mughnee, *) and causes two aorists to assume the mejzoom form, (Mughnee,) as when you say, إِذْمَا تَأْتِنِى آتِكَ [When, or whenever, thou shalt come to me, I will come to thee], like as you say, إِنْ تأْتِنِى وَقْتًا آتِكَ [If thou come to me at some, or any, time, I will come to thee]; and you say also إِذْمَا أَتَيْتَ [like as you say, إِنْ أَتَيْتَ, using the pret. in the sense of the future]: (S, L:) it is a particle accord. to Sb, used in the manner of the conditional إِنْ; but it is an adverbial noun accord. to Mbr and Ibn-Es-Sarráj and El-Fárisee. (Mughnee.) ― 
 - [What I have translated from the S, L, K, and TA, in this art., is mostly from فصل الهمزة of باب الذال : the rest, from باب الالف اللينّة.]
اذا

إِذَا denotes a thing's happening suddenly, or unexpectedly; (Mughnee, K;) or one's experiencing the occurrence of a thing when he is in a particular state; (S;) like إِذٌ: (S voce إِذٌ:) it pertains only to nominal phrases; does not require to be followed by a reply, or the complement of a condition; does not occur at the commencement of a sentence; and signifies the present time, (Mughnee, K,) not the future; (Mughnee;) as in خَرَجْتُ فَإِذَا الأَسَدُ بالبَابِ [I went forth, and lo, or behold, or there, or then, at that present time, (accord. to different authorities, as will be seen below,) the lion was at the door]; and (in the saying in the Kur [xx. 21], TA,) فَإِذَا هِىَ حَيَّةٌ تَسْعَى [And lo, or behold, &c., it was a serpent running]; (Mughnee, K;) and in the saying, خَرَجْتُ فَإِذَا زَيْدٌ قَائِمٌ, which means I went forth, and Zeyd presented himself to me suddenly, or unexpectedly, at the time, by standing. (S, TA.) Accord. to Akh, it is a particle, (Mughnee, K,) and his opinion is rendered preferable by their saying, خَرَجْتُ فَإِذَا إِنَّ زِيْداً بِالبَابِ [I went forth, and lo, or behold, verily Zeyd was at the door]; for [اذا cannot here be a noun governed in the accus. case, as] what follows إِنَّ, which is with kesr, does not govern what precedes it: (Mughnee:) accord. to Mbr, it is an adverbial noun of place: accord. to Zj, an adverbial noun of time. (Mughnee, K.) Ibn-Málik adopts the first of these opinions; Ibn-'Osfoor, the second; (Mughnee;) and so El-Fenjedeehee; (TA;) and Z, the third; and he asserts that its governing word is a verb understood, derived from المُفَاجَأَةُ; [agreeably with the explanation cited above from the S;] but others hold that the word which governs it in the accus. case is the enunciative, which is either expressed, as in خَرَجْتُ فَإِذَا زَيْدٌ جَالِسٌ [I went forth, and there, in that place, or then, at that time, Zeyd was sitting], or meant to be understood, as in فَإِذَا الأَسَدُ, i. e. حَاضِرٌ [And there, or then, the lion was present]; or if it be supposed to be [itself] the enunciative, its governing word is مُسْتَقِرُّ or اِسْتَقَرَّ [understood]: and in the last of the phrases here mentioned, it may be an enunciative accord. to the opinion of Mbr, the meaning being فَبِالْحَاضِرَةِ الأَسَدُ [And among the things present was the lion]; but not accord. to the opinion of Zj, because a noun signifying time cannot be the enunciative of one signifying a corporeal thing; nor accord to the opinion of Akh, because a particle cannot be used to denote the enunciative of such a thing; or, as signifying time, it may be the enunciative of such a thing if we suppose a prefixed noun to be suppressed, the meaning of فَإِذَا الأَسَدُ being فَإِذاَ حُضُورُ الأَسَدِ [And then was the presence of the lion]. (Mughnee.) You may say either خَرَجْتُ فَإِذَا زَيْدٌ جَالِسٌ or جَالِساً [I went forth, and lo, or behold, &c., Zeyd was sitting or Zeyd was there sitting], with the nom. as an enunciative and with the accus. as a denotative of state. (Mughnee.) The Arabs said, قَدْ كُنْتُ أَظُنُّ أَنَّ العَقْرَبَ أَشَدُّ لَسْعَةً مِنَ الزُّنْبُورِ فَإِذاَ هُوَ هِى [I used to think that the scorpion was more vehement in stinging than the hornet, and lo, he is (as vehement as) she], and also, فَإِذاَ هُوَ إِيَّاهَا, which Sb disallowed, in contending with Ks, who allowed it, and appealed for confirmation thereof to certain Arabs, whose judgment was pronounced in his favour; but it is said that they were bribed to give this judgment, or that they knew the place which Ks held in the estimation of Er-Rasheed; and if the latter expression be of established authority, it is irregular and unchaste. (Mughnee.) ― 
 - It also denotes the complement of a condition, like فَ, (S, Msb,) with which it is in this case syn., (Msb,) as in the words of the Kur [xxx. 35], وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمُ يَقْنَطُون [And if an evil befall them for that which their hands have sent before, (i. e. for sins which they have committed,) then they despair]. (S, Msb.) ― 
 - It is also an adverbial noun denoting future time, (S, Msb, Mughnee, K, *) and implying the meaning of a condition, (Msb, Mughnee,) and this is generally the case when it is not used in the manner first explained above. (Mughnee.) In this case it is not used otherwise than as prefixed to a proposition, (S, Mughnee,) which is always verbal, as in the words of the Kur [xxx. 24], ثُمَّ إِذَا دَعَاكُمَ دَعْوَةً مِنَ الأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ [Then, when He shall call you, or when He calleth you, (for, as in Arabic, so in English, a verb which is properly present is often tropically future,) with a single call from out the earth, lo, or behold, or then, ye shall come forth], in which occur both the usages of اذا here mentioned; (Mughnee;) and in the phrase, إِذَا جِئْتَ أَكْرَمْتُكَ [When thou shalt come, I will treat thee with honour]; (Msb;) and in the phrase, أَجِيْؤُكَ إِذَا احْمَرَّالبُسْرُ [I will come to thee when the fullgrown unripe dates shall become red], and إِذَا قَدِمَ فُلَانٌ [when such a one shall arrive], which shows it to be a noun because this is equivalent to يَوْمَ يَقْدَمُ فُلَانٌ [on the day when such a one shall arrive]: (S:) or in the phrase قُمْ إِذَا احْمَرَّ البُسْرُ [and in many other cases] it denotes time divested of any accessory idea, the meaning being [Arise thou] at the time of the full-grown unripe dates' becoming red: and so in the saying of EshSháfi'ee, If a man were to say, أَنْتِ طَالِقٌ إِذَا لَمْ أُطَلِّقْكِ, or مَتَى لم اطلّقك, [Thou art divorced when I do not divorce thee,] and then be silent for a time sufficient for the divorce to be pronounced therein, she would be divorced; but should he make it dependent upon a thing in the future, the divorce would be delayed to that time, as if he said, اذا احمرّ البسر [using it in the sense first assigned to this phrase above]. (Msb.) The verb after it is in most cases a pret.: in other cases, an aor.: both occur in the saying of Aboo-Dhu-eyb
وَ النَّفْسُ رَاغِبَةٌ إِذَا رَغَّبْتَهَا 
وَإِذَا تُرَدُّ إِلَى قَلِيلٍ تَقْنَعُ 
[And the soul is desirous when thou makest it desirous; and when thou reducest it, or restrictest it, to little, it is content]. (Mughnee.) When it is immediately followed by a noun, as in [the phrase in the Kur lxxxiv. 1,] إِذَا السَّمَآءُ انْشَقَّتْ, the noun is an agent with a verb suppressed, explained by what follows it; contr. to the opinion of Akh; (Mughnee;) the complete phrase being إِذَا انْشَقَّتِ السَّمَآءُ انْشَقَّتْ [When the heaven shall be cleft, (when) it shall be cleft]; and in like manner, إِنْ, as in the saying, in the Kur [ix. 6], وَ إِنْ أَحَدٌ مِنَ المُشْرِكِينَ اسْتَجَارَكَ. (I 'Akp. 123.) And in the saying of the poet
إِذَا بَاهِلِىٌّ تَحْتَهُ حَنْظَلِيَّةٌ 
لَهُ وَلَدٌ مِنْهَا فَذَاكَ المُدَرَّعُ 
” كَانَ is meant to be understood after اذا [so that the meaning is, When a Báhilee (a man of the tribe of Báhileh) has, or shall have, as his wife a Handhaleeyeh (a woman of the tribe of Handhaleh, who were renowned for generosity), he having offspring from her, that (offspring) is, or will be, the mail-clad]. (Mughnee.) ― 
 - Sometimes it denotes past time, (Mughnee, K,) like as إِذْ sometimes denotes future time, (Mughnee,) as in [the saying in the Kur lxii. 11,] وَ إِذَا رَأَوْا تِجَارَةً أَوْ لَهْواً انْفَضُّوا إِلَيْهَا [And when they saw merchandise or sport, they dispersed themselves to it]. (Mughnee, K.) [Thus] it occurs in the place of إِذْ, like as إِذْ occurs in the place of إِذَا. (TA.) ― 
 - And sometimes it denotes the present time; and this is after an oath, as in [the phrase in the Kur xcii. 1,] وَاللَّيْلِ إِذَا يَغْشَى [By the night when it covereth with its darkness]. (Mughnee, K.) ― 
 - It also occurs in the sense of the conditional إِنْ, as in the saying, أُكْرِمُكَ إِذَا أَكْرَمْتَنِى, meaning إِنْ أَكْرَمْتَنِى [I will treat thee with honour if thou treat me with honour]: (T:) [for] what is possible is made dependent upon it as well as what is known to be certain, as in the phrases, إِذَا جَآءَ زَيْدٌ [If Zeyd come] and إِذَا جَآءَ رَأْسُ الشَّهْرِ [When the beginning of the month shall come]; or, accord. to Th, there is a difference between إِذَا and إِنْ; (Msb;) the latter being held by him to denote what is possible, and the former to denote what is ascertained; so that one says, إِنْ جَآءَ زَيْدٌ and إِذَا جَآءَ رَأْسُ الشَّهرِ. (Msb in art. ان.) ― 
 - When a verb in the first person sing. of the pret. is explained by another verb after it immediately preceded by إِذَا, [تَقُولُ is understood before the former verb, and therefore] the latter verb must be in the second pers. sing., as in لُجْتُهُ إِذَا أَدَرْتَهُ فِى فيِكَ [meaning Thou sayest (of a thing) لُجْتُهُ when, or if, thou hast turned it about in thy mouth]. (MF in art. لوج. See also أَىْ; last sentence but one.) ― 
 - It is sometimes redundant, like as إِذْ is sometimes [accord. to some], as in the saying of 'Abd-Menáf Ibn-Riba El-Hudhalee
حَتَّى إِذَا أَسْلَكُوهُم فِى قُتَائِدَةٍ 
شَلَّا كَمَا تَطْرُدُ الجَمَّالَةُ الشُّرُدَا 
[Until they made them to pass along Kutáīdeh, (here meaning a certain mountain-road so named, S in art. قتد,) urging on, like as the owners, or attendants, of camels drive those that take fright and run away]; for it is the end of the poem: or he may have abstained from mentioning the enunciative because of its being known to the hearer. (S.) When إِذَا is preceded by حَتَّى, [as in this instance,] it is generally held that اذا is not governed by حتّى in the gen. case, but is still an adverbial noun, حتّى being an inceptive particle without government. (Mughnee.) ― 
 - As to what it is that governs إِذَا in the accus. case, there are two opinions; that it is its conditional proposition; or a verb, or the like, in the complement thereof: (Mughnee, K:) the former is the opinion of the critical judges; so that it is in the predicament of مَتَى and حَيْثُمَا and أَيَّانَ. (Mughnee.) ― 
 - Sometimes it is used so as not to denote a condition, as in the words of the Kur [xlii. 35], وَإِذَا مَا غَضِبُوا هُم يَغفِرُونَ [And when, or whenever, they are angry, they forgive], in which it is an adverbial noun relating to the enunciative of the inchoative after it; for if it denoted a condition, and the nominal proposition were a complement, it would be connected by فَ: and the same is the case when it is used after an oath, as in an ex. given above. (Mughnee.) ― 
 - See also what follows. إِذًا , (Msb, TA, the latter as on the authority of Lth,) with tenween, (TA,) or إِذَن, (T, S, M, Msb, Mughnee, K, the first as on the authority of Lth,) written in the former manner, (TA,) or in the latter, (T,) when connected with a following proposition, (T, TA,) and in a case of pause written ↓ إِذًا , (T, S, M, Msb, Mughnee, K, TA,) and therefore the Basrees hold that in other cases it should be written إِذًا, (Msb,) though El-Má- zinee and Mbr hold that it should be in this case also with ن, while Fr holds that it should be written with ا; when it governs, and otherwise with ن, in order to distinguish between it and [the adverbial noun] إِذَا: (Mughnee:) a particle, (S, Msb, Mughnee, TA,) accord. to the general opinion; and accord. to this opinion, it is a simple word, not compounded of إِذْ and أَنْ; and as being simple, it is that which renders an aor. mansoob, not أَنْ suppressed and meant to be understood after it: some say that it is a noun: (Mughnee:) [but a knowledge of its meaning is necessary to the understanding of the reason given for asserting it to be a noun.] It denotes a response, or reply, corroborating a condition; (Lth, T, TA;) or compensation, or the complement of a condition; (Msb;) or a response, or reply, (Sb, S, Mughnee, K,) in every instance; (TA;) and compensation, or the complement of a condition, (Sb, S, M, Mughnee, K,) though not always: (Mughnee, TA:) and its virtual meaning is [Then; i. e., in that case; or] if the case, or affair, be as thou hast mentioned, (M, K, TA,) or as has happened: (M, TA:) [and hence,] accord. to those who say that it is a noun, the original form of the phrase إِذَنْ أُكْرِمَكَ [Then, or in that case, or if the case be so, I will treat thee with honour, said in reply to one who says “ I will come to thee,”] is إِذَا جِئْتَنِى أُكرِمُكَ [When thou shalt come to me, I will treat thee with honour]; then the proposition [جئتنى] is thrown out, and tenween [or ن] is substituted for it, (Mughnee,) for which reason, and to distinguish between it and [the adverbial] ن, the Koofees hold that it should be written with إِذَا, (Msb,) and أَنْ [preceded by يَجِبُ عَلَىَّ or the like] is suppressed and meant to be understood [as that which renders the aor. mansoob; so that when one says إِذَنْ أُكْرِمَكَ, it is as though he said إِذَا جِئْتَنِى When thou shalt come to me, it will be incumbent, or obligatory, on me to treat thee with honour]. (Mughnee.) It renders an aor. following it mansoob on certain conditions: (Mughnee, TA:) to have this effect, the aor. must have a future signification, (T, S, Mughnee, TA,) not present: (TA:) يَجِبُ عَلَىَّ أَنْ أُكُرِمَكَ must commence the phrase in which the aor. occurs; (Mughnee, TA;) [or, in other words,] the aor. must not be syntactically dependent upon what precedes اذا: (TA:) and there must be nothing intervening between اذا and the aor., (T, Mughnee, TA,) unless it is a particle, (T,) or an oath, (T, Mughnee,) or the negative لَا: (Mughnee:) therefore, to a person who says, “To-night I will visit thee,” (S,) or who says, “I will come to thee,” (Mughnee,) you say, إِذَنْ أُكْرِمَكَ [Then, or in that case, &c., I will treat thee with honour]; (T, S, Mughnee;) and to one who says, “I will treat thee with honour,” you say, إِذًا أَجِيْئَكَ [Then, or if the case be so, I will come to thee]. (TA.) When the verb after اذن has the present signification, it does not govern: (S, Mughnee, TA:) therefore, to a person who says, “I love thee,” you say, إِذَنْ أَظُنُّكَ [Then, or if the case be so, I think thee veracious]; for this is a mere reply: (Mughnee:) and to one talking to thee, إِذًا أَظُنُّكَ كَاذبًا [Then I think thee to be lying]. (TA.) When it is put in a middle place, (S,) not commencing the phrase, (Mughnee,) the verb after it not being syntactically dependent upon what is before it, (S, TA,) it does not govern: (S, Mughnee, TA:) therefore, to one who says, “I will come to thee,” (Mughnee, TA,) you say, أَنَا إِذَنْ أُكْرِمُكَ [I, in that case, will treat thee with honour]: (S, Mughnee, TA:) for اذن among the words which govern verbs is likened to الظَّنُّ among those which govern nouns: (S:) and when it is put at the end, it does not govern; as when you say, أُكرِْمُكَ [I will treat thee with honour in that case]. (S.) The saying [of the poet, or rájiz]
لَا تَتْرُكَنِّى فِيهِمُ شَطِيرَا 
إِنِّى إِذًا أَهْلِكَ أَوْ أَطِيرَا 
” is explained by regarding it as an instance of the suppression of the enunciative of إِنّ, so that the meaning is, إِنِّى لاَ أَقْدِرُ عَلَى ذٰلِكَ, and then a new phrase commences [wherefore the verse means Do not thou leave me among them remote, or a stranger: verily I cannot endure that: in that case I should perish, or I should flee]. (Mughnee.) When it is immediately preceded by a conjunction such as وَ or فَ, the aor. may be either marfooa or mansoob. (S, Mughnee.) When a noun is introduced between it and the aor., the latter is marfooa, (T, Mughnee,) as in the saying, إِذَنْ أَخُوكَ يُكْرِمُكَ [Then, or in that case, thy brother will treat thee with honour], (T,) or إِذًا يَا عَبْدَ اللّٰهِ أُكُرِمُكَ [Then, or in that case, O ‘Abd-Allah, I will treat thee with honour]; but Ibn-’Osfoor allows the intervention of an adverbial noun [without annulling the government]; and Ibn-Bábshádh, that of the vocative, and of a prayer; and Ks and Hishám, that of a word governed by the verb; but Ks in this case prefers nasb; and Hishám, refa. (Mughnee.) When you put an oath in the place of the noun, you make the aor. mansoob, as in the saying, إِذًا وَ اللّٰهِ تَنَامَ [Then, or if the case be so, by God, thou wilt sleep]: but if you prefix ل to the verb with the oath, you make the aor. marfooa, saying, إِذَنْ وَاللّٰهِ لَتَنْدَهُم [Then, or if the case be so, by God, assuredly thou wilt regret, or repent]. (T.) When you introduce a particle between it and the aor., you make the latter either marfooa or mansoob, saying, إِذَنْ لَا أُكْرِمُكَ and لَا أُكُرِمَكَ [Then, or in that case, I will not treat thee with honour]. (T.) ― 
 - Sometimes the ا is rejected, and they say, ذَنْ لَا أَفُعَلُ [Then, (a word exactly agreeing with ذَنْ in sound as well as in meaning,) or in that case, I will not do such a thing]. (M, K, * TA.) ― 
 - IJ relates, on the authority of Khálid, that إِذًا is used in the dial. of Hudheyl for إِذًا. (M.) ― 
 - إِذَنْ or إِذًا is mentioned and explained in the S and K and TA in art. اذن, and in the TA in باب الالف الليّنة also.]
اذر

آذَارُ The sixth of the Greek [or Syrian] months [corresponding to March O. S.]. (K.) [This is not to be confounded with آذَرْ or آذُرْ, which is the ninth month of the Persian calendar.]
اذن

1 أَذِنَ لَهْ (T, S, M, Msb, K) and إِلَيْهِ, (M, K,) aor. اَذَنَ , (T, Msb, K,) inf. n. أَذَنٌ, (T, S, Msb, K,) He [gave ear or] listened to it, (T, S, M, Msb, K,) or him: (T, S, M, K: *) or it signifies, (K,) or signifies also, (M,) he listened to it, or him, pleased, or being pleased. (M, K.) It is said in a trad., (T,) مَا أَذِنَ اللّٰهِ لِشَىْءٍ لِنَبِىٍّ يَتَغَنَّى بالقُرآنِ (T, S) God hath not listened to anything [in a manner] like his listening [to a prophet chanting the Kuran]. (T.) And in the Kur [lxxxiv. 2 and 5], وَأَذِنَتْ لِرَبِّها And shall listen to its Lord, (M, Bd, Jel,) and obey; (Jel;) i. e., shall submit to the influence of his power as one listens to the commander and submits to him. (Bd.) And you say, أَذِنَ لِلَّهْوِ He listened and inclined to sport, or play. (M.) ― 
 - [Hence, perhaps,] أَذِنَ لِرَائِحَةِ الطَّعَامِ (assumed tropical:) He desired eagerly, or longed for, the food, [perceiving its odour,] (ISh, K,) and inclined to it. (ISh, TA.) ― 
 - [Hence also, app.,] أَذِنَ لَهُ فِى الشَّىء, (S, M, K,) or فِى أَمْرِ كَذَا, (T,) or فِى كَذَا, (Msb,) aor. اَذَنَ , (T, K,) inf. n. إِذْنٌ, (T, S, M, K,) or this is a simple subst., (Msb,) and أَذِينٌ, (K,) [as though originally signifying He gave ear to him in respect of such a thing; and then] he permitted him, allowed him, or gave him permission or leave, to do the thing, or such a thing. (M, Msb, K.) [See also إِذْنٌ, below.] You say, أَذِنْتُ لِلْعَبْدِ فَي التِّجَارَةِ [I gave permission, or leave, to the slave to traffic]. (Msb.) ― 
 - أَذِنَ لَهُ عَلَيْهِ He took, or got, permission, or leave, for him from him. (M.) You say, اِيذَنْ لِى عَلَى الأَمِيرِ (S, TA) Take thou, or get thou, permission for me from the commander, or governor, or prince. (TA.) El-A'azz Ibn-'AbdAllah says
وَ إِنِّى إِذَا ضَنَّ الأَمِيرُ بإِذْنِهِ 
عَلَي الإِذنِ مِنْ نَفْسِى إِذا شِئْتٌ قَادِرٌ 
[And verily I, when the prince is niggardly of his permission, am able to take permission of myself when I will]. (TA.) And a poet says
قُلْتُ لِبَوَّابٍ لَدَيْهِ دَارُهَا 
تِئْذَنْ فَإِنِّى حَيْؤُهَا وَجَارُهَا 
[I said to a door-keeper, near by whom was her house, take thou, or get thou, permission for me to enter, for I am her husband's father, and her neighbour]: meaning, says Aboo-Jaafar, لِتَأْذَنْ; for the suppression of the ل is allowable in poetry, and the pronunciation with kesr to the ت is accord. to the dial. of him who says أَنْتَ تِعْلَمُ. (S.) ― 
 - أَذِنَ بِالشَّىءِ, (S, * M, Msb, K,) aor. اَذَنَ , (S, M, K,) inf. n. إِذْنٌ and أَذَنٌ and أَذَانٌ and أَذَانَةٌ, (M, K,) He knew the thing; knew of it; had knowledge of it; became informed, or apprized, of it. (S, M, Msb, K.) It is said in the Kur [ii. 279], فَأْذَنُوا بِحَرْبٍ مِنَ اللّٰهِ وَرَسُولِهِ (S, M, K) Then be ye informed, or apprized, of war [that shall come upon you] from God and his apostle: (M, K:) or then be ye sure, or assured, &c. (T.) [See also إِذْنٌ, below.] 
 = أَذَنَهُ, (T, S, M, K,) inf. n. أَذْنٌ, (T,) He hit, or hurt, his ear; (T, S, M, K;) or struck his ear; (so in some copies of the S;) and ↓ آذَنَهُ signifies the same, (M, K,) inf. n. إِيذَانٌ. (TA.) [See also 2.] ― 
 - أُذِنَ [as though originally signifying He had his ear hit or hurt;] he complained, or had a complaint, of his ear; (K;) said of a man. (TA.) 2 أذّنهُ , (S, M, K,) inf. n. تَأْذِينٌ, (K,) He wrung, or twisted, (عَرَكَ,) his (a boy's, S) ear: (S, K:) or he struck, (ضَرَبَ, TA,) or struck with his finger, or fillipped, (نَقَرَ, M, TA,) his ear. (M, TA.) [See also أَذَنَهُ.] They say, (in a prov., TA in art. جوز,) لِكُلِّ جَابِهٍ جَوْزَةٌ ثُمَّ يُؤْذَّنُ, (M, TA,) i. e. For every one that comes to water is a single watering for his family and his cattle; then his ear is struck, to apprize him that he has nothing more to receive from them: (TA in the present art., and the like is said in the same in art. جوز:) or, (assumed tropical:) then he is repelled from the water: (TA in art. جوز:) [for أذّنهُ signifies also] ― 
 - (assumed tropical:) He repelled him, (IAar, T, M, K,) namely, a man, (IAar, T, M,) from drinking, (K,) and did not give him to drink. (M, K.) You say also, أَذِّنُوا عَنِّى أُوَلَهَا, [in which the pronoun appears, from the context, to relate to camels,] (assumed tropical:) Send ye away from me the first ones of them. (En-Nadr, T.) 
 = أذّن النَّعْلَ, (inf. n. as above, S,) He put to the sandal what is termed أُذُنٌ, q. v. infrà: (S, M, K:) and in like manner one says with respect to other things. (S, K.) 
 = أذّن, (M, K,) inf. n. as above, (K,) also signifies He made known, or notified, a thing (بِشَىْءٍ) much; (M, K; *) he proclaimed, or made proclamation; syn. نَادَى: (Jel in vii. 42, and Bd and Jel in xii. 70 and xxii. 28:) Sb says that some of the Arabs make أَذَّنَ and ↓ آذَنَ to be syn.: but some say that the former signifies he called out publickly; and the latter, i. q. أَعْلَمَ [he made to know, &c.: see 4]. (M, TA.) It is said in the Kur [xxii. 28], وَأَذِّنْ فِى النَّاسِ بِالحَجِّ (M) And proclaim thou, among the people, the pilgrimage. (Bd, Jel.) ― 
 - Also, (S, K,) or أذّن بِالصَّلَاةِ, (Msb,) inf. n. as above, (M, K,) or أَذَانٌ, (S,) or both, (TA,) or the latter is [properly speaking] a simple subst. [used as an inf. n.], as in the instances of وَدَّعَ وَدَاعَّا and سَلَّمَ سَلَامًا and كَلَّمَ كَلَامًا &c., (Msb,) He called to prayer; (M, K;) he notified, or made known, or proclaimed, [i. e., chanted, from the مِئْذَنَة,] the time of prayer; (S, * Msb, * TA;) and ↓ آذَنَ signifies the same, (K,) inf. n. إِيذَانٌ. (TA.) IB says, the phrase أَذَّنَ العَصْرُ, with the verb in the act. form, [a phrase commonly obtaining in the present day,] is wrong; the correct expression being أُذِّنَ بِالعَصْرِ [The time of the prayer of afternoon was proclaimed, i. e., chanted], with the verb in the pass. form, and with the preposition to connect it with its subject. (Msb.) ― 
 - You say also, أَذَّنَ بِإِرْسَالِ إِبِلِهِ He spoke of sending away his camels. (En-Nadr, T.) 4 آذنهُ : see 1, last sentence but one. ― 
 - [Hence, app.,] inf. n. إِيذَانٌ, (assumed tropical:) He prevented him, or forbade him; (K;) and repelled him. (TA.) [See also 2.] ― 
 - And (assumed tropical:) It (a thing, M) pleased, or rejoiced, him, (M, K,) and he therefore listened to it. (M.) 
 = آذَنْتُهُ, inf. n. إِيذَانٌ, (T, Msb,) in the place of which the subst. أَذَانٌ is also used, (T,) signifies أَعْلَمْتُهُ [I made him to know, or have knowledge; informed, apprized, advertised, or advised, him; gave him information, intelligence, notice, or advice: and I made it known, notified it, or announced it]: (T, Msb:) and ↓ تَأَذَّنْتُ , also, signifies أَعْلَمْتُ [as meaning I made to know, &c.: and I made known, &c.]. (Msb.) You say, آذنهُ بِالأَمْرِ, (T, K, [in the CK, erroneously, اَذَنَهُ,]) or بِالشَّىْءِ, (S,) and آذنهُ الأَمْرَ, (M, K,) inf. n. إِيذَانٌ, (T,) meaning أَعْلَمَهُ [He made him to know, or have knowledge of, the thing; informed, apprized, advertised, or advised, him of it; gave him information, intelligence, notice, or advice, of it; made it known, notified it, or announced it, to him]; (T, S, M, K;) as also الأَمْرَ ↓ تأذّنهُ . (M.) So, accord. to one reading, in the Kur [ii. 279], فَآذِنُوا بِحَرْبٍ مِنَ اللّٰهِ Then make ye known, or notify ye, or announce ye, war from God. (M. [For the more common reading, see 1, latter part.]) And so in the Kur [vii. 166], رَبُّكَ ↓ وَ إِذْ تَأَذَّنَ And when thy Lord made known, or notified, or announced: (Zj, S, M, K: *) or the meaning here is, swore: (M, K: *) [for] you say, لَيَفْعَدَنَ ↓ تَأَذَّنَ , meaning he swore that he would assuredly do [such a thing]: (M:) Lth says that لَأَ فْعَلَنَّ كَذَا وَ كَذَا ↓ تَأَذَّنْتُ signifies the making the action obligatory. (T.) You say also, الأَمِيرُ فِى النَّاسِ ↓ تَأَذَّنَ The commander, or governor, or prince, proclaimed (نَادَى) among the people, with threatening (S, K) and prohibition; i. e. تَقَدَّمَ and أَعْلَمَ. (S.) And you say of a building that has cracked in its sides, آذَنَ بِالِانْهِدَامِ وَالسُّقُوطِ (assumed tropical:) [It gave notice of becoming a ruin and of falling down]. (Msb in art. دعو.) [See also a similar ex. in a verse cited voce أَلَا. And hence,] آذَنَ العُشْبُ [in the CK (erroneously) اَذَنَ] (tropical:) The herbage began to dry up; part of it being still succulent, and part already dried up. (M, K, TA.) And آذَنَ الحُبُّ The grain put forth its أَذَنَة, or leaves. (TA.) See also 2, latter half, in two places. 
 = آذَنَ and ↓ تأذّن are [also] used in one and the same sense [as meaning He knew; had knowledge; or became informed, apprized, advertised, or advised, of a thing]; like as one says أَيْقَنَ and تَيَقَّنَ. (S, TA.) You say, ↓ تَأَذَّنْ , meaning اِعْلَمْ [Know thou]; like as you say تَعَلَّمْ, meaning اِعْلَمْ. (M.) 5 تَاَذَّنَ see 4, in eight places. 10 استأذنهُ He asked, or demanded, of him permission, or leave, (M, Msb, K,) فِى كَذَا to do such a thing. (Msb.) [You say, استأذن meaning He asked, or demanded, permission, or leave, to enter, or to come into the presence of another; and to go. And استأذن فِى الدُّخُولِ عليه, and, elliptically, استأذن عليه, He asked, or demanded, permission, or leave, to go in to him.] أُذْنٌ : see أُذُنٌ. إِذْنٌ [is held by some to be an inf. n., like ↓ أَذَيِنٌ : (see 1:) by others, to be] a simple subst.; (Msb;) signifying Permission; leave; or concession of liberty, to do a thing: and sometimes command: and likewise will; (Msb, TA;) as in the phrase بِإِذْنِ اللّٰهِ by the will of God: (Msb:) or, accord. to El-Harállee, the withdrawal, or removal, of prevention or prohibition, and the giving of power or ability, in respect of being and creation: or, accord. to Ibn-El-Kemál, the rescission of prohibition, and concession of freedom of action, to him who has been prohibited by law: or, accord. to Er-Rághib, the notification of the allowance or permission of a thing, and of indulgence in respect of it; as in إِلَّا لِيُطَاعَ بِإِذْنِ اللّٰهِ, [in the Kur iv. 67,] meaning [but that he may be obeyed] by the will of God, and [also] by his command: (TA:) or, as explained in the Ksh, facilitation; an explanation founded upon the opinion that the actions of men are by their own effective power, but facilitated by God; and in this sense, Esh-Shiháb regards it as a metaphor, or a non-metaphorical trope: (MF:) and accommodation; syn. تَوْفِيقٌ; (Hr in explanation of a clause of iii. 139 of the Kur [which see below];) but Es-Semeen says that this requires consideration. (TA.) ― 
 - Also Knowledge; syn. عِلْمٌ; (T, M, K;) and so ↓ أَذِينٌ ; (M, K;) as in the saying فَعَلَهُ بِإِذْنِى (T, * M, K) and ↓ بِأَذِينى (M, K) [He did it with my knowledge]: or إِذْنٌ has a more particular signification than عِلْمٌ, being scarcely ever, or never, used save of that [knowledge] wherein is will, conjoined with command or not conjoined therewith; for in the saying [in the Kur iii. 139, referred to above,] وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللّٰهِ [And it is not for a soul to die save with the knowledge of God], it is known that there are will and command; and in the saying [in the Kur ii. 96], وَمَا هُمْ بِضَّارِينَ بِهِ مِنْ أَحَدٍ إِلَّا بإِذْنِ اللّٰهِ [But they do not injure thereby any one save with the knowledge of God], there is will in one respect, for there is no difference of opinion as to the fact that God hath made to exist in man a faculty wherein is the power of injuring another: (Er-Rághib:) but Es-Semeen says that this plea is adduced by Er-Rághib because of his inclining to the persuasion of the Moatezileh. (TA.) You say also, فَعَلْتُ كَذَا بِإِذْنِهِ meaning I did thus by his command. (T.) أَذَنٌ : see أَذَنَةٌ أُذُنٌ and ↓ أُذْنٌ , (S, M, Msb, K,) the latter a contraction of the former, [which is the more common,] (Msb,) [The ear;] one of the organs of sense; (M, TA;) well known: (M:) of the fem. gender: (S, M, Msb, K:) as also ↓ أَذِينٌ : (K:) pl. آذَانٌ, (S, M, Msb, K,) its only pl. form: (M:) dim. ↓ أُذَيْنَةٌ ; but when used as a proper name of a man, أُذَيْنُ, though أُذَيْنَةُ has been heard. (S.) You say, جَآءَ نَاشِرَّا أُذُنَيْهِ [He came spreading, or, as we say, pricking up, his ears: meaning] (tropical:) he came in a state of covetousness, or eagerness. (T, K, TA. [See also نَشَرَ.]) And وَجَدْتُ فُلَانًا لَا بِسًا أُذُنَيْهِ (tropical:) I found such a one feigning himself inattentive, or heedless. (T, TA.) And لَبِسْتُ أُذُنَىَّ لَهُ (tropical:) I turned away from him, avoided him, or shunned him: or I feigned myself inattentive, or heedless, to him. (K, TA. [See also لَبِسَ.]) ― 
 - (tropical:) A man who listens to what is said to him: (M, K, TA:) or a man who hears the speech of every one: (S:) or who relies upon what is said to him; as also وَابِصَةُ السَّمْعِ: (M in art. وبص:) applied as an epithet to one and to a pl. number, (S, M, K,) alike, (S, M,) and to two, and to a woman; not being pluralized nor dualized [nor having the fem. form given to it]: (IB:) you say رَجُلٌ أٌذْنٌ (AZ, S, M) and أُذْنٌ, and رِجَالٌ أُذُنٌ and أُذْنٌ [&c.]: (AZ, M:) and sometimes it is applied to a man as a name of evil import. (M.) It is said in the Kur [ix. 61], وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ (T, M) And they say, “He is one who hears and believes everything that is said to him:” as though, by reason of the excess of his listening, he were altogether the organ of hearing; like as a spy is termed عَيْنٌ; or أُذُن is here from أَذِنَ “he listened,” and is like أُنُفٌ and شُلُلٌ in its derivation: (Bd:) for among the hypocrites was he who found fault with the Prophet, saying, “If anything be told him from me, I swear to him, and he receives it from me, because he is an أُذُن:” (M:) therefore he is commanded to answer, Say, “A hearer of good for you.” (T, M, Bd.) ― 
 - (assumed tropical:) A sincere, or faithful, adviser of a people, who counsels to obedience: (Msb:) a man's intimate, and special, or particular, friend. (TA.) ― 
 - (assumed tropical:) A certain appertenance of the heart; (M;) [i. e. either auricle thereof;] أُذُنَا القَلْبِ signifying two appendages (زَنَمَتَانِ) in the upper part of the heart: (K:) and (tropical:) of a نَصْل [or arrow-head or the like; i. e. either wing thereof]: and (tropical:) of an arrow; آذَانُ السَّهْمِ signifying the feathers of the arrow, as AHn says, when they are attached thereon; and ذُو ثَلَاثِ آذَانٍ [a thing having three such feathers] meaning an arrow: all so called by way of comparison: (M:) and (assumed tropical:) of a sandal; (S, M, K;) i. e. the part thereof that surrounds the قِبَال [q. v.]: (M:) or أُذُنَا النَّعْلِ signifies the two parts, [or loops,] of the sandal, to which are tied the عَضُدَانِ of the شِرَاك, [or two branches of the thong that is attached to another thong between two of the toes, which two branches, however, sometimes pass through the أُذُنَانِ, encompassing the heel,] behind the narrow part (خَصْر) of the sole. (AO in an anonymous MS in my possession. See also خَصْرٌ.) ― 
 - (tropical:) A handle, (M,) or [a loopshaped, or an ear-shaped, handle, such as is termed] عُرْوَة, (T, K,) of anything; (M, K) as, for instance, (M,) of a كُوز [or mug]; (T, M;) and of a دَلْو [or bucket]: so called by way of comparison: and in all cases fem.: (M:) pl. as above. (T.) ― 
 - (assumed tropical:) What becomes sharp, or pointed, and then falls off, or out, of the plants called عَرْفَج and ثُمَام when they put forth their خُوص [q. v.], or when their خوص become perfect; because it has the shape of an ear. (AHn, M.) إِذَنْ , also written إِذًا: see art. اذا. أَذَنَةٌ The leaves of trees, (En-Nadr, T,) or of grain. (K.) ― 
 - [The kind of leaf called خُوصَة of the ثُمَام.] ― 
 - (tropical:) The young ones of camels and of sheep or goats; (En-Nadr, T, K;) as being likened to the خُوصَة of the ثُمَام. (TA.) ― 
 - A piece of straw: pl. [or rather coll. gen. n.] ↓ أَذَنٌ [in the CK أُذُنٌ]. (IAar, T, K.) 
 = Appetite, appetency, longing, yearning, or strong desire. (En-Nadr, T.) You say, هٰذِهِ بَقْلَةٌ تَجِدُ بِهَا الإِبِلُ أَذَنَةَ شَدِيدَةً This is a herb for which the camels feel a strong appetite &c. (En-Nadr, T.) And هٰذَا طَعَامٌ لَا أَذَنَةَ لَهُ This is food for the odour of which there is no appetite. (K, * TA.) أَذَانٌ A making known; a notification; an announcement. (T, S, Mgh.) [See 4.] So in the Kur [ix. 3], وَ أَذَانٌ مِنَ اللّٰهِ وَرَسُولِهِ إِلَى النَّاسِ [And a notification, or an announcement, from God and his apostle to men, or the people]. (T, Mgh.) ― 
 - Also, and ↓ أَذِينٌ , (T, S, M, K,) and تَأْذِينٌ, [the last an inf. n. of 2, and the second a quasi-inf. n. of the same, which see,] (M, K,) The notification, or announcement, of prayer, and of the time thereof; (T, S;) the call to prayer. (M, K.) [The words of this call (which is usually chanted from the مِئْذَنَة, or turret of the mosque,) are اَللّٰهُ أَكْبَرْ (four times) أَشْهَدُ أنْ لَا إِلٰهَ إِلَّا اللّٰهْ (twice) أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللّٰهُ (twice) حَيَّ عَلَى الصَّلَاهٌ (twice) حَىَّ عَلَى الفَلَاحْ (twice) اَللّٰهُ أَكْبَرٌ (twice) لَا إِلٰهَ إِلَّا اللّٰهٌ.] ― 
 - الأَذَانُ also signifies The [notification, or announcement, called] إِقَامَة; (M, K;) because it is a notification to be present at the performance of the divinelyordained prayers. (TA.) [This (which is chanted in the mosque) consists of the words of the former أَذَان with the addition of قَدْ قَامَتِ الصَّلَاهْ pronounced twice after حَىَ عَلَى الفَلَاحْ.] ― 
 - الأَذَانَانِ signifies The أَذَانِ [more commonly so called] and the إِقَامَة. (TA.) أَذُونٌ [An animal having an ear; as distinguished from صَمُوخٌ, which means “having merely an ear-hole”]. (Msb in art. بيض.) أَذِينٌ : see أُذُنٌ. 
 = See also إِذْنٌ, in three places. ― 
 - And see أَذَانٌ. 
 = I. q. ↓ مُؤْذِنٌ [Making to know or have knowledge, بِأَمْرٍ of a thing; informing, apprizing, advertising, or advising; giving information, intelligence, notice, or advice; making known, notifying, or announcing]: like أَلِيمٌ and وَجِيعٌ as meaning مُؤْلِمٌ and مُوجِعٌ. (M.) ― 
 - See also مُؤَذِّنٌ. 
 = One who is responsible, answerable, amenable, or a surety; [بِأَمْرٍ for a thing; and perhaps also بِغَيْرِهِ for another person;] syn. كَفِيلٌ (S, M, K) and زَعِيمٌ [which signifies the same as كَفِيلٌ, and is plainly shown in the M to be here used as a syn. of this latter; but SM assigns to it here another meaning, namely رَئِيسٌ, in which sense I find no instance of the use of أَذِينٌ]; (AO, M;) and ↓ آذِنٌ also is syn. with أَذِينٌ in the sense of كَفِيلٌ. (K.) 
 = Also A place to which the أَذَان [or call to prayer] comes [or reaches] from [or on] every side. (S, K.) أُذَيْنَةٌ dim. of أُذُنٌ, q. v. (S.) أُذَانِىٌّ (S, M, Mgh, K) and ↓ آذَنُ (M, K) Largeeared; (S, M, Mgh, K;) long-eared; (M;) applied to a man, (S, M, K,) and to a camel, and to a sheep or goat: (M:) [or] the latter epithet is applied to a ram; and its fem. أَذْنَآءُ to a ewe. (T, S, M.) أُذَيْنِىٌّ One who hears everything that is said: but this is a vulgar word. (TA.) [See أُذُنٌ.] آذَنُ : see أُذَانِىٌّ. آذِنٌ [act. part. n. of 1. As such, Permitting, or allowing; one who permits, or allows. And hence,] A doorkeeper, or chamberlain. (S, K.) ― 
 - See also أَذِينٌ. مُؤْذَنٌ : see مَأْذُونٌ. مُؤْذِنٌ : see أَذِينٌ. You say, سِيمَاهُ بِالخَيْرِ مُؤْذِنَةٌ His impress notifies [or is indicative of] goodness. (TA.) ― 
 - مُؤْذِنَاتٌ, signifying The women who notify, or announce, the times of festivity and rejoicing, [particularly on the occasions of weddings,] is a vulgar word. (TA.) 
 = Herbage beginning to dry up; part of it being still succulent, and part already dried up: and a branch, or wood, that has dried, but has in it some succulency. (TA.) مَأْذَنَةٌ : see what next follows. مُؤْذَنَةٌ : see what next follows. مِئْذَنَةٌ (which may also be pronounced مِيذَنَةٌ, Msb) The place [generally a turret of a mosque] upon which the time of prayer is notified, made known, or proclaimed; (T, M, * K; *) i. q. مَنَارَةٌ [which has this meaning and others also]; (AZ, T, S, Msb;) as also ↓ مُؤْذَنَةٌ : (AZ, T:) or it signifies, (as in some copies of the K,) or signifies also, (as in other copies of the same,) i. q. مَنَارَةٌ: and صَوْمَعَةٌ: [see these two words:] (K:) or i. q. مَنَارَةٌ, meaning صَوْمَعَةٌ; (Lh, M, TA;) by way of comparison [to the turret first mentioned]: but as to ↓ مَأْذَنَةٌ , it is a vulgar word: (TA:) the pl. is مَآذِنُ, agreeably with the original form of the sing. (Msb.) مُؤَذِّنٌ One who notifies, makes known, or proclaims, [by a chant,] the time of prayer; (M, * Msb, K; *) [i. e., who chants the call to prayer;] as also ↓ أَذِينٌ . (M, K.) مَأْذُونٌ , as meaning A slave permitted, or having leave given him, by his master, to traffic, is used for مَأْذُونٌ لَهُ, (Msb, TA,) by the lawyers. (Msb.) 
 = Also Having his ear hit, or hurt; and so ↓ مُؤْذَنٌ . (TA.)
اذى

1 أَذِىَ , aor. اَذَىَ , inf. n. أَذًى, (T, M, Msb, K,) in [some of] the copies of the K written أَذًا, and so by IB, (TA,) and أَذَآءٌ, (CK, [but not found by me in any MS. copy of the K nor in any other lexicon,]) and, accord. to IB, أَذَاةٌ and أَذِيَّةٌ, (TA,) or these two are simple substs.; (M, K;) and ↓ تأذّى ; (T, S, M, Msb, K;) [He was, or became, annoyed, molested, harmed, or hurt;] he experienced, or suffered, slight evil, [i. e., annoyance, molestation, harm, or hurt,] less than what is termed ضَرَر; (El-Khattábee;) or he experienced, or suffered, what was disagreeable, or hateful, or evil, (Msb, K,) in a small degree; (K;) بِهِ [by him, or it]; (T, S, M, K;) [and مِنْهُ from him, or it:] ↓ التَّأَذِّى signifies the being affected by what is termed الأَذَى [i. e. what annoys, molests, harms, or hurts, one]: and also the showing the effect thereof; which is forbidden by the saying of 'Omar, بِالنَّاسِ ↓ إِيَّاكَ وَالتَّأَذِّى [Avoid thou, or beware thou of, showing the being annoyed, molested, harmed, or hurt, by men]; for this is what is within one's power. (Mgh.) ― 
 - Also, aor. and inf. n. as above, It (a thing) was unclean, dirty, or filthy. (Msb.) 4 آذى signifies فَعَلَ الأَذَى [He did what annoyed, molested, harmed, or hurt]. (M, K.) ― 
 - And آذِاهُ, (T, S, M, Msb, K,) aor. يُؤْذِيهِ, (S,) inf. n. إِيذَآءٌ (T, IB, Msb) and [quasi-inf. n.] أَذِيَّةٌ, (T,) or أَذَّى and أَذَاةٌ and أَذِيَّةٌ, (S, K,) but IB refuses his assent to this, saying that these three are inf. ns. of أَذِىَ, and MF says of إِيذَآءٌ, which is expressly disallowed by the author of the K, though he himself uses it, that others assert it to have been heard and transmitted, and to be required by rule, but he adds that he had searched for examples of it in the language of the Arabs, and investigated their prose and their poetry, without finding this word; (TA;) [He, or it, annoyed him, molested him, harmed him, or hurt him; or] he did what was disagreeable, or hateful, or evil, to him. (Bd in 33:53, Msb.) It is said in the Kur [33:47], وَدَعْ أَذَاهُمْ, meaning And leave thou the requiting of them until thou receive a command respecting them; (M, Bd, Jel;) namely, the hypocrites: (M:) or leave thou unregarded their doing to thee what is [annoying, molesting, harmful, hurtful, or] disagreeable, &c., to thee. (Bd.) 5 تَاَذَّىَ see 1, in three places. أَذَّى inf. n. of 1. (T, M, Msb, K.) [As a simple subst., A state of annoyance or molestation.] ― 
 - And [Annoyance, molestation, harm, or hurt: quasi-] inf. n. of آذَاهُ. (S, K.) ― 
 - It signifies also, [like ↓ أَذِيَّةٌ and ↓ أَذَاةٌ ,] كُلُّ مَا تَأْذَّيْتَ [Anything by which thou art annoyed, molested, harmed, or hurt]; (T;) or مَا يُؤْذِيكَ [a thing that annoys, molests, harms, or hurts thee]: (Mgh:) or a slight evil; less than what is termed ضَرَر. (El-Khattábee.) You say, أَمَاطَ الأَذَى عَنِ الطَّرِيقِ He removed, or put away, or put at a distance, what was hurtful from the road, or way. (Mgh and TA in art. ميط.) ― 
 - Also A thing held to be unclean, dirty, or filthy: so in the Kur ii. 222. (Mgh, Msb.) [Filth; impurity: often used in this sense in books on practical law.] أَذٍ Experiencing, or suffering, [annoyance, molestation, harm, hurt, or] what is disagreeable, or hateful, or evil, (M, * K, * Msb,) in a great, or vehement, degree; (M, K;) applied to a man; (M, Msb;) as also ↓ أَذِىٌّ : (M, K:) and both signify the contr.; i. e. doing what is disagreeable, or hateful, or evil, in a great, or vehement, degree. (K.) ― 
 - Also, applied to a camel, That will not remain still in one place, by reason of a natural disposition, not from pain, (El-Umawee, A'Obeyd, S, M, K,) nor disease; (K;) as also ↓ أَذىٌّ : (M:) fem. of the former أَذِيَةٌ; (El-Umawee &c.;) and of the latter ↓ أَذِيَّةٌ . (TA.) إِذَا : and إِذًا: see art. اذا. أَذَاةٌ an inf. n. of 1. (IB.) ― 
 - And [quasi-] inf. n. of آذَاهُ. (S, K.) ― 
 - See also أَذَّي and أَذِيَّةٌ. أَذِيٌّ , and أَذِيَّةٌ as its fem.: see أَذٍ, in three places. أَذِيَّةٌ an inf. n. of 1. (IB.) ― 
 - And [quasi-] inf. n. of آذَاهُ. (S, K.) ― 
 - And a subst. from آذَاهُ; (Msb;) or, as also ↓ أَذَاةٌ , a subst. from أَذِىَ and تَأَذَّى; (M, K;) signifying A thing that is disagreeable, or hateful, or evil, in a small degree. (K.) See also أَذًى. آذِىٌّ , (S, M, K, &c.,) with medd and teshdeed, (TA, [in the CK, erroneously, اَذِىّ,]) Waves (S, M, K) of the sea: (S:) or vehement waves: (TA:) or the أَطْبَاق [app. meaning rollers, because they fall over like folds,] which the wind raises from the surface of the water, less than (دُونَ [but this sometimes signifies above]) what are termed مَوْج: (ISh, TA:) pl. أَوَاذِىُّ. (S.)
ار

1 أَرَّهَا , aor. يَؤُرُّ (S,) inf. n. أَرٌّ, (S, K,) Inivit eam; he compressed her. (S, K.) أَرَّ إِرَّ , (M, TT, L, [and so in the present day,]) or أَرْ أَرْ, (K,) A cry by which sheep or goats are called. (M, L, K.) مِئْرٌّ A man (S,) much addicted to venery: (S, K:) so accord. to A'Obeyd, as related by Sh and El-Iyádee, but thought by Az to be مَئِيرٌ, of the same measure as مَعِيرٌ, i. e., مَفْعِلٌ, [originally مَأْيِرٌ,] from آرَهَا. (T.)
ارب

1 أَرُبَ , aor. اَرُبَ , (T, S, M, K,) inf. n. أَرَابَةٌ (AZ, T, S, M, K) and إِرَبٌ, like صِغَرٌ, (S, K,) He was, or became, cunning, characterized by intelligence with craft and forecast, or simply intelligent, excellent in judgment, sagacious, (T, [in which it is said that As is related to have assigned this signification to أَرِبَ, aor. اَرَبَ , inf. n. أَرَبٌ,] S, M, K,) and knowing in affairs. (M.) [The TA assigns the former inf. n. to it when it signifies simply intelligence, and the latter when it has the more comprehensive signification of cunning.] ― 
 - أَرِبَ بِالشَّىْءِ, [aor. اَرَبَ ,] He became expert, or skilful, in the thing: (M:) or he became accustomed to, or practised or exercised in, the thing, (S, K, *) and became knowing, or skilful [therein]. (S.) ― 
 - أَرِبَ, inf. n. أَرَبٌ, is also syn. with أَنِسَ [app. as meaning He became familiar with a person or thing]. (M.) ― 
 - And أَرِبَ بِالشَّىْءِ also signifies He devoted, or addicted, himself, or clave, or kept, to the thing: (T, K:) and he was, or became, niggardly, avaricious, or tenacious, of the thing. (T, M, TA.) ― 
 - And أَرِبَ فِى الأَمْرِ, and فِيهِ ↓ تأرّب , He exerted, or employed, his power and ability in the affair, and understood it: (ISh, T:) or تأرّب signifies he exerted his strength, force, or energy; or strained himself; (As, S, M;) فِي الشَّىْءِ [in the thing]; (As, S;) and فِى حَاجَتِهِ [in his needful affair, or in the accomplishment of his want]. (As, S, M.) ― 
 - أَرِبَ عَلَيْهِ He had, or obtained, power over him, or it. (M.) 
 = أَرِبَ, aor. اَرَبَ , (T, S, K,) inf. n. أَرَبٌ, (T, S,) He was, or became, in want, or need. (T, S, K.) [See أَرِبْتَ عَنْ ذِى يَدَيْكَ, and two other phrases following it, in a later part of this paragraph.] ― 
 - أَرِبَ إِلَيْهِ, (M, Msb,) or بِهِ (T,) aor. and inf. n. as above, He wanted it; was, or became, in want, or need, of it; (T, M, Msb;) and sought it, or desired it; (T;) namely, a thing. (T, Msb.) ― 
 - أَرِبَ الدَّهْرُ Fortune was, or became, hard, or adverse: (T, S, K:) as though it wanted something of us, for which it pressed hard. (M, TA.) And أَرِبَ عَلَيْهِ He was, or became, hard upon him in his demand. (TA, from a trad.) 
 = أَرَبَهُ, [from إِرَبٌ,] He struck upon a member, or limb, belonging to him. (K, * TA.) ― 
 - أَرِبَ, (T, S, K, TA,) His member, or limb, (generally meaning the arm, or hand, M,) was cut off: (M, K:) or dropped off: (T:) and his members, or limbs, (generally relating to [the members, or fingers, of] the arm, or hand, TA,) dropped off, one after another, (S, K, TA,) in consequence of his being affected by the disease termed جُذَام: (TA:) and it (said of a member, or limb,) dropped off. (TA.) The phrase, أَرِبْتَ عَنْ ذِى يَدَيْكَ, (T, TA,) or مِنْ ذى يديك, (S, TA, [and said in the latter to be likewise found in the T, but I have consulted two copies of the T and found only عن,]) or فِى ذى يديك, (IAar, as related by Sh,) or مِنْ يَدَيْكَ, (K,) but MF says that من in this phrase is a mistranscription, (TA,) means, May the members [or fingers] of thy hands, or arms, drop off: (S, K, TA:) or it means, may what is in thy hands depart from thee, so that thou shalt be in want: occurring in a trad. (IAar, T, TA.) And أَرِبَ مَا لَهُ, said by Mohammad on the occasion of a man's coming to him and asking him to acquaint him with some work that should introduce him into Paradise, means, accord. to Kt, May his members, or limbs, drop off, or be cut off: what aileth him? (TA:) or, accord. to IAar, may he become in want: what aileth him? (T, TA:) but IAth says that this has been related in three different ways: first, أَرِبَ, signifying an imprecation, [as rendered above,] and used as expressive of wonder: secondly, مَّا لَهُ ↓ أَرَبٌ ; i. e. حَاجَةٌ لَهُ; مَا being [syntactically] redundant, denoting littleness; the meaning being, he has some little want: or, as some say, a want hath brought him: what aileth him? thirdly, ↓ أَرِبٌ ; i. e. هُوَ أَرِبٌ; meaning he is intelligent, or sagacious, or skilful, [as is said in the T,] and perfect: what aileth him? or what is his affair? the inchoative being suppressed. (TA.) مَا لَهُ أَرِبَتْ يَدُهُ, (M, K, *) another form of imprecation, (M,) means What aileth him? may his arm, or hand, be cut off: or, may he become poor, and want what is in the hands of others. (M, K. *) ― 
 - [Hence, perhaps,] أَرِبَتْ مَعِدَتُهُ His stomach became vitiated, disordered, or in an unsound state. (K.) ― 
 - أَرِبَ also signifies He prostrated himself firmly, or fixedly, upon his [seven] members [mentioned in the explanations of the word إِرْبٌ]. (T.) 2 أرّب , inf. n. تَأرِيبٌ, He, or it, [made, or rendered, cunning, or intelligent, excellent in judgment, sagacious, and knowing in affairs; (see أَرُبَ;)] made to have knowledge, or skill; or made to understand. (M, TA.) 
 = He was, or became, avaricious; [in a state of vehement want of a thing;] eagerly desirous. (A'Obeyd, TA.) [See also 1.] 
 = He cut up, or cut into pieces, (T, A, Mgh,) a sheep, or goat, (A, Mgh,) limb by limb. (T, A, Mgh.) ― 
 - He cut off a member, or limb, entire. (M, TA.) ― 
 - He made entire, or complete, (T, S, M, K,) a thing, (S,) a lot, or portion, (T, TA,) or anything. (M.) 3 آربهُ آربه آربة , (S, A,) inf. n. مُؤَارَبَةٌ, (M, A,) He strove, or endeavoured, to outwit, deceive, beguile, or circumvent, him; syn. دَاهَاهُ. (S, M, * A. *) It is said in a trad., (TA,) مُؤَارَبَةُ الأَرِيبِ جَهْلٌ وَعَنَآءٌ [The striving to outwit the cunning, or intelligent, or sagacious, is ignorance, and labour without profit]: (A, TA:) i. e., the intelligent is not to be outwitted. (TA.) And آرب بِهِ signifies He practised an artifice, a stratagem, or a fraud, upon him. (TA, from a trad.) 4 آرب عَلَيْهِمْ آرب عليهم , (T, S, M, K,) of the measure أَفْعَلَ, (T,) inf. n. إِيرَابٌ [originally إِئْرَابٌ], (K,) He was successful against them, and overcame them. (T, S, M, K.) 5 تأرّب He affected, or endeavoured to acquire, (تَكَلَّفَ,) cunning, or intelligence, and excellence of judgment, (K, TA,) and deceit, guile, or artifice, and wickedness, mischievousness, or malignity. (TA.) [See إِرْبٌ.] ― 
 - تأرّب فِي الأَمْرِ: see 1. أَرْبٌ : see what next follows, in two places. إِرْبٌ أراب أرب أربى إِرب ارب راب رب ربا ربى آرب Cunning, intelligence with craft and forecast, or simply intelligence, excellence of judgment, sagacity, (T, S, M, L, K,) and knowledge in affairs; (M, L;) as also ↓ إِرْبَةٌ and ↓ أُرْبَةٌ (M, K) and ↓ أَرَبٌ , (M, A,) or ↓ أَرْبٌ . (L.) You say, هُوَ ذُو إِرْبٍ [He is a possessor of cunning, or intelligence, &c.]. (S.) ― 
 - Intelligence and religion. (Th, M, K.) ― 
 - Deceit, gv?? artifice, or fraud; syn. مَكْرٌ: so in the L and other lexicons: in the K, نُكْرٌ [i. e. “cunning,” &c., as above]: (TA:) and so ↓ إِرْبَةٌ ; syn. حِيلَةٌ. (K.) ― 
 - Wickedness, mischievousness, or malignity; hidden rancour, malevolence, or malice. (K, TA.) [In a trad. it occurs in this sense written, in the TA, ↓ أَرْب .] 
 = See also أَرَبٌ, in four places. 
 = Also A member; a distinct and complete part of an animal body; a limb; (T, S, M, Mgh, Msb, K;) or such as is made complete, or entire, not wanting anything: (M:) pl. آرَابٌ (S, M, Mgh, Msb) and أَرْآبٌ; (S, Mgh;) the latter formed by transposition. (Mgh.) You say, قَطَّعْتُهُ إِرْبًا إِرْبًا I cut him up, member by member, or limb by limb. (TA.) And السُّجُودُ عَلَى سَبْعَةِ آرَابٍ or أَرْآبٍ Prostration [in prayer] is [performed] on seven members; (S, Mgh;) namely, the. forehead, the hands, the knees, and the feet. (TA.) ― 
 - Also The membrum genitale; the pudendum; syn. فَرْجٌ: (M, K:) but some say that this signification is not known: [see أَرَبٌ:] in some copies of the K, the explanation is written فَرَحٌ, with the unpointed ح. (TA.) ― 
 - آرَابٌ [the pl.] also signifies Pieces of flesh, or of flesh-meat. (M.) أَرَبٌ : see إِرْبٌ. 
 = Want, or need; (T, S, M, Mgh, Msb, K;) as also ↓ إِرْبٌ and ↓ إِرْبَةٌ (the same, and A) and ↓ أُرْبَةٌ (K) and ↓ مَأْرَبَةٌ and ↓ مَأْرُبَةٌ (T, S, M, A, Msb, K) and ↓ مَأْرِبَةٌ (K) and ↓ مَأْرَبٌ : (M, A:) the pl. [of أَرَبٌ or إِرْبٌ] is آرَابٌ, and [of إِرْبَةٌ, and perhaps of the other sings. commencing with ا] إِرَبٌ; (M;) and the pl. of مأربة is مَآرِبُ. (T, Msb.) It is said in a trad., respecting Mo- hammad, كَانَ أَمْلَكَكُمْ لاربه He had the most power, of you, over his want, and desire: (M, * Mgh, * Msb, * TA:) IAth says that the most common reading is لِأَرَبِهِ, meaning لِحَاجَتِهِ: but some read ↓ لِاْربِهِ , [as in the M and Mgh,] i. e., either the same as above, [and so in the Mgh,] or لِعُضْوِهِ, by which is specially meant the membrum genitale: (TA:) but this is not known. (M.) Respecting the phrase أَرَبَ مَّا لَهُ, see 1. You say also, أِلَي هٰذَا ↓ مَا إِرْبُكَ What is [the reason of] thy want of this? (A.) And مَا لِى ↓ فِيهِ إِربٌ I have no want of it. (A.) By غَيْرِ ↓ أُولِي الأَرْبَةِ , in the Kur [xxiv. 31], are meant Idiots; or persons deficient in intellect: [from إِرْبَةٌ as meaning “intelligence:”] (Sa'eed Ibn-Jubeyr, S:) or not such as have need of women. (Jel.) لَا حَفَاوَةٌ ↓ مَأَرَبَةٌ , (S, A,) or لَا حَفَاوَةٌ ↓ مَأْرَبٌ , (M,) is a proverb, (S, A,) meaning He only honours thee for the sake of something which he wants of thee; not for love of thee: (A, Meyd:) or only thy want brought thee; not the object of paying extraordinary honour to me. (M.) [See also Freytag's Arab. Prov., ii. 690.] You say also, مِنَ الأَرْضِ ↓ أَلْحِقْ بِمَأْرَبِكَ , meaning, Go thou whither thou wilt [so as to attain thy want]. (A.) أَرِبٌ : see أَرِيبٌ. ― 
 - Also [Expert; skilful: (see أَرِبَ, of which it is the part. n.:) or] accustomed to, or practised or exercised in, a thing, and knowing, or skilful. (S, TA.) See also 1, in the latter part of the paragraph. 
 = أَرِبٌ بِشَىْ 'ٍ, [or إِلَي شَىْءٍ, (see أَرِبَ,)] or ↓ آرِبٌ , of the measure فَاعِلٌ, (Msb,) Wanting, needing, or desiring, a thing. (Msb, * TA in art. مهر, &c.) أُرْبَةٌ : see إِرْبٌ: 
 = and أَرَبٌ. إِرْبَةٌ أراب أرب أربى أربه أربة إِرب إِربه اربه اربة راب ربا ربى آرب آربه : see إِرْبٌ, in two places: 
 = and أَرَبٌ, in two places. أُرَبَى Calamity; misfortune: (T, S, M, A, K:) [said to be] the only word of this measure except أُرَمَى and شُعَبَى [names of two places]. (TA.) أُرْبَانٌ (M, K): dial. vars. of عُرْبَانٌ and عُرْبُونٌ and عَرَبُونٌ. (M, * K, * TA.) أُرْبُونٌ (TA): dial. vars. of عُرْبَانٌ and عُرْبُونٌ and عَرَبُونٌ. (M, * K, * TA. أَرَبُونٌ (TA): عُرْبَانٌ (TA): dial. vars. of عُرْبُونٌ and عَرَبُونٌ. (M, * K, * TA. أَرِيبٌ Cunning, characterized by intelligence with craft and forecast, or simply intelligent [as in the S], excellent in judgment, sagacious, (T, S, * M, K,) and knowing in affairs; (M;) as also ↓ أَرِبٌ : (K:) pl. of the former أَرَبَآءُ. (T, M.) 
 = آرَبُ A wide, an ample, or a capacious, cooking-pot. (K.) قِدْرٌ أَرِيبَةٌ More, or most, cunning, or intelligent, excellent in judgment, or sagacious. (A.) [See أَرِيبٌ.] آرِبٌ آرب : see أَرِبٌ. مَأْرَبٌ : see أَرَبٌ, in three places. مَأْرَبَةٌ and مَأْرُبَةٌ and مَأْرِبَةٌ: see أَرَبٌ, in four places. مُؤَرَّبٌ A member, or limb, cut off entire: (T:) or an entire, unbroken, member, or limb: (S:) and anything made entire, complete, or perfect. (S, K.) You say, كَتِفٌ مُؤَرَّبَةٌ A shoulder cut off entire, (Mgh, TA,) having none of its flesh taken from it, (Mgh,) without any deficiency. (TA.)
ارث

1 أَرَثَ : see 2. 2 أرّث , (M, A,) inf. n. تَأْرِيثٌ, (T, S, K,) He kindled, or lighted, a fire; or made it to burn, burn up, burn brightly or fiercely, blaze, or flame; (T, S, M, A, K;) as also ↓ أَرَثَ , aor. اَرُثَ , (T, K,) inf. n. أَرْثٌ; (K; in a copy of the A إِرْثٌ;) but this [says SM] no leading lexicographer has mentioned, nor have I found any example of it. (TA.) [See also وَرَّثَ.] ― 
 - [Hence,] تأريث also signifies (tropical:) The exciting discord, dissension, disorder, strife, quarrelling, or animosity, between a people. (S, K.) You say, أرَث بَيْنَ القَوْمِ, (M, A,) and أرّث بَيْنَهُمُ الشَّرَّ وَالحَرْبَ, (T, TA,) (tropical:) He excited discord, dissension, disorder, strife, quarrelling, or animosity, between, or among, the people, or company of men; (T, M, A;) kindled the fire of discord, dissension, &c., [or evil, and war,] between them, or among them. (T, * TA.) 5 تَأَرَّثَتِ النَّارُ The fire became kindled, or lighted; or it burned, burned up, burned brightly or fiercely, blazed, or flamed. (S, M, K.) إِرْثٌ أرث إِرث ارث راث رث رثا رثى ورث , originally وِرْثٌ, (T, S,) Inheritance; or a person's obtaining possession of property left to him by one who has died. (MF.) ― 
 - An inheritance, or a heritage; what is inherited. (S, A, K.) ― 
 - An old condition, case, or state of things, which the last has inherited from the first. (S, A, K.) So in the phrase, هُوَ عَلَى إِرْثٍ مِنْ كَذَا [He is conforming, in respect of such a thing, with an old state of things, or an old usage, which he has inherited from his ancestors]. (S.) And in the following ex., from a trad., إِنَّكُمْ عَلَى إِرْثٍ مِنْ إِرْثِ أَبِيكُمْ إِبْرَاهِيمَ [Verily ye are conforming with an old state of things, or an old usage, which ye have inherited from your father Abraham], the meaning is, that his religion was their heritage. (T, * TA.) [See also وِرْثٌ.] ― 
 - A remainder, or what remains, (M, L, K,) of a thing, (K,) or of the original of a thing: (M, L:) pl. إِرَاثٌ. (L.) ― 
 - And [hence, app.,] Ashes. (M, K.) ― 
 - Also Origin, race, or stock. (S, M, A, K.) You say, هُوَ فِى إِرْثِ صِدْقٍ He is of an excellent origin, race, or stock. (S.) And إِنَّهُ لَفِى إِرْثِ مَجْدٍ [Verily he is of a glorious origin, race, or stock]; as also إِرْفِ مَجْدٍ, by a change of letters. (Yaa- koob, M.) Accord. to IAar, إِرْثٌ relates to حَسَب [or grounds of pretension to respect or honour, on account of one's ancestors' or one's own deeds or qualities, &c.]; and وِرْثٌ, to property, or wealth. (M.) [See art. ورث.] أُرْثَةٌ : see إِرَاتٌ, in three places. إِرَاتٌ ارات آر آرات Fire; (T, M, L, K;) as also ↓ إِرَاثَةٌ and ↓ أَرِيثٌ : (TA:) or (so accord. to the M and L, but in the K “and”) tinder, and the like, prepared for fire; (M, L, K;) [as also ↓ إِرَاثَةٌ and ↓ أُرْثَةٌ ; or these two words signify a means of kindling or inflaming; as will be seen from what follows:] or a lump of the dung of a horse or the like, or a similar thing, with which one kindles a fire; as also ↓ أُرْثَةٌ : (A:) or this last signifies dung of camels or horses or the like, (S, K,) or wood, or a stick, (T,) that is prepared, or put in readiness, by the ashes, (S, K,) or buried in them, (T,) for the time when it may be wanted (T, S, K) for fuel. (T.) It is said in a prov., mentioned in the collection of Meyd, العَدَاوَةِ ↓ النَّمِيمَةُ [Calumny, or slander, is a means of kindling, or inflaming, enmity]. (TA: but in Freytag's Arab. Prov., ii. 773, in the place of اراثة, we find ↓ أُرْثَة .) أَرِيثٌ : see the paragraph next preceding. إِرَاثَةٌ اراثه اراثة : see إِرَاثٌ, in three places.
ارج

1 أَرِجَ , aor. اَرَجَ , inf. n. أَرَجٌ (S, A, Msb, K) and أَرِيجٌ (S, A, K) and أَرِيجَةٌ, (K, [in which it is only mentioned as syn. with the first and second of these ns., so that it may be a simple subst.,]) It (perfume) diffused, or exhaled, its odour; (S, A;) as also ↓ تآرّج : (A:) it had a hot, or strong, odour; syn. تَوَهَّجَ رِيحُهُ. (S, A, K.) ― 
 - It (a place) was, or became, strongly fragrant. (Msb.) 
 = أَرَجَ: see 2, in three places. 2 أرّج , [and app. ↓ أَرَجَ also,] He perfumed a thing; made it fragrant. (Ham p. 135.) ― 
 - [Both also app. signify He made perfume to diffuse, or exhale, its odour: or made it to have a hot, or strong, odour. ― 
 - And hence,] أرّج, inf. n. تَأْرِيجٌ; (S, K) and ↓ أَرَجَ , (TA,) aor. اَرُجَ , (TK,) inf. n. أَرْجٌ; (K, TA;) (assumed tropical:) He excited discord, dissension, disorder, strife, quarrelling, or animosity, (S, K, TA,) بَيْنَ القَوْمِ between, or among, the people, or company of men, like أَرَّشَ, (S, TA,) and فِي الحَرْبِ in war. (TA.) And أرّج الحَرْبَ, (S, K, TA, and Ham ubi suprà,) and ↓ أَرَجَهَا , (TA,) (assumed tropical:) He kindled war, or the war; (S, TA, and Ham ubi suprà;) and in like manner, النَّارَ the fire. (IAar, Ham.) 5 تَاَرَّجَ see 1. أَرَجٌ (L) and ↓ أَرِيجٌ and ↓ أَرِيجَةٌ (ISd, TA) A sweet odour: (ISd, L, TA:) pl. of the last, أَرَائِجُ. (ISd, TA.) [See also 1.] أَرِجٌ Perfume diffusing, or exhaling, its odour: having a hot, or strong, odour. (TA.) ― 
 - Applied also to a place: you say, مَكَانٌ أَرِجٌ A strongly fragrant place: (Msb:) and بَيْتٌ أَرِجٌ بِالِّيبِ [a house, or chamber, fragrant, or strongly fragrant, with perfume]. (A.) أَرِيجٌ : see أَرَجٌ. أَرِيجَةٌ : see أَرَجٌ. أَرَّاجٌ (K) and ↓ مِئْرَجٌ (TA) (assumed tropical:) A liar: and one who excites discord, dissension, disorder, strife, quarrelling, or animosity, among people. (K, * TA.) مِئْرَجٌ : see what next precedes. المُؤَرَّجُ (assumed tropical:) The lion. (K.)
ارخ

1 أَرَخَ الكِتَابَ : see 2. 2 أَرَّخَ الكِتَابَ , (S, Mgh, Msb, K,) inf. n. تَأْرِيخٌ; (S, Mgh;) and ↓ أَرَخَهُ , (IKtt, Msb, K,) inf. n. أَرْخٌ; (TA;) but the former is the more common, (Msb,) and the latter is by some rejected, though correct accord. to IKtt and others; (MF;) and ↓ آرخهُ , (K,) inf. n. مُؤَارَخَةٌ; (TA;) as also وَرَّخَهُ, inf. n. تَوْرِيخٌ; (S, Mgh, * Msb;) in which the و is a substitute for the '; (Yaakoob, Msb;) a form seldom used; (Msb;) He dated the writing, or letter; inscribed it with a date, or note of the time when it was written. (S, Mgh, Msb, K.) You say also, أَرَّخَ الكِتَابَ بِيَوْمِ كَذَا He inscribed the writing, or letter, with the date of such a day. (S, L.) And أَرَّخَ البَيِّنَةَ He dated, or mentioned the date of, the evidence, proof, or voucher: in the contr. case saying, أَطْلَقَ. (Msb.) Some say that تأريخ is an arabicized word, (L, Msb,) borrowed by the Muslims from the people of the Bible: [i. e., from the Jews or Christians; app. from the Hebr. יָרֵחַ the “moon,” or יֶרַח “a month;“ or from the Chald. יְרַח “a month;” as observed by Golius:] (L:) others say that it is [pure] Arabic: (Msb, TA:) some, that it is formed by transposition from تَأْخِيرٌ. (TA.) 3 اَاْرَخَ see 2. أُرْخَةٌ : see what next follows. تَأْرِيخٌ inf. n. of 2. ― 
 - Also, [as a subst., generally pronounced without ',] A date; an era; an epoch; (Msb;) and ↓ أُرْخَةٌ is a subst. [signifying the same,] from أَرَخَ. (K.) تَأْرِيخُ الهِجْرَةِ is The era, or epoch, of the Emigration [or Flight (for such it really was)] of Mohammad [from Mekkeh to El-Medeeneh], (L, Msb,) which his companions, in the time of 'Omar, agreed to make their era, commencing the year from the first appearance of the new moon of [the month] ElMoharram, [two months before the Flight itself,] and making the day to commence from sunset: (Msb:) it is also called تَأْرِيخَ المُسْلِمِينَ the era, or epoch, of the Muslims. (L.) ― 
 - Also The utmost limit, term, or time, of anything: whence the saying, فُلَانٌ تَأْرِيخُ قُوْمِهِ Such a one is the person from whom date the nobility, or eminence, and dominion, or authority, of his people. (Es- Soolee, Mgh, TA.) ― 
 - [Also, A chronicle; a book of annals; a history: pl. تَوَارِيخُ, from تَوْرِيخٌ.] [ مُؤَرِّخٌ A chronicler; a writer of annals; a historian..]
ارز

أَرْزٌ and ↓ أُرْزٌ The pine-tree; syn. شَجَرُ الصَّنَوْبَرِ: (K:) or this is called ↓ أَرْرَةٌ , and أَرْزٌ is the pl.: (A 'Obeyd, S:) [or rather أَرْزٌ is a coll. gen. n., and أَرْزَةٌ is the n. un.:] or the male of that kind of tree; (AHn, K;) as also ↓ أَرْزَةٌ ; (K;) and the author of the Minháj adds, it is that which does not produce fruit; but pitch (زِفْت) is extracted from its trunks and roots, and its wood is employed as a means of light, like as candles are employed; and it grows not in the land of the Arabs: A 'Obeyd says, ↓ أَرْزَةٌ is the name of a tree well known in Syria, called with us صَنَوْبَرٌ, because of its fruit: he says also, I have seen this kind of tree, called أَرْزَةٌ, and it is called in El-'Irák صَنَوْبَرٌ, but this last is the name of the fruit of the أَرْز: (TA:) or i. q. عَرْعَرٌ [a name given to the cypress and to the juniper-tree]. (K.) It is said in a trad., المُجْذِيَةِ ↓ مَثَلُ الكَافِرِ مَثَلُ الأَرْزَةِ عَلَى الأَرْضِ حَتَّى يَكُونَ آنْجِعَافُهَا بِمَرَّةٍ وَاحِدَةٍ [The similitude of the unbeliever is the similitude of the pine-tree standing firmly upon the ground until it is pulled up at once]: respecting which AA and AO say that it is ↓ الأَرَزَة , with fet-h to the ر; meaning the tree called الأَرْزَن: but A 'Obeyd thinks this to be a mistake, and that it is ↓ الأَرْزَة , with the ر quiescent. (L.) أُرْزٌ : see أَرْزٌ: 
 = and see also أَرُزٌّ. أَرُزٌ : see أَرُزٌّ. أُرُزٌ : see أَرُزٌّ. أَرْزَةٌ : see أَرْزٌ, in five places. أَرَزَةٌ The tree called أَرْزَنٌ [which is a hard kind, from which staves are made]: (AA, S, K:) some say that it is ↓ آرِزَةٌ , of the measure فَاعِلَةٌ; but A 'Obeyd disapproves of this. (TA.) See also أرْزٌ. أَرُزٌّ and ↓ أُرُزٌّ and ↓ أُرْزٌ and ↓ أُرُزٌ (S, Msb, K) and ↓ أَرُزٌ and ↓ آرُزٌ (Kr, K) and رُزٌ (S, Msb, K) and رُنْزٌ, (S, K,) the first of which is the form commonly obtaining among persons of distinction; the last but one, that commonly obtaining among the vulgar; (TA;) and the last, of the dial. of 'AbdEl-Keys; (S, TA;) [Rice;] a certain grain, (S, K,) well known: (K:) [said in the TA to be a species of بُرّ; but this is an improper explanation:] there are several kinds; Egyptian and Persian and Indian; and the best kind is the جوهرى [perhaps a mistake for مِصْرىّ, or Egyptian]: it is cold and dry in the second degree; or, as some say, moderate; or, as some say, hot in the first degree; and its husk is poisonous. (El-Minháj, TA.) أُرُزٌّ : see أَرُزٌّ. آرُزٌّ آرز : see أَرُزٌّ. آرِزَةٌ آرزه آرزة : see أَرَزَةٌ.
ارش

1 أَرَشَهُ , (TA,) aor. اَرُشَ , (TK,) inf. n. أَرْشٌ, (K, TA,) He scratched with the nails, or lacerated, him, [a man,] or it, [the skin, or (as in the TK) the face,] little or much, so as to bring blood or not; syn. خَدَشَهُ. (K, * TA.) [This signification is probably derived from أَرْشٌ as syn. with تَأْرِيشٌ, in which sense it seems to be the inf. n. of an obsolete verb.] 
 = أَرَشَهُ, (TA,) inf. n. as above, (K, TA,) He gave him (K, * TA) the fine, or mulct, for a wound. (TA.) ― 
 - أَرَشُوهُ, inf. n. as above, They sold the milk of their camels for the water of his well. (Sgh.) 
 = أُرِشَ, like عُنِىَ, (Sgh,) inf. n. as above, (Sgh, K,) He sought to obtain, or demanded, the fine, or mulct, for a wound. Sgh, K. *) 2 أرّش بَيْنَ القَوْمِ , (S, L, Msb,) and بَيْنَ الرَّجُلَيْنِ, (TA,) inf. n. تَأْرِيشٌ, (S, Msb,) He made mischief; or excited disorder, disturbance, disagreement, discord, dissension, strife, or quarrelling; (S, L, Msb, TA;) between, or among, the people, or company of men, (S, L, Msb,) and between the two men: (TA:) accord. to some, its original is حَرَّشَ. (Msb.) ― 
 - And ارّش النَّارَ, inf. n. as above, He kindled the fire; or made it to burn: (S, K:) and in like manner, الحَرْبَ (assumed tropical:) war, or the war. (S.) 8 آئْتَرِشْ [written with the disjunctive alif اِيتَرِشْ] Take thou from him the fine, or mulct, for thy خُمَاشَة, q. v. (K.) ― 
 - آئْتَرَشَ لِلْخُمَاشَةِ [He surrendered himself to pay the fine, or mulct, for the injury termed خُمَاشَة,] is like اِسْتَسْلَمَ لِلْقِصَاصِ. (K.) أَرْضٌ The making mischief; or exciting disorder, disturbance, disagreement, discord, dissension, strife, or quarrelling; [like تَأْرِيشٌ; see 2, and see also 1;] syn. فَسَادٌ [in the sense of إِفْسَادٌ]; (Msb;) and إِغْرَآءٌ. (K.) ― 
 - Disagreement, discord, or dissension; and contention, or altercation: you say, بَيْنَهُمَا أَرْشٌ Between them two is disagreement, &c. (K.) 
 = A fine, or mulct, for a wound: (S, Mgh, Msb, K:) from the first of the significations in this paragraph; (Msb;) or from its being one of the causes of contention, or altercation; or, accord. to AM, from the same word as inf. n. of أَرُوشٌ in the first of the senses explained in this art.; accord. to IF, originally هَرْشٌ: (TA:) pl. أُرُوشٌ. (Mgh, Msb.) Hence the saying mentioned by IAar, اِنْتَظِرْنِى حَتَّى تَعْقِلَ فَلَيْسَ لَكَ عِنْدَنَا أَرْشٌ إِلَّا الأَسِنَّةُ [Wait thou for me until thou accept a fine for a wound in lieu of retaliation; for thou hast no compensation for a wound to receive from us except the spearheads]: meaning, thou shalt not slay a man for whom we will ever give bloodwit. (L, TA.) ― 
 - What is diminished [of the price] by reason of a defect in a garment or piece of cloth: as being a cause of contention, or altercation. (K, * TA.) ― 
 - What is payed [by way of adjustment of the difference] between freedom from defect and defect in an article of merchandise: (Kt, K:) for when the purchaser of a garment or piece of cloth as being free from defect discovers in it a hole or other defect, contention ensues between him and the seller. (TA.) ― 
 - A bribe. (Aboo-Nahshal, Sh, K.) مَأْرُوشٌ Scratched with the nails, or lacerated, little or much, so as to bleed or not. Ru-beh says
فَقُلْ لِذَاكَ المُزْعَجِ المَحْنُوشِ 
أَصْبِحٌ فَمَا مِنْ بَشَرٍ مَأْرُوشِ 
” Then say thou to that man who is disquieted by envy, and as though he were stung, Act thou gently, for [there is no scarf-skin scratched; meaning,] my honour is uninjured, having in it no defect nor scratch. (L, * TA.)
ارض

1 أَرُضَتِ الأَرْضُ , (S, K, [in two copies of the S أُرِضَت, but this is evidently a mistake,]) with damm, (S,) like كَرُمَت, (K,) inf. n. أَرَاضَةٌ, (S, M, K,) The land became thriving, or productive; (S, K;) as also ↓ استأرضت ; (TA;) it became pleasing to the eye, and disposed by nature to yield good produce; (K, TA;) it became fruitful, and in good condition; (M;) it collected moisture, and became luxuriant with herbage; it became soft to tread upon, pleasant to sit upon, productive, and good in its herbage or vegetation: (AHn:) and أَرَضَتِ الأَرْضُ, (K,) aor. اَرُضَ , (TA,) the land became abundant in herbage, or pasture. (K.) ― 
 - أَرُضَ, inf. n. أَرَاضَةٌ, is also said of a man, meaning (assumed tropical:) He was, or became, lowly, or submissive, and naturally disposed to good, or to do good. (L, TA,) 
 = أَرَضَ الأَرْضَ He found the land to be abundant in herbage, or pasture. (K.) 
 = أُرِضَتِ الخَشَبَةُ, (S, A, Msb, TA,) in the pass. form, (Msb,) like عُنِى, (TA,) aor. تُؤْرَضُ, (S, TA,) inf. n. أَرْضٌ, (S, A, TA,) with sukoon [to the ر]; (S, TA;) and some add أَرِضَت, aor. تَأْرَضُ, inf. n. as above; (TA; [and so in a copy of the S in the place of what here precedes;]) The piece of wood was, or became, eaten by the أَرَضَة, q. v. (S, A, Msb, TA.) 
 = أَرِضَتِ القَرْحَةٌ, (S, M. K,) aor. اَرَضَ , (S, K,) inf. n. أَرَضٌ, (S, M,) The ulcer, or sore, became blistered, (S, M, K,) and wide, (M,) and corrupt (S, M, K) by reason of thick purulent matter, (S,) and dissundered; (M;) so says As; (TA;) as also ↓ استأرضت . (Sgh, K.) 
 = أُرِضَ, like عُنِىَ, (K,) inf. n. أَرْضٌ; (TA;) or أَرِضَ, like سَمِعَ, aor. اَرَضَ , inf. n. أَرْضٌ; (L;) He was, or became, affected with زُكَام [or rheum]. (L, K.) 2 ارّض أرض أرضى ارض راض رض رضى رضي , (TK,) inf. n. تَأْرِيضٌ, (K,) He depastured the herbage of the earth, or land: and he sought after it: (K:) or, accord. to some, تَأْرِيضٌ denotes this latter signification with respect to a place of alighting, or abiding: (TA:) and you say [also], المَنْزِلَ ↓ تأرّض he sought after, and chose, the place for alighting, or abiding: (M, TA:) and لِلْمَنْزِلِ ↓ تَرَكْتُ الحَىَّ يَتَأَرَّضُونَ I left the tribe seeking after a tract of country in which to alight, or abide. (TA.) 
 = He, or it, rendered heavy; [app. meaning slow, or sluggish; see 5;] syn. ثَقَّلَ. (Ibn-'Abbád, K.) ― 
 - He made to tarry; to tarry and wait, or expect; or to be patient, and tarry, and wait, or expect. (Ibn- 'Abbád, K.) 4 آرض آرض , inf. n. إِيْرَاضٌ: see 5. 
 = مَا آرَضُ هذَا المَكَانَ How abundant is the herbage (عُشْب) of this place! or, as some say, مَا آرَضَ هذِهِ الأَرْضَ How level, or soft, and productive, and good, is this land! (Lh, AHn.) 
 = آرَضَهُ, (S, K, [in the CK, incorrectly, اَرَضَهُ,]) inf. n. as above, (S,) He (God) caused him to be affected with زُكَام [or rheum]. (S, K.) 5 تارّض تارض It (herbage) became in such a state that it might be cut. (S, K.) 
 = He clave, or kept, to the ground, not quitting it: (A:) and ↓ آرض , inf. n. إِيرَاضٌ, he remained upon the ground: and تأرّض بِالمَكَانِ he remained fixed in the place, not quitting it: or he waited, or expected, and stood upon the ground: and, as also بالمكان ↓ استأرض , he remained, and tarried, or tarried in expectation, in the place: or he remained fixed therein: (TA:) and تأرّض alone, he tarried, loitered, stayed, waited, or paused in expectation: (S, TA:) and he was, or became, heavy, slow, or sluggish, inclining, or propending, to the ground; (S, K;) [as also ↓ استأرض , accord. to IB's explanation of its act. part. n.] You say, فُلَانٌ إِنْ رَأَى مَطْعَمًا تَأَرَّضَ وَإِنْ أَصَابَ مَطْعَمًا أَعْرَضَ [Such a one, if he see food, cleaves, or keeps, to the ground, not quitting it; and if he obtain food, turns away: or تأرّض may here be rendered agreeably with the explanation next following]. (A, TA.) ― 
 - جَآءِ فُلَانٌ يَتَأَرَّضُ لِى (S, K, * TA) Such a one came asking, or petitioning, for a thing that he wanted, to me; syn. يَتَصَدَّى, and يَتَعَرَّضُ; (S, K, TA;) and تَضَرَّعَ is also a syn. of تَأَرَّضَ, used in this manner. (TA.) 
 = See also 2, in two places. 10 إِسْتَاْرَضَ see 5, in two places. ― 
 - استأرض السَّحَابُ The clouds expanded, or spread: or, as some say, became fixed, or stationary. (M, TA.) 
 = See also 1, first signification: 
 = and see 1 again, last signification but one. الأَرْضُ [The earth;] that whereon are mankind: (TA:) [and earth, as opposed to heaven: and the ground, as meaning the surface of the earth, on which we tread and sit and lie; and the floor: without ال signifying a land, or country: and a piece of land or ground: and land, or soil, or ground, considered in relation to its quality:] it is fem.: (S, A, Msb, K:) and is a coll. gen. n.; (S, A, K;) of which the n. un. should be أَرْضَةٌ, but this they did not say: (S:) or a pl. having no sing.; (A, K;) for أَرْضَةٌ has not been heard: (K:) its pl. is أَرَضَاتٌ, (S, K,) in [some of] the copies of the K أَرْضَاتٌ, (TA,) for they sometimes form the pl. of a word which has not the fem. ة with ا and ت, as in the instance of عُرُسَاتٌ; (S;) and أَرَضُونَ, [which is more common,] (AZ, AHn, S, Mgh, Msb, K,) with fet-h to the ر, (AZ, AHn, Mgh, Msb,) and with و and ن, though a fem. has not its pl. formed [regularly] with و and ن unless it is of the defective kind, like ثُبَةٌ and ظُبَةٌ, but they have made the و and ن [in this instance] a substitute for the ا and ت which they have elided [from أَرَضَاتٌ], and have left the fet-hah of the ر as it was; (S;) but they also said أَرْضُونَ, (AZ, AHn, S,) sometimes, making the ر quiescent; (S;) and أُرُوضٌ (AZ, AHn, Msb, K) is sometimes used as a pl., as in the saying مَا أَكْثَرَ أُرُوضَ بَنِى فُلَانٍ [How many are the lands of the sons of such a one!]; (TA;) and another [and very common] pl. is [أَرَاضٍ, with the article written] الأَرَاضِى, contr. to rule, (S, Msb, K,) as though they had formed a pl. from آرُضٌ; (S;) thus written in all the copies of the S; [accord. to SM; but in one copy of the S, I find كَأَنَّهُمْ جَمَعُوا ااراضًا; and in another, ارضًا;] and in one copy [is added]
thus it is found in his [J's] handwriting; ” but IB says that correctly he should have said أَرْضَى, like أَرْطَى; for as to آرُضٌ, its regular pl. would be أَوَارِضُ; and [SM says] I have found it observed in a marginal note to the S that the pl. of آرُضٌ would be أَآرِضُ, like as أَكَالِبُ is pl. of أَكْلُبٌ; and wherefore did he not say that الاراضى is a pl. of an unused sing., like لَيَالٍ and أَهَالٍ, so that it is as though it were pl. of أَرْضَاةٌ, like as لَيَالٍ is pl. of لَيْلَاةٌ? yet if any one should propose the plea that it may be formed by transposition from أَآرِضُ, he would not say what is improbable; its measure being in this case أَعَالِفُ; the word being أَرَاضِئُ, and the ' being changed into ى: (TA:) accord. to Abu-l-Khattáb, (S,) آرَاضٌ is also a pl. of أَرْضٌ, (S, K,) like as آهَالٌ is a pl. of أَهْلٌ; (S;) but IB says that, in the opinion of the critics, the truth with respect to what is related on the authority of Abu-l-Khattáb is, that from أَرْضٌ and أَهْلٌ are formed أَرَاضٍ and أَهَالٍ, as though they were pls. of أَرْضَاةٌ and أَهْلَاةٌ; like as they said لَيْلَةٌ and لَيَال, as though this were pl. of لَيْلَاةٌ. (TA.) It is said in proverbs, أَجْمَعُ مِنَ الأَرْضِ [More comprehensive than the earth]: (TA:) and آمَنُ مِنَ الأَرْضِ [More trustworthy than the earth, in which treasures are securely buried]: and أَشَدُّ مِنَ الأَرْضِ [Harder than the earth, or ground]: (A, TA:) and أَذَلُّ مِنَ الأَرْضِ [More vile, or more submissive, than the earth, or ground]. (TA.) And you say, مَنْ أَطَاعَنِى كُنْتُ لَهُ أَرْضَا (tropical:) [Whoso obeyeth me, I will be to him as ground whereon one treads]; denoting submissiveness. (A, TA.) And فُلَانٌ إِنٌ ضُرِبَ فَأَرْضٌ (tropical:) [Such one, if he be beaten, is like ground]; i. e. he cares not for beating. (A, TA.) One says also, لَا أَرْضَ لَكَ [Mayest thou have no land, or country! or thou hast no land, or country]; like as one says, لَا أُمَّ لَكَ. (S, K,) ― 
 - [And hence,] هُوَ ابْنُ أَرْضٍ He is a stranger, (A, K, TA,) of whom neither father nor mother is known. (TA.) ― 
 - اِبْنُ الأَرْضِ [with the art. ال prefixed to the latter word] is A certain plant, (AHn, K,) which comes forth upon the summits of the [hills called] آكَام, having a stem (أَصْل), but not growing tall, (AHn,) which resembles hair, and is eaten, (AHn, K,) and quickly dries up; (AHn;) a species of بَقْل, as also بِنْتُ الأَرْضِ: (S in art. بنى:) and بَنَاتُ الأَرْضِ plants: (M in art. بسر:) and the places which are concealed from the pastor. (S in that art.) Also The pool that is left by a torrent: (T in art. بنى:) and بَنَاتُ الأَرْضِ pools in which are remains of water: (IAar in TA art. بسر:) and rivulets. (T in art. بنى.) ― 
 - أَرْضٌ is also used to signify (assumed tropical:) A carpet; or anything that is spread: and in this sense, in poetry, it is sometimes made masc. (Msb.) ― 
 - And (assumed tropical:) Anything that is low. (S, K.) And (tropical:) The lower, or lowest, part of the legs of a horse or the like: (S, K:) or the legs of a camel or of a horse or the like: and the part that is next to the ground thereof. (TA.) You say بَعِيرٌ شَدِيدُ الأَرْضِ (tropical:) A camel strong in the legs. (TA.) And فَرَسٌ بَعِيدٌ مَا بَيْمَ أَرْضِهِ وَسَمَائِهِ (tropical:) A horse that is large and tall. (A, TA.) ― 
 - Also, of a man, (tropical:) The knees and what is beneath, or below, (lit. after,) them. (TA.) ― 
 - And of a sandal, (assumed tropical:) [The lower surface of the sole;] the part that touches the ground. (TA.) 
 = A febrile shivering; a tremor: (S, K:) or vertigo: or it signifies also vertigo arising from a relaxed state, and occasioning a defluxion from the nose and eyes. (TA.) I'Ab is related to have said, on the occasion of an earthquake, أَزُلْزِلَتِ الأَرْضُ أَمْ بِى أَرْضٌ, (S,) i. e. [Hath the earth been made to quake, or is there in me] a tremor? or a vertigo? (TA.) [أَهْلُ الأَرْضِ signifies A certain class of the jinn, or genii; by whom human beings are believed to be possessed, and affected by an involuntary tremor; whence it seems that this appellation may perhaps be from أَرْضٌ as signifying “ a tremor. ” See مَأْرُوضٌ: and see خَبَلٌ, as explained in the S.] ― 
 - Also Rheum; syn. زُكَامٌ: (S, K:) in this sense masc.; or, accord. to Kr, fem., on the authority of Ibn-Ahmar. (TA.) 
 = See also مَأْرُوضٌ. أَرَضٌ : see أَرَضَةٌ. أُرْضَةٌ : see what next follows. إِرْضَةٌ أرض أرضى أرضه أرضة ارضه ارضة راض رض رضى رضي of herbage, What suffices the camels, or other pasturing animals, for a year: (IAar, AHn, M:) or abundant herbage or pasture; as also ↓ أُرْضَةٌ and ↓ إِرَضَةٌ . (K.) أَرَضَةٌ [The wood-fretter;] a certain insect that eats wood, (S A, Msb, K,) well known; (A, K;) it is a white worm, resembling the ant, appearing in the days of the [season called] رَبِيع: (TA:) there are two kinds: one kind is small, like the large of the ذَرّ [or grubs of ants]; and this is the bane of wood in particular: (AHn, TA:) or this kind is the bane of wood and of other things, and is a white worm with a black head, not having wings, and it penetrates into the earth, and builds for itself a habitation of clay, or soil; and this is said to be that which ate the staff of Solomon [as is related in the Kur xxxiv. 13, where it is called دَابَّةُ الأَرْضِ, as is said in the A]: (TA:) the other kind [is the termite, or white ant; termes fatale of Linn.; called by Forskål (in his Descr. Animalium &c., p. 96,) termes arda, destructor; and this] is like a large common ant, having wings; it is the bane of everything that is of wood, and of plants; except that it does not attack what is moist, or succulent; and it has legs: (AHn, TA:) the pl. is ↓ أَرَضٌ (AHn, Msb, TA) and أَرَضَاتٌ; (Msb;) or, as some [more properly] say, أَرَضٌ is a quasi-pl. [or coll. gen.] n. (AHn, TA.) It is said in a prov., آكَلُ مِنَ الأَرَضَةِ [More consuming than the wood-fretter, or the termite]. (TA.) And in another, أَفْسَدُ مِنَ الأَرَضَةِ [More marring, or injuring, or destructive, than the wood-fretter, or the termite.] (A, TA.) أَرِضَةٌ : see أَرِيضٌ. إِرَضَةٌ أرض أرضى أرضه أرضة ارضه ارضة راض رض رضى رضي : see إِرْضَةٌ. أَرُوضٌ : see أَريضٌ. أَرِيضٌ part. n. of أَرُضَ. ― 
 - You say أَرْضٌ أَرِيضَةٌ (S, A, K) and ↓ أَرِضَةٌ (TA) Land that is thriving, or productive; (S, A, K;) pleasing to the eye; (AA, S, A, K;) and disposed by nature to yield good produce: (A, K, TA:) or fruitful; increasing in plants or herbage: (IAar:) or level, or soft: (ISh:) or that collects moisture, and becomes luxuriant with herbage; that is soft to tread upon, pleasant to sit upon, productive, and good in its herbage or vegetation: (AHn:) it also signifies a wide land; syn. عَرِيضَةٌ: (TA:) and إِرَاضٌٍ [as pl. of أَرِيضٌ] is syn. with عِرَاضٌ and وِسَاع; (AA, K, TA;) as though the ' were a substitute for the ع. (TA.) ― 
 - أَرِيضٌ is also an imitative sequent to عَرِيضٌ; (S, K;) as in the phrase أَرِيضٌ شَىْءٌ عَرِيضٌ [A very wide thing]: (S:) or it signifies fat, as an epithet: (K:) some use it in this sense without عرِيض, applied to a kid. (S.) And you say, اِمْرَأَةٌ عَرِيضَةٌ أَرِيضَةٌ [A very wide, or wide and fat, woman; or, as seems to be indicated in the TA in art. عرَض, prolific and perfect]; and in like manner, ↓ مُؤْرِضَةٌ . (TA.) You say also رَجُلٌ أَرِيضٌ, (S,) and لِلْخَيْرِ ↓ أَرُوضٌ , (A,) A man lowly, or submissive; (S;) naturally disposed to good, or to do good. (S, A.) And نَفْسٌ وَاسِعٌ أَرِيضٌ: see رَابِطٌ. هُوَآرَضُهُمْ بِهِ هوآرضهم به هوآرضهم بة He is the most adapted, meet, suited, fitted, or fit, of them, for it; or most worthy of them of it. (K.) And هُوَآرَضُهُمْ أَنْ يَفْعَلَ ذلِكَ He is the most adapted, &c., or most worthy, of them to do that. (As, S.) مُؤْرِضَةٌ : see أَرِيضٌ. مَأْرُوضٌ Wood eaten by the أَرَضَة [or woodfretter, or termite, but generally meaning the former]; (S, A, Msb, K;) as also ↓ أَرْضٌ . (TA.) 
 = A person affected with خَبَل [q. v.] from the jinn, or genii, and [what are called] أَهْلُ الأَرْضِ, (S, K,) i. e. (so accord. to the S and TA, but in the K “ and ”) he who moves about his head and body involuntarily. (S, K.) ― 
 - A person affected with زُكَام [or rheum]: (S, K:) accord. to Sgh, [who seems, like J, not to have known أُرِضَ,] from آرَضَهُ; (Sgh, TA;) whereas by rule, [if from آرِضَهُ,] it should be مُؤْرَضٌ. (TA.) فَسِيلٌ مُسْتَأْرِضٌ , and وَدِيَّةٌ مُسْتَأْرِضَةٌ, A young palm-tree, and a small young palm-tree, having a root in the ground: such as grows forth from the trunk of the mother-tree is called رَاكِبٌ. (S, K.) ― 
 - مُسْتَأْرِضٌ also signifies Heavy, slow, or sluggish, inclining, or propending, to the ground. (IB.)
ارط

1 اَرڤطَ [The unaugmented verb from this root seems to be unknown, if it were ever in use, for it is not mentioned, though the pass. part. n., مَأْرُوطٌ, is mentioned as having three significations, which see below.] 2 اَرَّطَ see 4. 4 آرَطَتِ الأَرْضُ , (AHeyth, K,) of the measure أَفْعَلَت, [originally] with two alifs, (TA,) [aor. يُؤْرِطُ, inf. n. إِيرَاطٌ,] The land produced the kind of trees called أَرْطًى [or أَرْطَى]; (AHeyth, K;) as also أَرْطَت, inf. n. إِرْطَآءٌ; or this is a corruption, attributable to J: so says the author of the K, following AHeyth: but it is no corruption, for it is mentioned by the authors on verbs and by ISd and others; (MF, TA;) for instance, by AHn, in his book on plants, and by IF, in the Mj: (TA:) [and J mentions it in its proper place, in art. رطى, as well as in the present art.:] ↓ أَرَّطَت , with the ر musheddedeh, has also been found in the handwriting of certain of the men of letters; but this is a corruption. (K.) أَرِطٌ A colour like that of the أَرْطًي [or أَرْطَي]. (Sgh, K.) أَرْطًي , (Mbr, S, K,) of the measure فَعْلًى, because you say أَدِيمٌ مَأْرُوطٌ, [explained below,] (Mbr, S,) the alif (Mbr, S, K) ending it (Mbr) [written ى] being a letter of quasi-coordination, (S, K,) not to denote the fem. gender, (Mbr, S,) its n. un. being أَرْطَاةٌ, (Mbr, S, K,) wherefore it is with tenween when indeterminate, but not when determinate: (S, K:) or it is of the measure أَفْعَلٌ, (Mbr, * S,) the last letter being radical, (Mbr,) because you say أَدِيمٌ مَرْطِيُّ, (Mbr, S,) and in this case it should be mentioned among words with an infirm letter [for the last radical], and is with tenween both when determinate and when indeterminate; (S;) [but this is a mistake, for when it is determinate, it can be with tenween only if used as a proper name; therefore,] IB observes, that if you make its last letter radical, its measure is أَفْعَل, and a word of this measure, if a subst., is imperfectly decl. when determinate, but perfectly decl. when indeterminate: (TA:) [the author of the K copies the error of the S, saying
or its alif is radical, ” (meaning its last letter,) “ and in this case it is always with tenween; ” and he adds
or, ” (for which he should have said “ and, ”) its measure is أَفْعَل: to all which it is necessary to add, that some of the grammarians hold it to be also of the measure فَعْلَى, ending with a fem. alif, and therefore assign to it no n. un.:] A kind of tree, (S, K,) of those growing in sands, (S, TA,) resembling the kind called عِضَاه, growing as a branch [in the TA عَصَبًا, for which I read غُضْنًا,] from a single stem, to the height of the stature of a man, the leaves whereof are what are termed هَدَب [q. v., and are included among those termed خُوص], (AHn, TA,) and its flower is like that of the خِلَاف [or salix ægyptia], (AHn, K,) save in being smaller, the colour being one; and the odour thereof is pleasant: it grows in sands, and therefore the poets make frequent mention of the wild bulls' and cows' taking refuge among this and other trees of the sands, burrowing at their roots to hide themselves there, and to protect themselves from the heat and cold and rain, but not among the trees in hard ground, for burrowing in the sand is easy: (AHn, TA:) its fruit is like the عُنَّاب [or jujube], bitter, and is eaten by camels in its fresh moist state, and its roots are red, (AHn, K,) intensely red: (AHn, TA:) AHn adds, a man of the Benoo-Asad informed me, that the leaves (هَدَب) of the ارطي are red like the red pomegranate: its fruit also is red: (TA:) the dual is أَرْطَيَانِ: (AHn, TA:) and the pl. أَرْطَيَاتٌ and أَرَاطَيِ and أَرَاطٍ, (AHn, K,) in the accus. case أرَاطِي. (TA.) أَرْطَوِىٌّ : see what next follows. أَرْطَاوِىُّ : see what next follows. مَأْرُوطٌ A hide tanned with أَرْطًي; (S, K;) i. e. with the leaves thereof; (S in art. رطي;) as also ↓ مُؤَرْطًي ; (TA;) and so مَرْطِيٌّ. (S.) ― 
 - A camel having a complaint from eating أَرْطًي: (L, K: *) and a camel that eats أَرْطًي, (AZ, S, K,) and keeps to it; (K;) as also ↓ أَرْطَوِىُّ (AZ, S, K) and ↓ أَرْطَاوِىٌّ . (Ibn-'Abbád, Sgh, L, K.) مُؤَرْطًي : see what next precedes.
ارف

2 أَرَّفَهَا , (T, M, Mgh,) namely الدَّارَ, and الأَرْضَ, (T, M,) inf. n. تَأْرِيفٌ, (T,) He set, or put, limits, or boundaries, [أُرَف,] to it; (M, Mgh;) and marked it out: (Mgh:) or he divided it; and set, or put, limits, or boundaries, to it: (T:) namely the house, and the land. (T, M.) And أُرِّفَ عَلَى المَالِ, (S, Mgh, Msb,) or على الأَرْضِ, inf. n. as above, (K,) The property, (S, Mgh, Msb,) or the land, (K,) had limits, or boundaries, set, or put, to it, (S, Msb, K,) or around it; (Mgh;) and was divided. (K.) When this is done, it is said that there is no شُفْغَة [or right of preemption] with respect to the property. (S, Mgh, Msb.) ― 
 - تَأْرِيفٌ also signifies The tying a rope, or cord, so as to form a knot or knots. (K.) إِنَّهُ لَغِى إِرْفِ مَجْدٍ انه لغي ارف مجد i. q. إِرْثِ مَجْدٍ [Verily he is of a glorious origin, race, or stock]: mentioned by Yaakoob as an instance of a change of letters. (M.) أُرْفَةٌ A limit, or boundary, (As, T, S, M, Mgh, Msb, K,) making a separation (Msb) between two pieces of land; (Msb, K;) a sign, or mark, (As, T, S, Mgh,) of the limits, or boundaries, between two pieces of land: (S:) and a separation between houses and estates: (M:) and a dam between two pieces of land sown or for sowing: (Th, M:) Yaakoob asserts that its ف is a substitute for the ث of أُرْثَةٌ [which is, however, less com- mon]: (M:) the pl. is أُرَفٌ, (T, S, M, &c.,) signifying, accord. to Lh, like أُرَثٌ, limits, or boundaries, between two pieces of land [&c.]; (T;) and it is said in a trad., that these cut off الشُّفْعَة [i. e. the right of preemption]; (T, S, Mgh;) meaning, in the language of the people of El- Hijáz, signs, or marks, and limits, or boundaries. (T.) Th relates that an Arab woman said, جَعَلَ عَلَيَّ زَوْجِى أُرْفَةً لَا أَجُوزُهَا, i. e. My husband set me a sign, or mark, [or limit,] beyond which I should not pass. (M.) And أُرْفَةُ أَجَلٍ signifies An extreme limit of a period of existence. (TA, from a trad.) ― 
 - Also A knot. (Sgh, K.) أُرْفِىٌّ A measurer of land, (K, * TA,) who marks it with limits, or boundaries. (TA.) هُوَمُؤَارِفِى He has his limit, or boundary, next to mine, in dwelling, and in place: (K:) a phrase like هُوَمُتَاخِمِى. (TA.)
ارق

1 أَرِقَ , aor. اَرَقَ , inf. n. أَرَقٌ, (T, S, K, &c.,) He was sleepless, or wakeful, or sleep departed from him, (JK, T,) by night; (T;) i. q. سَهِرَ (S, Mgh, Sgh, K) بِاللَّيْلِ; (Sgh, K;) or i. q. سَهِدَ: (S, and L and K in art. سهد:) or sleep departed from him by reason of a malady, or a distracting accident or event: (M:) or he was sleepless or wakeful (سَهِرَ) in a case that was disliked, or evil; سَهِرَ having a general sense: (M, F:) or he shut his eyes one while and opened them another, [being unable to continue sleeping,] whereas سَهِرَ signifies he did not sleep at all: (Deewán of the Hudhalees, cited by Freytag in his Lex.:) or أَرَقٌ signifies sleeplessness, or wakefulness, engendered by anxiety and grief: (Har p. 162:) and ↓ ائترق [with the disjunctive alif written اِيتَرَقَ] signifies the same as أَرِقَ. (S, K.) 
 = أُرِقَتِ النَّخْلَةُ [and أُرِقَ الزّرْعُ] The palm-tree [and the seed-produce] was affected, or smitten, by what is termed أَرَقَان. (JK.) 2 أَرَّقَنِى كَذَا , (JK, S, K, *) inf. n. تَأْرِيقٌ. (S, Mgh,) Such a thing rendered me, or caused me to be, sleepless or wakeful; (JK, S, Mgh, * K; *) as also ↓ آرقنى , (K,) inf. n. إِيرَاقٌ. (TA.) 4 آرَقَ see 2. 8 إِاْتَرَقَ see 1. أَرْقٌ : see أَرَقَانٌ. أَرُقٌ : see what next follows. أَرِقٌ Sleepless or wakeful (S, K) by night (K) [by reason of a malady, or a distracting accident or event, &c. (see 1)]; as also ↓ آرِقٌ (IF, K) and ↓ أَرُقٌ and ↓ أُرُقٌ ; or the last signifies habitually so. (TA.) أُرُقٌ : see what next precedes. أَرَقَانٌ (JK, S, K) and أَرُقَانٌ and أَرْقَانٌ and إِرِقَانٌ and إِرْقَانٌ and ↓ أَرْقٌ and ↓ أُرَاقٌ (K) i. q. يَرَقَانٌ; (JK, S, K;) أرَقَانٌ being a dial. var. of this last; (S;) or the hemzeh is a substitute for the ى; (L;) and يرقان is the word most commonly known; (K;) A blight, or disease, which affects, or smites, seed-produce: (JK, S, K:) and a disease [namely jaundice] which affects, or smites, man, (S, K,) causing the person to become yellow [or blackish]; (TA;) it is a disease which changes the colour of the person excessively to yellowness or blackness, by the flowing of the yellow or black humour to the skin and the part next thereto, without putridity. (Ibn-Seenà [Avicenna], K.) أُرَاقٌ : see أَرَقَانٌ. آرِقٌ آرق : see أَرِقٌ. زِرْعٌ مَأْرُوقٌ Seed-produce affected, or smitten, with a blight, or disease, (JK, S, K,) such as is termed أَرَقَان; (JK, S;) as also مَيْرُوقٌ [from يَرَقَان]: (S, K:) and نَخْلَةٌ مَأْرُوقَةٌ a palm-tree affected, or smitten, therewith. (JK, TA.)
ارك

1 أَرَكَتِ الإِبِلُ , aor. اَرُكَ and اَرِكَ , inf. n. أُرُوكٌ, The camels fed upon the kind of tree called أَرَاك: (S, Msb, K:) or remained, or continued, among trees of that kind, (ISk, S, K,) i. e., what are termed حَمْض, (ISk, S,) eating them: (K:) or found, or lighted on, any trees whatever, and remained, or continued. among them: (K:) or, accord. to As, kept in a place (بِمَكَانٍ), not removing therefrom: (ISk, S:) or remained, or continued, in a place for the purpose of feeding upon the اراك: and hence the signification next following, which is tropical. (Er-Rághib.) ― 
 - أَرَكَ بِالمَكَانِ, (S, Msb, K,) aor. and inf. n. as above, (Msb, TA,) (tropical:) He (a man, S) remained, continued, or abode, in the place, (S, Msb, K,) not quitting it; (TA;) as also أَرِكَ, aor. اَرَكَ , (K,) inf. n. أَرَكٌ. (TA.) ― 
 - And أَرَكَ, (K,) inf. n. أَرْكٌ and أُرُوكٌ (TA,) (assumed tropical:) He persisted, or persevered, syn. لَجَّ, (K,) i. e. أَصَرَّ, (T, K,) in an affair. (T, K.) ― 
 - And, (K,) inf. n. أُرُوِكٌ, (TA,) (assumed tropical:) He held back, or drew back, (تَأَخَّرَ,) in an affair. (K.) 
 = أَرَكَ الإِبِلَ, (K,) aor. اَرُكَ , (TA,) inf. n. أَرْكٌ, (K,) He fed the camels, or made them to feed, upon the kind of the tree called أَرَاك: or made them to remain, or continue, among trees of that kind: or brought them to any trees whatever, and made them to remain, or continue, among them. (K.) ― 
 - أَرَكَ الأَمْرَفِى عُنُقِهِ, (L, K,) inf. n. أُرُوكٌ, so in the L, (TA,) (assumed tropical:) He compelled him, or constrained him, to do the thing, or affair; or made him to keep, or cleave, to it. (L, K.) 
 = أَرَكَت الإِبِلُ, aor. اَرَكَ , (S, K,) inf. n. أَرَكٌ; (S;) and أَرَكَت, aor. اَرُكَ ; and أُرِكَت; (K;) The camels had a complaint, or suffered pain, (S, K,) of, or in, their bellies, (S,) from eating the أَرَاك. (S, K.) 2 أَرَّكَهَا , inf. n. تَأْرِيكٌ, He concealed her (namely a woman, TA) by means of an أَرِيكَة, q. v. (K.) 8 ائترك [written with the disjunctive alif اِيتَرَكَ] It (the kind of tree called أَرَاك) became firm, strong, or compact, and big: (O, K:) or attained to maturity: (K:) or became tangled, or luxuriant, and abundant. (TA.) إِرْكٌ أرك ارك رأى رك ورى آر آرك : see أَرَاكٌ. ― 
 - عُشْبٌ لَهُ إِرْكٌ Herbage in which the camels remain, or continue. (Ibn-'Abbád, K.) أَرَاكٌ أَرِكٌ Abundant, and tangled, or luxuriant, trees of the kind called اراك; (K, TA; [in the CK آرِكٌ, but said in the TA to be like كَتِفٌ;]) as also ↓ مُؤْتَرِكٌ . (K.) ― 
 - أَرْضٌ أَرِكَةٌ Land abounding with the kind of trees called اراك. (K.) ― 
 - إِبِلٌ أَرِكَةٌ and أَرَاكَي, [the latter being the pl.,] Camels having a complaint, or suffering pain, (S, K,) of, or in, their bellies, (S,) from eating the اراك. (S, K.) أَرَاكٌ The [kind of trees termed] حَمْض; (AHn, K;) as also ↓ إِرْكٌ : (Ibn-'Abbád, K:) and (K) certain trees of the kind termed حَيْض, (T, S, Msb, K,) well known, bearing what resemble bunches of grapes, (T, TA,) and of which sticks for cleaning the teeth are made, (AHn, Aboo-Ziyád, Msb, K,) that is, of its branches, (AHn, Aboo-Ziyád, Msb,) and of its roots, which latter are more esteemed for this purpose: (Aboo-Ziyád:) it is the best of the trees of which the branches are used for this purpose, and the best of those upon which beasts feed with respect to the odour of the milk [yielded by those beasts]: (AHn:) or one of the large thorny trees, upon which camels feed: the milk of [the camels that feed upon] it is the best of milk: and it is not allowable to prohibit the public from feeding their beasts upon it: (Mgh:) or a kind of tall, smooth, or soft, tree, abounding with leaves and branches, the wood of which is weak, and which has a fruit in bunches, or racemes, called بَرِير, one [bunch] of which will fill the hand: (Msb:) n. un. with ة: (S, Msb:) pl. (of the n. un., T) أُرُكٌ (T, K) and أَرَائِكُ, (IB, K,) which is a form sometimes used, and is also pl. of the n. un. (IB.) ― 
 - A piece of land (K, TA) in which are trees of the kind thus called. (TA.) أَرِيكٌ : see the end of the next paragraph. أَرِيكَةٌ A raised couch (سَرِير) in a حَجَلَة, (K, and Jel in xviii. 30,) which is a tent, or pavilion, or chamber, (بيت,) adorned with cloths and curtains, [or a kind of curtained canopy or alcove or the like,] for a bride; (Jel ubi suprà;) a raised couch (سرير) in a حَجَلَة, and having before it a curtain; when alone, not thus called: (TA:) or a bed, or thing spread upon the ground to sit or lie upon, in a حَجَلَة: (Zj, TA:) or a raised couch (سرير), absolutely, whether in a حجلة or not: (TA:) or [in the CK “ and ”] anything upon which one reclines such as is termed سَرِير or منَصَّة or فِرَاش: (K, TA:) or [in some copies of the K “ and ”] a raised couch (سرير) ornamentally furnished and decorated, in a [tent, or pavilion, or the like, such as is termed] قُبَّة, or in a chamber, or an apartment, بَيْت, [or by this may be meant here a tent of any kind, though I think that in this instance it more probably denotes an inner apartment, or an alcove,]) which, when there is not in it a سرير, is termed حَجَلَة: (S, Sgh, K:) accord. to Er-Rághib, so named because originally made of [the wood of] the أَرَاك; or because it is a place of abode; from أَرَك بِالمَكَانِ “ be abode in the place: ” (TA:) pl أَرَائِكُ (S, K) ?? [coll. gen. n.] ↓ أَرِيكٌ . (K.) إِبِلٌ أَرَاكِيَّةٌ : see what next follows. إِبِلٌ أَرِكَةٌ Camels feeding upon the kind of tree called أَرَاك; (S, Msb;) as also ↓ أَرَاكِيَّةٌ : (K:) or remaining, or continuing, among trees of that kind, i. e., what are termed حَمْض: or keeping in a place, not removing therefrom: (S:) pl. أَوَارِكُ. (S, Msb.) Their milk is said to be the best of milk. (TA.) قَوْمٌ مُؤْرِكُونَ A people, or company of men, alighting and abiding by trees of the kind called أَرَاك, (K,) feeding their camels upon those trees. (AHn, K. *) أَرَاكٌ مُؤْتَرِكٌ : see أَرِكٌ
ارم

1 أَرَمَهُ , (S, Har p. 99,) aor. اَرِمَ , inf. n. أَرْمٌ, (S,) He took away, or removed, its أَرُومَةٌ, or أَصْل: (Har ubi suprà:) [he extirpated it; eradicated it:] he ate it. (S.) You say, أَرَمَتِ السَّائِمَةُ المَرْعَي, aor. as above, The pasturing beasts consumed, or made an end of, the pasturage, not leaving of it anything. (AHn, M.) And أَرَمَ مَا عَلَى الخِوَانِ, (T,) or المَائِدَةِ, (Th, M, K,) aor. as above, (M,) He ate what was on the table, (Th, T, M, K,) not leaving anything. (K.) And أَرَمَتْهُمُ السَّنَةُ, (AHeyth, T, M, K,) aor. اَرُمَ , (so in the T, as on the authority of AHeyth,) inf. n. as above, (M,) The year of dearth, or drought, or sterility, extirpated them; (T;) or devoured them; (AHeyth, T;) or cut them off. (M, K.) And أَرَمَتِ السَّنَةُ بِأَمْوَالِنَا The year of dearth, or drought, or sterility, devoured everything [of our property or cattle]. (S.) And أَرَمَتِ الأَرْضُ المَيِّتَ The earth consumed the dead body. (T.) 
 = أَرِمَ المَالُ, aor. اَرَمَ , The property, or cattle, perished, or came to nought. (TA.) إِرْمٌ أرم إِرم ارم رام رم رمى ورم : see إِرَمٌ. أَرِمٌ [part. n. of أَرِمَ]. You say أَرْضُ أَرِمَةٌ, meaning Land upon which rain has not fallen for a long time: (T:) or land which does not give growth to anything. (TA.) [Not to be confounded with آرِمَهٌ, q. v.] 
 = See also what next follows. إِرَمٌ أرم إِرم ارم رام رم رمى ورم (T, S, M, K) and ↓ أَرِمٌ , (M, K,) like كَتِفٌ, (K,) or ↓ إِرْمٌ , (so in a copy of the M,) and ↓ إِرَمِىٌّ and ↓ أَرَمِىٌّ , (M, K,) from Lh, (TA,) or ↓ أَرْمِىٌّ , from Lh, (so in a copy of the M,) and ↓ إِرْمِىٌّ , from Lh, (TA,) and يَرَمِىٌّ, (M, K,) from Lh, (TA,) and أَيْرَمِىٌّ, (T, K,) A sign, or mark, set up to show the way; (M, K;) stones set up as a sign, or mark, to show the way in the desert: (S:) or particularly one belonging to [the tribe of]' Ád: (M, K:) accord. to ISh, the إِرَم is [a thing] like a man in a standing posture upon the head of a hill, whereby one is directed to the right way, and whereby the land is marked, composed of stones set one upon another, and is only the work of the Muslims, and such is made by people in the present day, upon the road: (T:) or such as was made by the people in the time of ignorance, who were accustomed, when they found a thing in their way and could not take it with them, to leave upon it some stones, whereby to know it, until, when they returned, they took it: (TA:) the pl. [of pauc.] is آرَامٌ and [of mult.] أُرُومٌ (ISh, T, S, M, K:) or أُرُومٌ signifies the graves, or sepulchres, of [the tribe of]' Ád. (M, K.) 
 = [إِرَمٌ in the phrase إِرَمُ ذَاتُ العِمَادِ (see art. عمد) is a proper name; but whether of a place, or a tribe, or an individual, is disputed: it is commonly believed to be the name of The terrestrial paradise of Sheddád the son of 'Ád: see Bd lxxxix. 6.] أَرْضٌ أَرْمَآءُ Land in which there is not a root, or stock, of a tree; as though it were ↓ مَأْرُومَة [or extirpated]: (O:) or land in which neither root nor branch is left; as also ↓ مَأْرُومَةٌ . (M, K.) أَرْمِىٌّ and إِرْمِىٌّ and أَرَمِىٌّ and إِرَمِىٌّ: see إِرَمٌ. أَرُومٌ : see what next follows. أَرُومَةٌ (T, M, K) and أُرُومَةٌ, (M, K,) the latter of the dial. of Temeem, (TA,) or this is not allowable, (T,) or ↓ أَرُومٌ , (S,) or this is the pl., (M, K,) [or a coll. gen. n.,] The root, or base, or lowest part, syn. أَصْل, (T, S, M, K,) of a tree (T, S) of any kind; (T;) and of a horn: (S:) or, of a tree, [or plant, the root-stock, or rhizoma, or] the part from which branch off the عُرُوق [or roots properly so called]. (K in art. عرق. [See an instance of its use voce جَنْبَةٌ; another, voce جِنْثٌ; and another, voce جَزَرٌ.]) ― 
 - And [hence,] (assumed tropical:) The origin, or stock, of a man: (TA:) (tropical:) The origin of حَسَب [or grounds of pretension to respect or honour, &c.]. (Har p. 99.) سَنَةٌ آرِمَةٌ سنة آرمه سنة آرمة (S, K, TA [in the CK, erroneously, اَرِمَةٌ]) An extirpating year of dearth or drought or sterility: (S:) or a year of dearth &c. cutting off people. (K.) أَرْضٌ مَأْرُومَةٌ : see أَرْمَآءُ, in two places.
ارى

1 أَرَتِ الدَّابَّةُ مَرْبَطَهَا , (M, K,) and مِعْلَفَهَا, [aor. تَأْرِى,] inf. n. أَرْىٌ, (M,) The beast kept to its place where it was tied, (M, K,) and to its manger. (M.) ― 
 - أَرَتِ الدَّابِّةُ إِلَى الدَّابَّةِ, (K,) aor. as above, (S,) and so the inf. n., (TA,) The beast joined itself, or became joined, to the beast, and kept with it to one manger. (S, K.) 2 أَرَّيْتُ لِلدَّابَّةِ , (S, M, K,) and الدَّابَّةَ, (M, K,) inf. n. تأْرِيَةٌ, (S, M, K,) I made for the beast an آرِىّ [q. v.], (S, * M,) or an آرِيَّة. (K: [in the CK اَرِيَّة; but this and آرِيَّة are probably mistakes of copyists.]) ― 
 - أَرَّىَ الشَّىْءَ, inf. n. as above, He rendered the thing permanent, or steadfast; confirmed it; established it. (M, K.) Hence, in a trad., اَللٰهُمَّ أَرِّمَا بَيْنَهُمْ, i. e. O God, make permanent, or confirm, or establish, what is between them, of love, or affection; said in praying for a man and his wife. (M, TA.) Mohammad is also related to have said, with this intention, اَللٰهُمَّ أَرِّبَيْنَهُمَا, meaning O God, render permanent, or confirm, the union, or concord, or love, of them tow; (A'Obeyd, TA;) or cause union to subsist, and render permanent, or confirm, love, or affection, between them two: (IAth, TA:) or اَللٰهُمَّ أَرِّ كُلَّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ, meaning O God, confine each of them two to the other, so that the heart of neither may become turned away to any but that other: the correct form of speech, however, is عَلَي صَاحِبِهِ, unless it be like تَعَلَّقْتُ فُلَانًا for تعلّقت بِفُلَانٍ. (IAmb, TA.) 4 آرَيْتُ الدَّابَّةَ آريت الدابه آريت الدابة I joined the beast to another beast, and made it to keep with the other to one manger: (S, in the present art.; and K:) or آرَيْتُ الدَّابَّتَيْنِ I joined the two beasts together, and made them both keep to one manger. (So accord. to the S in art. وأر.) 5 تأري بِالمَكَانِ He remained, stayed, or abode, in the place: (S, Mgh, Msb:) or he became confined, or he confined himself, therein; (T, M, K;) as also ↓ ائتري [written with the disjunctive alif اِيتَرَى]. (M, K.) ― 
 - تأرّىعَنْهُ He remained behind him, not going with him; held back, or hung back, from him. (M, K.) 8 إِاْتَرَىَ see 5. أَرِىٌّ : see what next follows. أَرِيَّةٌ : see what next follows. آرٍ آر : see what next follows. آرِىٌّ آرى آري , (T, S, M, Mgh, Msb, K,) with medd and teshdeed, (TA,) [originally آرُوىٌ,] of the measure فَاعُولٌ, (T, S, Mgh, Msb,) from تَأَرَّى بِالمَكَانِ as explained above, (Mgh,) or hence this verb, (Msb,) and ↓ أَرِىٌّ , (M, K, * [but accord. to the latter, the second form may be either thus (as it is written in the M) or ↓ آرٍ , (agreeably with the latter of the two pls. mentioned below,) for the two forms are there expressed by الآرِىُّ وَ يُخَفَّفُ, (in the CK, erroneously, الاَرىُّ و يُخَفَّفُ,) and in another place in the K we find it written ↓ آرِيَّة , or, as in the CK, ↓ اَرِيَّة ,]) The place of confinement of a beast: (ISk, T, S:) or i. q. آخِيَّةٌ; (M, Mgh, Msb, K;) used in this sense by the Arabs; (Mgh, Msb,;) or sometimes having this application; meaning a rope to which a beast is tied in its place of confinement;; (S;) or a loop of a rope to which a beast is tied in that place: (Mgh:) so called because it withholds beasts from escaping: (TA:) sometimes, (Msb,) improperly, (ISK, T, S,) by the vulgar, and by the lawyers, (Mgh,) applied to a manger::(ISk, T, S, Mgh, Msb:) pl. أَوَارِىُّ (T, S, Mgh, Msb) and أَوَارٍ (S.) 
 = Hence, أَوَارِىُّ is metaphorically applied to (tropical:) The places (أَحْيَاز) that are made, in shops, for grain and other things: and to (tropical:) the water-tanks, or troughs, in a bath. (Mgh.) 
 = El-'Ajjáj says, describing a [wild] bull, and his covert
وَاعْتَادَ أَرْبَاضَّا لَهَا آرِىُّ 
از

1 أَزَّتِ القِدْرُ , (S, K,) or البُرْمَةُ, (A,) aor اَزُ3َ (S, K) and اَزِ3َ , (K,) inf. n. أَزِيزٌ (S, A, K) and أَزٌّ and أَزَازٌ, (K,) The cooking-pot made a sound in boiling: (S, accord. to an explanation there given of the inf. n.; and A:) or boiled: (S:) or boiled vehemently; (K;) as also ↓ ائتزّت [written with the disjunctive alif اِيتَّزَّت], (S, K,) inf. n. ائْتِزَازٌ; (S;) and ↓ تأزّت , (K,) inf. N. تَأَزُّزٌ: (TA:) or all signify it boiled not vehemently. (K.) It is said in a trad., كَانَ يُصَلِّى وَ لِجَوْفِهِ أَزِيز كَأَزِيزِ الْمِرْجَلِ مِنَ الْبُكَآءِ (tropical:) [He used to pray, his inside making a sound like the sound of the boiling of the cooking-pot, by reason of weeping]: (S, A, Mgh:) this is said of Mohammad: ازيز meaning boiling, or the sound thereof. (Mgh.) ― 
 - أَزَّتِ السَّحَابَةُ The cloud made a sound from afar. (K.) [In this instance, the TA assigns only one form to the aor., namely اَزِ3َ , and gives only أَزٌّ and أَزِيزٌ as inf. ns.] أَزِيزٌ signifies The sounding of thunder; (S, A;*) and of a millstone. (A.) You say, هَالَنِى أَزِيزُ الرَّعْدِ [The sounding of the thunder terrified me]: and صَدَّعَنِى أَزِيزُ الرَّحَى [The sounding of the mill-stone made my head to ache]. (A, TA.) ― 
 - Also, inf. n. أَزِيزٌ, It flamed, or blazed, like fire in firewood, and was in motion, or in a state of commotion. (AO.) 
 = أَزَّبِالقِدْرِ, [aor. اَزُ3َ ,] inf. n. أَزٌّ, He kindled a fire, or made it to burn or to burn fiercely, beneath the cooking-pot, in order that it might boil: or you say, أَزَّ القِدْرَ, inf. n. as above, meaning he collected firewood beneath the cooking-pot so that the fire flamed, or blazed: and he made the fire to flame, or blaze, beneath the cooking-pot. (TA.) And أَزَّ النَّارَ, (K,) aor. اَزُ3َ , inf. n. أَزٌّ, (TA,) He kindled the fire, or made it to burn or to burn fiercely. (K, TA.) ― 
 - أَزَّ الشَّىْءَ, (K,) aor. اَزُ3َ , inf. n. أَزٌّ and أَزِيزٌ, (TA,) He put the thing into a state of violent motion or commotion: (ISd, K:) so accord. to IDrd: (ISd:) but Ibráheem El-Harbee explains أَزٌّ only as signifying the act of moving. (TA.) ― 
 - أَزَّهُ, (A, TA,) aor. اَزُ3َ , (TA,) inf. n. أَزٌّ, (S, TA,) He put him in motion; disquieted him; (A,* TA;) stirred up, roused, or provoked, him; and incited, urged, or instigated, him; (S,* A,* TA;) عَلَى كَذَا to do such a thing. (A, TA.*) It is said in the Kur [xix. 86], أَلَمْ تَرَ أَنّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الكَافِرِينَ تَؤُزُّهُمْ أَزَّا Seest thou not that we have sent the devils against the unbelievers inciting them strongly to acts of disobedience? (S, TA.) Or أَزٌّ signifies The inciting a man to do a thing by artifice, or cunning, and gentleness. (El-Harbee.) 5 تأزّت القِدْرُ : see 1. 8 ائتزّت القِدْرُ : see 1. ― 
 - هُوَ يَأْتَزُّ مِنْ كَذَا He becomes angry, and distressed, and disquieted or disturbed, by reason of such a thing. (A, TA.) أَزَّةٌ A sound, or noise. (TA.) أَزِيزٌ inf. n. of 1.― 
 - Sharpness; syn. حِدَّةٌ. (TA.)
ازب

1 أَزَبَ , aor. اَزِبَ , (A, K,) inf. n. أَزْبٌ, (TK,) It (water) flowed or ran; (A, K;) like وَزَبَ. (TA.) مِئْزَابٌ , (S, A, Mgh, Msb, K,) and مِيزَابٌ, (S, Msb,) A water-spout; a pipe, or channel, that spouts forth water: (Mgh, TA:) or that by which water pours down from a high place: (Towsheeh:) or a water-spout of wood, or the like, to convey away the water from the roof of a house: (MF in art. زوب:) the former is from the verb above mentioned: (A, K:) or it is arabicized, (A, Mgh, K,) from the Persian, (Mgh, K,) signifying “make water:” (K:) its pl. is مَآزِيبُ: (ISk, S, Mgh, Msb:) and the pl. of ميزاب is مَيَازِيبُ and مَوَازِيبُ, from وَزَبَ, said of water, meaning “it flowed,” (Mgh, Msb,) accord. to IAar; (Mgh;) or this is arabicized; or postclassical: (Msb:) but ميزاب, without ', is altogether disallowed by Yaakoob [i. e. ISk]: (Mgh:) it is also called مِرْزَابٌ, (T, S, Msb,) accord. to IAar; (T, Msb;) but this is disallowed by ISk, Fr, and AHát, (Msb,) and by Az [the author of the T]; (Mgh;) and مِزْرَابٌ also, accord. to IAar and Lth and others, as is mentioned in the T. (Msb.)
ازج

2 أزّج , inf. n. تَأْزِيجٌ, (Msb, K,) He built a structure of the kind called أَزَجٌ, and made it long: (K:) or he built a house, or chamber, in the form of what is so called. (Msb.) أَزَجٌ A certain kind of structure; (S, K;) or a house, or chamber, built in a long, or an oblong, form; (Mgh, L, Msb;) called in Persian أُوِسْتَانٌ, (Mgh, L,) and also, in the same language, سَغْ, and كَمَرْ: (Mgh:) [i. e. an oblong, arched, or vaulted, structure or edifice; (such as a bridge; see قَنْطَرَةٌ;) a portico, gallery, or piazza; accord. to Golius and Freytag, ædificii genus oblongum et fornicatum, porticus instar; to which Freytag adds, portæ arcus superior:] or, accord. to some, a roof: (Msb:) pl. [of pauc.] آزَاجٌ (S, Msb, K) and آزُجٌ (S, K) and [of mult.] إِزَجَةٌ. (K.)
ازر

1 أَزَرَهُ , aor. اَزِرَ , (TK,) inf. n. أَزْرٌ. (IAar, K,) It surrounded, or encompassed, it, (IAar,* K,* TA,) namely, a thing. (TK.) ― 
 - See also 2, in two places: and see 3. 2 أزّرهُ , inf. n. تَأْزِيرٌ, He put on him, or clad him with, an إِزَار; (S;) as also ↓ أَزَرَهُ . (TA.) ― 
 - It covered it: (K,* TA:) as in the phrase, أزّر النَّبْتُ الأَرْضَ The herbage covered the ground, or land. (TA.) ― 
 - (tropical:) He repaired the lower part of it, (namely, a wall,) and thus made that part like an إِزَار: (Mgh, Msb:*) he cased [the lower part of] it, (namely, a wall,) and thus strengthened it. (A.) ― 
 - (tropical:) He strengthened him, or it; (K, TA;) as also ↓ أَزَرَهُ , (Fr,) inf. n. أَزْرٌ (Fr, K.) [See also 3.] 3 آزِرِهُ آزره آزرة , (Fr, S, A, Msb,) for which the vulgar say وَازَرَهُ, (Fr, S,) the latter an extr. form, (K,) inf. n. مُؤَازَرَةٌ; (Msb, K;) and ↓ أَزَرَهُ ; (TA;) He aided, assisted, or helped, him; (Fr, S, A, Msb, K;*) and strengthened him. (Msb.) [See also 2.] You say, آزَرْتُ الرَّخُلَ عَلَ فُلَانٍ I aided, assisted, or helped, and strengthened, the man against such a one. (Zj.) And أَرَدْتُ كَذَا فَآزَرَنِى عَلَيْهِ فُلَانٌ I desired to do such a thing, and such a one aided, assisted, or helped, me to do it. (A, TA.) ― 
 - آزَرَ الزَّرْعُ بَعْضُهُ بَعْضًا, (A,) inf. n. as above, (K,) (tropical:) The seed-produce became tangled, or luxuriant, (A, K,) one part reaching to another, (A,) and one part strengthening another; (K;) as also الزَّرْعُ ↓ تأزّر : (TA:) or النَّبْتُ ↓ تأزّر signifies the herbage became tangled, or luxuriant, and strong. (S.) ― 
 - آزَرَ الشَّىْءُ الشَّىْءَ, (TA,) inf. n. as above, (K,) The thing equalled, or was equal to, the thing: the thing matched, or corresponded to, the thing. (K,* TA.) In some copies of the K, in the place of المُسَاوَاةُ, is found المُؤَاسَاةُ: the former is the correct reading. (TA.) 5 تَاَزَّرَ see 8, in two places: ― 
 - and see also 3, in two places. 8 اِيتَزَرَ ايتزر , (S, Mgh, Msb,) originally ائْتَزَرَ, (Mgh, Msb,) and ↓ تأزّر , (S,) or ايتزر بِالإِزَارِ, and بِهِ ↓ تأزَر , (K,) He put on, or wore, the إِزَارَ: (S, Mgh, Msb, K:) اِتَّزَرَ is wrong, (Nh,) or vulgar, (Mgh,) and should not be said: it occurs in certain of the trads., but is probably a corruption of the relaters: (K:) or it is a correct form, [like اتَّخَذَ &c., (see art. اخذ,)] (Msb, MF,) accord. to ElKarmánee and Sgh and others. (MF.) أَزْرٌ Strength. (IAar, S, A, K.) ― 
 - And (or as some say, TA) Weakness: thus bearing two contr. significations. (IAar, K.) ― 
 - And The back. (IAar, S, K.) اُشْدُدْ بِهِ أَزْرِى, in the Kur [xx. 32], means Strengthen Thou by him my back: (IAar, S:) or confirm Thou by him my strength: or strengthen Thou by him my weakness. (IAar.) ― 
 - Aid, assistance, or help. (Msb.) ― 
 - Also, (S,) or ↓ أُزْرٌ , (K,) The place, (K,) or part of [each of] the two flanks, (S,) where the إِزَار is tied in a knot. (S, K.) أُزْرٌ : see أَزْرٌ. إِزْرٌ أزار أزر أزرى إِزار ازر وزر زار زر زرى آزر : see إِزَارٌ. إِزْرَةٌ أزار أزر أزرى أزره إِزار ازره ازرة وزر زار زر زرى آزر آزره Any particular mode, or manner, of putting on, or wearing, the إِزَار. (S, K.) You say, إِنَّهُ لَحَسَنُ الإِزْرَةِ [Verily he has a good manner of putting on, or wearing, the ازار]. (A.) And اِيتَزَرَ إِزْرَةً حَسَنَةً He put on, or wore, the ازار in a good manner. (S.) And it is said in a trad., إِزْرَةُ المُؤْمِنِ إِلَى نِصْفِ السَّاقِ وَلَا جُنَاحَ عَلَيْهِ فِيمَا بَيْنَهُ وَبَيْنَ الكَعْبَيْنِ [The believer's mode of wearing the ازار is to have it reaching to the middle of the shank; and there shall be no sin chargeable to him with respect to what is between that and the two ankles]. (TA.) إِزَارٌ أزار إِزار ازار , masc. and fem., and ↓ إِزَارَةٌ , and ↓ مِئْزَرٌ , (S, Msb, K,) and ↓ مِئْزَرَةٌ , (Lh,) and ↓ إِزْرٌ , (K,) A thing well known; (S, Msb;) [a waist-wrapper;] a wrapper for covering, or which covers, the lower part of the body, [from the waist downwards, concealing the thighs, and generally the upper half, or more, of the shanks, (see أَزْرٌ, or أُزْرٌ, and إِزْرَةٌ,)] not sewed: or such as is beneath the shoulders, or on the lower half of the body: the رِدَآءِ is that which covers the upper half of the body; or that which is upon the shoulders and back; and this also is not sewed: each of these explanations is correct: (MF:) or i. q. مِلْحَفَةٌ: (K:) [in the present day, إِزَار, vulgarly pronounced إِيزَار, is also applied to a woman's outer covering, or wrapper, of white calico; described in my “Modern Egyptians:” and ↓ مِئْزَرٌ , to a pair of drawers: and app., in post-classical writings, to anything resembling a waist-wrapper, worn on any part of the person, and in any manner; sometimes as a turban:] and إِزَارٌ also signifies anything with which one is veiled, concealed, or covered: (Th, K:) its pl. is آزِرَةٌ, (S, Msb, K,) a pl. of pauc., (S, Msb,) and (of mult., S, Msb) أُزُرٌ (S, Msb, K) and أُزْرٌ, (K,) which is of the dial. of Temeem, or, accord. to MF, a contraction of أُزُرٌ: (TA:) and the pl. of مئزر is مَآزِرُ (Msb.) You say, ↓ شَدَّ لِلأَمْرِ مِئْزَرَهُ (tropical:) He prepared himself for the thing, affair, or business. (A.) And ↓ شَدَّ المِئْزَرَ (tropical:) He abstained from sexual intercourse: or he prepared himself for religious service. (TA, from a trad.) And اِخْضَرَّ إِزَارِى (tropical:) (The place of) my ازار became black: or, rather, became of a [blackish] hue inclining to green: because the hair when it first grows is of that hue. (Har p. 494.) And دَارِى إِزَارِى [My house is my covering]: said by Es-Sarawee to IAar, on the latter's expressing his surprise at the former's walking in his house naked. (TA.) ― 
 - (tropical:) Continence; chastity. (K, TA.) You say, فُلَانٌ عَفِيفُ الإِ زَارِ, and ↓ المِئْزَرِ (tropical:) Such a one is continent, abstaining from women with whom it is unlawful to him to have commerce: (A 'Obeyd:) and in like manner, فُلَانٌ طَيّبُ الإِزَارِ. (TA in art. حجز.) ― 
 - (tropical:) One's wife: (S, M, K:) or one's self: (IKt, Suh:) or one's wife and family: or one's family and self. (TA.) One says, فِدًى لَكَ إِزَارِى(tropical:) May my wife be a ransom for thee: (Aboo-'Omar El-Jarmee, S:) or myself. (IKt, Suh.) And it is said in a trad. respecting the vow of allegiance made at the 'Akabeh, لَنَمْنَعَنَّكَ مِمَّا نَمْنَعُ مِنْهُ أُزُرَنَا (tropical:) We will assuredly defend thee from that from which we defend our wives and our families: or ourselves. (TA.) ― 
 - (tropical:) A ewe. (K, TA.) [But see شَاةٌ مُؤَزَّرَةٌ.] And إِزَارْ إِزَارْ is A cry by which a ewe is called to be milked. (K.) إِزَارَةٌ أزار أزاره إِزار إِزاره ازاره ازارة : see إِزَارٌ. فَرَسٌ آزَرُ فرس آزر , and أَزْرَآءُ, [which is the fem.,](tropical:) A horse, and a mare, white in the hinder part, (A, TA,) which is the place of the إِزَار of a man; (TA;) [i. e., it corresponds to the lower part of the body of a man:] when the whiteness descends to the thighs, the epithet مَسَرْوَلٌ is employed: (A:) or the former signifies a horse white in the thighs, and having his fore parts black, or of any colour: (AO, K:) pl. أُزْرٌ (A.) مِئْزَرٌ : see إِزَارٌ, in five places. مِئْزَرَةٌ : see إِزَارٌ. شَاةٌ مُؤَزَّرَةٌ (tropical:) A ewe, or she-goat, that is [black in the hinder part] as though attired with a black إِزَار. (A; [in which is added, وَيُقَالُ لَهَا إِزَارٌ, which may mean, “and one says, She has an ازار;” or “and one calls her ازار;” but more probably the former is meant thereby;] and K; [in which نَعْجَةٌ, “a ewe,” is put in the place of شَاةٌ.]) ― 
 - نَصْرٌ مُؤَزَّرٌ (tropical:) Aid [made] effective and powerful: (K, TA:) occurring in a trad. (TA.) مَأْزُورَاتٍ for مَوْزُورَاتٍ: see art. وزر.
ازف

1 أَزِفَ , aor. اَزَفَ , inf. n. أَزَفٌ (S, Msb, K) and أُزُوفٌ, (Msb, K,) It (departure) was, or became, or drew, near: (S, Msb, K:) and in like manner, a time. (TA.) Hence, in the Kur [liii. 58], أَزِفَتِ الآزِفَةُ The resurrection draweth near. (S, (Msb.) ― 
 - He (a man) hastened, or was quick: (S, K:) or he drew near, and hastened, or was quick. (A, TA.) 4 آزَفَنى آزفنى آزفني He (a man, TA) incited me, or urged me, to hasten, or be quick: (K, TA:) it is of the measure أَفْعَلَنِى. (TA.) 5 تَأَزُّفٌ The stepping with contracted steps. (K.) But see خَطْوٌ مُتَآزِفٌ, below. (TA.) 6 تآزفوا تآزفوا They drew near together, one to another. (IF, K.) آزِفٌ آزف , applied to a man, Hastening, or quick: (S, TA:) and endeavouring to hasten, or be quick. (TA.) الآزِفَةُ الآزفه الآزفة The resurrection: so in the Kur liii. 58, (S, Msb,) and xl. 18: (Bd:) or in the latter place it means the near event, or case, of being on the brink of the fire [of Hell]: or, as some say, death. (Bd.) مُتَآزِفٌ متآزف , of the measure مُتَفَاعِلٌ, applied to a man, (TA,) Short; (S, A, K;) as being contracted in make; (A, TA;) having his several parts near together. (S, K.) [In the CK it is written مُتَأزِّف, in this sense and others, following.] ― 
 - A strait, or narrow, place. (O, L, K.) ― 
 - A contracted stepping: you say, خَطْوٌ مُتَآزِفٌ: so in the O and L. (TA.) ― 
 - (tropical:) A man (Sgh, TA) evil in disposition; narrow-minded: (Sgh, K, TA:) weak; cowardly. (TA.)
ازق

1 أَزَقَ , aor. اَزِقَ ; (K;) and أَزِقَ, aor. اَزَقَ ; (IDrd, K;) inf. n. (of the former, TA) أَزْقٌ, (S, O, K,) and (of the latter, TA) أَزَقٌ, (IDrd, K,) or the latter is used by poetic licence for the former; (As, Sgh;) He, or it, (said of a man, MF, or of a man's bosom or mind, K,) became strait, or straitened; (IDrd, S,* O,* K, MF;) أَزْقٌ being thus syn. with أَزْلٌ: (S, O:) or it (a man's bosom or mind) became straitened in war or fight; (K;) or he (a man) became straitened in his bosom or mind, in war or fight: (TA:) as also ↓ تأزّق , with respect to both these significations; (K;) or this signifies it (a man's bosom or mind) became strait, or straitened; like تأزّل; (Fr, S;) and ↓ تآزق signifies the same as تأزّق. (Z, in Golius.) [See also 10.] 
 = أَزَقَهُ, inf. n. أَزْقٌ, He straitened him: the verb being trans. and intrans. (MF.) 5 تَاَزَّقَ and 6: see 1. 10 اُسْتُؤْزِقَ عَلَى فُلَانٍ The place became strait to such a one, (K, TA,) so that he was unable to go forth [into it, to war or fight]. (TA.) مَأْزِقٌ A place of straitness, or a strait place, (S, K, TA,) in which people fight. (TA.) And hence, A place of war or fight. (S.) And مَأْزِقُ العَيْشِ The place of straitness of life, or living. (Lh.) Pl. مَآزِقُ. (TA.)
ازل

1 أَزَلَ , (S, K,) aor. اَزِلَ , inf. n. أَزْلٌ, (S,) He (a man) became in a state of straitness, or narrowness, and suffering from dearth or drought or sterility. (S, K.) [See also the pass. form of the verb here following; and see 5.] 
 = أَزَلَهُ, aor. as above, (K,) and so the inf. n., (TA,) He confined, restricted, restrained, withheld, debarred, hindered, or prevented, him; (K,* TA;) and straitened him; in consequence of distress, or adversity, and fear. (TA.) ― 
 - He shortened his (a horse's) rope, [or tether,] and then left him to pasture at pleasure (Lth, K, [in the CK, شَيَّبَهُ is put for سَيَّبَهُ,]) in the place of pasturage. (Lth.) ― 
 - أَزَلُوا مَالَهُمْ, (S,) or أَمْوَالَهُمْ, (K,) aor. as above, (S,) They confined, restricted, or debarred, their cattle from the place of pasturage, (S,) or did not take, or send, them forth thereto, (K,) in consequence of fear, (S, K,) or dearth or drought or sterility. (K.) ― 
 - It is said in a trad. respecting Ed-Dejjál, and his besieging the Muslims in Beytel-Makdis, [or Jerusalem,] فَيُؤْزَلُونَ أَزْلًا شَدِيدًا And they will be straitened with a vehement straitening. (TA.) And أُزِلَ النَّاسُ signifies The people suffered, or were afflicted with, drought, or want of rain. (TA.) 4 آزَلَتِ السَّنَةُ آزلت السنه آزلت السنة The year became severe, distressful, calamitous, or adverse. (TA.) 
 = آزَلَهُمُ اللّٰهُ God afflicted them with drought, or want of rain. (TA.) 5 تأزّل It (a man's bosom or mind) became strait, or straitened; (Fr, S, K;) as also تأزّق. (Fr, S.) أَزْلٌ Straitness; distress; difficulty; (S,* K;) and drought, or want of rain. (TA.) ― 
 - Vehemence of might, or of strength, in war, or fight; of courage, valour, or prowess: or of war, or fight: or of fear: or of punishment: syn. شِدَّةُ بَأْسٍ. (TA.) 
 = It is also used as an epithet, meaning Strait; narrow; confined. (Ham p. 339.) إِزْلٌ أزال أزل ازل زال زل A calamity; (K;) because of its distressing character. (TA.) ― 
 - Lying, or falsehood. (Yaa- koob, S, K.) أَزَلٌ i. q. قِدَمٌ [i. e. Eternity, with respect to past time, or considered retrospectively; existence from eternity; or ancientness] (S, K, TA) that is without beginning; (TA;) or the continuance of existence in decreed times interminable in respect of the past; like as أَبَدٌ is the continuance of existence in decreed times interminable in respect of the future; (KT;) or that [existence, or time,] which has no extremity in its beginning; like قِدَمٌ; and أَبَدٌ is that which has no extremity in its latter part; like بَقَآءٌ: the former is existence without any beginning: (Kull p. 31:) said to be from the phrase لَمْ يَزَلْ [“he, or it, has not ceased” to be &c.; i. e. “has ever” been &c. (see أَزَلِىٌّ）]: or, accord. to some, from أَزْلٌ signifying “narrowness;” because the intellect is prevented by its narrowness from perceiving its beginning: (MF:) ازل is a name for that of which the mind is prevented by its narrowness from determining the limit of the beginning; from أَزْلٌ meaning “narrowness;”; and ابد is a name for that of which the mind shrinks from, or shuns, the determining the limit of the end; from أُبُودٌ meaning the act of “shrinking” from a thing, or “shunning” it. (Kull pp. 30 and 31.) Hence the saying, كَانَ فِى الأَزَلِ قَادِرًا عَالِمًا [He was, or has been, ever, powerful, knowing]. (A, TA.) The phrase أَزَلَ الآزَالِ [During the space, without beginning, of all past times; or ever, in all past times;] is like the phrase أَبَدَ الآبَادِ; said to be no evidence of the use of آزَالٌ as a pl. of أَزَلٌ in a general way by the Arabs of the classical ages, as it is here added merely as a corroborative. (MF in art. ابد.) [See also أَزَلِىٌّ.] أَزِلٌ : see آزِلٌ. أَزَلِىٌّ [Eternal, with respect to past time; existing from eternity; or ancient without beginning; as is implied in the S and K &c.;] a thing, or being, which has not been preceded by non-existence: it is applied to God: and to [his] knowledge: that which exists must be one of three kinds only: أَزَلِىٌّ أَبَدِىٌّ [existing from eternity, and consequently existing to eternity]; and this is God [who is also called القَدِيمُ الأَزَلِىُّ the Ancient without beginning]: and لَا أَزَلِىٌّ وَ لَا أَبَدِىٌّ [not existing from eternity nor existing to eternity]; and such is the present world: and أَبَدِىٌّ غَيْرُ أَزَلِىّ [existing to eternity without existing from eternity]; and such is the world to come; the reverse of which [last] is impossible: (TA:) it is a rel. n. from أَزَلٌ: or, accord. to some, it is not [genuine] Arabic: (TA:) or it is originally يَزَلِىٌّ, a rel. n. from لَمْ يَزَلْ, (S, K,) a phrase applied to that which is قَدِيم; and is formed by contraction; (S;) then, the ى is changed into ا, as being easier of pronunciation; as in أَزَنِىٌّ, applied to a spear, in relation to ذُو يَزَن; (S, K,* Sgh, TA;) and as in أَثْرَبِىٌّ, applied to a blade, (S, Sgh, TA,) in relation to يَثْرِب: (TA:) so say some of the learned. (S.) أَزَلِيَّةٌ The quality, or attribute, of أَزَلٌ [eternity, with respect to past time, &c.]: but it is a forged term, not of the [genuine] language of the Arabs. (A, TA.) سَنَةٌ أَزُولٌ A severe, distressful, calamitous, or adverse, year: pl. أُزْلٌ. (K.) آزِلٌ آزل A man in a state of straitness, distress, adversity, or difficulty. (TA.) ― 
 - A man in a state of straitness in consequence of fever: or who is unable to go forth in consequence of pain: or confined, restricted, withheld, or prevented [from going forth]. (TA.) ― 
 - لَبُونٌ آزِلَةٌ [A milch camel] confined, or restricted, not pasturing at pleasure, having her shank tied up to her arm, on account of her owner's fear of a hostile incursion: occurring in a poem of El-Aashà. (TA.) ― 
 - أَزْلٌ آزِلٌ, in the K, erroneously, ↓ أَزِلٌ , Severe, or vehement, straitness, distress, or difficulty. (K, * TA.) مَأْزِلٌ A place of straitness, or a strait place; (S, K;) like مَأْزِقٌ: (S:) or a place of war or fight, when strait. (Lh.) And مَأْزِلُ العَيْشِ The place where the means of subsistence are strait, or narrow. (Lh.) سُنَيَّةٌ حَمْرَآءُ مُؤْزِلَةٌ [A severe year of dearth, or sterility,] afflicting with drought. (TA, from a trad.) مَأْزُولٌ A horse having his rope [or tether] shortened, and then left to feed at pleasure in the place of pasturage. (Lth.)
ازم

1 أَزَمَ , aor. اَزِمَ , inf. n. أَزْمٌ and أُزُومٌ, He bit with the whole mouth, vehemently: (K:) or with the canine teeth: or you say, أَزَمَهُ, and أَزَمَ عَلَيْهِ, meaning he bit it, and then repeated [the action] upon it, not letting it go: or he seized upon it with his mouth: (TA:) or أَزَمَهُ signifies [simply] he bit it: (S:) and أَزَمَ عَلَيْهِ, aor. اَزِمَ , inf. n. أَزْمٌ; and أَزِمَ, aor. اَزَمَ , inf. n. أَزَمٌ; the same; or he seized, or took hold, upon it with his teeth: (Msb:) and أَزَمْتُ يَدَ الرَّجُلِ I bit the arm, or hand, of the man most vehemently. (TA.) أَزَمَ بِهَا occurs in a trad. as meaning He bit it, (referring to a ring of a coat of mail,) and held it between two of his central teeth. (AO.) And in another trad., أَزَمَ فِي يَدِهِ, meaning He bit his arm, or hand. (TA.) And you say, أَزَمَ الفَرَسُ عَلَى فَأْسِ اللِّجَامِ The horse seized [with his teeth, or champed,] upon the فأس [q. v.] of the bit. (K.) And أَزْمٌ signifies also The cutting with the canine tooth, and with a knife, (K,) and with other things. (TA.) ― 
 - [And hence,] أَزَمَ عَلَيْنَا, (S, Msb, * K, *) aor. اَزِمَ , inf. n. أَزْمٌ (S) and أُزُومٌ, (TA,) said of a time, (S, Msb,) or a year, (K,) It was, or became, distressful, or afflictive, to us, [as though it bit us,] by drought, dearth, or scarcity; (S, Msb, K;) and scant in its good things; (S;) as also أَزِمَ, aor. اَزَمَ , inf. n. أَزَمٌ. (Msb.) And أَصَابَتْهُمْ سَنَةٌ أَزَمَتْهُمْ, (S, K, *) inf. n. أَزْمٌ, (S,) A year, or year of dearth or drought or sterility, befell them, which extirpated them: (S, K: *) or, accord. to Sh, the verb in this sense is only with و. (TA. [See art. ارم.]) ― 
 - [Hence also,] أَزَمَ بِهِ, (AZ, S, K,) inf. n. أَزْمٌ, (TA,) He clave to him, namely, his companion; (AZ, S, K;) and to it, namely, a place. (K.) And أَزَمَ عَلَيْهِ, (K,) aor. اَزِمَ , inf. n. أَزْمٌ, (TA,) He kept, attended, or applied himself, constantly, perseveringly, or assiduously, to it; (K;) he clave to it. (TA.) And أَزَمَ بِضَيْعَتِهِ, or لَهَا, (accord. to different copies of the K, the former being the reading in the TA,) and عَلَيْها, (TA,) inf. n. أُزُومٌ, (AZ, TA,) He kept, attended, or applied himself, constantly, perseveringly, or assiduously, to his ضيعة [or land, &c.]. (AZ, K, TA.) ― 
 - أَزَمَ, (Nh, K,) inf. n. أَزْمٌ, (Nh, TA,) also signifies He held his teeth together, one upon another: (Nh:) [and he compressed, or put together, his lips: (see آزِمٌ:)] and he closed, or locked, a door. (K, TA.) It is said in a trad., السِّوَاكُ تَسْتَعْمِلُهُ عِنْدَ تَغَيُّرِ الفَمِ مِنَ الأَزْمِ The stick for cleaning the teeth, thou shalt use it on the occasion of the mouth's becoming altered in odour from the holding of the teeth together. (Nh.) ― 
 - [And hence,] أَزَمَ, (S, Nh, Msb,) inf. n. أَزْمٌ, (Msb, K,) He held, refrained, or abstained, (S, K, *) عَنِ الشَّىْءِ from the thing: (S, TA:) and he held, refrained, or abstained, from desiring much: (TA:) and from food (Msb, K *) and drink; (Msb;) as also أَزِمَ, aor. اَزَمَ , inf. n. أَزَمٌ: (Msb:) and from speech; (Nh, K; *) like as does the faster from food: and hence, (Nh,) or from the next preceding signification, (Msb,) حِمْيَةٌ [meaning as explained in what follows] is termed أَزْمٌ: (Nh, Msb:) but accord. to the relation commonly known, of a trad. in which أَزَمَ is said to occur in the last of the senses explained above, the word is أَرَمَّ, with ر and with teshdeed in the case of the م. (Nh.) It is related in a trad., that 'Omar having asked El-Hárith Ibn-Keledeh, the طَبِيب of the Arabs, “What is the [best] remedy?” (S,) or having asked him respecting [the best] medical, or curative, treatment, (Msb,) the latter said, الأَزْمُ, meaning الحِمْيَةُ; (S, Msb;) both these words here meaning The practising abstinence; (PS;) or the abstaining, or desisting, from eating: (TA:) or, in this instance, (TA,) الأَزْمُ signifies the not putting in food upon food: and (some say, TA) the being silent: (K, TA:) and it signifies also strength. (TA.) ― 
 - أَزَمَ الشَّىْءُ The thing became contracted; became drawn together, or compressed; as also أَزِمَ, aor. اَزَمَ . (K.) 5 تأزّم القَوْمُ , (TA,) or تأزّم القَوْمُ دَارَهُمْ, (S,) The people, or company of men, stayed, remained, or dwelt, long in their abode. (S, TA.) أَزْمٌ : see أَزْمَةٌ. أَزِمٌ [part. n. of أَزِمَ; fem. with ة]: see أَزْمَةٌ. أَزْمَةٌ [inf. n. of un. of 1: and hence,] A single act of eating; (K, TA;) i. e. an eating but once in the course of the day; like وَجْبَةٌ [q. v.]. (TA.) ― 
 - Also, (Fr, S, Msb, K,) and ↓ أَزَمَةٌ and ↓ آزِمَةٌ , (Fr, K, [the last in the CK like the first,]) Straitness, hardness, or distress; (S, Msb, K;) drought, dearth, or sterility: (S, Msb:) pl. (of the first, TA) ↓ أَزْمٌ , (K,) [or rather this is a coll. gen. n.,] like as تَمْرٌ is of تَمْرَةٌ, (TA,) [but originally an inf. n. of أَزَمَ. q. v.,] and إِزَمٌ, (K,) like as بِدَرٌ is of بَدْرَةٌ. (TA.) Hence the trad., اشْتَدِّى أَزْمَةٌ تَنْفَرِجِى, meaning Become severe, O year of drought, or dearth, or sterility: then thou wilt pass away: though it has been strangely asserted that ازمة is here the proper name of a woman, to whom, on an occasion of her being taken with the pains of labour, these words were said by the Prophet. (TA.) You also say سَنَةٌ أَزْمَةٌ and ↓ أَزِمَةٌ , (K,) so in the copies of the K, there said to be like فَرِحَةٌ, but correctly ↓ آزِمَةٌ , as in the M &c., (TA,) [or both are correct, being part. ns., respectively, of أَزِمَ and أَزَمَ,] and ↓ أَزُومَةٌ , meaning A distressful, or an afflictive, year; (K;) a year of vehement drought or dearth or sterility. (TA.) And أَوَازِمُ [pl. of ↓ آزِمَةٌ , used as a subst.,] signifies Distressful, or afflictive, years. (TA.) ↓ أَزَامِ , also, (K,) or, accord. to Aboo-'Alee, ↓ أَزُومُ , (IB,) [each a proper name, as denoting a kind of personification,] signifies The year of drought or dearth or sterility. (K.) And you say, ↓ نَزَلَتْ بِهِمْ أَزَام and ↓ أَزُومُ Severe straitness, or distress, befell them. (S, TA. *) أَزَمَةٌ : see أَزْمَةٌ. أَزِمَةٌ : see أَزْمَةٌ. أَزَامِ : see أَزْمَةٌ, in two places. أُزَامٌ : see what next follows. أَزُومٌ : see آزٌم, in three places. ― 
 - أَزُومُ: see أَزْمَةٌ, in two places. ― 
 - Also, the former, Cleaving to a thing; (K;) and so ↓ أُزَامٌ . (Sgh, K.) أَزُومَةٌ : see أَزْمَهٌ. آزِمٌ آزم act. part. n. of أَزَمَ Biting with the whole mouth, vehemently: [&c.:] as also ↓ أَزُومٌ : (K: [in the CK the former is erroneously written اَزْمٌ:]) or the latter signifies that has a habit of biting; or that bites much; syn. عَضُوضٌ: (Ham p. 532:) pl. of the former أُزُومٌ: (Ham p. 360:) and of the latter أُزُمٌ. (Ham p. 609.) [Hence,] ↓ الأَزُومُ The biting lion; or the lion that bites much, or vehemently; الأَسَدُ العَضُوضُ. (TA.) ― 
 - [Hence also,] The canine tooth; syn. نَابٌ; and so ↓ آزِمَةٌ ; and ↓ أَزُومٌ : pl. of the first أُزَّمٌ; and of the second آوازِم; and of the third أُزُمٌ. (M, K.) ― 
 - Also Having his lips compressed, or put together. (AZ, S.) آزِمَةٌ آزمه آزمة : see آزِمٌ: ― 
 - and see also أَزْمَةٌ, in three places. مَأْزِمٌ A narrow, or strait, place; a place of narrowness or straitness; (S, K;) like مَأْزِلٌ; (S;) of a land, and of the pudendum muliebre, and of life, (K,) or of the means of subsistence; (Lh, K;) or of any kind: (TA:) any narrow road between two mountains: (S, Msb:) a narrow place in mountains, such that one part meets another, and the place beyond widens: (TA:) pl. مَآزِمُ. (S, K.) ― 
 - And hence, (Msb,) A place of war or fight; (S, Msb;) because of the straitness of the state thereof, and the difficulty of escape from it. (Msb.) مُتَأَزِّمٌ Smitten, or afflicted, by أُزْمَة [or straitness, &c.]: (K:) or expressing pain or grief, or lamenting, or complaining, on account of the straitness, or distressfulness, or afflictiveness, (أَزْمَة and شِدَّة,) of time, or fortune. (TA.)
ازى

2 أزّى الحَوْضَ , inf. n. تَأْزِيَةٌ (S, K) and تَأْزِىْءٌ, or تَوْزِىْءٌ, (accord. to different copies of the S, [the latter irregular,]) or both, (accord. to the TA,) He put, or made, an إِزَآء [q. v.], to the watering-trough or tank; (S, K;) i. e. he put upon its mouth a stone, or a جُلَّة [explained below, voce إِزَآء], or the like; (TA;) as also ↓ آزاهُ , inf. n. إِيزَآءٌ; (S, TA;) or ↓ تأزّاهُ . (K.) 3 آزاهُ آزاه آزاة , (S, K,) inf. n. مُؤَازَاةٌ, (Msb in art. حذو, and TA in art. وزى, &c., [though it would seem from the K to be إِيزَآءٌ,]) He (a man, S) was, or became, over against it, or opposite to it; he faced, or fronted, him, or it. (S, * K, * TA in art. وزى.) Accord. to the S, one should not say, وَازَاهُ: but it is said in a trad. respecting the prayer of fear, فَوَازَيْنَا العَدُوَّ, i. e. And we faced, or fronted, the enemy: (TA:) and the inf. n. is مُوَازَاةٌ. (TA in art. وزى.) [Its syn. حَاذَاهُ is more common.] 
 = [Hence مُؤَازَأْق signifying A conformity, a mutual resemblance, or a correspondence, with regard to sound, of two words occurring near together; like اِزْدِوَاجٌ &c.: see art. زوج.] 
 = [Hence, likewise,] آزِاهُ also signifies He contended with him, syn. جَارَاهُ; (K, TA;) and opposed, or withstood, him, syn. قَاوَمَهُ. (TA.) Whence the saying in a trad., وَفِرْقَةٌ آزَتِ الْمُلُوكَ فَقَاتَلَتْهُمْ عَلَى دِينِ اللّٰهِ [And a party contended with, and opposed, or withstood, the kings, and fought with them for the religion of God]. (TA.) 4 آزى الحَوْضَ آزي الحوض i. q. أَزَّاهُ, q. v. (S, TA.) ― 
 - And He repaired, or put into a right or proper state, the إِزَآء [q. v.] of the watering-trough or tank. (IAar, TA.) ― 
 - And He poured forth the water from its إِزَآء. (TA.) ― 
 - And آزى فِيهِ He poured forth upon its إِزَاء. (TA.) 5 تَاَزَّىَ see 2. نَاقَةٌ أَزِيَةٌ , (accord. to some copies of the S,) or ↓ آزِيَةٌ , (accord. to other copies of the S,) or both, (IAar, TA,) each after the manner of a relative noun, [having no verb,] (TA,) A she-camel that drinks from the إِزَآء [q. v.]: (TA:) or that will not drink save from the إِزَآء of the trough or tank; and عَقِرَةٌ signifies one “that will not drink save from the عُقْر [thereof]:” (S, TA, and IAar in art. عقر in the TA:) or, accord. to IAar, that will not come to the watering-trough or tank, to drink, until they leave it unoccupied for her; as also قَذُورٌ. (TA in the present art.) الإِزَآءُ الازآء i. q. الحِذَآءُ [The front, as meaning the part, place, or location, that is over against, opposite, facing, fronting, or in front]. (Msb, and K &c. in art. حذو.) You say, هُوَبِإِزَائِهِ He is over against, opposite to, facing, fronting, or in front of, him; syn. بِحِذَائِهِ, (S,) or مُحَاذِيهِ. (Msb.) ― 
 - [Hence, بِإِزَآئِهِ signifies also Corresponding to it; as when one says,] الأَبْجَلُ عِرْقٌ مِنَ الفَرَسِ وَ البَعِيرِ بِإِزَآءِ الأَكْحَلِ مِنَ الإِنْسَانِ [The ابجل is a vein of the horse and the camel, corresponding to the اكحل of man]. (TA in art. بجل.) [You say also, وَضَعَ لَفْظًا بِإِزَآءِ مَعْنَّى He applied a word, or phrase, as correspondent to an idea, or a meaning.] 
 = إِزَآءٌ is also applied to a man, and to a woman, and to a number of persons, in senses here following. (TA.) You say, هُوَ إِزَآءُ الأَمْرِ He is the manager, conductor, orderer, regulator, or superintendent, of the affair. (S, Msb, TA.) And in the same sense the word is used by Homeyd, in the phrase إِزَآءُ مَعَاشٍ [The manager, or orderer, of the means of subsistence], applied to a woman. (TA.) And in an instance in which a poet likens the إِزَآء of a watering-trough or tank to the [stinking animal called] ظَرِبَان: (S, TA:) in this case it means The water-drawer [of the trough or tank]. (As, IB, TA.) [But in relation to a watering-trough or tank, it generally has another meaning, which see below.] You say also, فُلَانٌ إِزَآءٌ مَالٍ (S) [Such a one is] a manager, tender, or superintendent, of cattle, or camels &c.; (K, * TA;) a good pastor thereof. (TA.) And إِزَآءُ الحَرْبِ The vigorous wager, or prosecutor, of war. (K.) And فُلَانٌ إِزَآءُ فُلَانٍ Such a one is the fellow and assistant of such a one. (TA.) And هُمْ إِزَاؤُهُمْ They are their fellows, (K, TA,) who assist them, and order, or set in order, their affairs: (TA:) or they are those who order, or set in order, their affairs. (Msb.) And إِنَّهُ لَإِ زَآءُ خَيْرٍ, and شَّرٍ, Verily he is a possessor of goodness, and of evilness. (TA.) ― 
 - Also, الإِزَآءُ, (K,) or إِزَآءُ العيش, (TK,) The means of sustenance: or what has been caused, or occasioned, of plentifulness and easiness, and of superabundance, of sustenance. (K.) 
 = Also The place where the water is poured into the wateringtrough or tank; (As, S, K;) i. e. its fore part; [the part next to the well or other source whence it is filled;] the hinder part, where the camels stand when they come to water, being called the عُقْر: (S in art. عقر:) or, accord. to AZ, a mass of stone, and what is put for protection [of the brink of the trough or tank (as it is generally constructed of stones cemented and plastered with mud)] upon the place where the water is poured when the bucket is emptied: (S in the present art.:) or the whole (جَمِيع [said in the TA to be a mistake for جمع, but this I think extremely improbable,]) of what is between the wateringtrough or tank and the cavity of the well, [namely,] of the [casing of stones, or bricks, called] طَّى: (K:) or a stone, or skin, or جُلَّة [i. e. a thing made of palm-leaves woven together, generally used as a receptacle for dates], put [for protection] upon the mouth [or part of the border where the water is poured in] of the wateringtrough or tank: (K, * TA:) in the K, يُوضَعُ عَلَيْهَا الحَوْضُ is erroneously put for يوضع عَلَى فَمِ الحَوْضِ. (TA.) نَاقَةٌ آزِيَةٌ ناقة آزيه ناقة آزية : see أَزِيَةٌ.
اس

1 اَسڤ3َ see 2, in two places. 2 أسّسهُ , (S, M, Msb,) inf. n. تَأْسِيسٌ, (S, Msb, K,) He founded it; or made, or laid, a foundation, or basis, for it; (S, * Msb;) namely, a building, (S,) or a wall: (Msb:) he marked out the limits of it, (namely, of a house,) and raised its foundations: he built its foundation, or basis: (K:) he commenced it; namely, a building; as also ↓ أَسَّهُ , aor. يَؤُسُّهُ, inf. n. أَسَّ: (M:) he built it; namely, a house; (TA;) as also ↓ أَسَّهُ . (K.) You say, هٰذَا تَأْسِيسٌ حَسَنٌ [This is a good founding, or foundation]. (TA.) And مَنْ لَمْ يُؤَسِّسْ مِلْكَهُ بِالعَدْلِ هَدَمَهُ (tropical:) [He who does not lay the foundation of his property with equity, or justice, destroys it]. (A, TA.) ― 
 - أسّس زَادًا: see زَادَ in art. زود. أَسٌّ : see what next follows, in six places. أُسٌّ The foundation, basis, or lowest part, (S, A, Mgh, Msb, K,) of a building, (S, A, K,) or of a wall; (Mgh, Msb;) as also ↓ أَسٌّ and ↓ إِسٌّ (A, K) and ↓ أَسَاسٌ (S, A, Mgh, Msb, K) and ↓ أَسَسٌ , (S, K,) which is a contraction of أَسَاسٌ: (S:) or the commencement of a building: and any commencement of a thing; as also ↓ أَسٌّ and ↓ أَسَاسٌ and ↓ أَسَسٌ : (M:) and the origin, source, stock, or root, (أَصْل,) of a man; as also ↓ أَسٌّ : or of anything; (M, K;) as also ↓ أَسٌّ (M, K) and ↓ إِسٌّ and ↓ أَسِيسٌ : (K:) and the heart of a man; because [the Arabs believe that] it is the first thing that comes into existence in the womb: (M, K:) pl. آسَاسٌ (S, M, Mgh, Msb, K) and إِسَاسٌ (M, Msb, K) and أُسُسٌ; (M, Mgh, Msb, K;) the first of which is pl. of أٌسٌّ, (Mgh, Msb,) like as أَقْفَالٌ is of قُفْلٌ; (Msb;) or of أَسَسٌ, like as أَسْبَابٌ is of سَبَبٌ; (S;) or, as some say, of أُسُسٌ, [like as أَعْنَاقٌ is of عُنُقٌ,] so that it is a pl. pl.; (TA;) and the second, of أَسٌّ, like as عِسَاسٌ is of عُسٌّ; (Msb;) and the third, of أَسَاسٌ, (Mgh, Msb,) like as عُنُقٌ is of عَنَاقٌ. (Msb.) You say, الأَوَّلِ ↓ بَنَى بَيْتَهُ عَلَى أَسَاسِهِ [He built his house upon its first foundation.] (A.) And قَلَعَهُ مِنْ أُسِّهِ [He uprooted it from its foundation]. (A.) And أَمْرِهِ الكَذِبُ ↓ فُلَانٌ أَسَاسُ (tropical:) [Such a one, the foundation of his affair, or case, is falsehood]. (A, TA.) And كَانَ ذٰلَكَ عَلَى أُسِّ الدَّهْرِ, (S, M, A, K,) and ↓ أَسِهِ , and ↓ إِسِهِ , (S, M, K,) (tropical:) That was in old, or ancient, time; (S, M, K;) at the beginning of time; (S, A, * K;) and in like manner, عَلَي اسْتِ الدَّهْرِ. (A.) ― 
 - Also A remain, relic, trace, vestige, sign, mark, or track, of anything. (K.) You say, خُذْ أُسَّ الطَّرِيقِ, or الطَّرِيقِ ↓ أَسَّ , [accord. to different copies of the K, meaning, Take thou to the track of the way,] when one guides himself by any mark or track, or by camels' dung: but when the way is manifest, you say, خُذْ شَرَكَ الطَّرِيقِ. (K.) أُسٌّ also signifies The remains of ashes (M, K) between the أَثَافِى, q.v.: (M:) occurring in a verse of En-Nábighah Edh-Dhubyánee; but accord. to most relates of this verse, it is آسٌ. (TA.) إِسٌّ أس إِس اس آس آسي : see أُسٌّ, in several places. أَسَسٌ : see أُسٌّ, in several places. أَسَاسٌ : see أُسٌّ, in several places. أَسِيسٌ : see أُسٌّ, in several places.
اسب

4 آسبت الأَرْضُ The land produced [herbage such as is termed] عُشْب; syn. أَعْشَبَت. (K.) إِسْبٌ أسب اسب ساب سب سبى The hair of the pubes: (M, K:) or of the pudendum: (Th, M, K:) or of the podex: (S, K:) it may be, (S,) or is said to be, (M,) from وِسْبٌ, (S, M,) which signifies “ herbage, ” or “ plants, ” (S,) or “ abundance of herbage: ” (M:) the و being changed into ', as in the case of إِرْتق and وِرْثٌ: (S:) pl. أُسُوبٌ, and, accord. to IJ, آسَابٌ. (M.) مُؤَسَّبٌ A ram having much wool. (M, K.)
است

اِسْتٌ أسا أسى أست است ٱست آسى آست , signifying The podex, or the anus, (K,) or signifying the former, and sometimes used as meaning the latter, (S in art. سته,) is with a conjunctive hemzeh, [written اسْتٌ, when not immediately preceded by a quiescence,] and its final radical letter is clided; for the original form is سَتَهٌ; (Msb;) and it is mentioned in art. سته. (K.) [It is of the fem. gender.] It is said in a prov., applied to him who fails of attaining the object that he seeks, أَخْطَأَتِ اسْتُهُ الحُفْرَةَ [His anus missed the hole in the ground]. (Meyd.) — [Hence,] اِسْتُ الدَّهْرِ (tropical:) The first, or beginning, of time; (A;) old, or ancient, time. (IB, A, * K. *) One says, مَا زَالَ عَلَى اسْتِ الدَّهْرِ مَجْنُونًا (tropical:) [He ceased not, or has not ceased, from the beginning of time, or from old time, to be insane, or mad; or] he always was, or always has been, known as being insane, or mad: like as one says, عَلَى إِسِّ الدَّهْرِ. (AZ, S.) And Aboo-Nukheyleh says
مَا زَالَ مُذْ كَانَ عَلَى ا سْتِ الدَّهْرِ 
ذَا حُمُقٍ يَنْمِى وَعَقْلٍ يَحْرشى 
” (tropical:) [He ceased not, or has not ceased, to be, since he was in the beginning of time, or in old time, i. e., from the first of his existence, a person of increasing foolishness, and of decreasing intellect]. (AZ, S.) IB says, J has erred in mentioning است in this section [of the S]; its proper place being in art. سته, where he has also mentioned it; for its hemzeh is conjunctive, by common consent; and if conjunctive, it is augmentative: also, his saying that they have changed the [final] س in إِسٌّ into ت, like as they have changed the [final] س of طَسٌّ into ت, making this word طَسْتٌ, is a mistake; for, were it so, the hemzeh of است would be disjunctive [in every case; whereas it is always conjunctive except after a pause, when it is pronounced with kesr]: moreover, he has attributed this assertion to AZ, who never made it, but only mentioned است الدهر with اسّ الدهر because of their agreement in meaning. (TA.) ― 
 - [Hence also,] اِسْتُ الكَلْبَةِ (assumed tropical:) Calamity, or misfortune: (K:) adversity; difficulty; distress; affliction: (TA:) what is hated, disliked, disapproved, foul, abominable, or evil. (K.) ― 
 - And اِسْتُ المَتْنِ (assumed tropical:) The desert: (K:) or the wide desert. (TA.) ― 
 - See also art. سته. أُسْتِىٌّ The warp of cloth; (K;) as also أُسْدِىٌّ and أُزْدِىٌّ: (TA:) but it is improperly mentioned in this art.; for it is [originally أُسْتُوىٌ,] of the measure أُفْعُولٌ. (K.) اِسْتِىٌّ استى استي ٱست ٱستي ٱستيي Of, or relating to, the اِسْت. (TA in art. سته.)
استاذ

أُسْتَاذٌ a foreign word, pronounced to be such because س and do not occur in any one Arabic word, (Msb,) not found in the poetry of the pagan times, (Ibn-Dihyeh in TA art. ستذ,) nor in the language of those times, (Shifá el-Ghaleel, ibid.,) [arabicized from the Persian أُسْتَادْ,] A master: (MF:) a skilful man, who is held in high estimation: (Msb:) a preceptor; a tutor; a teacher: a craftmaster: (Ibn-Dihyeh; and Golius on the authority of Meyd:) [and so in the present day; as also أُسْتَا and أُسْطَا:] also applied by the vulgar to a eunuch; because he generally tutors children: (Shifá el-Ghaleel, and Ibn-Dihyeh:) pl. أُسْتَاذُونَ (Har p. 377) [and أَسَاتِيذُ and أَسَاتِذَةٌ; and vulgarly, in the present day, أُسْتَوَاتٌ and أُسْطَوَاتٌ].
استبرق

إِسْتَبْرَقٌ إِستبرق استبرق : see art. برق, in which, and in art. سرق, it is mentioned: but this is its proper place, if it be an arabicized word: in the T it is mentioned in art. ستبرق.
اسد

1 أَسِدَ , (S, M, A, K,) aor. اَسَدَ , (K,) inf. n. أَسَدٌ, (TA,) (tropical:) He (a man, M) was, or became, like a lion, (S, M, A, K,) in his boldness, (A,) and his other dispositions; (S, A, TA;) as also ↓ استأسد ; (M, A, K;) [and ↓ تأسّد ; (see أَسِدٌ;)] عَلَيْهِ towards him, or against him. (A.) You say أَسَدٌ بَيِّنُ الأَسَدِ [A lion bearing evidence of being like a lion in boldness]: an extr. phrase, like حِقَّةٌ بَيِنَّةٌ الحِّقَةِ; (TA;) which is [said to be] the only other instance of the kind. (TA in art. حق.) [Hence the saying,] إِذَا دَخَلَ فَهِدَ وَ إِذَا خَرَجَ أَسِدَ (tropical:) [When he comes in, he is like a lynx; and when he goes out, he is like a lion: see فَهِدَ]. (S, from a trad.) You say also, أَسِدَ عَلَيْهِ meaning (assumed tropical:) He became emboldened against him; (TA;) as also ↓ استأسد . (S, Msb, K.) And (assumed tropical:) He was, or became, angry with him: (M, L, K: *) or (so accord. to the M and L, but in the K
and,”) behaved in a light and hasty manner, or foolishly, or ignorantly, towards him. (M, L, K.*) ― 
 - أَسِدَ, (S, K,) aor. as above, (K,) and so the inf. n., (TA,) also signifies (assumed tropical:) He (a man, S) became stupified (S, K) by fear (S) at seeing a lion. (S, K.) Thus it has two contr. meanings. (K.) 
 = أَسَدَ, aor. اَسِدَ , i. q. سَبَعَ [(assumed tropical:) He bit another with his teeth, like as does the beast of prey: or he reviled, vilified, or vituperated, another; charged him with a vice or fault or the like; or assailed him with foul language, such as displeased him]. (K.) ― 
 - See also 4. 2 اَسَّدَ see 4. 4 آسِدهُ آسده آسدة , (S, M, Msb, K,) or آسدهُ بِالصَّيْدِ, (A,) inf. n. إِيسَادٌ; (TA;) and اوسدهُ, (S, K,) in which the أ [i. e. the second أ, for آسدهُ is originally أَأْسدهُ,] is changed into و; (S;) and ↓ أسدّهُ ; (K;) (tropical:) He incited him (namely a dog) to the chase. (S, M, A, Msb, K.*) ― 
 - آسد بَيْنَ الكِلَابِ (tropical:) He incited the dogs to attack one another. (A.) And آسد بَيْنَ القَوْمِ, (S, M, A, L, Msb,) inf. n. إِيسَادٌ; (Msb;) or ↓ أَسَدَ , aor. اَسِدَ ; (K;) (tropical:) He excited discord, dissension, disorder, strife, quarrelling, or animosity, between, or among, the people, or company of men. (S, M, A, L, Msb, K.) 
 = آسد السَّيْرَ He journeyed with energy; syn. أَسْأَدَهُ; (IJ, M;) from which it is probably formed by transposition. (M.) 5 تَاَسَّدَ see 1. 10 استأسد He called a lion. (M.) 
 = See 1, in two places. ― 
 - (assumed tropical:) He became accustomed, or habituated, [to a thing, as a dog to the chase,] and emboldened; syn. ضَرِىَ (Msb.) ― 
 - (tropical:) It (a plant, or herbage,) became strong, and tangled, or luxuriant: (S:) or became tall and large: or grew to its utmost height: (M:) or attained its full growth, and became tangled, or luxuriant, (M,) and strong: (TA:) or became tall, and dry (جَفَّ [perhaps a mistake for اِلْتَفَّ, as in the S and M,]) and large, (A, TA,) and spread every way: (A:) or became tall, and attained its full growth. (K.) 
 = اُسْتُوسِدَ (K, TA, [or اُسْتُؤْسِدَ,] in the CK اسْتَوْسَدَ) (assumed tropical:) He (a man, TA) was, or became, excited, roused, provoked, (هُيِّجَ, K, TA, in the CK هَيَّجَ,) or incited. (TA.) أَسَدٌ [The lion;] a certain beast of prey, (M, TA,) well known: (M, A, Msb, K:) IKh and others have mentioned more than five hundred names for it; and it is said to have a thousand names [in the Arabic language; but these, with few exceptions, are epithets used as substs.]: (TA:) pl. [of pauc.] آسُدٌ (S, K [in the TA with two hemzehs, أَأْسُدٌ, which is the original form, but deviating from the regular pronunciation,]) and آسَادٌ (S, M, K) and [of mult.] أُسُودٌ (S, M, Msb, K) and أُسُدٌ (S) and أُسْدٌ, (S, M, Msb, K,) the last two of which are contractions of the form next preceding them, (S) and أُسْدَانٌ (K) and ↓ مَأْسَدَةٌ , (Msb, K,) the last called by some a pl., but [rightly] said by others to be a quasi-pl. n.: (TA:) the female is called أَسَدَةٌ; (AZ, Ks, S, M, A, Msb, K;) or أَسَدٌ is applied to the male and the female, and sometimes the female is called أَسَدَةٌ. (Msb.) ― 
 - لَقِيتُ مِنْهُ أَسَدًا is a phrase [meaning I found him to be a man of exceeding boldness; being] expressive of an intensive degree of boldness. (Mughnee in art. ب.) ― 
 - الأَسَدُ (assumed tropical:) The constellation Leo. (Kzw, &c.) [See الذِّرَاعُ.] ― 
 - And (assumed tropical:) The star Cor Leonis, or Regulus. (Kzw, &c.) [See الجَبْهَةُ.] أَسِدٌ (tropical:) [Like a lion;] bold; daring; as also ↓ أَسِيدٌ and ↓ مُتَأَسِّدٌ [and ↓ مُسْتَأْسِدٌ (see 10)]. (Msb.) You say أَسَدٌ أَسِدٌ [A bold, or fierce, lion], adding the latter word to give intensiveness of signification. (IAar, M.) ― 
 - [Its fem.] أَسِدَةٌ [app. applied to a bitch] signifies (assumed tropical:) Accustomed, or habituated, [to the chase,] and emboldened; syn. ضَارِيَةٌ. (K, TA, in the CK صارِيَة.) [See also 10.] أَسِدَةٌ A [kind of enclosure for the protection of camels, sheep, or goats, such as is called] حَظِيرةَ. (K.) [Like أَصِيدَةٌ.] 
 = [See also أَسِدٌ, of which it is the fem.] أُسْدِىٌّ , with damm, (IB, K,) thus correctly written, (IB,) in the L [and S] أَسْدِىٌّ, (TA,) A kind of garments or cloths (ثِيَابٌ, S, for which is put, in the K, erroneously, نَبَاتٌ, TA): occurring in a poem of El-Hoteiäh, (S,) who likens thereto an extensive, even, waterless desert. (L.) IB says that he is in error who mentions it in the present art.: Aboo-' Alee says that أُسْدِىٌّ and أُسْتِىٌّ are quasi-pls. of سَدَّى and سَتًى as signifying ثَوْبٌ مَسْدِىٌّ, and originally أُسْدُوىٌ and أُسْتُوىٌ; like as سدو is a quasi-pl. of سدى. (L.) [But see art. أَسِيدٌ and أَسِدٌ.] أَسِيدٌ : see أَسِدٌ. إِسَادَةٌ أسد اساده اسادة آساده (S, K) and أُسَادَةٌ (K) i. q. وِسَادَةٌ [A pillow, &c.]: (S, K:) like إِشَاحٌ for وِشَاحٌ. (TA.) مُؤْسِدٌ (tropical:) One who trains a dog, or dogs, to the chase. (L, Msb.) مَأْسَدَةٌ A place in which are lions: (Msb, K:) or أَرْضٌ مَأْسَدَةٌ a land having lions in it: (S, A:) or a land abounding with lions: (M, R:) pl. مَآسِدُ. (A.) ― 
 - See also أَسَدٌ. مُتَأَسِّدٌ : see أَسِدٌ. مُسْتَأْسِدٌ : see أَسِدٌ.
اسر

1 أَسَرَهُ (S, M, A,) aor. اَسِرَ , inf. n. أَسْرٌ (S, M, K) and إِسَارٌ, (M, TA,) He bound, braced, or tied, him, [namely, his captive,] or it, (S, M, A, K,) namely, his قَتَب [or camel's saddle], (S, A,) or his horse's saddle, (A,) with an إِسَار, i. e. a thong of untanned hide, (S, A,) by tying the two extremities of the عَرْقُوْتَانِ of the camel's saddle, or of the curved pieces of wood of the horse's saddle. (A.) ― 
 - Also, aor. as above, and so the inf. n., i. e. أَسْرٌ (S, Msb) and إِسَارٌ, (Lth, S,) He made him a captive; captived him; or took him a prisoner; whether he bound him with an إِسَار or did not; (S;) as also ↓ آسرهُ , of the same form as أَكْرَمَ; (Msb;) and ↓ استأسرهُ , accord. to a trad., in which it occurs thus used, transitively: (Mgh:) and he imprisoned him. (TA, from a trad.) ― 
 - Also, (S, Msb,) inf. n. أَسْرٌ, (Msb,) (assumed tropical:) He (God) created him, or formed him, (S, Msb,) in a goodly manner. (Msb.) You say, أَسَرَهُ اللّٰهُ أَحْسَنَ الأَسْرِ God created him, or formed him, in the best manner. (Fr, TA.) ― 
 - أُسِرَ, (S, A,) aor. يُؤْسَرُ; (S;) or أَسِرَ, aor. يَأْسَرُ; (IKtt;) or أُسِرَ بَوْلُهُ; (M;) inf. n. أَسْرٌ, (M, and so in a copy of the S,) or the latter is a simple subst.; (M, IKtt;) He (a man, S, A) suffered suppression of his urine. (S, M, IKtt, A.) [See أُسْرٌ, below.] 2 أسّر He bound, or tied, tight, fast, or firmly. (So accord. to Golius; but for this he names no authority.)] 4 آسَرَ see 1. 5 تأسّر عَلَيْهِ فُلَانٌ (assumed tropical:) Such a one excused himself to him, and was slow, or tardy: (AZ, T, K:*) thus as related by Ibn-Hánee from AZ: as A'Obeyd relates it from him, تأسن; but this is a mistake: it is correctly with ر. (T.) 8 يَأْتَسِرُ , inf. n. ائْتِسَارٌ [written with the disjunctive alif اِيتِسَارٌ]; for يَتَّسِرُ, inf. N. اتِّسَارٌ: see art. يسر. 10 استأسر لِلْعَدُوِ He submitted himself as a captive to the enemy. (Mgh.) You say, اِسْتَأْسِرْ, meaning Be thou a captive to me. (S,) 
 = See also 1. أَسْرٌ i. q. إِسَارٌ, q. v. (S.) Hence the saying, هٰذَا الشَّىْءُ لَكَ بِأَسْرِهِ This thing is for thee, or is thine,[lit.] with its thong of untanned hide [wherewith it is bound]; meaning, altogether; like as one says, بِرُمَّتِهِ. (S.) And خُذْهُ بِأَسْرِهِ Take thou it all, or altogether. (Msb.) And جَآءَ القَوْمُ بِأَسْرِهِمْ The people came altogether. (Aboo-Bekr.) ― 
 - Strength of make, or form. (M, K.) [Accord. to the copies of the K in my hands, it also signifies Strength of natural disposition; but instead of وَالخُلُق, in those copies, we should read وَالخَلْقُ, agreeably with other lexicons, as is implied in the TA: see 1.] You say, فُلَانٌ شَدِيدٌ أَسْرٍ الخَلْقِ (tropical:) Such a one is of strong, firm, or compact, make, or form. (TA.) ― 
 - شَدَدْنَا أَسْرَهُمْ, in the Kur [lxxvi. 28], means (tropical:) We have strengthened their make, or form: (S, A, Msb:) or, their joints: or, their two sphincters which serve as repressers of the urine and feces (مَصَرَّتَىِ البَوْلِ وَ الغَائِطِ), which contract when the excrement has passed forth; or the meaning is, that these two things do not become relaxed before one desires. (IAar, K.) أُسْرٌ , (S, M, IKtt, A,) a subst., (M, IKtt,) as also ↓ أُسُرٌ , (M, Lb,) meaning Suppression of the urine: (S, M, &c.:) suppression of the feces is termed حُصْرٌ: (S:) or a dribbling of the urine, with a cutting pain in the bladder, and pangs like those of a female in the time of parturition. (IAar.) You say, أَخَذَهُ الأَسْرُ [Suppression of urine, &c., took him, or affected him]. (A.) And أَنَالَهُ اللّٰهُ أُسْراً [May God give him a suppression of urine, &c.]: a form of imprecation. (A.) ― 
 - Hence, (M,) عُودُ أُسْرٍ (IAar, S, M, A, K) and عُودٌ أُسْرٌ and عُودُ الأُسْرِ (Expositions of the Fs) and عُودُ يُسْرِ, (IAar, K,) or this is a corruption, (K,) or a vulgar mistake, (A,) and should not be said, (Fr, S, A,) unless meant to be used as ominous of good, (A,) A stick, or piece of wood, which is put upon the belly of a man affected by a suppression of his urine, (S, A, K, &c.,) and which cures him. (A.) أُسُرٌ : see أُسْرٌ. أُسْرَةٌ (assumed tropical:) A man's kinsmen that are more, or most, nearly related to him; his near kinsmen: (S, * M, A, * Msb, * K:) or a man's nearer, or nearest, relations on his father's side: (Aboo-Jaafar En-Nahhás:) so called because he is strengthened by them. (S, A.) إِسَارٌ أسار اسار سار A thing with which one binds; (M, K;) a thong of untanned hide, (S, A, Msb,) with which one binds a camel's saddle, (As, S,) [as also إِصَارٌ,] and a captive; and so أَسْرٌ, q. v.: (S:) and a rope, or cord, with which a captive is bound: and a pair of shackles: (TA:) pl. أُسُرٌ. (M, K.) [See also 1.] You say, حَلَّ إِسَارَهُ فَأَطْلَقَهُ He untied his thong of untanned hide wherewith he was bound, and released him. (A.) 
 = See also أَسِيرٌ. أَسِيرٌ i. q. ↓ مَأْسُورٌ ; (S, TA;) Bound with an إِسَار: (M, TA:) shackled: (K:) imprisoned: (Mujáhid, M, K:) captived, or a captive; (S, M, K;) absolutely, (TA,) although not bound with an اسار: (S:) and ↓ إِسَارٌ is sometimes used in the same sense. (Msb.) اسير is also applied as an epithet to a woman, (Mgh, Msb,) when the woman is mentioned; but otherwise أَسِيرَةٌ is used as the fem.: you say, قَتَلْتُ الأَسِيرَةَ [I slew the female captive], like as you say, رَأَيْتُ القَتِيلَةَ. (Msb.) The pl. is أَسْرَى (S, M, Msb, K) and أَسَرَآءُ (M, K) and (accord. to several authors, pls. of أَسْرَى, TA) أُسَارَى (S, M, Msb, K) and أَسَارَى: (M, K:) the first of these forms of pl. is proper to epithets applied to those who are hurt or afflicted in their bodies or their intellects: (Aboo-Is-hák:) it is used in this instance because a captive is like one wounded or stung. (Th, M.) تَآسِيرُ السَّرْجِ تآسير السرج [in the CK, erroneously, تَأْسِير] The thongs of the horse's saddle, whereby it is bound: (K:) accord. to the more correct opinion, a pl. without a sing. (MF.) مَأْسُورٌ : see أَسِيرٌ. A camel's saddle bound with an إِسَار: pl. مَآسِيرُ. (TA.) ― 
 - (assumed tropical:) A man, and a beast, having strongly-knit joints. (M.) ― 
 - A man suffering suppression of his urine. (S.)
اسطرلاب

أَسْطُرْلَابٌ or أُسْطُرْلَابٌ, [accord. to different copies of the K,] and with ص in the place of س, [from the Greek ἀστρολαβόν , An astrolabe: a word of which F gives the following fanciful derivation:] لاب was a man who traced some lines, and founded upon them calculations; whence أَسْطُرُلَابٍ [the lines of Láb], from which was formed the compound word اسطرلاب, and اصطرلاب, the س being changed into ص because of the ط following. (K in art. لوب.) It is either an arabicized or a post-classical word: accord. to the Niháyet el-Adab, the names of all the instruments by which time is known, whether by means of calculation or water or sand, are foreign to the Arabic language. (MF.)
اسف

1 أَسِفَ , aor. اَسَفَ , inf. n. أَسَفٌ, (M, Msb, K,) He grieved, lamented, or regretted: and he was angry: (Msb:) or he grieved exceedingly: and he was exceedingly angry: (M:) or he grieved most intensely: (K:) some say that أَسَفٌ signifies the grieving for a thing that has escaped; not in an absolute sense: (MF:) or it properly signifies the rising, or swelling, or mantling, of the blood of the heart, from desire of vengeance; and when this is against an inferior, it is anger; but when against a superior, it is grief. (Er-Rághib.) Mo- hammad, being asked respecting sudden death, answered, saying, رَاحَةٌ لِلْمُؤْمِنِ وَأَخْذَةُ أَسَفٍ لِلْكَافِرِ, or accord. to one recital, ↓ أَسِفٍ , i. e. [Rest, or ease, to the believer, and an act of punishment] of anger [to the unbeliever], or of one who is angry. (K.) You say, أَسِفَ عَلَى مَا فَاتَهُ, inf. n. as above; (S;) and ↓ تأسّف ; (S, M, * K; *) He grieved, or lamented, for, or at, or regretted, most intensely, what had escaped him: (S, M, * K:) and أَسِفَ عَلَيْهِ, (S, K,) inf. n. as above, (S,) he was angry with him, or at it: (S, K:) or أَسِفَ فُلَانٌ عَلَى كَذَا وَكَذَا and ↓ تأسّف , signify, accord. to some, such a one grieved, or lamented, for, or at, such and such things which had escaped him: or, accord. to others, grieved, or lamented, most intensely. (IAmb.) أَسَفًا in the Kur xviii. 5 means, accord. to Ed-Dahhák, جَزَعًا [i.e. In grief, or in most violent grief, &c.]: or, accord. to Katádeh, in anger. (TA.) And يَا أَسَفَا عَلَى يُوسُفِ, in the Kur [xii. 84], means يَا جَزَعَاهُ [O my grief for Joseph: or O my most violent grief]. (TA.) 4 آسفهُ آسفه آسفة (in [some of] the copies of the K, erroneously, أَسَفَهُ, TA) He angered him; made him angry: (S, M, * O, L, Msb, K:) and he grieved him; made him to grieve, or lament. (M,* TA.) 5 تَاَسَّفَ see 1, in two places. ― 
 - تَأَسَّفَتْ يَدَهُ (tropical:) i. q. تَشَعَّثَتْ [app. meaning His hand became bruised, or mangled; or became cracked, or chapped]. (M, TA.) أَسَفٌ inf. n. of 1, which see throughout. [Used as a subst., i. q. أَسَافةٌ.] أَسِفٌ (M, Mgh, Msb) and ↓ اسِفٌ and ↓ أَسْفَانُ and ↓ أَسِيفٌ (M, TA) and ↓ أَسُوفٌ (M) Angry: (Mgh, Msb, TA:) or exceedingly angry. (M.) For an ex. of the first, see 1. See also أَسِيفٌ, in two places. أَسْفَانُ : see أَسِفٌ: and أَسِيفٌ. إِسَافٌ اساف (S, M, Sgh, &c.) and أَسَافٌ (IAth, K) A certain idol, (S, M, K,) belonging to Kureysh, (S, M,) as was also نَائِلَةُ; (S;) the former of which was placed, by 'Amr Ibn-Loheí, upon Es-Safà, and the latter upon El-Marweh; and he used to sacrifice to them, in front of the Kaabeh: (S, K:) or, (S, M, K,) as some assert, (S,) these two were two persons of Jurhum, (S, K,) a man and a woman, (M,) اساف the son of 'Amr, and نائلة the daughter of Sahl, (S, K,) who committed fornication in the Kaabeh, and were therefore changed into two stones, (S, M, K,) which Kureysh afterwards worshipped. (S, K.) [Other accounts of them are also given, slightly differing from the latter above.] أَسُوفٌ : see أَسِيفٌ, in two places: and see أَسِفٌ. أَسِيفٌ Grieving, lamenting, or regretting, (K, * TA,) most intensely, on account of a thing that has escaped: (M, TA:) and quickly affected with grief, (S, Mgh, K,) and tender-hearted; as also ↓ أَسُوفٌ : (S, K:) or, as also ↓ أَسُوفٌ (M) and ↓ أَسْفَانُ and ↓ آسِفٌ (M, TA) and ↓ أَسِفٌ , (M,) grieving exceedingly: (M:) or grieved: (TA:) and sometimes the first signifies angry, and at the same time grieving, or lamenting: (S:) pl. أُسَفَآءُ. (M.) See also أَسِفٌ. ― 
 - A slave: (ISk, S, M, K:) and a hired man: (ISk, M, K:) because of their state of abasement and subjection: fem. with ة: (M:) and pl. as above. (S, M.) ― 
 - A captive. (TA.) ― 
 - A very old man: (K:) pl. as above: so in a trad., in which the slaying of such is forbidden. (TA.) ― 
 - One who scarcely, or never, becomes fat. (K.) ― 
 - (assumed tropical:) A region, or country, that does not give growth to anything, or produce any vegetation; as also أَسِيفَةٌ and ↓ أُسَافَةٌ and ↓ أَسَافَةٌ : (M:) and ↓ أَسَافَةٌ also signifies (assumed tropical:) thin, or shallow, earth: (AHn, M:) and أَرْضٌ أَسِيفَةٌ, (tropical:) thin, or shallow, earth, which scarcely, or never, gives growth to anything, or produces any vegetation: (S:) or which is not commended for its vegetation: (A, TA:) or, as also ↓ أُسَافَةٌ and ↓ أَسَافَةٌ , (assumed tropical:) thin, or shallow, earth: or such as does not produce vegetation: and ↓ (assumed tropical:) أَرْضٌ أَسِفَةٌ land which scarcely, or never, produces vegetation. (K.) أَسَافَةٌ [Grief, lamentation, or regret: and anger: (see 1:) or] excessive grief: and excessive anger: (M:) or most intense grief: (K:) a subst. from أَسِفَ. (M, K.) ― 
 - The state, or condition, of a slave: (M, K:) and, of a hired man. (M.) ― 
 - (tropical:) The state, or condition, of land which scarcely, or never, produces vegetation. (K, TA.) 
 = See أَسِيفٌ, in three places. أَسَافَةٌ : see أَسِيفٌ, in two places. آسِفٌ آسف : see أَسِيفٌ: and أَسِفٌ.
اسفيداج

إِسْفِيدَاجٌ اسفيداج [Ceruse; or white lead;] ashes of lead (رَمَادُ الرَّصَاصِ والآنُكِ, K, which last word is as though it were added to explain that immediately preceding, TA): when subjected to a fierce heat, it becomes what is termed إِسْرَنْجٌ: [so in the CK: more probably إِسْرِنْجٌ:] it has clearing and mitigating properties, (K,) and other useful qualities: (TA:) an arabicized word [from the Persian اسفيداج isfédáj]. (K.)
اسك

1 أَسَكَهَا , aor. اَسِكَ , inf. n. أَسْكٌ, He hit, hurt, or wounded, her (a woman's) إِسْكَتَانِ. (TA.) And أُسِكَتْ She (a woman) was hurt, or wounded, in a place not that of circumcision, [i.e., in her إِسْكَتَانِ,] by the circumcising woman's missing the proper place. (Msb.) [See بَظْرق.] أَسْكٌ : see الإِسْكَتَانِ. إِسْكٌ أس أسك اسك ساك سك آس آسك see الإِسْكَتَانِ.― 
 - Also The side of the اِسْت [i. e., of the podex, or of the anus]. (Sh, TA.) [Hence,] one says of a man, إِنَّمَا هُوَ إِسْكُ أَمَةٍ, meaning He is but a stinking fellow. (TA.) الإِسْكَتَانِ الاسكتان (T, S, M, Mgh, Sgh, Msb, K) and الأَسْكَتَانِ, (M, K,) The two sides [or labia majora] of the vulva, or external portion of the female organs of generation, (T, S, Mgh, Msb,) i. e., of a woman, above [or rather within] the شُفْرَانِ; (Mgh; the شُفْرَانِ being the two borders thereof; T, Msb;) i. e. the قُذَّتَانِ thereof; (S and M and L in art. قذ;) the two sides, on the right and left, of the vulva, or external portion of the organs of generation, of a woman, between which is the مَشَقّ: (Zj in his “ Khalk el-Insán ”) or [accord. to some, but incorrectly,] the شُفْرَانِ [in the CK the شَفْر] of the رَحِم [here meaning, as in many other instances, the vulva, i. e. فَرْج], (M, K,) or of the حَيَآء [which also means the vulva, but seldom that of a woman]: (El-Khárzenjee:) or [agreeably with general usage, and with the explanations given before this last,] its two sides, next to its شُفْرَانِ: (M, K:) or, [what is the same,] its قُذَّتَانِ: (K:) pl. إِسَكٌ (El-Khárzenjee, K) and [quasi-pl. ns.] ↓ إِسْكٌ and ↓ أَسْكٌ . (M, K.) مَأْسُوكَةٌ A woman hit, hurt, or wounded, in her إِسْكَتَانِ: (TA:) a woman (Msb) hurt, or wounded, in a place not that of circumcision, by the circumcising woman's missing the proper place; (S Msb, K;) [i. e.,] hurt, or wounded, by that cause, in her إِسْكَتَانِ. (T, TA.)
اسل

أَسُلَ , aor. اَسُلَ , (S, M, K,) inf. n. أَسَالَةٌ, (S, M, IAth,) It was smooth and even: (M:) it (anything) was lank: (S:) it (a cheek, M, IAth, K) was smooth and long: (M:) or long, or oblong, and not high in its ball: (IAth:) or long, (K, TA,) soft in make, (TA,) and lank. (K, TA.) أَسَالَةٌ in the cheek of a horse is approved, and is an indication of generous quality: you say, تُنْبِئُ أَسَالَةُ خَدِّهِ عَنْ أَصَالَةِ جَدِّهِ [The smoothness and longness, &c., of his cheek tells of the generous origin of his ancestor]. (AO, Z.) 
 = See also 2. 2 أسّلهُ He made it (an iron thing) thin. (TA.) [He made it (anything) sharp, or pointed. (See the pass. part. n., below.)] ― 
 - أسّل المَطَرَ, inf. n. تَأْسِيلٌ, The rain moistened to the measure of the أَسَلَة [or thin part] of the arm. (K.) When it has moistened to the measure of the عَظَمَة [or thick part] of the arm, you say of it عَظَّمَ, inf. n. تَعْظِيمٌ: one says, كَيفَ كَانَتْ مَطْرَتُكُمْ أَسَّلَتْ أَمْ عَظَّمَتْ [How was your rain? Did it moisten to the measure of the thin part of the arm, or did it moisten to the measure of the thick part thereof?]. (TA.) And أسّل الثَّرَى, (TA,) or ↓ أَسَلَ , (M, [so in a copy of that work, but probably a mistranscription,]) The moisture reached to the measure of the أَسَلَة. (M, TA.) 5 تأسّل أَبَاهُ , (M, K,) as also تأسّنهُ, (M, TA,) He resembled his father, (M, K, TA,) and assumed his natural dispositions; and so تَقَيَّلَهُ. (TA.) [See آسَالُ, below.] أَسَلٌ [Rush, or rushes: so called in the present day:] a kind of trees: (S:) or [rather] a kind of plant, (M, Mgh, TA,) having shoots (M, Mgh) which are slender, (Mgh,) without leaves; (M, Mgh;) or of which the shoot is slender, and of which sieves are made; as is said in the A; and Sgh adds, [growing] in El-' Irák: (TA:) AHn says, (TA,) accord. to Aboo-Ziyád, it is of the kind called أَغْلَاث, and comes forth in slender shoots, not having branches growing out from them, nor wood, (M, TA,) and sometimes men beat them, and make of them well-ropes and other cords, (TA,) and it seldom or never grows but in a place wherein is water, or near to water: (M, TA:) AHn says [also], it signifies shoots, or twigs, growing (M, K) long and slender and straight, (M,) without leaves; of which mats are made: (M, K:) or أَسَلَةٌ, (K,) which is the n. un. of أَسَلٌ applied to the plant mentioned above, (M, K,) signifies any shoot, or twig, in which is no crookedness. (K.) ― 
 - Hence, (M,) (tropical:) Spears; (S, M, K;) as being likened to the plant mentioned above, in respect of its evenness and length and straightness and the slenderness of its extremities: n. un. as above: (M:) and (assumed tropical:) arrows, or Arabian arrows; syn. نَبْلٌ; (M, K:) applied to both of these in a trad. of 'Omar, which refutes an assertion that it is peculiarly applied to spears, or long spears, and not to نبل: (A'Obeyd, TA:) Sh says that it is applied to spears because of the points of the heads fixed upon them. (TA.) ― 
 - (assumed tropical:) Any thin thing of iron, such as a spear-head, and a sword, and a knife. (TA.) ― 
 - (tropical:) The prickles of palm-trees: (M, K:) n. un. as above: (M:) by way of comparison [to the plant mentioned above]: (TA:) or any long thorns, or prickles, of a tree. (S.) ― 
 - [See also what next follows.] أَسَلَةٌ n. un. of أَسَلٌ, q. v. (M, K.) ― 
 - Hence, by way of comparison, the significations here following from the K. (TA.) ― 
 - (tropical:) Anything in which is no crookedness. (M.) ― 
 - (tropical:) The thin part of a blade of iron, such as that of an arrow &c.: (M, K:) and of the fore arm; (S, M, K;) i. e. the half thereof next the hand; the half next the elbow being called the عَظَمَة. (K in art. عظم.) ― 
 - (tropical:) The thin part,, (S,) or extremity, or tip, (M, K,) of the tongue; (S, M, K;) the thick part thereof being called the عَظَمَة. (K in art. عظم.) One says, أَسَلَاتُ أَلْسِنَتِهِمْ أَمْضَى مِنْ أَسِنَّةِ أَسَلِهِمْ (tropical:) [The tips of their tongues are sharper than the heads of their spears]. (A, TA.) ― 
 - (tropical:) The nervus, (K,) or the extremity thereof, (M,) of a camel. (M, K.)― 
 - (tropical:) The head, [or what we tern the toe, or foremost extremity, also called أَنْفٌ and ذُنَابَةٌ,] of a sandal; (M, K;) which is tapering. (M.) أَسَلِيَّةٌ an epithet applied to the letters ز and س and ص because Pronounced with the tip of the tongue. (TA.) أَسِيلٌ Smooth and even: (M, K:) anything lank; (S, A;) syn. سَبْطٌ, (A,) [i. e.] مُسْتَرْسِلٌ: (S, A:) applied to a cheek, (AZ, K, TA,) [smooth and long: or long, or oblong, and not high in its ball: (see 1:) or] soft, tender, thin, and even: (AZ:) or long, (K, TA,) soft in make, (TA,) and lank. (K, TA.) You say رَجُلٌ أَسِيلُ الخَدِّ A man having the cheek soft and long: (S:) and in like manner, فَرَسَ a horse. (TA.) And كَفٌّ أَسِيلَةُ الأَصَابِعِ A hand small and slender, and lank, or long, in the fingers. (TA.) آسَالٌ آسال a pl. having no sing.: (K:) mentioned by ISk as a word of which he had not heard any sing. (S.) You say, هُوَ عَلَى آسَالٍ مِنْ أَبِيهِ [in the CK, erroneously, اَسالٍ,] He is of a semblance and of characteristics and natural dispositions which are those of his father; (S, K;) like آسَانٍ. (S.) مُؤَسَّلٌ Anything sharpened, or pointed. (M, K.) You say أُذُنٌ مُؤَسَّلَةٌ An ear [of a horse or the like] slender, pointed, and erect. (M.)
اسم

1 أَسَمَهُ a dial. var. of وَسَمَهُ, q. v. (TA.) اِسْمٌ أسام أسم أسمى اسم سام سم سما سمى وسم ٱسم : see art. سمو. أُسَامَةُ , determinate, (S, M, K,) and imperfectly decl., (M, Msb,) as a proper name, (Msb, K,) The lion; (S, M, Msb, K;) as also الأُسَامَةُ. (Sgh, K.)
اسن

1 أَسَنَ , aor. اَسُنَ (S, M, Mgh, Msb, K) and اَسِنَ , (S, M, K,) inf. n. أُسُونٌ (S, M, Msb) and أَسْنٌ; (M;) and أَسِنَ, aor. اَسَنَ , (S, M, &c.,) inf. n. أَسَنٌ; (S, M, Msb;) said of water, i. q. أَجَنَ and أَجِنَ; (S, K;) [i. e.] It became altered for the worse (M, Mgh, Msb) in odour, (M,) [or in taste and colour, from some such cause as long standing, (see أَجَنَ,)] but was drinkable; (M;) or so as not to be drunk, (Msb, TA,) thus differing from أَجَنَ and أَجِنَ. (TA.) [See also أَصِلَ.] أَسِنٌ : see what follows. آسِنٌ آسن (S, Mgh, Msb, K) and ↓ أَسِنٌ , (S, Mgh, Msb,) applied to water, (S, Mgh, &c.,) i. q. آجِنٌ [and أَجِنٌ]; (S, K;) [i. e.] Altered for the worse (Mgh, Msb) in odour, (Mgh,) [or in taste and colour, from some such cause as long standing but drinkable; (see above, and see آجِنٌ;)] or so as not to be drunk, (Msb, TA,) thus differing from آجِنٌ and أَجِنٌ: (TA:) pl. [of the former] آسَانٌ [like as أَطْهَارٌ is pl. of طَاهِرٌ, or perhaps it may have for its sing. أَسْنٌ, like أَجْنٌ]. (M, TA.) مَنْ مَآءٍ غَيْرِ آسِنٍ, in the Kur [xlvii. 16], is explained by Fr as meaning Of water not altered for the worse; not آجِن. (TA.)
اسو

1 أَسَا الجُرْحَ , (aor. يَأْسُو S,) inf. n. أَسْوٌ and أَسًا, [but in the S, the latter seems to be mentioned as a simple subst.,] He dressed the wound; treated it curatively, or surgically. (S, M, K.) ― 
 - [Hence,] هٰذَ أَمْرٌ لَا يُؤْسَى كَلْمُهُ (assumed tropical:) [This is an affair of which the evil (lit. the wound) will not be remedied]. (S.) ― 
 - [Hence also,] أَسَا بَيْنَهُمْ, (first pers. أَسَوْتُ, S, Msb, inf. n. أَسْوٌ, S, M,) (tropical:) He made peace, effected a reconciliation, or adjusted a difference, between them; (S, M, Msb, K;) as also بينهم ↓ أسّى . (El-Muärrij, TA.) 
 = أَسِيَ aor. يَأْسَي, inf. n. أَسًا or أَسًي, He grieved, or mourned, (S, M, Msb, K,) عَلَيْهِ [for him, or it], (M, K,) and عَلَى مُصِيبَةٍ [for an affliction], and لِفُلَانٍ [for such a one]. (S.) [This belongs to the present art. and to art. اسى; but is distinguished in the M and K by being mentioned only in the latter art.; though the inf. n. is mentioned in the K in both arts.] Hence the saying, الإِسَآءُ يَدْفَعُ الأَسَا [Medicine dispels grief, or mourning] (TA.) 2 أسّى بَيْنَهُمْ : see 1. 
 = أسّاهُ, (S, M, K,) inf. n. تَأْسِيَةٌ, (S, K,) i. q. عَزَّاهُ [He exhorted him, or enjoined him, to be patient; to take patience; or to take example by, or console himself by the example of, him who had suffered the like affliction]; (S, M, K, TA;) saying to him, Wherefore dost thou grieve, or mourn, when such a one is thine example (إِسْوَتُكَ) ? i. e. what has befallen thee befell him, and he was patient; therefore take thou example by him and so be consoled (تَأَسِّ بِهِ). (TA.) You say, أسّاهُ بِمُصِيبَةٍ i. e. عَزَّاهُ [He exhorted him, or enjoined him, to be patient, &c., by mentioning an affliction that had befallen another; unless بمصيتة be a mistranscription for لِمُصِيبَةٍ on account of an affliction]; as also ↓ آساهُ , with medd. (TA.) 3 آسِيْتُهُ بِمَالِى آسيته بمالى آسيته بمالي , (S, Mgh,) inf. n. مُؤَاسَاةٌ, (S, M, K,) I made him my object of imitation (إِسْوَتِى), [meaning I made myself like him,] in respect of my property: (S:) or I made him an object of imitation [with, or in respect of, my property], I imitating his example, and he imitating my example: (Mgh:) and وَاسَيْتُهُ is a dial. var., but of weak authority: (S, Mgh:) and آسَانِى [alone] he made me an object of imitation to him by giving me of his property [and thus reducing himself to my condition in some degree while in the same degree raising me to his]; (Ham p. 696;) and أُوَاسِيهِ [thus without a second '] I make him the object of my own imitation and so share with him my property: (Id p. 198:) or آساهُ بِمَالِهِ signifies he gave him of his property, and made him an object of imitation in respect of it: or only, of food sufficient for his want; not of what is superabundant: (M, K:) whence the saying, رَحِمَ اللّٰهُ رَجُلًا أَعْطَى مِنْ فَضْلٍ وَوَاسَى مِنْ كَفَافٍ [May God have mercy on a man who has given of superabundance, and imparted of food only sufficient for his want so as to make himself equal with him to whom he imparts of such food]: (TA:) [and آساهُ signifies he shared with him: and he was, or became, equal with him: for] المُوَاسَاةُ occurs often in trads., signifying the sharing with another, or making another to share with one, in the means of subsistence [&c.]; and is originally [المُؤَاسَاةُ,] with ': also, the being, or becoming, equal with another: (TA:) and you say, آسَيْتُهُ بِنَفْسِي, meaning I made him equal with myself; in the dial. of El-Yemen وَاسَيْتُهُ. (Msb.) آسِ بَيْنَ النَّاسِ فِى وَجْهِكَ, in a letter of 'Omar, means Make thou the people to share [alike], one with another, in thy consideration and regard: or, as some say, make thou them equal [in respect thereof]. (Mgh.) The saying مَا يُؤَاسِي فُلَانٌ فُلَانًا is explained in three different ways: accord. to El-Mufaddal Ibn-Mohammad, it means Such a one does not make such a one to share with him: accord. to El-Muärraj, does not good to such a one; from the saying of the Arabs, آسِ فُلَانًا بِخَيْرٍ Do thou good to such a one: or, as some say, does not give such a one any compensation for his love, or affection, nor for his relationship; from الأَوْسُ, meaning العَوْضُ; being originally يُؤَاوِسُهُ, then يُؤَاسِوُهُ, and then يُؤَاسِيهِ: or it may be from أَسَوْتُ الجُرْحَ. (IDrd, TA.) [See also an ex. voce أَثَرَةٌ]. 4 آساهُ آساه آساة : see 2. 5 تأسّى : see 8. ― 
 - I. q. تَعَزَّى [He took patience; or constrained himself to be patient; or he took example by, or became consoled by the example of, another who had suffered in like manner and had been patient]. (S, M, K.) You say, تأسّى بِهِ, i. e. تَعَزَّى بِهِ [He took patience, or constrained himself to be patient, by reflecting upon him, or it; or he took example by him, or became consoled by his example, meaning the example of a person who had suffered in like manner and had been patient]. (S.) [See 2.] 6 تَآسَوْا تآسوا signifies آسَى بَعْضُهُمْ بعْضًا [They imitated one another with their property, one giving of his property to another, so that they thus equalised themselves; they imitated one another and so shared together their property; they shared, one with another, in the means of subsistence, &c.; they were, or became, equal, one with another: see 3]. (S, K.) A poet says
وَإِنَّ الأُولَى بِالطَّفِّ مِنْ آل هَاشِمٍ 
تَآسَوْا فَسَنُّوا لِلْكِرَامِ التَّآسِيَا 
” (S,) in which تآسوا is from المُؤَاسَاةُ; not from التَّأَسِّي, as it is stated to be by Mbr, who says that تآسوا means تَوَاسَوْاا and تَعَزَّوْا. (IB, TA.) [This verse cited and translated in art. الى, voce أُلَى, q. v.] 8 ائتسى بِهِ [written with the disjunctive alif اِيتَسَى] He imitated him; followed his example; did as he did, following his example, or taking him as an example, an exemplar, a pattern, or an object of imitation; he took example by him; (S, Mgh, Msb, TA;) as also بِهِ ↓ تأسّى : (Msb, TA:) he made him an object of imitation (إِسْوَة) [to himself]. (M, K.) One says لَا تَأْتَسِ بِمَنْ, لَيْسَ لَكَ بِإِسْوَةٍ Do not thou imitate him who is not for thee a [fit] object of imitation. (S, M. *) Q. Q. 1 أَسْوَيْتُهُ بِهِ [I made him to imitate him, to follow his example, or to take example by him;] I made him an example, an exemplar, a pattern, or an object of imitation, to him: (M, K:) from IAar: and if from الإِسْوَةُ, as he asserts it be, the measure of this verb is فَعْلَيْتُ, like دَرْبَيْتُ and جَعْبَيْتُ. (M.) أَسًا or أَسًى Curative, or surgical, treatment. (S.) [See the verb أَسَا.] 
 = Grief, or mourning. (S, K.) [See the verb أَسِىَ.] أَسٍ : see أَسْوَانُ. أُسًي Patience. (S.) 
 = Also pl. of أُسْوَةٌ, like as إِسًي is pl. of إِسْوَةٌ. (S * K, * TA.) أَسْوَةٌ : see what next follows. أُسْوَةٌ : see what next follows. إِسْوَةٌ أسا أسى أسوه أسوة إِسوة اسوه اسوة سوى سوي آسى آسوه آسي and ↓ أُسْوَةٌ (S, M, Mgh, Msb, K) and ↓, أَسْوَةٌ, mentioned by Er-Rághib in one of his works, (MF,) An example; an exemplar; a pattern; an object of imitation; a person by whom one takes example; syn. قُدْوَةٌ or قِدْوَةٌ; (S, M, Msb, K;) each a subst. from اِيتَسَى بِهِ; (Mgh;) i. e. مَا يُؤْتَسَى بِهِ: (TA:) explained by Er-Rághib as meaning the condition in which is a man in respect of another's imitating [him], whether good or bad, pleasing or hurtful: (TA:) also a thing [or person] by which one who is in grief, or mourning, takes example, (S, K,) for the being consoled (لِلتَّعَزِّى) thereby: (S:) pl. إِسًى and أُسًى; (S, K;) the former of the first sing., and the latter of the second. (TA.) The first of these meanings is intended in the saying, لِى فِي فُلَانٍ إِسْوَةٌ and أُسْوَةٌ [I have in such a one an example, &c.]. (S.) The saying, مَا سَوِى التُّرَابِ مِنَ الأَرْضِ إِسْوَةُ التُّرَابِ is tropical, meaning (tropical:) There is nothing but the dust of the earth, or ground, that follows the dust. (Mgh.) ― 
 - Also an inf. n., [or rather a quasi-inf. n.,] syn. with اِيتِسَآءٌ [inf. n. of 8]. (TA.) أَسْوَانُ Grieving, mourning, or sorrowful; (M, K;) as also أَسْيَانُ and ↓ أَسٍ , (M in art. اسى,) or ↓ آسٍ (K in art. اسى [to which alone the first of these three belongs, but the second and third may be regarded as belonging either to that art. or to the present,]) or ↓ أَسِىٌّ (Msb.) [See art. اسى] It is [sometimes] followed by أَتْوَانُ [as an imitative sequent corroborating its meaning]. (M.) إِسَآءٌ اسآء and ↓ أَسُوٌّ A medicine, or remedy; (S, M, K;) the latter, (S,) or each, (TA,) particularly a vulnerary: (S, TA:) pl. [of each, as is indicated in the TA,] آسِيَةٌ. (M, K.) ― 
 - The former is also a pl. of آسٍ. (S, M, K.) أَسُوٌّ : see what next precedes. أَسِىٌّ i. q. ↓ مَأْسُوٌّ ; (S, M, K;) i. e., Dressed; or treated curatively, or surgically; applied to a wound. (S, M. *) 
 = See also أَسْوَانُ أُسَاوَةٌ Medical, curative, therapeutical, [or surgical,] treatment. (Ibn-El-Kelbee, Sgh, K.) By rule it should be [إِسَاوَةٌ,] with kesr. (Sgh, TA.) آسٍ آس A physician; one skilled in medical, curative, therapeutical, [or surgical,] treatment [particularly of wounds]: pl. أُسَاةٌ and إِسَآءٌ; (S, M, K;) said by IJ to be the only instance of فُعْلَةٌ and فِعَالٌ interchangeable except رُعَاةٌ and رِعَآءٌ pls. of رَاعٍ: (M:) and آسُونَ occurs [as its pl.] in a verse of Hoteiäh. (S, TA.) ― 
 - With the people of the desert, (S,) [its fem.] آسِيَةٌ signifies (tropical:) A female circumciser [of girls]. (S, K: [mentioned in the latter in art. اسى.]) 
 = See also أَسُوَانُ. مَأْسُوٌّ : see أَسِىٌّ.
اسى

1 أَسِىَ , aor. يَأْسَى, inf. n. أَسًى or أَسًا, He grieved, or mourned, (S, M, Msb, K,) عَلَيْهِ [for him or it]. (M, K.) See art. اسو. أَسٍ , [agreeably with analogy, as part. n. of أَسِىَ,] (M,) or ↓ آسٍ (K,) or ↓ أَسِىٌّ (Msb,) and ↓ أَسْيَانُ , (M, K,) a dial. var. of أَسْوَانُ, (TA, [see art. اسو]) Grieving, mourning, or sorrowful: (M, Msb, K:) fem. [of the first, or second,] أَسِيَةٌ (M,) or آسِيَةٌ, (K,) and [of اسيان] أَسْيَانَةٌ (M, K) and أَسَيْى: (TA:) pl. [of اسيان] أَسْيَانُونَ (M, K) and أَسَايُونَ [which is extr. and somewhat doubtful] (K) and [of اسيانة] أَسْيَانَاتٌ and [of اسيى or of أَسِيَةٌ] أَسَايَا (M, K) and [of اسيى] أَسْيَيَاتٌ. (K.) أَسْيَانُ see above. أَسِىٌّ see above. آسٍ آس see above. آسِيَةٌ آسيه آسية mentioned in this art. in the K: see آسٍ in art. اسو.
اشب

1 أَشَبَهُ , aor. اَشِبَ (M, K,) inf. n. أَشْبٌ, (M, TA,) He mixed it. (M, K.) And أَشَبْتُ القَوْمَ; (S;) or ↓ أَشَّبْتُهُمْ , inf. n. تَأْشِيبٌ; (TA;) I mixed the peogle together. (S, TA.) ― 
 - Also, aor. as above, (S, K,) and اَشُبَ , (K,) inf. n. as above, (S,) (assumed tropical:) He charged him with a vice, fault, or the like; blamed, censured, or reprehended, him: (S, K:) or he aspersed, reviled, or reproached, him, and mixed up falsehood in his aspersion of him. (TA.) You say also, أَشَبَهُ بِشرٍّ [i. e. بِشَرٍّ or بِشُرٍّ] (assumed tropical:) He cast upon him a stigma, or mark of dishonour, by which he became known: (Lh, TA:) or he cast a censure, or reproach, upon him, and involved him in it. (TA.) 
 = أَشِبَ الشَّجَرُ, aor. اَشَبَ , (A, K,) inf. n. أَشَبٌ; (TA;) and ↓ تأشّب ; (K;) or أَشِبَتِ الغَيْضَةُ; (S;) The collection of trees, or the thicket, was, or became, dense, tangled, confused, intertwined, or complicated: (S, K:) or very dense, or much tangled or confused, so as to be impassable. (AHn, A.) ― 
 - [Hence,] أَشِبَ الكَلَامُ بَيْنَهُمْ (assumed tropical:) Their speech, one with another, became confused, or intricate. (TA.) ― 
 - And أَشِبَ الشَّرُّ لِلَّئِيمِ Evil clave to the ignoble. (A.) 2 أشّبهُ , inf. n. تَأْشِيبٌ, He rendered it (a collection of trees) dense, tangled, confused, intertwined, or complicated. (K.) ― 
 - أَشَبْتُ القَومَ: see 1. ― 
 - أشّب الكَلَامَ بَيْنَهُمْ (assumed tropical:) He made their speech, one with another, confused, or intricate. (TA.) ― 
 - أشّب الشَّرَّ بَيْنَهُمْ (assumed tropical:) He occasioned confusion, discord, or mischief, between them. (Lth.) And hence, (TA,) تَأْشِيبٌ signifies also The exciting discord, dissension, disorder, strife, quarrelling, or animosity, (S, K, TA,) بَيْنَ قَومٍ between, or among, a people. (S, TA.) 5 تأشّب : see 1. ― 
 - تأشّبوا (assumed tropical:) They were, or became, mixed, or confounded together; as also ↓ ائتشبوا [written with the disjunctive alif اِيتَشَبُوا]. (S, K.) ― 
 - (tropical:) They assembled, or congregated, themselves (A, K) from different parts; (TA;) as also ↓ ائتشبوا (K.) And تأشّبوا إِلَيْهِ (assumed tropical:) They drew themselves together to him, (K, TA,) and crowded densely upon him; or collected themselves together to him, and surrounded him. (TA.) 8 إِاْتَشَبَ see 5, in two places. أَشَبٌ inf. n. of أَشِبَ. (TA.) ― 
 - [Hence,] Confusedness; dubiousness: so in the saying, ضَرَبَتْ فِيهِ فُلَانَةُ بِعِرْقٍ ذِى أَشَبٍ i. e. ذِى الْتِبَاسٍ. (S.) See art. ضرب ― 
 - Also An abundance of trees. (TA.) In a trad. of Ibn-Umm-Mektoom, إِنِّى رَجُلٌ ضَرِيرٌ بَيْنِى وَ بَيْنَكَ أَشَبٌ فَرَخِّصْ لِى فِي العِشَآءِ وَالفَجْرِ means Verily I am a blind man, [and] between me and thee are palm-trees confusedly disposed; therefore grant thou me indulgence with respect to [coming to thee to perform the prayers of] the nightfall and the daybreak. (K, * MF, TA.) أَشِبٌ Dense, tangled, confused, intertwined, or complicated; applied to a collection of trees: (S, TA:) or so dense, or so much tangled or confused, as to be impassable; applied to a thicket: (A:) and a place abounding with trees: (TA:) applied also to (tropical:) a collection of clouds, meaning commingled: (A:) and to (assumed tropical:) a number, meaning intricate, or confused. (S, TA.) It is said in a prov., عِيصُكَ مَنْكَ وَ إِنْ كَانَ أَشِبًا (A,) meaning (tropical:) [Thy stock is an appertenance of thine] although it be thorny and intricate or confused. (TA. [See art. عيص]) أُشَابَةٌ (tropical:) A medley, or mixed or promiscuous multitude or assemblage, of men, or people; (S, A, L, K) congregated from every quarter: (L:) pl. أَشَائِبُ. (S, K. *) You say, هٰؤُلَآءِ أُشَابَةٌ (tropical:) These are a collection [of people] from different places. (TA.) ― 
 - Also (tropical:) Mixtures of unlawful and lawful kinds of property: (A:) or what is mixed with that which has been unlawfully acquired; (K, TA;) that in which is no good; (TA;) of gains: pl. as above. (K, TA.) مَأْشُوبٌ الحَسَبِ (assumed tropical:) Not pure in his grounds of pretension to respect. (ISd, TA.) [See also what follows.] جَمْعٌ مُؤْتَشَبٌ and مُؤْتَشِبٌ (tropical:) [A mixed collection of people]. (A.) ― 
 - فُلَانٌ مُؤْتَشَبٌ, (S, K, *) with fet-h [to the ش], (K,) in one copy of the K, مُؤَشَّبٌ, (TA,) (assumed tropical:) Such a one is of mixed, not of pure, race, or lineage. (S, K.)
اشر

1 أَشَرَ , (S, Msb, K,) aor. اَشِرَ (ISk, MS,) or اَشَرَ (Msb,) inf. n. أَشْرٌ, (Msb,) He divided [or sawed] a piece of wood (ISk, Msb, K) with the مِئْشَار; (S, Msb, K;) as also وَشَرَ and نَشَرَ. (Msb, TA.) ― 
 - أَشَرَتْ أَسْنَانَهَا, aor. اَشِرَ [or, accord. to the Msb, it seems to be اَشُرَ ,] inf. n. أَشْرٌ; (K;) and ↓ أَشَّرَتْهَا (K,) inf. n. تَأْشِيرٌ; (S;) She (a woman, TA) made her teeth serrated, (S, K,) and sharpened their extremities, (S,) to render them like those of a young person: but a curse is denounced in a trad. against her who does this. (TA.) [See also art. وشر] 
 = , أَشِرَ aor. اَشَرَ , (S, Msb, K,) inf. n. أَشَرٌ (S, A, Msb,) He exulted, or exulted greatly, or excessively; and behaved insolently and unthankfully, or ungratefully: (S,* A,* Msb, K,* TA:) or he exulted by reason of wealth, and behaved with pride, and self-conceitedness, and boastfulness, and want of thankfulness: or he behaved with the utmost exultation, &c.: or he rejoiced, and rested his mind upon things agreeable with natural desire. (TA.) [See بَطِرَ] 2 اَشَّرَ see 1. 8 ائْتَشَرَتْ , written with the disjunctive alif ايتَشَرَتْ She invited another to make her teeth serrated and to sharpen their extremities; as also ↓ استأشرت See the act. part. ns. below: and see also استوشرت] 10 إِسْتَاْشَرَ see 8. أَشْرٌ see أَشِرٌ أَشَرٌ see أَشِرٌ أَشُرٌ see أَشِرٌ أَشِرٌ (S, A, Msb, K) and ↓ أَشُرٌ and ↓ أَشْرٌ and ↓ أَشَرٌ (K) and ↓ أَشْرَانُ (S, K) Exulting, or exulting greatly, or excessively; and behaving insolently and unthankfully, or ungratefully: (S,* A, * Msb, K,* TA:) or exulting by reason of wealth, and behaving with pride, and self-conceitedness, and boastfulness, and want of thankfulness: or behaving with the utmost exultation, &c.: or rejoicing, and resting the mind upon things agreeable with natural desire: (TA:) pl. [of the first] أَشِرُونَ and [of the second] أَشُرُونَ (L, K) and [of the first four] أُشُرٌ (K [accord. to the TA, but not in the copies of the K in my hands,]) and (of أَشْرَانُ TA) أَشْرَى (K) and أُشَارَى (S, K) and أَشَارَى (K.) One says, أَشِرٌ أَفِرٌ and ↓ أَشْرَانُ أَفْرَانُ, using the latter word in each instance as an imitative sequent. (TA.) ― 
 - بَرْقٌ أَشِرٌ (tropical:) Lightning flashing repeatedly to and fro. (A.) ― 
 - نَبْتٌ أَشِرٌ (tropical:) A plant, or herbage, extending beyond its proper bounds. (A.) أُشَرٌ : see what next follows. بِأَسْنَانِهِ أُشُرٌ and ↓ أُشَرٌ and ↓ أُشُورٌ (S, K,) which last is a pl., (K,) In his teeth is a serration, (S, K,) and a sharpness of the extremities [such as is seen in the teeth of young persons]; (S;) which is sometimes natural and sometimes artificial; (K;) and [naturally] only in the teeth of young persons. (TA.) Hence the prov., أَعْيَيْتَنِى بِأُشُرِ فَكَيْفَ بِدُرْدُرٍ. (S.) [See art. در] ― 
 - أُشُرُ المِنْجَلِ (tropical:) The teeth of the reaping-hook, or sickle. (K.) أُشْرَةٌ and its dual: see آشِرٌ أُمْنِيَّةٌ أَشْرَآءُ A very exulting wish: occurring in the Mo'allakah of El-Hárith Ibn-Hillizeh. (EM p. 272.) أَشْرَانُ : see أَشِرٌ, in two places. أُشُورٌ see أُشُرٌ آشِرٌ Dividing [or sawing], or one who divides [or saws], wood, with the مِئْشَار (Msb.) ― 
 - [Hence,] The prickles [or serrated parts] of the shanks of the locust; (K;) as also ↓ تَآشِيرُ (TA.) ― 
 - Also, and ↓ أُشْرَةٌ and ↓ عُقْدَةٌ ) at the extremity of the tail of the locust, like two claws; (K;) which two things are also called ↓ أُشْرَتَانِ and ↓ مِئْشَارَانِ (TA.) ― 
 - آشِرَةٌ A woman who sharpens the extremities of her teeth [and makes them serrated: see 1]. (Msb.) 
 = يَدٌ آشِرَةٌ An arm, or a hand, sawn off; i. q. ↓ مَأْشُورَةٌ : (ISk, S, Msb, K:*) like عِيشَةٌ رَاضِيَةٌ in the sense of مَرْضِيَةٌ. (S.) تَأْشِيرٌ or تَأْشِيرَةٌ, as in different Lexicons, (TA,) [the former in the K,] The thing with which the locust bites: pl. تَآشِيرُ (K.) ― 
 - See also the pl. voce آشِرٌ. مُؤَشَّرٌ Anything (TA) made thin [and serrated]. (K.) [Hence,] ثَغْرٌ مُؤَشَّرٌ A front tooth serrated and sharpened at the extremity. (TA.) And hence, (TA,) مُؤَشَّرُ العَضُدَيْنِ is applied to the beetle [as meaning Having the fore shanks formed thin, and serrated]. (S, TA.) مِئْشَارٌ (S, Msb, K, &c.) [A saw;] an instrument with which wood is divided; (Msb, K) as also مِيشَارٌ, from وَشَرَ; (Msb, TA;) and مِنْشَارٌ: (TA:) pl. مَآشِيرُ. (ISk, Msb, TA.) ― 
 - See also this word and its dual voce آشِرٌ. مَأْشُورٌ Wood divided [or sawn] with the مِئْشَار (Msb.) See also آشِرٌ ― 
 - مَأْشُورَةٌ A woman who has the extremities of her teeth sharpened [and serrated artificially: see 1]. (Msb.) مِئْشِيرٌ , applied alike to the male and the female, (S,) to a she-camel and a courser, (S, K,) and a man and a woman, (TA,) Brisk; lively; sprightly. (S,* K.) مُؤْتَشِرَةٌ and ↓ مُسْتَأْشِرَةٌ A woman who invites [another] to make her teeth serrated [and to sharpen their extremities: see 1]. (K.) مُسْتَأْشِرَةٌ : see what next precedes.
اشف

إِشْفَى , of the measure فِعْلَى, [and therefore fem., and imperfectly decl.,] (S, Msb,) accord. to some; but accord. to others, of the measure إِفْعَلٌ like إِصْبَعٌ as Kh is related to have said, (Msb,) which latter is said by IB to be the correct measure, the [incipient] ا being augmentative, and the word [masc.,] with tenween, [i. e. إِشْفًى,] perfectly decl.: (TA:) The instrument belonging to the إِسكَاف [or sewer of skins or leather]; (S,* Msb, TA;) i. e., with which he sews; and the instrument with which he bores, or perforates: (TA:) the instrument for boring, or perforating, (K in art. شفى) belonging to the أَسَاكِفَة; said by ISk to be that which is used for water-skins, or milk-skins, and leather water-bags, and the like; that used for sandals, or shoes, being called مِخْصَفٌ: (S and TA in art. شفى:) and the [instrument called] سِرَاد with which skin, or leather, is sewed: (K in art. شفى:) i. q. مِخْرَزٌ: (Mgh in art. شفى:) pl. أَشَافٍ (S, Mgh, Msb, K: [in the CK, erroneously, اَشافِىُّ]) In the K, in the present art., الإِسْكَافُ is put, by a mistake of the copyists, for لِلْإِسْكَافِ (TA.) See also art. شفى ذ
اشك

1 أَشُكَ ذَا خُرُوجًا i. q. وَشُكَ, q. v. (TA.)
اشن

5 تأشّن He washed his hands with أُشْنَان [q. v. infrà]. (Msb, K.) أُشْنَةٌ [applied in the present day to Moss: and particularly, tree-moss: in Persian أُشْنَهْ: but] Lth says, (TA,) it is a thing that winds itself upon the trees called بَلُّوط and صَنَوْبَر [oak and pine] as though it were pared off from a root (كَأَنَّهُ مَقْشُورٌ مِنْ عِرْقِ); and it is sweet in odour, and white: (K, TA:) Az says, I do not think it to be [genuine] Arabic. (TA.) أُشْنَانٌ and إِشْنَانٌ, (Msb, K,) but the former is of higher authority than the latter, (TA,) i. q. حُرْضٌ [Kali, or glasswort]: (Msb in the present art.; and S, A, Mgh, Msb, K, in art. حرض:) [and also potash, which is thence prepared;] a thing, or substance, well known, (K, TA,) with which clothes and the hands are washed; (TA; [see قِلْىٌ;]) good, or profitable, [as a remedy] for the mange, or scab, and the itch; clearing to the complexion, cleansing, emmenagogue, and abortive. (K.) أُشْنَانَةٌ A vessel for حُرْض [or for أُشْنَان as meaning potash]; syn. مِحْرَضَةٌ. (A in art. حرض) أُشْنَانِىٌّ A seller of أُشْنَان. (TA.)
اصد

2 أصّدهُ , inf. n. تَأْصِيدٌ, is from أُصْدَةٌ: (S, K:) [app. meaning He made it an أُصْدَة: or he wore it as an أُصْدَة: and hence مُؤَصَّدٌ or مُؤَصَّدَةٌ as explained below: or] he clad him with an أُصْدَة. (TK.) 4 آصد آصد [in some copies of the K أَصَدَ, which is a mistake, (see the pass. part. n. مُؤْصَدٌ, below,)] He closed (أَغْلَقَ, S, A, K, and so in the M in art. وصد, or أَطْبَقَ, as in the M in the present art.) a door, or an entrance; as also اوصد; (S, M, A, K;) of which it is a dial. var. (S.) And He covered, or covered over, a cooking-pot. (M.) أُصْدَةٌ (S, M, K, and Ham p. 223) and ↓ أَصِيدَةٌ (M, K) and ↓ مُؤَصَّدٌ (S* M,) or ↓ مُؤَصَّدَةٌ , (K,) A garment of the kind called صِدَار worn by a young girl: when a girl attains to the age of puberty, she is clad with a دِرْع: (M:) or a small shirt for a little girl: or worn beneath the ثَوْب; (K:) or the أُصْدَة is a garment without sleeves, worn by a bride and by a little girl: (M:) or a small shirt or shift, worn beneath the ثوب; and also worn by little girls: (S:) or a garment of which the sewing is not complete: or i. q. بَقِيرَةٌ: or i. q. صُدْرَةٌ. (Ham ubi suprà.) Kutheiyir says
↓ وَقَدْ دَرَّعُوهَا وَهْىَ ذَاتُ مُؤَصَّدٍ 
مَجُوبٍ وَ لَمَّا يَلْبَسِ الدِّرْعَ رِيدُهَا 
[They clad her with a دِرْع when she wore a مُؤَصَّد with an opening cut out at the neck and bosom, when her equal in age had not yet worn the درع ]. (S, M.) أًصِيدٌ A court; or an open or a wide space in front of a house, or extending from its sides; (S, M, K;) a dial. var. of وَصِيدٌ, (S,) which is the more common form: (M:) or the extreme and exterior part of a house: (Mirkát el-Loghah, and Meyd, as rendered by Golius:) or an intermediate place between the threshold or door and the house; a place which looks neither upon the public nor upon the interior parts, whether it be an area or a vestibule. (Ibn-Maaroof, as rendered by Golius.) أَصِيدَةٌ : see أُصْدَةُ 
 = A [hind of enclosure for the protection of camels, sheep, or goats, such as is called] حَظِيرَةٌ: (M, K:) or like a حظيرة, (S, and Ham p.223,) [but made] of rocks, or great masses of stone: (Ham:) a dial. var. of وَصِيدَةٌ [q. v.]: (S:) pl. إِصَادٌ (Ham.) مُؤْصَدٌ Closed; closed over, or covered: occurring in the Kur [xc. 20 and] civ. 8; (L;) in which AA reads مُؤْصَدَةٌ [with hemz; others reading this word without hemz]. (S, L.) You say بَابٌ مُؤْصَدٌ [A closed door]. (A.) And قِدْرٌ مُؤْصَدَةٌ A covered cooking-pot. (A.) And بَابُ العَفْوِ عَنْهُ مُؤْصَدٌ (assumed tropical:) [The door of forgiveness is closed from him; i. e., against him]. (A.) مُؤَصَّدٌ , or مُؤَصَّدَةٌ: see أُصْدَةٌ, in three places.
اصر

1 أَصَرَهُ , aor. اَصِرَ , inf. n. أَصْرٌ, He, or it, (a thing, Ks,) confined, restricted, limited, kept close, kept within certain bounds or limits, shut up, imprisoned, held in custody, detained, retained, restrained, withheld, debarred, hindered, impeded, or prevented, him or it: (Ks, S, M, A, * K:) it straitened him. (TA.) You say, أَصَرْتُ الرَّجُلَ عَلَى ذٰلِكَ I confined, or restricted, the man to that thing, or affair. (Ks.) And أَصَرْتُهُ عَنْ حَاجَتَهُ, and عَمَّا أَرَادَهُ, I withheld, restrained, or debarred, him from the thing that he wanted, and from the thing that he desired. (IAar.) ― 
 - أَصَرَ البَيْتَ, aor. and inf. n. as above, He made, or put, to the tent an إِصَار. (K,* TK.) 
 = Also, aor. and inf. n. as above, He broke it. (ElUmawee, S, M, K.*) ― 
 - He inclined, or bent, it. (M, K* TA.) ― 
 - It inclined him, (As, S, K,) عَلَى فُلَانٍ to such a one. (As, S.) See an ex. voce آصِرَةٌ. 3 آصرهُ آصره آصرة , inf. n. مُؤَاصِرَةٌ, He was his neighbour, having the إِصار of his tent by the side of the إِصَار of the tent of the other. See the act. part. n. below.] 6 تَآصَرُوا تآصروا They were neighbours; they dwelt, or abode, near together. See the act. part. n. below.] أَصْرٌ see إِصْرٌ; each in three places. أُصْرٌ see إِصْرٌ; each in three places. إِصْرٌ اصر أصر إِصر صار صر A covenant, compact, or contract; (S, K;) as also ↓ أُصْرٌ and ↓ أَصْرٌ : (K:) [see also وصْرٌ:] any bond arising from relationship, or from a covenant or compact or contract, (Aboo-Is-hák,) and from an oath: (ISh:) a covenant, compact, or contract, which one does not fulfil, and for the neglecting and breaking of which one is punished: so in the Kur ii. 286: (I' Ab:) [see also what follows, in two places:] or a heavy, or burdensome, covenant, compact, or contract: so in the Kur iii. 75: (ISh, M:) so, too, in the same vii. 156: (T, M:) pl. آصَارٌ, a pl. of pauc.: (M:) or a heavy, or burdensome, command; such as was given to the Children of Israel to slay one another: so in the Kur ii. 286, accord. to Zj. (TA.) ― 
 - A weight, or burden; (S, M, K;) as also ↓ أُصْرٌ and ↓ أَصْرٌ : (K:) so called because it restrains one from motion: (TA:) pl. as above. (M.) ― 
 - A sin; a crime; an offence; (S, M, K;) as also ↓ أُصْرٌ and ↓ أَصْرٌ : (K:) so called because of its weight, or burdensomeness: (TA:) or the sin of breaking a compact, or covenant: (Fr, Sh:) or a grievous punishment of a sin: so accord. to AM in the Kur ii. 286. (TA.) ― 
 - A thing that inclines one to a thing. (M, K.) [See also آصِرَةٌ. It is said in the Ham (p. 321) that أَوَاصِرُ is pl. of the former word: but it is evidently pl. of the latter.] ― 
 - A swearing by an oath which obliges one to divorce or emancipate or to pay a vow. (K, TA.) So in a trad., in which it is said, مَنْ حَلَفَ عَلَى يَمِينٍ إِصْرٌ فَلَا كَفَّارَةَ لَهَا [Whoso sweareth an oath in which is an obligation to divorce or emancipate or to pay a vow, for it there is no expiation]: for such is the heaviest of oaths, and that from which the way of escape, or evasion, is most strait: the original meaning of اصر being a burden, and a binding. (TA.) 
 = The ear-hole: pl. آصَارٌ (IAar, K) and إِصْرَانٌ. (K.) إِصَارٌ اصار أصار إِصر صار آصار and ↓ أَيْصَرٌ (S, M, K) and ↓ إِصَارَةٌ and ↓ آصِرَةٌ (M, K) A short rope, (S,) or small rope, (K,) by which the lower part of the [kind of tent called] خِبَآء is tied, or bound, (S, K,) to the peg: (S:) or a short peg, for the [ropes called] أَطْنَاب, with which the lower part of the [kind of tent called] خبآ is fastened: (M:) [or] إِصَارٌ signifies also the peg, (K,) or short peg, (TA,) of the [kind of tent-rope called] طُنُب: (K:) or a peg of the خبآء: (Ibn-Es-Seed, TA:) pl. of the first أُصُرٌ (S, M) and آصِرَةٌ; (M;) and of the second أَيَاصِرُ. (S.) ISd thinks that ↓ آصِرَات is the pl. of ↓ آصِرَةٌ used in the first of the senses explained above in in the following verse: “ لَعَمْرُكَ لَا أَذْنُو لِوَصْلِ دَنِيَّةٍ 
وَ لَا أَتَصَبَى آصِرَاتِ خَلِيلِى 
” the poet meaning [By thy life, I will not approach to hold loving communion, or intercourse, with an ignoble, or a low, female;] nor will I direct my regard to the short ropes which bind [to the pegs] the lower part of the tent of my friend, coveting his wife, and the like: or he may mean nor will I direct my regard to the female relations of my friend, such as his paternal aunt, and his maternal aunt, and the like. (TA.) [See آصِرَةٌ, below.] ― 
 - Also, the first, A thing by which things are tied firmly, or made firm or fast. (TA.) ― 
 - A thong of untanned hide which binds together the عَضُدَانِ of a camel's saddle: and إِسَارٌ is a dial. var. thereof. (M.) ― 
 - Also, (M, K,) and ↓ أَيْصَرٌ , (AZ, As, K,) A [garment of the kind called] كِسَآء in which dry herbage, or fodder, is collected: (M, K:) or a كسآء filled with herbage, and tied: (AZ:) or a كسآء in which is dry herbage, or fodder: otherwise it is not thus called: (As:) pl. [of the former] أُصُرٌ and آصِرَةٌ; (K;) and of the latter أَيَاصِرُ. (AZ.) ― 
 - And both words, (the former accord. to the S and M and K, and the latter accord. to As and the S and M and K,) Dry herbage, or fodder: (S, K:) or dry herbage, or fodder, collected together: (TA:) or dry herbage, or fodder, in a [garment of the kind called] كسآء: otherwise it is not thus called: (As:) or dry herbage, or fodder, contained in a مِحَشّ. (M.) [The following saying is cited as an ex. of the first of these significations:] لِفُلَانٍ مَحَشٌّ لَا يُجَزُّ ↓ أَيْصَرَهُ [To such a one belongs a place, or land, abounding with dry herbage,] the dry herbage whereof will not be cut; (S;) meaning, because of its abundance. (TA.) ― 
 - Also, the former, A basket (زَبِيل or زنْبِيل, as in different copies of the K) in which goods, or commodities, (مَتَاع,) are carried: so called as being likened to the thing in which dry herbage is put. (TA.) إِصَارَةٌ اصاره اصارة إِصر آصاره : see إِصَارٌ. كَلَأٌ آصِرٌ Pasturage that detains those that are on it [by reason of its abundance]: (M, TA:) or, to which one goes because of its abundance. (TA.) آصِرَةٌ آصره آصرة , and its pl. آصِرَاتٌ: see إِصَارٌ, in three places: of which last word, the first is also a pl. ― 
 - The thing termed آخِيَّة and آرِىّ [to which a beast is tied]. (TA.) ― 
 - A tie of kindred, or relationship, (S, M, K,) or affinity, (S,) or a favour, or benefit, (S, K,) that inclines one to a man; (S;) or because it inclines one: (M:) pl. أَوَاصِرُ. (K.) One says, عَلَى فُلَانٍ آصِرَةٌ ↓ مَا تَأْصِرُنِى No tie of relationship, nor any favour, or benefit, inclines me to such a one. (S.) And عَطَفَ عَلَىَّ بِغَيْرِ آصِرَهْ وَنَظَرَ فِى أَمْرِى بِغَيْرِ بَاصِرَهْ [He inclined to me without any tie of relationship, &c., and examined my case without eye]. (A.) [See also إِصْرٌ.] أَيْصَرٌ : see إِصَارٌ, in three places. مَأْصِرٌ and مَأْصَرٌ A place in which a person or thing is confined, shut up, or imprisoned: pl. مَآصِرٌ; for which the vulgar say, مَعَاصِرُ. (S, K.) ― 
 - Also, the former, (M, A,) or مَاصِرٌ; (TA;) either of the measure مَفْعِلٌ from الأَصْرُ, or of the measure فَاعِلٌ from المِصْرُ; A thing intervening between two other things and preventing the passage from one to the other; a barrier: (A:) a rope across a road or river, preventing the passage of travellers and ships or boats, (M, L,) for the taking of the tithes from them. (L.) مُؤَاصِرٌ A neighbour: (K:) [or a close, or near, neighbour: as in the saying,] هُوَ جَارِى مُؤَاصِرِى He is my neighbour, having the إِصَار of his tent by the side of the إِصَار of my tent. (El-Ahmar, S.) حَىٌّ مُتَآصِرُونَ حي متآصرون A tribe dwelling, or abiding, near together. (S, K. *)
اصطبل

إِصْطَبْلٌ اصطبل إِصطبل A stable (K) for دَوَابّ [i. e. horses or mules or asses]: (S [in some copies of which it is omitted] and K:) the ا is radical, because an augmentative does not occur at the beginning of a word of four or five letters unless derived from a verb: (S:) [probably from the barbarous Greek σταβλίον :] AA says that it is not of the [genuine] language of the Arabs: (S:) IB says that it is a foreign word, used by the Arabs: (TA:) accord. to some, (TA,) it is of the dial. of Syria: (K, TA:) the pl. is أَصَاطِبُ: and the dim. أُصَيْطِبٌ. (TA.)
اصطرلاب

أَصْطُرْلَابٌ or أُصْطُرْلَابٌ: see اسطرلاب.
اصل

1 أَصُلَ , (K,) inf. n. أَصَالَةٌ; (TA;) or أَصِلَ; (M;) It (a thing, M) had, or came to have, root, or a foundation; (M, K;) as also ↓ تأصّل : (M:) or it was, or became, firm, or established, and firmly rooted or founded; as also ↓ تأصّل : (K:) and [in like manner] ↓ استأصل it (a thing) was, or became, firm in its root or foundation, and strong. (Msb.) You say, الشَجَرَةُ ↓ اِسْتَأْصَلَتِ The tree [took root; or] grew, and became firm in its root. (TA.) ― 
 - [Hence,] أَصُلَ, (S, M, K,) inf. n. as above, (S, M,) He (a man, S, * M) was, or became, firm, (S, M, K;) or sound, (S,) of judgment; (S, M, K;) intelligent. (M: [and so, probably, in correct copies of the K; but in a MS. copy of the K and in the CK; and TA, instead of عَاقِل, the reading in the M, I find عَاقِب.]) ― 
 - Also, (S, * K,) inf. n. as above, (S, TA,) It (judgment, or opinion,) was, or became, firm, or sound, (S, * TA,) or good. (K.) ― 
 - And, inf. n. as above, It (a thing) was, or became, eminent, noble, or honourable. (Msb.) 
 = أَصَلَهُ, [aor. and inf. n. as in what follows next after this sentence,] He hit, or struck, its root, or foundation; that by being which it was what it was, or in being which it consisted; or its ultimate constituent. (A, TA.) ― 
 - And hence, (A, TA,) أَصَلَهُ عِلْمًا, (A, K, TA,) aor. اَصُلَ , inf. n. أَصْلٌ: (TA;) or ↓ آصَلَهُ [with medd, (which I think to be a mistake, unless this be a dial. var.,) and without علما]; (so in a copy of the M;) (assumed tropical:) He knew it completely, or thoroughly, or superlatively well, syn. قَتَلَهُ, (K,) [i. e.] قَتَلَهُ عِلْمًا, so that he was acquainted with its أَصْل [or root, or foundation, or its ultimate constituent, as is indicated in the A and TA]: (M:) or this is from أَصَلَةٌ, as meaning “a certain very deadly serpent;” (A, TA;) [whence the phrase,] ― 
 - أَصَلَتْهُ الأَصَلَةُ, (K,) inf. n. أَصْلٌ, (TA,) The [serpent called] اصلة sprang upon him (K, TA) and slew him. (TA.) 
 = أَصِلَ, aor. اَصَلَ , (M, K,) inf. n. أَصَلٌ, (M,) said of water, i. q. أَسِنَ; (M, K;) i. e. It became altered for the worse (M, TA) in its taste and odour, (TA,) from fetid black mud (K, TA) therein: so says Ibn-'Abbád: (TA:) and said of flesh-meat, it became altered (K, TA) in like manner. (TA.) 
 = أَصِلَ فُلَانٌ يَفْعَلُ كَذَا وَ كَذَا Such a one set about, or commenced, doing thus and thus, or such and such things. (TA.) 2 أصلّهُ , inf. n. تَأْصِيلٌ, He made it to have a firm, or fixed, root, or foundation, whereon to build, (Msb, TA,) i. e., whereon another thing might be built. (El-Munáwee, TA.) [Hence,] أصّل مَالَهُ i. q. أَثَّلَهُ [He made his wealth, or property, to have root, or a foundation; or to become firm, or established, and firmly rooted or founded: see, below, أَصْلُ مَالٍ, and مَالٌ لَهُ أَصْلٌ]. (M and K in art. اثل.) ― 
 - أصّل الأُصُولَ [He disposed, arranged, distributed, classified, or set in order, the fundamentals, fundamental articles, principles, elements, or rudiments, of a science, &c.,] is a phrase similar to بَوَّبَ الأَبْوَابَ and رَتَّبَ الرُّتَبَ. (TA.) 4 آصل آصل , (inf. n. إِيصَالٌ, TA,) He entered upon the time called أَصِيل, q. v. (S, M, K.) 
 = See also أَصَلَهُ عِلْمًا. 5 تأصّل : see 1, first sentence, in two places. 10 استأصل : see 1, in two places, first and second sentences. 
 = استأصلهُ He uprooted it; unrooted it; eradicated it; extirpated it; pulled it up, or out, or off, from its root, or foundation, or lowest part, (S, TA,) or with its roots, or foundations, or lowest parts;; (TA;) he cut it off (M, Msb) from its root, or lowest part, (M,) or with its roots, or lowest parts. (Msb.) You say, اِسْتَأْصَلَ اللّٰهُ شَأْفَتَهُمْ, a precative phrase, meaning May God [extirpate or] remove (from them) their شأفة; which is an ulcer, or a purulent pustule, that comes forth in the foot, and is cauterized, and in consequence goes away: (M:) or استأصل شأفتهم [in general usage] means he extirpated them, or may he extirpate them; or he cut off, or may he cut off, the last remaining of them. (TA. [See also art. شأف.]) And استأصل القَوْمَ, i. e. قَطَعَ أَصْلَهُمْ [He cut off the root, race, or stock, of the people; i. e. he extirpated them]. (M.) And استأصل اللّٰهُ الكُفَّارَ God destroyed altogether or entirely, or may God destroy altogether or entirely, the unbelievers. (Msb.) And استأصل الخِتَانَ He performed the circumcision so as to remove the prepuce utterly. (TA in art. سحت.) أَصْلٌ The lower, or lowest, part of a thing; [i. e. its root, bottom, or foot;] (M, Msb, K;) as also ↓ يَأْصُولٌ : (M, K:) so of a mountain: and of a wall; (TA;) i. e. its foundation, or base: (Msb:) and of a tree [or plant]; (TA;) i. e. [its stem, or trunk, or stock, or] the part from which the branches are broken off: (TA in art. كسر:) [and also its root, or foot; for] the سَاق of a tree is said to be the part between its أَصْل and the place where its branches shoot out: (TA in art. سوق:) [and a stump of a tree: and hence, a block of wood: (see exs. voce نَقِيرٌ:)] pl. أُصُولٌ (S, M, Msb, K) and [pl. of pauc.] آصُلٌ: (AHn, K:) [ISd says that] the former is its only pl.: (M:) [but] the latter pl. occurs in a verse of Lebeed, (which see below,) as cited by AHn. (TA.) You say, قَعَدَ فِى أَصْلِ جَبَلِ He sat upon, or at, the lowest part [&c.] of the mountain; and فِى أَصْلِ الحَائِطِ at the lowest part [&c.] of the wall. (TA.) And قَلَعَهُ مِنْ أَصْلِهِ [He pulled it up, or out, or off, from its root, or foundation, or lowest part]; and بأُصُولِهِ [with its roots, or foundations, or lowest parts; both meaning, utterly, entirely, or altogether]. (TA in explanation of استأصلهُ, q. v.) And قَلَعَ أَصْلَ الشَّجَرَةِ He pulled up, or out, the lowest part, [or stem or stock or root or foot or stump,] of the tree. (TA.) Lebeed says, [of a wild cow,] “ تَجْتَافُ آصُلَ قَالِصٍ مُتَنَبِّذٍ 
بِعُجُوبِ أَنْقَآءٍ يَمِيلُ هَيَامُهَا 
[She enters into the midst of the stems of trees with high branches, apart from others, i. e. from other trees, in the hinder parts of sand-hills, the fine loose sand thereof inclining upon her]: (AHn, TA:) but as some relate it, أَصْلًا قَالِصًا. (TA. [See EM, p. 161.]) ― 
 - A thing upon which another thing is built or founded [either properly or tropically]: (KT, Kull p. 50, TA:) the foundation, or basis, of a thing, [either properly or tropically,] which being imagined to be taken away, or abstracted, by its being taken away, or abstracted, the rest thereof becomes also taken away, or abstracted: (Er-Rághib, TA:) that upon which the existence of anything rests [or depends]; so the father is اصل to the offspring, and the river is اصل to the streamlet that branches off from it: (Msb:) or a thing upon which another thing depends as a branch; as the father in relation to the son: (Kull:) [i. e. the origin, source, beginning, or commencement, of a thing: the origin, original, root, race, or stock, from which a man springs. Hence شَىْءٌ لَهُ أَصْلٌ A thing having root, or a foundation; and consequently, having rootedness, fixedness, im- mobility, stability, or permanence; rooted, fixed, immoveable, stable, or permanent. Whence,] مَالٌ لَهُ أَصْلٌ, (Mgh voce عَقَارٌ,) and مِلْكٌ ثَابِتٌ لَهُ أَصْلٌ, (Msb in explanation of that word,) and مَا لَهُ أَصْلٌ, (KT in explanation of the same,) [Real, or immoveable, property;] property such as consists in a house or land yielding a revenue; (Mgh;) or such as a house and palm-trees; (Msb;) or such as land and a house. (KT.) [Hence, also, أَصْلٌ مَالٍ signifying A source of wealth or profit; a stock, fund, capital, or principal. You say,] اِتَّخَذْتُهُ لِنَفْسِى أَصْلَ مَالٍلِلنَّسْلِ لَا لِلِتِّجَارَةِ [I took it for myself as a source of wealth or profit, for breeding, not for traffic]. (Mgh in art. قنو.) You say also, بَاعَ أَصْلَ أَرْضِهِ [meaning He sold the fundamental property, i. e. the property itself, of his land]. (S voce عِكْرٌ.) [See also an ex. in conjugation 4 in art. بقَى: and another in the first paragraph of art. حبس.] And أَخَذَهُ بِأَصْلِهِ [He took it as it were with its root, or the like; meaning, entirely]. (K. [See أَصِيلَةٌ.]) And قَطَعَ أَصْلَهُمْ [He cut off their root, race, or stock; i. e. he extirpated them]. (M.) And فُلَانٌ فِى أَصْلِ صِدْقِ, (S and L in art. ضنأ,) and فِى أَصْلِ سُوْءٍ, (L ibid.,) Such a one is of an excel-lent origin, or race, or stock, (S, L,) and of a bad origin, or race, or stock; (L;) اصل being here syn. with ضِنْء (S, L) and مَعْدِن. (S.) And فُلَانٌ فِى أَصْلِ الكَرَمِ Such a one is of [a race] the source of generosity, or nobleness; اصل being here syn. with بُؤْبُؤ. (S in art. بأ.) And لَا أَصْلَ لَهُ وَ لَا فَصْلَ He has no حَسَب [i. e. grounds of pretension to respect or honour; or rank, or nobility, or the like]; nor tongue [i. e. eloquence]: (Ks, S, O, Msb:) or he has no intellect, (IAar, Msb, El-Munáwee,) nor eloquence: (El-Munáwee, TA:) or he has no lineage, nor tongue: (L:) or he has no father, nor child: (Kull p. 53:) [or he has no known stock nor branch; for] فَصْلٌ is the contr. of أَصْلٌ, and in relationship signifies a branch. (Msb in art. فصل.) You say also, مَا فَعَلْتُهُ أَصْلًا, meaning I have not done it ever; and I will not do it ever; the last word being in the accus. case as an adverbial noun; i. e. I have not done it at any time; and I will not do it at any time. (Msb, El-Munáwee, TA.) ― 
 - [It also signifies The original, or elemental, matter, material, substance, or part, of a thing; syn. with عُنْصُرٌ;] that from which a thing is taken [or made]. (KT voce دَاخِلٌ.) ― 
 - [The fundamental, or essential, part of a thing. Hence, sing. of أُصُولٌ as signifying The fundamentals, fundamental articles or dogmas, principles, elements, or rudiments, of a science &c. Whence,] عِلْمُ الأُصُولِ, (TA,) [meaning] عِلْمُ أُصُولِ الدِّينِ [The science of the fundamentals, fundamental articles or dogmas, or principles, of religion; the science of theology, or divinity; according to the system of the Muslims, as distinguished from that of the philosophers;] the science of the articles, or tenets, of belief; also called الفِقْهُ الأَكْبَرُ; (Kull. voce فِقْه;) and [more commonly] عِلْمُ الكَلَامِ. (Hájjee Khaleefeh.) [See also 2.] ― 
 - A radical (as opposed to an augmentative) letter; as being an essential element of a word. (The Lexicons passim.) ― 
 - The original form of a word. (The same passim.) ― 
 - The original, or primary, signification of a word. (The same passim.) ― 
 - An original copy of a book: and a copy of a book from which one quotes, or transcribes, any portion. (TA, &c., passim.) ― 
 - [The original, or primary, state, or condition: or] the old state, or condition. (Kull p. 50.) You say, الأَصْلُ فِى الأَشْيَآءِ الإِبَاحَةُ وَ الطَّهَارَةُ The old state, or condition, of things is that of being allowable, or lawful, and that of being pure, or clean. (Kull ubi suprà.) And رَجَعَتْ إِلَى أَصْلِهَا She returned, or reverted, [to her original, or old, state, or condition; or to her natural disposition;] to a natural disposition which she had relinquished. (S voce عِتْرٌ.) ― 
 - [The utmost point, or degree, to which a person, or thing, can go, or be brought or reduced: and, app., the utmost that one can do. Hence the saying,] لَأَضْطَرَّنَّكَ إِلَى أَصْلِكَ [I will assuredly impel thee, or drive thee, against thy will, to the utmost point to which thou canst go, or be brought or reduced: or, constrain thee to do thine utmost]. (IAar in L, art. قح [where it is given in explanation of the phrases لَأَضْطَرَّنَّكَ and قُحَاحِكَ; and so in the T in art. تر in explanation of the former of these two phrases; which is said in the M, in art. تر, to mean I will assuredly make thee to have recourse to thine utmost effort, or endeavour; and in the L in art. قح this is given as another explanation of the latter of the same two phrases. See also the saying, لَأُلْجِئَنَّكَ إِلَى قُرِّ قَرَارِكَ, explained voce قَرَارٌ.]) ― 
 - [That by being which a thing is what it is, or in being which it consists; or its ultimate constituent; syn. حَقِيقَةٌ; a meaning well known; and indicated, in the A and TA, by the coupling of حَقِيقَة with أَصْل, evidently as an explicative adjunct.] ― 
 - [The prime of a thing; the principal, purest, best, or choicest, part thereof; what is, or constitutes, the most essential part thereof; its very essence. Hence,] أَصْلُ دَارٍ [The principal part of a country]; (As, S, Msb, K, voce عَقْرٌ;) [which is] the place where the people dwell, or abide. (As and S ibid. [See عَقْرٌ.]) And أَصْلٌ قَوْمٍ [The principal place of abode of a people]. (S and K voce بَيْضَةٌ. [See this word.]) And هُوَ فِى أَصْلِ قَوْمِهِ He is of the prime, or of the purest in race, the best, or the choicest, of his people; i. q. صُيَّابَتِهِمْ, and صُيَّابِهِمْ. (TA in art. صيب.) ― 
 - What is most fit, or proper: as when one says, الأَصْلُ فِى الإِنْسَانِ العِلْمُ [What is most fit, or proper, in man, is knowledge]; i. e., knowledge is more fit, or proper, than ignorance: and الأَصْلُ فِى المُبْتَدَإِ التَّقْدِيمُ What is [most] fit, or proper, in the case of the inchoative, is the putting [it] before [the enunciative], whenever there is no obstacle. (Kull p.50.) ― 
 - What is preponderant in relation to what is preponderated: as, in language, the word used in its proper sense [in relation to that used in a tropical sense]. (Kull ibid.) ― 
 - What is [essential, or] requisite, or needful: as when one says الأَصْلُ فِى الحَيَوَانِ الغِذَآءُ [What is essential, or requisite, or needful, in the case of the animal, is food]. (Kull ibid.) ― 
 - A [primary, or] universal, or general, rule, or canon. (Kull ibid.) ― 
 - An indication, an evidence, or a proof, in relation to that which is indicated, or evidenced, or proved. (Kull ibid.) أَصَلٌ : see its n. un., أَصَلَةٌ أَصِلٌ , (K,) or ↓ أَصِيلٌ , (M,) i. q. ↓ مُسْتَأْصِلٌ . (M, K.) You say قَلْعٌ أَصِلٌ Eradicating, or extirpating, evulsion: (TA:) or ↓ قَطْعٌ أَصِيلٌ extirpating excision. (M.) أُصُلٌ , said by some to be a pl., and by others to be a dial. var., of أَصِيلٌ: see the latter word, in two places. أَصَلَةٌ : see أَصِيلَةٌ. 
 = Also A kind of serpent, the most malignant, or noxious, of serpents: (S:) or a serpent, (M, K,) short, (M, [where, in the only copy to which I have access, I find added, كَالرِئَةِ, app. a mistranscription, for كَالرُّمَّةِ, like the fragment of a rope,]) or small, (K,) red, but not intensely red, (M,) very deadly, of the most malignant, or noxious, kind, (TA,) having one leg, upon which it stands, (M, TA,) then turns round, then springs, (TA,) that springs upon a man, and blows, killing everything upon which it blows: (M:) or, as some say, a great serpent, (M, K,) that kills by its blowing: (K:) or one of the very crafty kinds of serpents, short and broad, said to be like the shaft of an arrow, and it springs upon the horseman: (Msb:) pl. ↓ أَصَلٌ , (S, M. Msb, K,) [or rather this is a coll. gen. n.,] and [pl. of pauc.] آصَالٌ. (Msb.) ― 
 - [Hence, app.,] (assumed tropical:) Short and broad: applied to a man and to a woman. (TA.) أَصْلِىٌّ [Radical; fundamental; primitive; original; underived: an epithet of extensive application; and particularly applied to a letter of a word, as opposed to augmentative; and to a signification]. (The Lexicons &c. passim.) أَصْلِيَّةٌ [The quality denoted by the epithet أَصْلِىٌّ; radicalness, &c.:] a term used by IJ [and others] in the place of تَأَصُّلٌ: see 5. (M.) أَصِيلٌ [Having root, or a foundation; and consequently, having rootedness, fixedness, immobility, stability, or permanence; rooted, fixed, immoveable, stable, or permanent]. You say, إِنَّ النَّخْلَ فِى أَرْضِنَا لَأَصِيلٌ Verily the palm-trees in our land remain permanently, not perishing. (A, TA.) ― 
 - A man having أَصْل, (K, TA,) i. e., lincage, or pedigree: (TA:) or established in his أَصْل: (Abu-l-BaKà, TA:) or noble, or generous. (Msb.) ― 
 - A man firm of judgment, and intelligent. (M, K.* [Accord. to the copies of the latter, the signification is عَاقِبٌ ثَابِتُ الرَّأْىِ: but I think that the right reading of the first word is عَاقِلٌ, as in the M, in which this word occupies the last place in the explanation.]) And أَصِيلُ الرَّأْىِ A man firm, or sound, of judgment. (S.) And رَأْىٌ أَصِيلٌ Judgment having أَصْل [i. e. firmness]. (M.) And مَجْدٌ أَصِيلٌ Glory, honour, dignity, or nobility, having a firm root or foundation. (S.) And شَرٌّ أَصِيلٌ Vehement evil or mischief. (Ibn-'Abbád.) 
 = See also أَصِلٌ, in two places. ― 
 - [Hence, app.,] الأَصِيلُ Destruction: and death: as also, in both senses, ↓ الأَصِيلَةُ . (K.) 
 = [The evening; or] i. q. عَشِىٌّ; (M, K, Msb, TA;) i. e. (Msb, TA) the time from the عَصْر, (S, TA,) from the prayer of the عصر, (Msb,) to sunset; (Sudot;, Msb, TA;) as also ↓ أَصِيلَةٌ : (R, TA:) the pl. is أُصُلٌ, (S, M, R, Msb, K,) or ↓ this is a sing., (TA,) or it may be a sing., (M,) for it is used as such, (M, TA,) and أُصْلَانٌ, (S, M, K,) and آصَالٌ, (S, M, Sgh, K,) [a pl. of pauc.,] or, accord. to Es- Saláh Es-Safadee, this is a pl. of أُصُلٌ, the sing., not the pl., (TA,) or it is pl. of أُصُلٌ, (Zj, M,) which may be a pl. or a sing., (M,) and أَصَائِلُ, (S, M, K,) as though pl. of أَصِيلَةٌ, (S,) or it is pl. of this last word. (R, TA.) You say, لَقِيتُهُ أَصِيلًا and ↓ أُصُلًا , i. e. [I met him in the evening,] عَشِيًّا. (A, TA.) From the pl. أُصْلَانُ is formed the dim. ↓ أُصَيْلَانٌ , (S, M, K,) which is extr., (M, K,) because the dim. of a pl. is [regularly] formed only from a pl. of pauc., which اصلان is not; or, if اصلان be a sing., like رُمَّانٌ and قُرْبَانٌ, this dim. is regular: (M:) sometimes, (K,) one says also ↓ أُصَيْلَالٌ , (S, M, K,) substituting ل for the [final] ن (S, M.*) You say, ↓لَقِيتُهُ أُصَيْلَانًا and ↓ أُصَيْلَالًا , meaning, as above, عَشِيًّا: (A, TA:) and Lh mentions ↓ لقيته أُصَيَّالًا . (So in two copies of the S.) أَصيلَةٌ A man's whole property: (M, K:) or his palm-trees: (K, TA: in the CK his palmtree:) thus in the dial. of El-Hijáz. (O, TA.) ― 
 - أَخَذَهُ بِأَصِيلَتِهِ, (S, M, K,) and ↓ بِأَصَلَتِهِ , (IAar, M, K,) He took it altogether, (S, M, K,) [as it were] with its root, (S, M,) not leaving aught of it. (TA.) And جَاؤُوا بِأَصِيلَتِهِمْ They came altogether; the whole of them. (S, Z.) 
 = لِفُلَانٍ أَرْضٌ أَصِيلَةٌ To such a one belongs land long possessed, or inherited from his parents, by means of which he has his living: a phrase of the people of Et-Táïf. (TA.) 
 = See also أَصِيلٌ, in two places. أُصُولِى One skilled in the science termed عِلْمٌ الأُصُولِ: see أَصْلٌ. (TA.) لَقِيتُهُ أُصَيَّالًا : see أَصِيلٌ, last sentence. أُصَيْلَانٌ and أُصَيلَالٌ: see أَصِيلٌ, in four places, last two sentences. لَقِيتُهُ مُؤْصِلًا I met him entering upon the time called the أَصِيل. (TA.) And أَتَيْنَا مُؤْصِلِينَ We came entering upon the time so called. (S.) أَصْلٌ مُؤَصَّلٌ [ A root, or foundation, or the like, made firm, or fixed, or established]. (S.) [See also أَصِيلٌ.] شَاةٌ مُسْتَأْصَلَةٌ A sheep, or goat, whose horn has been taken from its root. (TA.) مُسْتَأْصِلٌ : see أَصِلٌ. يَأْصُولٌ : see أَصْلٌ, first sentence.
اط

1 أَطَّ , (S, K,) aor. اَطِ3َ , (K,) inf. n. أَطِيطٌ (S, K) and أَطٌّ, (TA,) It produced, made, gave, emitted, or uttered, a sound, noise, voice, or cry; (S, K;) [and particularly, it creaked; and it moaned;] said of a camel's saddle, (S, * K, [in the CK, الرَّجُلُ is put by mistake for الرَّحْلُ ]) [and particularly of a new camel's saddle,] and the like, (K,) such as a [plaited or woven girth called] نِسْع and of everything of which the sound resembles that of a new camel's saddle, (TA,) and of a palm-trunk, and of a tree of the kind called سِدْر, (S TA,) or of the kind called سَرْح, (TA,) and of a cane or reed on the occasion of its being straightened, [in which instance it is said to be tropical, but if so it is tropical in several other instances,] and of a bow, (TA,) and of the belly by reason of emptiness, (S,* TA,) and, in a trad. of Aboo-Dharr, (tropical:) of heaven, or the sky, notwithstanding there being [really] no أَطِيط in this instance, for it is meant to denote [the presence of] multitude, and confirmation of the majesty of God. (TA.) [It is also said of other things, as will be shown by phrases here following, and by explanations of أَطِيطٌ below.] You also say, أَطَّتِ الإِبِلُ, (K,) aor. as above, inf. n. أَطِيطٌ, (TA,) The camels moaned by reason of fatigue, or uttering their yearning cry to their young, (K, TA,) and sometimes by reason of fulness of their udders with milk. (TA.) And لَا آتِيكَ مَا أَطَّتِ الإِبِلُ I will not come to thee as long as camels utter cries [or moan] by reason of the heaviness of their loads. (S.) And لَا أَفْعَلُ ذٰلِكَ مَا أَطَّتِ الإِبِلُ, meaning I will not do that ever. (TA.) And مَا لَنَا بَعِيرٌ يَئِطُّ We have not a camel that moans, or cries; meaning we have not any camel; for the camel cannot but do so. (TA, from a trad.) [See also أَطِيطٌ, below.] And أَطَّتْ لَهُ رَحِمِى (tropical:) [My feeling of relationship, or sympathy of blood,] became affected with tenderness, or compassion, and became moved, [or rather pleaded,] for him [or in his favour]: (K, TA:) and hence ↓التَّأَطُّطُ [inf. n. of the verb in the syn. phrase تَأَطَّطَتْ لَهُ رَحِمِى]. (Sgh, TA.) And أَطَّتْ بِكَ الرَّحِمُ [The feeling of relationship, or sympathy of blood, pleaded, or hath pleaded, in thee;] i. e., inclined thee to favour. (Ham p. 765.) [See another ex. voce حَاسَّةٌ.] 5 تَاَطَّ3َ see 1, near the end. أَطٌّ : see أَطِيطٌ, below. نُسُوعٌ أُطَّطٌ [pl. of آطٌّ, part. n. of 1,] Creaking [plaited, or woven, thongs]. (K.) أَطِيطٌ [as explained in what here follows seems to be properly an inf. n., though, like all inf. ns., it may be used as a subst.:] The sounding, or the like, or the sound, or the like, [and particularly the creaking, or creaking sound, and the moaning, or moaning sound,] of a camel's saddle (S, K, TA) when new; (TA;) and so ↓أَطٌّ of the litters and saddles of camels when the riders are heavy thereon; and the former, also, of a door; said, in a trad., of the gate of paradise, by reason of its being crowded; (TA;) and of a plaited or woven thong when stretching; (Ez-Zejjájee, TA;) and of the back [when strained]; (K;) and of the bowels, (TA,) and of the belly, or inside, by reason of hunger, (K,) or by reason of vehement hunger; (TA;) and of camels, (S, K,) by reason of their burdens, (K,) or by reason of the heaviness of their burdens; (S;) and the prolonging of the cries of camels: (TA:) but 'Alee Ibn- Hamzeh says that the cry of camels is termed رُغَآءٌ, and that أَطِيطٌ signifies the sounding, or sound, of their bellies, or insides, by reason of repletion from drinking. (IB, TA.) أَهْلٌ صَهِيلٍ ؤَأَطِيطٍ, occurring in a trad., means (assumed tropical:) Possessors of horses and of camels. (TA.) ― 
 - Also (assumed tropical:) Hunger, (K, TA,) itself, as well as the sound of the bowels or belly by reason thereof: from EzZejjájee. (TA.) أَطَّاطٌ Sounding much; noisy; (K, TA;) having a sound: applied [to any of the things mentioned above in the explanations of أَطَّ and أَطِيطٌ; and] to a hide; and to a camel repleted with drink; and to a road: fem. with ة: which, applied to a woman, signifies one whose فَرْج has a sound إِذَا جُومِعَتْ. (TA.)
اطر

1 أَطَرَهُ , aor. اَطِرَ (S, Msb, K) and اَطُرَ , (K,) inf. n. أَطْرٌ; (S, Msb, K;) and ↓أطّرهُ inf. n. تَأْطِيرٌ; (K;) He bent it, or curved it; (S, Msb, K, &c.;) namely, a bow, (S, A,) and a twig, or the like: (A:) he laid hold upon one of its two extremities, and curved it: he bent it, or curved it; namely, anything; عَلَى شَّىْءٍ upon a thing: and the latter verb, [or both,] he bent it into the form of a hoop, bringing its two extremities together. (TA.) ― 
 - It is said of Adam, اللّٰهُ ↓كَانَ طُوَالًا فَأَطَّرَهُ He was tall, and God bent him, and diminished his height. (TA.) ― 
 - And one says, أَخَذَ عَلَى يَدَىِ الظَّالِمِ وَأَطَرَهُ عَلَى الحَقِّ (tropical:) [He laid hold upon the two hands, or arms, of the wrongdoer, or prevented, restrained, or withheld, him from doing that which he desired,] and bent him to [conformity with] what was right. (AA, from a trad.) And أَطَرْتَ فُلَانًا عَلَى مَوَدَّتِكَ (tropical:) [Thou hast bent such a one to love thee]. (A.) ― 
 - أَطَرَ السَّهْمَ (S, K,) aor. اَطِرَ and اَطُرَ , (K,) inf. n. as above, (S, K,) He wound an أُطْرَة upon the arrow. (S, K.) ― 
 - أَطَرَ البَيْتَ, (TK,) inf. n. as above, (K,) He made an إِطَار, which is a thing resembling a zone or belt, to the tent or house. (K, TK.) 2 اَطَّرَ see 1, in two places. 
 = أَطَّرَتْ, inf. n. تَأْطِيرٌ She (a girl, IAar) remained in the house, or tent, of her father, some time, or long, (IAar, K,) without marrying. (IAar.) [See also 5.] 5 تأطّر It (a spear) bent: (S, K:) it (a thing) became crooked, curved, or bent; as also ↓ انأطر : (K, TA:) it became bent into the form of a hoop, its two extremities being brought together. (TA.) ― 
 - تَأَطَّرَتْ She affected a bending of her person, body, or limbs, in her gait. (A.) 
 = He confined himself (K, TA) in a place. (TA.) ― 
 - تَأَطَّرَتْ She (a woman) remained, or stayed, in her house, or tent; (S, K;) she kept to it. (TA.) [See also 2.] 7 إِنْاَطَرَ see 5. أَطْرٌ The place of curvature (مُنْحَنَى) of a bow, and of a cloud: (K, TA:) an inf. n. used as a subst., and, being so used, admitting the dual form: or the bent, or curved, part of the extremity of a bow; to which Tarafeh likens the curving of the ribs of a she-camel: (TA:) and what resembles a curvature, seen in the clouds: an inf. n. in the sense of a pass. part. n. (Skr, TA.) أُطْرَةٌ The sinew that is wound immediately above the notch of an arrow; (S, K;) as also ↓ إِطَارٌ . (K.) ― 
 - The edge of the glans of the penis; (K, * TA;) as also ↓ the latter word. (K, TA.) ― 
 - The flesh surrounding the nail: (K:) pl.أُطَرٌ and إِطَارٌ. (TA.) ― 
 - A mixture of ashes and blood with which a fracture in a cooking-pot is smeared (S, K) and repaired. (TA.) إِطَارٌ اطار إِطار Anything that surrounds another thing: (S, A, Msb, K:) as the hoop of a tambourine, (A, Mgh, TA,) and of a sieve. (S, A, Mgh, K.) ― 
 - A ring of hair surrounding the head, the middle of it being bald. (TA.) ― 
 - ― 
 - The branches of a vine, bent, or wreathed, so as to form a covering over-head. (K.) ― 
 - See also أُطْرَةٌ, in two places. ― 
 - إِطَارُ الحَافِرِ The part of the hoof of a horse or the like which surrounds, or extends around, the أَشْعَر [q.v.]. (S.) ― 
 - إِطَارُ الشَّفَةِ (S, K, &c.) (tropical:) The part, (A,) or flesh, (Msb,) surrounding the lip: (A, Msb:) or the part that separates between the lip and the hairs of the mustache: (K:) or the edge of the upper lip, between the lip itself and the parts where the hair grows: (IAth:) or the rising edge, or ridge, between the part where the mustache is clipped and the lip, intermixing with the mouth. (A'Obeyd.) The Muslim should clip his mustache so that this part shall appear. (Msb, TA.) ― 
 - إِطَارُ بَيْتٍ A thing resembling a zone, or belt, of a tent or house. (K.) ― 
 - إِطَارِ مِنَ النَّاسِ (tropical:) A ring, or circle, of men. (K.) One says, هُمْ إِطَارٌ لِبَنِى فُلَانٍ (tropical:) They have alighted and taken up their abode [so that they form a ring] around the sons of such a one. (A, Msb.) أَطِيرٌ A sin; a crime; an offence. (S, K.) One says, أَخَذَنِى بِأَطِيرِ غَيْرِى He punished me for the sin, crime, or offence, of another than myself. (S.) مَأْطُورَةٌ A bow. (A.) ― 
 - A milking-vessel of skin (عُلْبَةٌ) for the head of which a twig is bent into the form of a hoop, and put round, after which its lip is covered; (K, TA;) or, sometimes, the edges of the skin of the علبة are folded upon the hoop-formed twig, and dry upon it. (TA.)
اطم

أُطُمٌ and أُطْمٌ, (S, K,) like أُجُمٌ and أُجْمٌ, (S, and Mgh in art. اجم) A fortress: or, as some say, any lofty building: (Mgh:) or a [building such as is termed] قَصْر [q. v.]: (IAar, K:) and any fortress built of stones: and any square, roofed, house: (K:) pl. (of pauc., TA) آطَامٌ (S, Mgh. K) and (of mult., TA) أُطُومٌ: (K:) آطَامٌ signifies fortresses of the people of El-Medeeneh: and one of these is termed ↓ أَطَمَةٌ : (S:) or this signifies [simply] a fortress; and its pl. is آطَامٌ (TA.) أَطَمَةٌ : see above. آطَامٌ مُؤَطَّمَةٌ Lofty [fortresses, &c.]: (A, TA:) [or it may signify fortresses, &c., disposed in order, or grouped together; for it is said to be] a phrase like أَبْوَابٌ مُبَوَّبَةٌ, (O, TA,) or like أَجْنَادٌ مُجَنَّدَةٌ. (K.)
اف

1 أَفَّ , aor. يَؤُفٌّ (IDrd, M, Mgh, K,) and يَئِفُّ, (IDrd, M, K,) the latter agreeable with analogy, (TA,) [but the former, though irregular, is the more common,] inf. n. أَفٌّ; (M, Mgh;) and ↓ أفّف , inf. n. تأْفِيفٌ; (S, Mgh, K;) and ↓ تأفّف ; (M, K;) He said أُفِّ [q. v.], (IDrd, S, M, Mgh, K,) by reason of anxiety, or disquietude of mind, or by reason of vexation, distress of mind, or disgust: (IDrd, M, K:) held by Sb to be of the same class as سَبَّحَ and هَلَّلَ meaning “ he said سُبْحَانَ اللّٰهِ ” and “ he said لَا إِلٰهَ إِلَّا اللّٰهُ. ” (M.) You say also, ↓ أَفَّفَهُ , and بِهِ ↓ أَفَّفَ , and بِهِ ↓ تَأَفَّفَ , meaning He said to him أُفِّ. (M.) And جَعَلَ مِنْ رِيحٍ وَجَدَهَا ↓ فُلَانٌ يَتَأَفَّفُ Such a one began to say أُفِّ أُفِّ by reason of a smell which he perceived. (T.) And عَلَيْهِ ↓ إِنَّهُ يَتَأَفَّفُ Verily he is angry with him, or enraged against him. (TA.) 2 اَفَّ3َ see 1, in three places. 5 تَاَفَّ3َ see 2, in four places. أَفْ and أَفِّ and أَفٍّ, or أَفٍ: see أُفٌّ. إِفْ أف إِف اف وفى and its vars. (differing only in having the ف movent): see the next paragraph. أُفٌّ Dirt, or filth; as also ↓ أُفَّةٌ : (S:) you say, أُفَّا لَهُ, and ↓ أُفَّةً , Dirt, or filth, to him; in which the tenween is for the purpose of rendering them indeterminate; (S;) and أُفَّ لَهُ وَ تُفٌّ; (T;) and وَتُفَّةً ↓ أُفَّةً ; and أُفَّا وَتُفَّا; (T, S;) the latter of which is an imitative sequent: (S:) or أُفٌّ signifies the dirt of the ear; and تُفٌّ, the dirt of the nails; (As, T, M, K; but in the last, of the nail;) the phrases mentioned above being used on the occasion of deeming a thing dirty or filthy, and afterwards on the occasion of experiencing annoyance or disgust at anything; (As, T, M,* TA;) and ↓ أَفَفٌ , also, has the former of these two meanings: (TA:) or أُفٌّ signifies the dirt around the nail; (M;) or the dirt of the nail; (K;) and تُفٌّ, the dirt in the nail: (M:) or the former, a paring of the nail: and a piece of stick, or a reed, which one takes up from the ground: (K:) in these various senses they are explained as used in the saying, أُفَّا لَهُ وَتُفَّا: (TA:) or the former signifies stink: (Zj, TA:) or paucity; (T, M, K) as also ↓ أَفَفٌ ; (M;) or from ↓ أَفَفٌ signifying a thing little in quantity; (T; and the same meaning is assigned to this word in the K;) and تُفٌّ is an imitative sequent, (T, M, K,) of the same meaning. (M.) ― 
 - أُفّ, also, is a word expressive of vexation, distress of mind, or disgust; (M, Mgh;) or of dislike, displeasure, or hatred; (K;) and has six forms; (T, S;) mentioned by Akh; (S;) or ten; (M;) or forty; (K;) or more; (TA;) as follow: أُفِّ and أُفَّ and أُفُّ and أُفٍّ and أُفَّا and أُفٌّ (T, S, M, K) and أُفِّ and أُفَ and أُفُ and أُفٍ and أُفًا and أُفٌ (K) and أُفْ (M, K) and أُفّْ and ↓ أُفَّى , pronounced with imáleh, (M, K,) i. e. with pure imáleh, and ↓ أُفَّى with intermediate imáleh, and ↓ أُفَّى without imáleh, the alif [written ى] in these three denoting the fem. gender, and ↓ أُفِّى , with kesr to the ف, (K,) i. e., as a prefixed noun with its complement, [the latter being the pronoun of the first pers.,] (TA,) and ↓ أُفُّوْهْ , (K,) with damm to the أ and ف, which latter is with teshdeed, and with the و and ه quiescent, (TA,) and ↓ أُفَّةْ [in a copy of the M ↓ أُفَّةً ] and ↓ أُفِهْ and ↓ أُفُّهْ (K) and ↓ إِفْ and ↓ إِفّْ and ↓ إِفِ and ↓ إِفٍ and ↓ إِفًا and ↓ إِفٌ and ↓ إِفٍّ and ↓ إِفًّ and ↓ إِفٌّ and ↓ إِفُّ , with damm to the ف, which is with teshdeed, [in a copy of the M ↓ إِفَّ ,] and ↓ إِفَّا , like إِنَّا, and ↓ إِفَّى , pronounced with imáleh, and ↓ إِفِّى , with kesr, (K,) i. e., prefixed to the pronoun of the first person, (IAmb,) and ↓ أَفْ and ↓ أَفِّ (K) and ↓ أَفٍّ or ↓ أَفٍ and ↓ آفِ , or ↓ آفِّ , and ↓ آفٍ , or ↓ آفٍّ , (accord. to different copies of the K,) [all these forms, making the number (forty) mentioned by the author of the K, I have drawn from a comparison of three copies of that work, and I believe them to be correct: some other forms are mentioned by SM as perhaps indicated in the K; but I see no good reason for this: he then adds,] and ↓ أَفَهْ and ↓ أَفُوهْ and ↓ أَفَّهْ , the last mentioned by IB on the authority of IKtt. (TA.) أُفِّ, [with its variants,] in its primary sense, denotes one's blowing at a thing that falls upon him, such as dust or ashes; or at the place, to remove therefrom what is annoying; therefore people say, at anything that they deem troublesome, or displeasing, or hateful, أُفِّ لَهُ [as though meaning A puff, or blast of breath, to it]: (Kt, T:) or [rather] it is a word imitative of a sound; [like ugh in English, both in sound and meaning; and in meaning like our interjections foh and faugh;] (Bd on the ex. in the Kur which will be found below, and TA;) denoting vexation, or distress of mind, or disgust; (Bd ubi suprà) or denoting contempt: (TA:) or it is a verbal noun, meaning I am vexed, or distressed in mind, or disgusted: (Bd ubi suprà:) or it is an imperative verbal noun [denoting disgust or abhorrence, like out, and away]: (IJ, M:) or he who says أُفَّا لَكَ uses it in the manner of an imprecation, like as one says وَيْلًا لِلْكَافِرِينَ; and he who says أُفٌّ لَكَ puts it in the nom. case because of the ل, like as one says وَيْلٌ لِلْكَافِرِينَ; and he who says أُفٍّ لَكَ puts it in the gen. case likening it to words imitative of sounds. (IAmb.) It is said in the Kur [xvii. 24], وَلَا تَقُلْ لَهُمَا أُفِّ, (T, S, TA,) or أُفٍّ, (TA, [in which other readings also are mentioned,]) [And say not thou to them (i. e. to thy father and mother) Ugh, &c.,] meaning, do not thou deem anything of their affairs burdensome, nor be contracted in bosom thereby, nor be rough, or harsh, or coarse, to them: (Kt, T:) or do not thou say to them anything expressive of the least disgust, when they have become old, but take upon thyself their service; أُفِّ signifying stink. (Zj, T.) إِفْ أف إِف اف وفى and its vars. (differing only in having the ف movent): see أُفٌّ. 
 = For إِفٌّ, see also إِفَّانٌ, in three places. أَفَّةٌ : see إِفَّانٌ, in two places. أُفَّةٌ : see أُفٌّ, in four places. 
 = Also A dirty, a filthy, an unclean, man: (K:) from أُفٌّ signifying the “dirt of the nail.” (TA.) ― 
 - One in want; poor; possessing little: (K:) from أَفَفٌ signifying “a thing little in quantity.” (TA.) ― 
 - A coward: (K:) as though originally ذُو أُفَّةٍ, i. e. holding back, by reason of disgust, (مُتَأَفِّفٌ,) from fight: (TA:) or experiencing vexation or disgust, and languid or sluggish, in war: (IAar:) also heavy, or sluggish. (IAth.) إِفَّةٌ أفه افه افة فاه وفى آفة : see إِفَّانٌ in three places. أَفَفٌ Vexation, distress of mind, or disgust. (T, IAth, K.) ― 
 - See also أُفٌّ, in three places. 
 = And see إِفَّانٌ, in three places. أَفَهْ and أَفَّهٌ and أٌفَّهٌ and أُفِّهْ and أُفُّهْ: see أُفٌّ. أُفَّى , pronounced in three different ways; and أُفِّى : see أُفٌّ. إِفَّا افا : and إِفَّى and إِفِّى: see أُفٌّ. أَفُوهْ : see أُفٌّ. أُفُوفَةٌ : see what next follows. أَفَّافٌ A man who says أُفِّ much or often; (M, TA;) as also ↓ أُوفُوفَةٌ , accord. to the copies of the O and TS and K; but in other lexicons ↓ أُوفُوفَةٌ : in the O, one who ceases not to say to another أُفِّ لَكَ: in the Jm, the last of these three words is explained as meaning one who ceases no to say this at some of his affairs. (TA.) إِفَّانٌ أفين إِفان إِيفان افان (T, S, M, K) and أَفَّانٌ (T, TS, L, K) and ↓ إِفٌّ (S, M, K) and ↓ أَفَفٌ (T, L, K) and ↓ إِفَّةق (L, M) and ↓ أَفَّةٌ (M) and ↓ تِئِفَّةٌ , (T, M, S, K, &c.,) of the measure تَفْعِلَةٌ, [being originally تَأْفِفَةٌ,] accord. to J, who appears to be right in saying so, (IB,) and so accord. to Aboo-'Alee, who states, on authority of Aboo-Bekr, that it is thus in some of the copies of the Book of Sb, (L,) though in other copies of that book said to be of the measure فَعِلَّةٌ, (IB, L,) A time; (T, S, M, K;) as in the sayings, ذٰلِكَ ↓ كَانَ ذٰلِكَ عَلَي إِفِّ , and إِفَّانِهِ (S, TA) and ↓ أَفَفِهِ , and ↓ إِفَّتِهِ , and ↓ تَئِفَّتِهِ , (TA,) That was at the time of that; (S, TA;) and أَتَانِى فِى إِفَّانِ ذٰلِكَ, (IAar, L,) and عَلَى إِفَّانِ ذٰلِكَ, (IAar, T, M, L,) and أَفَّانِهِ, (T, L,) and ↓ إِفِّهِ , (M, L,) and ↓ أَفَفِهِ , (IAar, T, L,) and ↓ إِفَّتِهِ , (M, L,) and ↓ أَفَّتِهِ , (M,) and ↓ تَئِفَّتِهِ , (IAar, T, S, M, L,) preceded by على, (IAar, T, S, &c.,) and by فى, (L,) He came to me at the time of that. (IAar, T, &c.) أُفُّوْهْ : see أُفٌّ. آفِ آف and آفِّ and آفٍ and آفٍّ: see أُفٌّ. أُوفُوفَةٌ : see أَفَّافٌ. تَئِفَّةٌ : see إِفّانٌ, in three places. مُتَأَفِّفٌ عَنِ القِتَالِ [app. Holding back, by reason of disgust, from fight; as though saying أُفّ at the mention thereof: see أُفَّةٌ]. (TA.)
افخ

1 أَفَخَهُ , (A'Obeyd, S, L, &c.,) aor. اَفِخَ , inf. n. أَفْخٌ , (L,) He, [or it] struck him, or hit him, [or hurt him,] on the part of his head called the يَأْفُوخ. (A'Obeyd, S, L, Msb, K.) He who pronounces يافوخ without ' says يَفَخَهُ. (Msb.) مَأْفُوخٌ A man having his head broken in the part called the يَأْفُوخ. (L.) يَأْفُوخٌ , (Lth, Az, S, Msb, K,) as also يَافُوخٌ, without ', but the former is the more correct and the better, (Lth, Az, Msb,) and is of the measure يَفْعُولٌ, (Lth, Az, S, Msb,) whereas the latter is of the measure فَاعُولٌ, (Lth, Az, Msb,) [The top, vertex, or crown, of the head; or the part of the top of the head which is crossed by the coronal suture, and comprises a portion of the sagittal suture;] the part where the anterior and posterior bones of the head meet; (K;) the place that is in a state of commotion in the head of an infant; (S;) the place which, in the head of a child, does not close up until after some years; or does not become knit together in its several parts; and this is where the bone of the anterior part of the head and that of its posterior part meet; (Zj in his “ Khalk el-Insán; ”) the place that is soft, in a child's head, before the two bones called the نَمَّاغَة and رَمَّاعَة meet, between the هَامَة [or middle of the head] and the forehead: (L:) or the middle of the head when it has become hard and strong; before which it is not thus called: (Msb:) pl. يَآفِيخُ; (S;) so in the old lexicons [in general]; but in the T and K يَوَافِيخُ [which is pl. of يافوخ without '; or, as pl. of يأفوخ, is like تَوَارِيخُ as pl. of تَأْرِيخٌ]; and because of this form of the pl., F says that J is in error in mentioning the word in the present art.: it has been shown, however, that J is not in error in this case. (TA.) — [Hence the saying,] أَنْتُمْ يَآفِيخُ الشَّرَفِ (tropical:) Ye are the centres and summits of the heads of nobility. (L, from a trad.) And يَأْفُوخُ اللَّيْلِ (assumed tropical:) The main [or middle] part of the night. (S, K.) — [See also art. يفخ.]
افق

1 أَفَقَ , (JK, S, K,) aor. اَفِقَ , (JK, K,) inf. n. أَفْقٌ, (TK,) He went his own way, at random, or heedlessly, (رَكِبَ رَأْسَهُ,) and went away in the آفَاق [or regions, &c., of the land]: (Lth, JK, K:) or he went away in, or into, the land, or country: (S:) and he took his way into the آفاق [or regions, &c.,] of the land. (JK.) ― 
 - [Hence, app.,] أَفَقَ, aor. as above; thus, says IB, accord. to Kz, and thus it is given on the authority of Kr; (TA;) [see آفِقٌ;] or أَفِقَ, aor. اَفَقَ , (S, O, K,) inf. n. أَفَقٌ; (S;) He attained the utmost degree, [as though he reached the أُفُق (or horizon, or furthest point of view,)] in generosity; (S, O, K;) or in knowledge, or science; or in chasteness of speech, or eloquence, and in the combination of excellent qualities. (K.) ― 
 - Also, أَفَقَ, aor. اَفِقَ , (Kr, Ibn-'Abbád, JK, K,) inf. n. أَفْقٌ, (JK, TA,) He overcame, or surpassed. (Kr, Ibn-'Abbád, JK, K.) ― 
 - And, inf. n, أُفُوقٌ, He was goodly, or beautiful; he possessed the quality of exciting admiration and approval by his beauty and the pleasingness of his aspect; said of a camel, and of a horse. (JK.) ― 
 - أَفَقَ عَلَيْهِ (JK, TA) He (a man) excelled him; namely, another man: (JK:) or he preceded him in excellence; or outwent him therein; as also أَفَقَهُ, aor. اَفِقَ . (TA.) [It is like فَاقَهُ.] ― 
 - أَفَقَ فِى العَطَآءِ, aor. اَفِقَ , (S, K,) inf. n. أَفْقٌ, (TA,) He gave to some more than to others. (S, K.) So in the saying of El-Aashà
وَلَا المَلِكَ النُّعْمَانُ يَوْمَ لَقِيتُهُ 
بِغِبْطَتِهِ يُعْطِى القُطُوطَ وَ يَأْفِقُ 
[Nor the King En-Noamán, on the day that I met him, in his goodly, or happy, condition, giving gifts, or stipends, or written obligations conferring gifts, and giving to some more than to others]: (S:) or the meaning is, writing [writs of] gifts, and sealing them: or, as some say, taking his way into the آفاق [or regions, &c.,] of the land. (JK.) 
 = أَفَقَهُ, aor. اَفِقَ , (S, Msb, K,) inf. n. أَفْقٌ, (S, Msb,) He tanned it (namely a hide) until it became what is termed أَفِيق. (S, Msb, * K.) 5 تأفّق بِنَا He (a man, As, TA) came to us مِنْ أُفُقٍ [from a region, &c., of the land]: (As, K:) or came to us, and alighted at our abode as a guest: and in the Nawádir el-Aaráb, تأفّق بِهِ is said to signify he reached him, or overtook him; as also تلّفق به (TA.) أُفْقٌ : see أُفُقٌ. أَفَقٌ The main and middle part (سَنَن) of a road; (K;) the face, or surface, thereof: (IAar, K:) pl. آفَاقٌ. (K.) Hence the saying, قَعَدَ فُلَانٌ عَلَى أَفَقِ الطَّرِيقِ [Such a one sat upon the main and middle part, or face, or surface, of the road]. (TA.) ― 
 - The flanks, or ilia: or, as some say, skins; or skin; as in the saying, شَرِبْتُ حَتَّى مَلَأْتُ أَفَقِي I drank until I filled my skin: (JK:) pl. [or rather coll. gen. n.] of ↓ أَفَقَةٌ ; (IAar;) which signifies the flank; (IAar, K;) as does also ↓ آفِقَةٌ . (Th, K.) ― 
 - Also pl., (S, K,) or [rather] quasi-pl. n., (M, K,) of أَفِيقٌ, q. v. (S, M, K.) أَفِقٌ : see أَفِيقٌ, in two places. أُفُقٌ (JK, S, Mgh, Msb, K, &c.) and ↓ أُفْقٌ (S, K) A side; meaning a lateral, or an outward or adjacent, part or portion; or a part, region, quarter, or tract, considered with respect to its collocation or juxtaposition or direction, or considered as belonging to a whole; or a remote side; syn. نَاحِيَةٌ; (JK, S, Mgh, Msb, K;) and a border, or an extremity; (JK;) of a land, or of the earth; and of the sky, or heavens: (JK, Mgh, Msb:) [or the horizon, or part next to the horizon, of the sky and of the earth;] or what appears of the sides (النَّوَاحِى) of the celestial sphere, (K, TA,) and of the borders, or extremities, of the earth: (TA:) or the place whence blows the south wind, and the north wind, and the west wind, and the east wind: (K, * TA:) pl. آفَاقٌ: (JK, S, Mgh, Msb, K:) and the sing. also is used as a pl.; like فُلْكٌ, as is said in the Nh: (MF:) thus in the verse of El-'Abbás, in praise of the Prophet: “ أَنْتَ لَمَّ وُلِدْتَ أَشْرَقَتِ الأَرْ 
ضُوَضَآءَ تْ بِنُورِكَ الأُفُقُ 
[When thou wast born, the earth became bright, and the tracts of the horizon, or the regions, shone with thy light]: or, as some say, الافق is made fem. by him as meaning النَّاحِيَةُ. (TA.) The phrase حِينَ يَغِيبُ الأُفُقُ means When the redness, or whiteness, in the أُفُق [or horizon] disappears. (Mgh.) ― 
 - Also, in like manner, The side, or lateral part, of a tent: (JK:) or the part between the [two] anterior [pieces of wood called the] زِرَّانِ, in the [fore part called the] رِوَاق, of a tent: (K:) and the sides, or lateral parts, of a tent of the kind belonging to the Arabs of the desert. (TA.) 
 = أُفُقٌ is also said to be a pl. of أَفِيقٌ; but this is disallowed by Lh. (TA.) 
 = See also آفِقٌ. أَفَقَةٌ : see أَفَقٌ. 
 = Also A burying of a skin, or hide, in the earth, so that its hair may be removed, and it may become ready for tanning. (Lth, K,* TA.) [See أَفِيقٌ.] أَفَقِىٌّ , (ISk, JK, T, S, Mgh, Msb, K,) contr. to rule, (T, Msb,) and ↓ أُفُقِىٌّ , (As, ISk, S, Mgh, Msb, K,) agreeably with rule, (S,) being a rel. n. from أُفُقٌ, (Msb,) and some (namely the lawyers, in relation to pilgrimage and the like, MF) say ↓ آفَاقِىٌّ , (Mgh, MF,) which is incorrect, (Mgh, Msb,) or whether it be correct, after the manner of أَنْصَارِىٌّ and the like, requires consideration, (MF,) an epthet applied to a man, (ISk, S, Msb,) meaning One who is from the آفَاق [or lateral parts, or regions,] of the land; (ISk,* S, Msb;*) mentioned by Aboo-Nasr: (S, referring to the first form of the word:) or one who goes about in the آفَاق: (JK:) or one who goes through the آفاق of the land in search of sustenance: (K,* TA:) as also ↓ أَفَّاقٌ . (K, TA.) أُفُقِىُّ مَكَّةَ or أَفَقِىُّ مكّة means He who is without the places where the pilgrims coming to Mekkeh enter upon the state of إِحْرَام. (Mgh.) أُفُقِىٌّ : see أَفَقِىٌّ. أَفِيقٌ : see آفِقٌ. ― 
 - Applied also to a bucket (دَلْو), meaning Excelling other buckets. (AA, K.) 
 = Also, (As, Th, JK, S, Mgh, Msb, K,) and ↓ أَفِيقَةٌ , (K,) or the latter is a more particular term than the former, like as جِلْدَةٌ is more so than جِلْدٌ, (Mgh,) and ↓ أَفِقٌ , (K, [but see what follows,]) The skin, or hide, that is not completely tanned, (S, Mgh, Msb, K,) so that it is unsubstantial, not firm, or strong, or tough: (Mgh:) when its tanning is complete, and it becomes red, it is termed أَدِيم: therefore أَفِيقٌ is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ: (Msb:) or in the second stage of its tanning; for in the first stage it is termed مَنِيْئَة; then, افيق; and then, اديم: (TA:) or that is tanned, but before it is sewed: (As, S, K:) or before it is cut, or slit: (K:) or when it comes forth from the tan, its tanning being finished, (JK, TA,) its [original] odour being [still] in it: (TA:) or after it is tanned: (Msb:) or not tanned: (Th, TA:) or that is tanned without قَرَظ or أَرْطَى or any of the tans of the people of Nejd: (TA:) ISd says, I think that Th has mentioned ↓ أَفِقٌ as syn. with أَفِيقٌ, and explained it as signifying the skin, or hide, that is not tanned; but I am not sure of it: (TA:) the pl. is أَفَقٌ, (Lh, JK, S, Msb, K,) like as أَدَمٌ is pl. of أَدِيمٌ, (S,) or this is a quasi-pl. n., (M, K,) and أُفُقٌ (JK, K) is allowable, (JK,) or, accord. to Lh, it is not allowable, (TA,) and [pl. of pauc.] آفِقَةٌ, (As, S, K,) like as آدمَةٌ and أَرْغِفَةٌ are pls. of أَدِيمٌ and رَغِيفٌ. (As, S.) ↓ أَفِيقَةٌ signifies also A سِقَآء [or skin for water or milk &c.] made of a hide of the kind termed أَفِيق. (Mgh.) And أَفِيقٌ also signifies The skin of a man, and of any beast. (TA.) أَفِيقَةٌ : see أَفِيقٌ, in two places. أَفَّاقٌ : see أَفَقِىٌّ. آفِقٌ آفق , (S, K, &c.,) of the measure فَاعِلٌ, (S, Kz, TA, [in the CK اَفِقٌ, and in like manner in a copy of the JK,]) from أَفِقَ, (S, K,) or, as IB says, accord. to Kz, from أَفَقَ, aor. اَفِقَ , and so accord. to Kr, and shown to be of the measure فَاعِلٌ by several verses in which it occurs, (TA,) One who has attained the utmost degree in generosity; (S, K;) or in knowledge, or science; or in chasteness of speech, or eloquence, and in the combination of excellent qualities; (K;) as also ↓ أَفِيقٌ : (K:) fem. with ة. (IF, K.) Also applied to a horse, Generous with respect to both parents: fem. with ة. (S.) And applied to a camel, That excites admiration and approval by his generousness, excellence, high blood, or the like; (JK;) and so ↓ أُفُقٌ , (JK, S, K,) applied to a horse, (S, K,) and a mare, (JK, S, K,) and a she-camel. (JK.). آفِقَةٌ آفقه آفقة : see أَفَقٌ. آفَاقِىٌّ آفاقى آفاقي : see أَفَقِىٌّ.
افك

1 أَفَكَهُ , aor. اَفِكَ , inf. n. أَفْكٌ, (with fet-h, S, TA, its only form, TA, [in the CK اِفْك,]) He changed his, or its, manner of being, or state; (S, K;) and he turned him, or it, (i. e., anything, Msb,) away, or back; (S, Msb, K;) عَنِ الشَّىْءِ [from the thing]; (S;) or عَنْ وَجْهِهِ [from his, or its, mode, or manner, of being, &c.]: (Msb:) so in the Kur xlvi. 21, أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آلِهَتِنَا Hast thou come to us to turn us away, or back, from our gods? (Bd:) or he turned him away, or back, by lying: (TA:) or he changed, or perverted, his judgment, or opinion: (K:) or he deceived him, or beguiled him, and so turned him away, or back: and simply he deceived him, or beguiled him: and أُفِكَ signifies he was turned from his judgment, or opinion, by deceit, or guile. (TA.) It is said in the Kur [li. 9], يُؤْفَكُ عَنْهُ مَنْ أُفِكَ, i. e., He will be turned away from it (namely, the truth,) who is turned away in the foreknowledge of God: (TA:) or, accord. to Mujáhid, يُؤْفَنُ عَنْهُ مَنْ أُفِنَ [he will be weak in intellect and judgment so as to be thereby turned away from it who is weak in intellect and judgment]. (S, TA.) You say also, أُفِكَ الرَّجُلُ عَنِ الخَيْرِ The man was turned away, or back, from good, or prosperity. (Sh.) And أَفَكَهُ, (K, TA,) inf. n. as above, (TA,) He forbade him what he wished, (K, TA,) and turned him away, or back, from it. (TA.) ― 
 - أَفَكَ, aor. اَفِكَ ; (Msb, K;) and أَفِكَ, aor. اَفَكَ ; (IAar, K;) inf. n. إِفْكٌ (Msb, K) and أَفْكٌ and أَفَكٌ and أُفُوكٌ; (K;) He lied; uttered a falsehood; said what was untrue; (Msb, K;) as also ↓ أفّك , (K,) inf. n. تَأْفِيكٌ: (TA:) because a lie is a saying that is turned from its proper way, or mode. (Bd in xxiv. 11.) ― 
 - أَفَكَ النَّاسَ, aor. اَفِكَ , inf. n. أَفْكٌ, He told the people what was false; أَفَكَ and أَفَكْتُهُ being like كَذَبَ and كَذَبْتُهُ. (Az, TA.) ― 
 - أَفَكَ فُلَانًا, (K,) inf. n. أَفْكٌ; (TA;) or the verb is ↓ آفَكَ ; (so in the printed edition of Bd, xlvi. 27;) He, or it, made such a one to lie, or say what was untrue. (K.) ― 
 - أُفِكَ He was weak [as though perverted] in his intellect and judgment or opinion. (K,* TA.) But أَفَكَهُ اللّٰهُ as meaning God rendered weak his intellect is not used. (L, TA.) ― 
 - (tropical:) It (a place) was not rained upon, and had no vegetation, or herbage. (K, TA.) 2 اَفَّكَ see 1. 4 آفَكَ see 1. 8 ائْتَفَكَتِ البَلْدَةُ [written with the disjunctive alif اِيتَفَكَت], (S, K,) بِأَهْلِهَا, (S,) The land, or district, or the town, or the like, was, or became, overturned, or subverted, (S, K,) with its inhabitants: (S:) as were the towns of the people of Lot. (TA.) ― 
 - Hence it is said of El-Basrah, قَدِ ائْتَفَكَتْ بِأَهْلِهَا مَرَّتَيْنِ, meaning (tropical:) It has been submerged with its inhabitants twice; as though subverted. (Sh.) ― 
 - You say also, اِيتَفَكَتْ تِلْكَ الأَرْضُ (tropical:) That land has been burnt up by drought. (IAar.) إِفْكٌ أفك إِفك افك فك وفى [an inf. n. used as a subst.;] A lie; a falsehood; (S, TA;) as also ↓ أَفِيكَةٌ : pl. (of the latter, K) أَفَائِكُ. (S, K.) You say, ↓ يَا لَلْأَفِيكَةِ , and ↓ يَا لِلْأَفِيكَةِ ; [and ↓ لَلْأَفَيِّكَةِ , using the dim. form for the purpose of enhancement; i. e. O the lie! and O the great lie!] the ل with fet-h denoting calling to aid; and with kesr denoting wonder, as though the meaning were, O man, wonder thou at this great lie. (TA.) افكة أفك أفكه إِفك إِفكه افكه افكة فك فكه [so in the TA, without any syll. signs; app. either أَفْكَةٌ, an inf. n. of un., or ↓ آفِكَةٌ , like دَاهِيَةٌ;] A punishment sent by God, whereby the dwellings of a people are overturned: occurring in a trad. relating to the story of the people of Lot. (TA.) سَنَةٌ أَفِكَةٌ (tropical:) A year of drought or sterility: (K, TA:) pl. أَوَافِكُ [contr. to rule, as though the sing. were ↓ آفِكَةٌ ]. (Z, TA.) أَفُوكٌ : see أَفَّاكٌ. أَفِيكٌ One who is turned from his judgment, or opinion, by deceit, or guile; as also ↓ مَأْفُوكٌ . (K.) ― 
 - Lacking strength or power or ability, and having little prudence and artifice. (Lth, K.) 
 = See also أَفَّاكٌ. أُفَيِّكَةٌ : see إِفْكٌ, in three places. ― 
 - Also A severe, or distressing, calamity. (Ibn-Abbád.) أُفَيِّكَةٌ : see إِفْكٌ. أَفَّاكٌ A great, or habitual, liar; (S, Msb, K;) as also ↓ أَفُوكُ , (Msb, K,) and ↓ أَفِيكٌ : (K:) fem. of the first [and last] with ة: but the second is both masc. and fem.: (Msb:) the pl. of the second is افك with damm [i. e. أُفْكٌ, accord. to the rule of the K, but the TA seems to indicate that it is أُفُكٌ, by likening it to the pl. of صَبُورٌ]. (K.) آفِكَةٌ آفكه آفكة : see افكة: ― 
 - and see سَنَةٌ أَفِكةٌ. أَفِيكٌ [Changed in his, or its, manner of being, or state: turned away, or back, from a thing: &c.]: see مَأْفُونٌ. ― 
 - Weak [as though perverted] in his intellect (AZ, S, K) and judgment or opinion; as also ة: (AZ, S:) accord. to A'Obeyd, (or AA, as in one copy of the S,) a man who does not attain, or obtain, good, or prosperity. (S.) ― 
 - Also, (K,) fem. with مَأْفُونٌ, (S, K,) (tropical:) A place, (K,) or land, (أَرْضٌ, S, Z,) not rained upon, and having no vegetation, or herbage. (S, Z, K.) المُؤْتَفِكَاتُ (S, K) and المُوْتَفِكَةٌ, (TA,) both occurring in the Kur, [the former in ix. 71 and lxix. 9, and the latter in liii. 54,] The cities overthrown, or subverted, by God, upon the people of Lot. (S, K.) ― 
 - The former also signifies The winds that turn over [the surface of] the earth, or ground: (K:) or the winds that blow from different quarters: it is said (by the Arabs, S) that when these winds blow much, the earth (i. e. its seed-produce, TA) thrives, or yields increase. (S, K, TA.)
افل

1 أَفَلَ , (T, S, Msb, K,) said of a thing, (Msb,) or of the moon, (T,) and أَفَلَتْ, said of the sun, (T, S, M,) and of the stars, (M,) aor. اَفِلَ and اَفُلَ , inf. n. أُفُولٌ (T, S, M, Msb, K) and أفْلٌ, (M, Msb,) It was, or became, absent, or hidden, or concealed; (T, S, Msb, K;) it set; (T, S, M, &c.;) and so أَفِلَ, aor. اَفَلَ . (K.) ― 
 - Hence, أَفَلَ فُلَانٌ عَنِ البَلَدِ Such a one became absent, or went away, from the country, or town. (Msb.) أَفِيلٌ A young camel such as is termed اِبْنُ مَخَاضٍ [i. e. that has entered its second year]; (As, ElFárábee, S, M, Msb, K;) and the like; (S;) or, and also such as is above this [in age]; (ElFárábee, M, Msb, K;) or, and also such as is termed اِبْنُ لَبُونٍ [i. e. that has entered the third year]; beyond which it is not so called: (As, TA:) or that is seven months old, or eight: (As, Msb:) or a youthful camel: (AZ, Msb:) and also (M, K) a young weaned camel; syn. فَصِيلٌّ: (T, M, Msb, K:) fem. with ة: (As, S:) pl. إِفَالٌ (T, S, M, K) and أَفَائِلُ, (Sb, S, M, K,) which latter they liken to ذَنَائِبُ as pl. of ذنُوبٌ. (M.) [In my copy of the Msb, the pl. is said to be إِفالة: and it is also there said, on the authority of IF, that افالة signifies the young ones of sheep.] It is said in a prov., إِنَّمَا القَرْمِ مِنَ الأَفِيلِ [The stallion-camel is only that which has increased in growth from the young one in its second year, &c.]; i. e. what is great has begun small. (TA.) آفِلٌ آفل part. n. of 1, (T, TA,) applied to the moon, and to any star: (TA:) fem. with ة: (T, TA:) pl. آفِلُونَ (Kur vi. 76 [the rational form of the pl. being there used because it is applied to stars as being likened to gods]) and أُفَّلٌ and أُفُولٌ. (TA.)
افه

أَفَهْ and أَفَّهْ and أُفَّهْ and أُفِّهْ and أُفُّهْ and أَفُوهْ and أُفُّوهْ: see أُفٌّ.
افيون

أَفْيُونٌ , [like صَعْفُوقٌ, but this is of a very extr. measure; or, as some write it, أُفْيُونٌ, like عُصْفُورٌ &c.;] or إِفْيَوْنٌ, [like بِرْذَوْنٌ;] (accord. to different copies of the K, art. فين;) [an arabicized word, from the Greek أَپْيُونْ, either immediately or through the Persian خَشْخَاش; meaning Opium:] the milk [or juice] of the black Egyptian خشخاش [or poppy, or papaver somniferum]; (K;) or the milk of the خشخاش, the best of which is the black Egyptian; (TA;) or the expressed juice of the black Egyptian خشخاش, dried in the sun: cold and dry in the fourth degree: (Ibn-Seenà, or Avicenna, i. 133:) beneficial for hot tumours, especially in the eye; torporific (to the intellect, TA): in a small quantity, beneficial, and soporific: in a large quantity, a poison: (K:) [the lexicographers regard the word as Arabic:] some, among whom is the author of the K, hold that it belongs to art. فين: others, that it belongs to art. افن. (TA.)
اقحوان

أُقْحُوَانٌ : see art. قحو
اقط

1 أَقَطَهُ , aor اَقِطَ (S, K,) inf. n. أَقْطٌ, (S,) He made it (namely food) with أَقِط q. v. infrà. (S, K.) ― 
 - Also, (aor. and inf. n. as above, TA,) He fed him with أَقِط: (A'Obeyd, K:) like لَبَنَهُ from لَبَنٌ and لَبَأَهُ from لِبَأٌ Lh mentions the verb in this sense as used without its being made transitive. (TA.) ― 
 - [أَقِطَ in the CK is a mistake for آقَطَ q. v.] 4 آقَطَ آقط , (Lh, K, [in the CK, incorrectly, أَقِطَ,]) of the measure أَفْعَلَ, agreeably with a common rule, applying to anything, (Lh, TA,) He had much أَقِط; his أَقِط became much, or abundant. (Lh, K.) 8 ائتقط [written with the disjunctive alif اِيتَقَطَ] He made, or prepared, أَقِط: (S:) strangely omitted in the O and in the K. (TA.) أَقِطٌ (Fr, Az, S, Msb, K) and إِقِطٌ (Fr, O, K) and أَقَطٌ (Fr, K) and إِقْطٌ, (S, O, Msb, K,) the last sometimes occurring in poetry, and formed from the first, by transferring the vowel of the ق to the preceding letter, (S,) or a contraction of the second, accord. to a common usage of [the tribe of] Temeem in the cases of words of this measure, (O,) and أَقْطٌ (K) and أُقْطٌ, (As, K,) of all which the first is the most chaste, and the last is strange, (TA,) [A preparation of dried curd;] a preparation of, or thing made from, milk (Az, Msb, K) of sheep or goats, (K,) which has been churned, and of which the butter has been taken, (Az, Msb, K,) cooked, and then left until it becomes concrete: (Az, Msb:) or made from the milk of camels, in particular: (IAar:) or milk which is dried, and has become hard, like stone; with which one cooks; repeatedly mentioned in trads.: (TA:) or a thing made from milk; being a kind of cheese: (Har p. 587:) pl. أُقْطَانٌ. (K.) أَقَّاطٌ A maker of أَقِط. (TA.) مَأْقُوطٌ Food made with أَقِط. (S.)
اكد

1 أَكَدَ He trod wheat. (IAar, K.) 2 أكّد , inf. n. تَأْكِيدٌ, i. q. وَكَّدَ, (S, Msb, K,) of which it is a dial. var.; (S;) but it is not so chaste as the latter, and by some is disallowed. (TA.) 4 آكد آكد i. q. أَوْكَدَ. (S in art. وكد.) 5 تأكّد i. q. تَوَكَّدَ. (S and K in art. وكد.) إِكَادٌ أكاد اكاد كاد sing. of أَكَائِدٌ and تَآكِيدٌ, (K,) both of which are irreg. in relation to their sing., (TA,) signifying (i. e. the pls.) Thongs, or straps, by which the قَرَبُوس is bound to the two side-boards of a horse's saddle. (K.) [See also وِكَادٌ.] اكر أكر أكرى أكرة اكر كر كرا كرى كري آكر Firm; (K, TA;) applied to a covenant, or compact. (TA.)
أَكَرَ

1 أَكَرَ , aor. اَ^ََِ , inf. n. أَكْرٌ, He tilled the ground; ploughed it up for sowing. (Msb.) ― 
 - He dug the ground. (TA.) ― 
 - He cut, or dug, a river, or canal, or rivulet. (Msb.) ― 
 - And أَكَرَ, aor اَ^ََُ , (TA,) inf. n. as above; (K;) and ↓ تأكّر ; (K;) He dug a hollow, or cavity, in the ground, for water to collect therein and to be baled out therefrom clear: (K, TA:) or أُكَرَّا ↓ تأكّر signifies he dug hollows, or cavities, in the ground. (S.) 3 آكرهُ آكره آكرة , (TK.) inf. n. مُؤَاكَرَةٌ, (S, K,) He made a contract, or bargain, with him to till and sow and cultivate land for a share of its produce; syn. of the inf. n. مُخَابَرَةٌ. (S, K, TA.) The doing of this is forbidden. (TA.) 5 تَاَ^َََّ see 1, in two places. أُكْرَةٌ A hollow, or cavity, dug in the ground, (S, Msb, K,) in which water collects, and from which it is baled out clear: (K:) pl. أُكَرٌ. (S, Msb.) 
 = Also a dial. var. of كُرَةٌ, (K,) [A ball] with which one plays: (TA:) [and a sphere, or globe:] but it is of weak authority. (K.) إِكَارَةٌ أكار أكاره أكارة إِكارة اكاره اكارة كارى , as used in practical law, Land which is given by its owners to men who sow and cultivate it [app. for a certain share of its produce: see 3]. (Mgh.) أَكَّارٌ A tiller, or cultivator, of land: (Msb, K:) pl. أَكَرَةٌ; as though it were pl. of آكِرٌ, (S, Msb, K,) like as كَفَرَةٌ is pl. of كَافِرٌ. (Msb.)
اكف

2 اكّف الإِكَافَ اكف الاكاف , inf. n. تَأْكِيفٌ, He made the اكاف; (K;) as also وكّفهُ, inf. n. تَوْكِيفٌ; which latter, accord. to IF, is the original form. (TA.) ― 
 - See also 4. 4 آكف الحِمَارَ آكف الحمار , (S, Mgh, Msb, K,) inf. n. إِيكَافٌ, (K,) He bound, (S, K, TA,) or put, (Msb, TA,) the إِكَاف upon the ass; (S, Msb, K;) as also ↓ أكّفهُ ; (Sgh, K;) and اوكفهُ; (S, Mgh, K;) which is of the dial. of the people of El-Hijáz; the first being of the dial. of Benoo-Temeem: and in like manner, البَغْلَ the mule. (Lh.) إِكَافٌ أكاف اكاف كافى (S, Mgh, Msb, K) and أُكَافٌ, (K,) as also وِكَافٌ (S, Mgh, Msb, K) and وُكَافٌ, (K in art. وكف,) The بَرْذَعَة, [i. e. pad, or stuffed saddle, generally stuffed with straw,] (K,) of the ass, (S, Mgh, Msb, K,) and also used for the mule, and for the camel; (TA in art. وكف;) a saddle like the رَحْل and قَتَب: (TA:) and a saddle of a horse made in the form of the ass's اكاف, having at its fore part [or pommel] a thing resembling a pomegranate: (Mgh:) [see also قَتَبٌ:] pl. [of pauc.] آكِفَةٌ (TA) and [of mult.] أُكُفٌ. (S, Mgh, Msb, TA.) Yaakoob asserts that the ا in إِكَافٌ is a substitute for the و in وِكَافٌ. (TA.) A rájiz says
إِنَّ لَنَا أَحْمِرَةً عِجَافَا 
يَأْكُلْنَ كُلَّ لَيْلَةٍ إِكَافَا 
” meaning [Verily we have some lean asses] which eat every night the price of an اكاف. (TA.) أَكَّافٌ The maker of the kind of saddle called إِكَاف. (K.)
اكل

1 أَكَلَهُ , [aor. اَكُلَ ,] inf. n. أَكْلٌ and مَأْكَلٌ, [He ate it,] (S, K,) namely, food. (S.) Er-Rummánee says that أَكْلٌ properly signifies The swallowing food after chewing it; so that the swallowing of pebbles is not properly thus termed: (Msb:) or, accord. to Ibn-El-Kemál, the conveying, or transmitting, to the belly what may be chewed, whether [the thing be] chewed or not; so that it does not apply to milk, nor to سَوِيق: and as to the saying of the poet
مِنَ الآكِلِينَ المَآءَ ظُلْمًا فَمَا أَرَى 
يَنَالُونَ خَيْرًا بَعْدَ أَكْلِهِمُ المَآءَ 
” (assumed tropical:) [Of the eaters of what they purchase with the price of water, wrongfully, I do not see any attain good after their eating of what they have purchased with the price of the water,] he means a people who used to sell water and purchase with the price thereof what they would eat: (TA:) [for you say, أَكَلَ كَذَا as meaning (assumed tropical:) He ate the price of such a thing: see another ex. voce إِكَافٌ; and another voce ثَدْىٌ.] ― 
 - The saying, in the Kur [v. 70], لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ [They should eat things above them and things beneath their feet] means, their means of subsistence should be made ample; (Bd, TA;) by the pouring of the blessings of the heaven and the earth upon them; or by the abundance of the fruit of the trees, and the produce of the grains sown; or by their being blessed with gardens of ripe fruits, so that they should gather them from the upper part of each tree, and pick up what should have fallen upon the ground. (Bd.) ― 
 - اِنْقَطَعَ أَكْلُهُ [lit. His eating became cut off, or stopped,] means (tropical:) he died; [see also أُكُلٌ;] and so اِسْتَوْفَى أَكْلَهُ [lit. he completed his eating]. (TA.) ― 
 - أَكَلَ رَؤْقَهُ [lit. He ate his life,] means (tropical:) he became extremely aged, and his teeth fell out, one after another. (TA.) ― 
 - هُوَ يَأْكُلُ النَّاسَ, and يَأْكُلُ لُحُومَ النَّاسِ [He eats men, and eats the flesh of men,] means (tropical:) he defames men; or does so in their absence: (TA:) and the action thus signified may be [with words, or by making signs] with the side of the mouth, and with the eye, and with the head. (TA in art. همز.) It is said in the Kur [xlix. 12], أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكلَ لَحْمَ أَخِيهِ مَيْتًا [lit. Would any one of you like to eat the flesh of his brother when dead?]; defamation, or defamation of the absent, being meant thereby. (S, * Ibn-' Arafeh, Bd, Jel.) ― 
 - أَكَلَ غَنَمِى وَ شَرِبَهَا (tropical:) [He ate the flesh of my sheep, and drank the milk of them, means, like أَكَلَ مَالِى, he ate, fed upon, devoured, or consumed, my wealth, or property: see 2]. (TA.) ― 
 - أَكَلَتِ النَّارُ الحَطَبَ (tropical:) The fire devoured, or consumed, the firewood. (S, Mgh.) ― 
 - أَكَلَتْ أَظْفَارَهُ الحِجَارَةُ (tropical:) [The stones wore away his nails]. (TA.) ― 
 - الوَاوُ فِى مَرْئىٍّ أَكَلَتْهَا اليَآءُ (assumed tropical:) [The و in مَرْئِىّ, the ى has swallowed it up]; because it is originally مَرْؤُوىٌ: a phrase occurring in the 'Eyn. (TA.) ― 
 - أَكَلَ عُمُرَهُ (tropical:) He consumed his life. (Mgh.) ― 
 - It is said in a trad., (TA,) أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ القُرَى (tropical:) [I have been commanded to have given unto me a town which shall devour the other towns]; (K, TA;) said to be Yethrib [afterwards called El-Medeeneh]; (TA;) i. e., the people of which shall conquer the [other] towns and make spoil of their possessions: or it denotes the superior excellence of that town; and is like the saying, هٰذَا حَدِيثٌ يَأْكُلُ الأَحَادِيثَ [This is a tradition which does away with, or overrules, the other traditions]. (Sgh. K, TA.) ― 
 - أَكْلُ السِّكِّينِ اللَّحْمَ means (tropical:) The knife's cutting the flesh. (TA.) ― 
 - أَكَلَنِي رَأْسِى, inf. n. إِكْلَةٌ and أُكَالٌ and أَكَالٌ, (tropical:) My head itched. (K, TA.) An Arab was heard to say, [as is often said in the present day,] جِلْدِى يَأْكُلُنِى (tropical:) My skin itches. (TA.) 
 = أَكِلَ, aor. اَكَلَ , (K,) inf. n. أَكَلٌ, (TA,) (tropical:) It (a limb, or member, [and a sore,] and a piece of stick, or wood,) became corroded or cankered, or decayed, by the mutual eating away of its several parts; as also ↓ ائتكل [written with the disjunctive alif اِيتَكَلَ], and ↓ تأكّل . (K, TA.) ― 
 - أَكِلَتِ الأَسْنَانُ, (S, Msb, K,) aor. and inf. n. as in the next preceding sentence, (Msb,) (tropical:) The teeth rubbed together and wasted away; by reason of age; (S;) or fell out, one after another: (Msb:) or broke in pieces, or became much broken: (K:) and ↓ تأكّلت signifies the same; (S, Msb;) and so ↓ ائتكلت . (S.) ― 
 - أَكِلَتِ النَّاقَةُ, aor. اَكَلَ , inf. n. أَكَالٌ, (assumed tropical:) The she-camel experienced an itching and annoyance in her belly, (S, O, K,) from the growth of the hair, (S, O,) or from the growth of the fur, (K,) of her fœtus. (S, O, K.) 2 اَكَّلَ [أكّلهُ, inf. n. تَأْكِيلٌ, He made him to eat a thing.] ― 
 - أَكَّلَ مَالِى وَ شرَّبَهُ, (S, K,) inf. n. as above, (K,) [lit. He made people to eat my property, and made them to drink it,] means (tropical:) he fed men, or the people, with my property, or cattle. (S, K, TA.) ― 
 - ظَلَّ مَالِى يُؤَكَّلُ وَ يُشَرَّبُ, (so in some copies of the K and in the TA,) or يُؤَكِّلُ ويُشَرِّبُ, (so in two copies of the S and in a copy of the K,) [of which the former is app. the right reading, as the lit. meaning seems to be My cattle passed the day made to eat and made to drink,] i. e., (tropical:) pasturing as they pleased. (S, K, TA.) ― 
 - أكّلهُ الشَّىْءَ, inf. n. as above, (tropical:) He charged against him, or accused him of doing, the thing; as also ↓ آكلهُ , (K, TA,) inf. n. إِيكَالٌ. (TA.) In [some of] the copies of the K, for اِدَّعَاهُ, we here find, erroneously, دَعَاهُ. (TA.) You say, أَكَّلْتَنِى مَا لَمْ آكُلْ [lit. Thou hast made me to eat what I have not eaten,] meaning (tropical:) thou hast charged against me, or accused me of doing, what I have not done; as also ↓ آكَلْتَنِى . (S, TA.) So too, أَشْرَبْتَنِى مَا لَمْ أَشْرَبٌ. (S and K in art. شرب.) 3 آكلهُ آكله آكلة , inf. n. مُؤَاكَلَةٌ (S, K) and إِكَاِلٌ, (K,) He ate with him; (S, K;) as also وَاكَلَهُ, though of weak authority; (K;) or this latter is not allowable. (S, Sgh.) ― 
 - مُؤَاكَلَةٌ which is forbidden in a trad. is (assumed tropical:) A debtor's giving a thing to his creditor in order that he may abstain from taking the debt. (TA.) 4 آكل آكل , [inf. n. إِيكَالٌ,] said of the palm-tree, and of seed-produce, (S, K,) and of anything, (S,) It had ripe fruit; it supplied food. (S, K.) ― 
 - آكلهُ الشَّىْءَ, (S, K,) inf. n. as above, (S,) He gave him to eat the thing; he fed him with the thing. (S, * K.) ― 
 - See also 2, in two places. ― 
 - آكل النَّارَ (assumed tropical:) He fed, or supplied, the fire with fuel. (S.) ― 
 - آكل بَيْنَ النَّاسِ, (A, K,) inf. n. as above, (S, O,) (tropical:) He busied himself among the people with propagating calumnies: (S, O, TA:) or he created, or excited, disagreement, dissension, or strife, among them; or made, or did, mischief among them: (A, TA:) or he incited them, one against another. (K.) ― 
 - آكَلْتُكَ فُلَانًا, (S,) or آكَلَ فُلَانٌ فُلانًا, (K, [in the CK, erroneously, فُلَانٌ فُلَانًا,]) (tropical:) I made thee, (S,) or he made such a one, (K,) to have dominion, or authority, or power, over such a one. (S, K.) 5 تأكلّ : see 1, latter part, in two places: ― 
 - and see also 8. ― 
 - Also, said of a sword, (S, K,) and of silver (K, TA) molten, (TA,) and of lightning, and of collyrium, and of aloes, (K,) and of anything shiny, (TA,) (tropical:) It shone, gleamed, or glistened, (S, K, TA,) much, or intensely; (K;) when said of a sword, by reason of its sharpness. (S, TA.) 8 ائتكل [with the disjunctive alif اِيتَكَلَ]: see 1, latter part, in two places. ― 
 - أَمَا تَنْفَكُّ تَأْتَكِلُ Dost thou not cease to eat our flesh, [i. e., to wound our reputations, (see 1,)] and to defame us? (Aboo-Nasr, TA.) But see below. ― 
 - ائتكلتِ النَّارُ (tropical:) The fire flamed, or blazed, vehemently; as though one part thereof devoured another. (TA.) ― 
 - ائتكل غَضَبًا, (K,) or مِنَ الغَضَبِ, (S,) (tropical:) He burned, or burned fiercely, with, or by reason of, anger. (S, K.) The phrase mentioned above, اما تنفكّ تأتكل, is also cited as an ex. of this meaning. (S, TA.) You say likewise, ائتكل مِنْهُ (tropical:) He was, or became, angry with him, and excited, or provoked, against him, (K, TA,) and vehement, or severe; (TA;) as also منه ↓ تأكل . (K.) 10 استأكلهُ الشَّىْءَ (tropical:) He asked, or begged, of him to assign to him the thing, or to make it be to him, as a means of subsistence, or a thing to be eaten. (K, TA.) ― 
 - يَسْتَأْكِلُ الضُّعَفَآءَ (tropical:) He takes (S, K, TA) and devours (TA) the possessions of the weak ones. (S, K, TA.) أُكْلٌ : see أُكُلٌ. أَكَلٌ inf. n. of أَكِلَ [q. v.]. ― 
 - فِى أَسْنَانِهِ أَكَلٌ (tropical:) In his teeth is a rubbing together and wasting away; by reason of age. (S, TA.) See also أُكُلٌ أَكِلٌ [part. n. of أَكِلَ]. ― 
 - نَاقَةٌ أَكِلَةٌ (assumed tropical:) A she-camel experiencing an itching and annoyance in her belly, (S, K,) from the growth of the hair, (S,) or from the growth of the fur, (K,) of her fœtus. (S, K.) ― 
 - [الاَكِلُ is erroneously put, in the CK, for الآكِلُ, in a sense explained below.] أُكُلٌ and ↓ أُكْلٌ ; (S, Msb, K, &c.;) the latter a contraction of the former; (Msb;) What is eaten; (S, Msb, TA;) as also ↓ أُكْلَةٌ and ↓ أَكْلَةٌ (Lh, TA) and ↓ مَأْكَلَةٌ and ↓ مَأْكُلَةٌ (Msb, K) and ↓ مَأْكُولٌ ; (Lh, Msb;) any eatable; i. e. anything that is eaten; (S;) and ↓ أَكَالٌ signifies [the same, an eatable, or] food. (S, TA.) You say of one who is dead, اِنْقَطَعَ أُكُلُهُ [His food has become cut off, or stopped: in the TA, أَكْلُهُ: see 1]. (S.) And ↓ مَا ذُقْتُ أَكَالَّا I have not tasted food. (S, TA.) ― 
 - Fruit (S, K [in the latter of which, in some copies, التَّمْرُ is put for الثَّمَرُ, erroneously, as is said in the TA]) of palmtrees and other trees [&c.]. (S.) So in the Kur [xiii. 35], أُكُلُهَا دَائِمٌ [Its fruit shall be perpetual]: (S, TA:) meaning that the fruits thereof shall be not as those of the present world, which come to one at one time and not at another. (TA.) [Pl. آكَالٌ; occurring in the M and K in art. اتو.] ― 
 - (tropical:) Means of subsistence: (K:) worldly good fortune, (S, K,) and ample means of subsistence. (S.) You say, فُلَانٌ ذُو أُكُلٍ (tropical:) Such a one is possessed of worldly good fortune, and ample means of subsistence: (S:) and عَظِيمُ الأُكُلِ (tropical:) possessed of [great] good fortune; or of a [great and] good share of the means of subsistence. (TA.) ― 
 - (tropical:) Thickness, substantialness, or closeness or compactness of texture, of a garment, or piece of cloth; (S, K, TA;) and strength thereof. (K.) You say ثَوْبٌ ذُو أُكُلٍ (tropical:) A garment, or piece of cloth, having thickness, &c.: and قِرْطَاسٌ ذُو أُكُلٍ (tropical:) paper having thickness, &c. (S, TA.) ― 
 - (tropical:) Intelligence; judgment; (Aboo-Nasr, S, K;) firmness of intellect. (K, TA.) You say رَجُلٌ ذُو أُكُلٍ (tropical:) A man possessing intelligence and judgment. (Aboo-Nasr, S, TA.) أَكْلَةٌ A single act of eating (S, Mgh, Msb, K) until one is satisfied. (S.) Hence the saying, المُعْتَادُ أَكْلَتَانِ الغَدَآءُ وَالعَشَآءُ, meaning That to which people are accustomed is two acts of eating, the eating of the morning-meal and that of the evening-meal. (Mgh.) ― 
 - See also أُكْلَةٌ, in two places. ― 
 - And see أُكُلٌ, first sentence. أُكْلَةٌ A morsel, or small mouthful, of food. (S, Mgh, Msb, K.) [For the pl., see below.] You say, أَكَلْتُ أُكْلَةً وَاحِدَةً I ate one morsel. (S.) And أَكلَ بِأَخِيهِ أُكْلَةً (assumed tropical:) [He ate a morsel by means of defaming his brother] is said, in a trad., of a man who is on terms of brotherhood with another, and then goes to his enemy, and speaks of him in a manner not good, in order that he may give him a present for doing so. (TA.) ― 
 - A small round cake of bread; syn. قُرْصَةٌ; (S, K;) a single قُرْص: (Mgh:) pl. أُكَلٌ, as below. (TA.) ― 
 - See also أُكُلٌ. ― 
 - Also (assumed tropical:) i. q. طُعْمَةٌ; (S, K;) which is also syn. with ↓ مَأْكَلَةٌ ; (S, Msb, K, in art. طعم;) i. e. An assigned, or appointed, means of subsistence; such as a grant of a tract of land; and a tax, or portion of a tax or taxes; and the like; (Mgh in explanation of طُعْمَةٌ, and TA in explanation of the same and of مَأْكَلَةٌ in art. طعم;) and [it is also said that] ↓ مَأْكَلَةٌ signifies a thing that is assigned, or appointed, or granted, to a man, so that he is not to be reckoned with, or called to account, for it: (TA in the present art.:) [thus it applies to any absolute grant, either of land, (as an allodium, an appanage, &c.,) or of revenue:] pl. أُكَلٌ (K) [and app. also آكَالٌ, which see below]. You say, هٰذَا الشَّىْءُ أُكلَةٌ لَكَ This thing is a طُعْمَة to thee, or for thee. (S.) ― 
 - See also أَكِيلَةٌ. 
 = Also, and ↓ إِكْلَةٌ (S, Z, Sgh, K) and ↓ أَكْلَةٌ , (Kr, K,) (tropical:) Defamation; or defamation of the absent. (S, Z, Sgh, K.) You say, إِنَّهُ لَذُو أُكْلَةٍ and ↓ إِكْلَةٍ (S, TA) and ↓ أَكْلَةٍ (TA) (tropical:) Verily he is one who defames men; or, who does so in their absence. (S, TA.) إِكْلَةٌ أكل أكله أكلة إِكليل اكله اكلة كال وكل آكل آكله آكلة A mode, or manner, (K,) or state, or condition, (S, K,) in which one eats: (S, K: *) like جِلْسَةٌ and رِكْبَةٌ: (S, TA:) and the posture of the eater, reclining or sitting. (TA.) You say, إِنَّهُ لَحَسَنُ الإِكْلَةِ [Verily he has a good mode, &c., of eating]. (S.) ― 
 - See also أُكْلَةٌ, last two sentences. ― 
 - (tropical:) The itch: or an itching: (S, K:) as also ↓ أُكَالٌ , (As, S, K,) [see أَكَلَنِى رَأْسِى, of which both are said to be inf. ns.,] and ↓ أَكِلَةٌ : (K:) so the last is written accord. to the correct copies of the K: accord. to Esh-Shiháb, in the Shifá el-Ghaleel, it would seem to be أُكْلَةٌ; but this is at variance with the authority of the leading lexicologists: the same word, أَكِلَةٌ, is also explained in the K as signifying a disease in a limb, or member, in consequence of which one part is [as it were] eaten by another; [a meaning which I believe to be correct, (see أُكَالٌ,) although SM says,] but this is identical with the itch, or an itching: and ↓ أَكَلَانٌ is a vulgar term for the same; and so is ↓ آكِلَةٌ , with medd, given as correct by Eth-Tha'álibee, in [his book entitled] the Mudáf and Mensoob, but disallowed by ElKhafájee. (TA.) One says, إِنِّى لَأَجِدُ فِى جَسَدِى إِكْلَةً (tropical:) [Verily I experience in my body an itching.] (S.) أَكِلَةٌ : see إِكْلَةٌ. أُكَلَةٌ : see أَكُولٌ. أَكَلَانٌ : see إِكْلَةٌ. أَكَالٌ : see أُكُلٌ, first and second sentences. أُكَالٌ (tropical:) A corrosion, or cankering, or decaying, of a limb, or member, [and of a sore,] from the mutual eating away of its several parts; as also ↓ إِكَالٌ . (K, TA.) [See also أَكِلَةٌ, voce إِكْلَةٌ, where a similar meaning is assigned to the former of these two words; and the same seems to be indicated in the Msb.] ― 
 - See also another signification voce إِكْلَةٌ. ― 
 - بَهَا أُكَالٌ, said of a she-camel, (tropical:) She has an itching and annoyance in her belly, (S, K,) from the growth of the hair, (S,) or of the fur, (K,) of her fœtus. (S, K.) إِكَالٌ أكال اكال : see أُكَالٌ. رَجُلٌ أَكُولٌ and ↓ أُكَلَةٌ and ↓ أَكِيلٌ all signify the same; (K;) i. e. A man who eats much; [who is a great eater; edacious; voracious;] as also ↓ أَكَّالٌ . (TA.) أَكِيلٌ One who eats with another. (S, TA.) ― 
 - See also آكِلٌ: ― 
 - and see أَكُولٌ. 
 = I. q. ↓ مَأْكُولٌ [as signifying Eaten]. (TA.) ― 
 - See also أَكِيلَةٌ. أَكُولَةٌ A sheep, or goat, which is set apart (S, Msb, K) to be eaten, (S, Mgh, K,) [i. e.] to be slaughtered, (Msb,) and which is fattened, (S, Mgh,) and the taking of which by the collector of the poor-rate is disapproved; (S;) not left to pasture by itself, being of the best of the beasts: (Msb:) and ↓ أَكِيلَةٌ occurs in the same sense, applied to a sheep, or goat, fattened to be eaten. (Mgh.) Hence the prov., مَرْعًى وَلَا أَكُولَةً [lit. Pasturage, and no اكولة]; meaning (assumed tropical:) wealth collected together, and none expended. (TA.) ― 
 - Also Barren; applied to a sheep or goat [app. because such is generally eaten]. (K.) أُكُولَةٌ : see what next follows. أَكِيلَةٌ and ↓ أَكِيلٌ and ↓ أُكُولَةٌ , with two dammehs, (K,) so in the copies of the K, but perhaps a mistake for ↓ أُكْلَةٌ , (TA,) a word of a bad dial., (K, * TA,) and ↓ مَأْكُولٌ and ↓ مُؤَاكِلٌ , (K, TA, [in some copies of the former of which, instead of وَهِىَ قَبِيحَةٌ وَ المَأْكُولِ وَ المَؤَاكِلِ, meaning, as is said in the TA, وَهِىَ لُغَةٌ قَبِيحَةٌ &c., we find وَهِىَ قَبِيحَةٌ المَأْكُولِ وَ المَؤَاكِلِ,]) A sheep, or goat, which is set (K, TA) in the lurking-place of a hunter (TA) for the purpose of catching thereby the wolf and the like. (K, TA.) ― 
 - And the first two words, (K,) or أَكِيلَةٌ سَبُعٍ, (S, Mgh, Msb,) A beast which has been eaten, (S, * K,) or partly eaten, (Mgh, Msb,) by a beast or bird of prey, (S, Mgh, Msb, K,) and then rescued from it: (Mgh, TA:) the ة in اكيلة being added because the quality of a subst. is predominant in it. (S.) ― 
 - See also أَكُولَةٌ. أَكَّالٌ : see أَكُولٌ. آكِلٌ آكل Eating; or an eater; as also ↓ أَكِيلٌ : pl. أَكَلَةٌ. (S, K.) You say, هُمْ أَكَلَةُ رَأْسٍ [lit. They are eaters of a head]; meaning (assumed tropical:) they are few; one head satisfying their stomachs. (S.) ― 
 - آكِلَةٌ (tropical:) Pasturing beasts. (K, TA.) ― 
 - آكِلَةُ اللَّحْمِ (assumed tropical:) The knife; (K, TA;) because it cuts the flesh: (TA:) and the pointed staff or stick; (K, TA;) as being likened thereto: (TA:) and fire: (K:) and whips; (Sh, K;) because they burn the skin. (TA.) ― 
 - الآكِلُ, [in the CK, erroneously, الاَكِلُ,] (tropical:) The king. (K, TA.) [Opposed to المَأْكُولُ, q. v.] ― 
 - آكِلُ الرِّبَا (tropical:) [The receiver of usury]: occurring in a trad., in which it is said, لُعِنَ آكِلُ ↓ الرِّبَا وَ مُؤْكِلُهُ (tropical:) [The receiver of usury is cursed, and the giver thereof]. (TA.) آكِلَةٌ آكله آكلة fem. of آكِلٌ, q. v. ― 
 - See also إِكْلَةٌ. آكَالٌ آكال [app. a pl. of pauc. of أُكُلٌ, q. v., and of أُكْلٌ, agreeably with analogy,] (tropical:) The [grants termed] مَآكِل of kings; (K;) their طُعَم [pl. of طُعْمَةٌ, explained above, voce أُكْلَةٌ]. (TA.) ― 
 - (assumed tropical:) The stipends of soldiers. (K.) ― 
 - ذَووالآكَالِ, for which J has erroneously put الآكال, [in the S,] (TS, K,) without ذوو, (TA,) (tropical:) The lords, or chiefs, of the tribes, who take the مِرْبَاع [or fourth part of the spoil, which was the chief's portion in the time of ignorance] (S, TS, K, TA) &c. (TA.) مَأْكَلٌ , (S,) [in measure] like مَقْعَدٌ, (TA,) [an inf. n. of أَكَلَ, q. v. : ― 
 - and also signifying] Gain. (S, TA.) ― 
 - Also A place, and a time, of eating: pl. مَآكِلُ.] مُؤْكَلٌ (assumed tropical:) Fortunate; possessed of good fortune; prosperous. (Aboo-Sa'eed, K.) مُؤْكِلُ الرِّبَا (tropical:) [The giver of usury: see آكِلٌ, last sentence]. (TA.) مَأْكَلَةٌ and ↓ مَأْكُلَةٌ : see أُكُلٌ: ― 
 - and for the former, see also أُكْلَةٌ, in two places. ― 
 - Also, both words, i. q. مِيرَةٌ i. e. Corn, or any provision, which a man brings, or purveys, for himself or his family, or for sale]. (K.) ― 
 - Also used in the sense explained above, voce أُكُلٌ, [as a subst.,] and likewise as an epithet, so that one says شَاةٌ مأكلهٌ [as meaning A sheep, or goat, that is eaten]. (K.) ― 
 - Both words signify [also] A place whence one eats. (S, O.) ― 
 - [And hence] one says, اِتَّخَذْتُ فُلَانًا مَأْكَلَةً and مَأْكَلَةٌ (assumed tropical:) [I took for myself such a one as a person from whom to obtain what to eat]. (S, O.) ― 
 - [The pl. is مَآكِلُ: of which see an ex. voce آكَالٌ.] مَأْكُلَةٌ : see the paragraph next preceding, throughout. مِئْكَلَةٌ Anything in [i. e. out of] which one eats: (Lh, K:) or [bowls of the kind called] صِحَاف, (S,) or a [bowl of the kind called] صَحْفَة, (TA,) in which the tribe find it easy to cook, (so in a copy of the S and in the TA,) or to put, (so in another copy of the S,) flesh-meat and [the kind of porridge called] عَصِيدَة: (S, TA:) or a bowl not so large as a صَحفة, but next to it in size, that satisfies the stomachs of two men, or three: (S voce صَحْفَةٌ:) [or] a small [bowl of the kind called] قَصْعَةٌ, that satisfies the stomachs of three: and a small [cooking-pot such as is called] بُرْمَه. (K.) مَأْكُولٌ : see أَكِيلٌ: ― 
 - and أُكُلٌ: ― 
 - and أَكِيلَةٌ. ― 
 - (assumed tropical:) The subjects of a king. (Z, K, TA.) Hence the trad., مَأْكُولٌ حِمْيَرَ خَيْرٌ مِنْ آكِلِهَا (tropical:) The subjects of Himyer are better than their king, or ruler. (Z, TA.) مِئْكَالٌ A spoon: (K:) because one eats with it. (TA.) مُؤَاكِلٌ : see أَكِيلَةٌ. ― 
 - Also, [like ↓ مُسْتَأْكِلٌ ,] (assumed tropical:) One who takes and devours the possessions of men. (TA.) مُسْتَأْكِلٌ : see what next precedes.
اكم

2 تَأْكِيمٌ The being big in the كَفَل [i. e. the hinder parts, or posteriors, also termed مَأْكَمَةٌ]. (O, K.) You say, أَكَّمَتِ المَرْأَةٌ The woman was large in the كَفَل. (TK.) 10 استأكم It (a place) became what are termed أَكَم, q. v. (K.) 
 = استأكم مَجْلِسَهُ He (a man, TA) found his sitting-place to be plain, smooth, soft, or easy to sit upon. (K.) أَكَمٌ : see what next follows. أَكَمَةٌ A hill, or mound, syn. تَلٌّ, (Msb, K,) [in an absolute sense, or] of what is termed قُفّ [q. v.], (K,) or, as in the M, (TA,) of a single collection of stones: or it is inferior to mountains: or a place that is more elevated than what is around it, and is rugged, not to the degree of being stone: (K:) or an isolated mountain: (K voce جَبَلٌ:) or an eminence like what is termed رَابِيَة: a collection of stones in one place, sometimes rugged and sometimes not rugged: (Msb:) or i. q. قُفٌّ, except that the اكمة is higher and greater: (ISh, TA:) or what is higher than the قُفّ, compact and round, rising into the sky, abounding with stones: (TA:) pl. أَكَمَاتٌ (S, Msb) and ↓ أَكَمٌ , [or this is rather a coll. gen. n. of which أَكَمَةٌ is the n. un.,] (S, Msb, K,) and إِكَامٌ, (K, TA,) or this is pl. of أَكَمٌ, (S, Msb, TA,) and أُكُمٌ, (K, TA,) or this is pl. of إِكَامٌ, (S, Msb, TA,) and آكَامٌ [a pl. of pauc.], (K,) or this is pl. of أُكُمٌ, (S, Msb, TA,) and آكُمٌ [which is also a pl. of pauc.], (IJ, K,) or this is a pl. of أَكَمٌ: (TA:) IHsh says that أَكَمٌ is the only word like ثَمَرٌ in its series of pls.; for its sing. [or n. un.] is أَكَمَةٌ, and the pl. of this [or the coll. gen. n.] is أَكَمٌ, and the pl. of this is إِكَامٌ, and the pl. of this is أُكُمٌ, and the pl. of this is آكَامٌ, and the pl. of this is أَكَامِيمُ [or أَوَاكِيمُ?]. (MF in art. ثمر.) It is said in a prov., used in ridiculing any one who has told of his committing some fault, not desiring to reveal it, جُسْتُمُونِى وَوَرَآءَ الأَكَمَةِ مَا وَرَآءَهَا [in which I think the first word to be a mistranscription, for جِئْتُمُونِى, and the literal meaning to be, Ye have come to me; but behind the hill is what is behind it]: related on the authority of Zeyd Ibn-Kethweh. (TA.) And one says, لَا تَبُلْ عَلَى أَكَمةٍ, meaning (tropical:) Publish not what is secret of thine affair. (TA.) مَأْكَمٌ and مَأْكِمٌ: see what next follows. مَأْكَمَةٌ , (El-Fárábee,) or مَأْكِمَةٌ, (S,) or both, and ↓ مَأْكَمٌ and ↓ مَأْكِمٌ , (IAth, K,) The hinder part, posteriors, buttocks, or rump, of a woman; syn. عَجِيزَةٌ: (S:) or a portion of flesh on the head of the وَرِك [or haunch]; one of two such portions: (Zj in his “Khalk el-Insán,“ and K:) or these are two protuberances of flesh on the heads of the upper parts of the وَرِكَانِ [or haunches]; on the right and left: (TA:) or they are two portions of flesh conjoining the عَجُز [or buttocks] and the مَتْنَانِ [or two portions of flesh and sinew next the back-bone, on each side]; (K, TA;) or, as in the Nh, conjoining the عَجْب [or rump-bone] and the متنان: or two portions of flesh at the root of the وَرِكَاِ: (TA:) pl. مَآكِمُ. (S, K.) Lh mentions the saying, إِنَّهُ لَعَظِيمُ المآكِمِ [Verily he is big in the hinder parts]; as though they called every portion thereof مأكم. (TA.) And one says in reviling a person, يَا ابِنَ أَحْمَرِ المَأْكَمَةِ, meaning O son of him who is red in the سَفِلَةِ. (TA.) مُؤَكِّمَةٌ : see what follows. مُؤَاكِمَةٌ [in the CK, erroneously, مُؤاكَمَة] and ↓ مُؤَكِّمَةٌ She who is large in the مَأْكَمَتَانِ. (K.)
ال

اَلْ أل إِل ال ولي آل is a particle of determination: (Mughnee &c.:) or, accord. to some, it is a conjunct noun, and this is the correct opinion; but some say it is a conjunct particle; and some, a particle of determination: (I 'AK p. 40:) [it is equivalent to our article The;] as in الرَّجُلُ [The man]: (S and K in art. لوم, and I 'Ak p. 48:) accord. to Kh, [what is termed] the determinative is اَلْ [altogether, and therefore it is called by some “the determinative alif and lám“]; but accord. to Sb, it is the ل alone; [wherefore it is called by some, as in the S &c., “the lám of determination;”;] so that accord. to Kh, the hemzeh is a hemzeh of disjunction; but accord. to Sb, it is a hemzeh of conjunction: (I 'Ak ubi suprà:) [J says,] the ل being quiescent, the conjunctive ا is prefixed to it in order that it may commence therewith; but when it is conjoined with what precedes it, the ا is dropped, as in لِلرَّجُلِ. (S in art. لوم.) Sometimes the Arabs suppress hemzeh after it; and sometimes they also suppress the ا of the article itself: thus, for الأَحْمَرُ, they say الَحْمَرُ, and لَحْمَرُ. (Zj, cited in TA in art. ايك.) In the dial. of some of the people of El-Yemen, (TA in art. ام, q. v.,) or in the dial. of Himyer, (TA in art. طيب,) امْ is used in the sense of ال. (TA.) ― 
 - It is used to distinguish a noun as known [to the hearer or reader in a particular and definite sense]: (Mughnee, I 'Ak ubi suprà:) first, by its being mentioned [before]; (Mughnee;) as in [the words of the Kur lxxiii. 15 and 16,] كَمَ أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا فَعَصَى فِرْعَوْنُ الرَّسُولَ [Like as we sent unto Pharaoh an apostle, and Pharaoh disobeyed the apostle]; (Mughnee, I 'Ak;) in which case, the pronoun may supply the place which it and the noun that it accompanies occupies: secondly, by its being conceived in the mind; as in [the Kur ix. 40,] إِذْ هُمَا فِى الغَارِ [When they two were in the cave]: and thirdly, by its being applied to a thing present; and accord. to Ibn-'Osfoor, this does not occur except after nouns of indication, as in جَآءَ نِى هٰذَا الرَّجُلُ [This man (lit. this, the man,) came to me]; or after أَىّ in calling, as in يَا أَيُّهَا الرَّجُلُ [O man]; or after إِذَا denoting a thing's happening suddenly, or unexpectedly, as in خَرَجْتُ فَإِذَا الأَسَدُ [I went forth, and lo, there was the lion]; or after the noun denoting the present time, as اَلْآنَ [Now]: but this requires consideration; for you say to the reviler of a man in you presence, لَا تَشْتِمِ الرَّجُلَ [Revile not thou the man]; and because that which is after إِذَا does not render determinate anything present at the time of speaking; and because that in الآن is really redundant, being inseparable, which the determinative is never known to be: the good example in this case is the saying in the Kur [v. 5], اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ [This day I have completed for you your religion]. (Mughnee.) ― 
 - It is also used to denote the species: first, to denote the totality of the individuals of the species; and this may have its place supplied by كُلّ used in its proper sense; (Mughnee, I 'Ak * ubi suprà;) as in [the Kur iv. 32,] وَخُلِقَ الإِنْسَانُ ضَعِيفًا [For man was created weak]: secondly, to denote the totality of the properties of the individuals, or the combination of all those properties in one thing; and this may have its place supplied by كُلّ used in a tropical sense; as in زَيْدٌ الرَّجُلُ عِلْمًا [Zeyd is the man in respect of knowledge; as though he combined in himself the knowledge of all the individuals of his species]; i. e., he is the complete, or perfect, [or we would rather say, preeminent,] in knowledge; and hence, [in the Kur ii. 1,] ذٰلِكَ الكِتَابُ [That is the book, or scripture; as though combining in itself the excellences of all other books or scriptures; or meaning that is preeminently the book, or scripture]: and thirdly, to denote the quiddity, or essence; and this may not have its place supplied by كُلّ used either properly or tropically; as in the saying, [in the Kur xxi. 31,] وَجَعَلْنَا مِنَ المَآءِ كُلَّ شَىْءٍ حَىٍّ [And we have made of water (meaning, accord. to common opinion, sperma genitale,) everything living]; or, accord. to some, it is used in this case to distinguish a thing as known [in a particular sense] by its being conceived in the mind. (Mughnee.) ― 
 - It is also used to denote predominance of application; as in المَدِينَةُ [The city], meaning the city of the Apostle; and الكِتَابُ [The book], meaning the book of Seebaweyh: and in this case, it may not be suppressed, except when the noun is used vocatively, or when it is prefixed to another noun which it governs in the gen. case; and in some anomalous instances, as in هٰذَا عَيُّوقٌ طَالِعًا [This is the star Capella, rising], originally العَيُّوقٌ. (I 'Ak p. 51.) [In a case of this kind, it is said in the Mughnee to be redundant; but I think it is clearly not so in any of the instances here mentioned, except the last; and this I would rather assign to a category yet to be noticed, in which ال is certainly redundant, and, by rule, inseparable.] ― 
 - It is also prefixed to a noun transferred from its original application to that of a proper name; it being so prefixed to convey an allusion to the original signification; and such noun being generally an epithet, as حَارِثٌ; but sometimes an inf. n., as فَضْلٌ; and sometimes a generic noun, as نُعْمَانٌ; so that in any of these cases you may prefix ال, saying الحَارِثُ and الفَضْلُ and النُّعْمَانُ, with a view to the original signification; and you may suppress it, with a view to the actual state [which is that of a proper name]: for when you mean that a name of this kind is given as one ominous of good, you prefix the ال in order to indicate this; as when you say الحَارِثُ with a view to a person's being thus named to prognosticate that he will live and be a tiller, or cultivator; but when you only consider it as a proper name, you do not prefix the ال: thus the prefix ال conveys a meaning not obtained without it; and therefore it is not redundant, as some assert it to be. (I 'Ak p. 50.) [The author of the Mughnee is one of those who consider ال redundant in this case.] ― 
 - It is in some cases redundant: and in some of these, it is inseparable; as in [a proper name which cannot be used with a view to an original application from which it has been transferred to that of a proper name though it may have been so transferred, such as] اللَّاتُ, which is the name of a certain idol that was at Mekkeh [so called because a man used to moisten سَوِيق with clarified butter, for the pilgrims, at the place thereof]; and, accord. to some, [as before mentioned,] in الآنِ; and in the conjunct nouns الَّذِى and its variations, accord. to those who hold that a noun of this kind is rendered determinate by its complement: in other cases, where it is redundant, it is separable; and this is when it is prefixed to a proper name by poetic licence, as in بَنَاتُ الأَوْبَرِ for بَنَاتُ أَوْبَرَ, a species of truffle; or, accord. to Mbr, this is not a proper name, and the ال is not redundant; and when it is prefixed to a specificative, as in طِبْتَ النَّفْسَ for طِبْتَ نَفْسًا, accord. to the Basrees, who hold, in opposition to the Koofees, that the specificative may only be indeterminate; (I 'Ak p. 49;) [and, in like manner, as redundant and separable,] it is irregularly prefixed [by poetic licence] in الأَمْسِ [q. v.], when it is left in its original form with kesr. (T.) ― 
 - Accord. to the Koofees, and some of the Basrees, and many of the later authors, it may also supply the place of the affixed pronoun; and such they hold to be the case in the saying in the Kur [lxxix. 41], فَإِنَّ الْجَنَّةَ هِىَ الْمَأوِى [Verily Paradise, it shall be his place of abode]; and in مَرَرْتُ بِرَجُلٍ حَسَنٍ الوَجْهُ [I passed by a man beautiful in his face]; and ضُرِبَ زَيْدٌ الظَّهْرُ وَالبَطْنُ [Zeyd was beaten, his back and his belly]; when الوجه and الظهر and البطن are thus in the nom. case: but those who deny its being used in this manner hold that لَهُ is to be understood in the verse of the Kur, and مِنْهُ in the other examples: and Ibn-Málik restricts the licence to cases not including the صِلَة [or complement of ال used in the manner which is here next to be explained]. (Mughnee.) ― 
 - It is also a conjunct noun in the sense of الَّذِى and its variations; and as such is prefixed to an act. part. n., and to a pass. part. n., and, as some say, to a simple epithet; (Mughnee, and I' Ak p. 43;) as الضَّارِبُ [which is equivalent to الَّذِى يَضْرِبُ], and المَضْرُوبُ [which is equivalent to الَّذِى ضُرِبَ], and الحَسَنُ الوَجْهِ: (I 'Ak:) but this last not to be regarded, as it cannot be rendered by means of a verb. (Mughnee.) As such, also, it is sometimes prefixed to an adverbial noun, (Mughnee and I 'Ak,) extraordinarily; (I 'Ak;) as in the saying
مَنْ لَا يَزَالُ شَاكِرًا عَلَى يلْمَعَهْ 
فَهْوَ حَرٍ بِعِيشَةٍ ذَاتِ سَعَهْ 
[Whoso ceases not to be grateful, or thankful, for what is with him, or what he has, he is worthy of a state of life such as is attended with plenty.] (Mughnee and I 'Ak.) As such it is also sometimes prefixed to a nominal proposition; as in the saying
مَنَ القَوْمِ الرَّسُولُ اللّٰهِ مِنْهُمْ 
لَهُمْ دَانَتْ رِقَابُ بِنَي مَعَدِّ 
[Of the people of whom is the apostle of God, of those to whom the necks of the sons of Ma' add have become abased]. (Mughnee and I 'Ak.) And as such it is also sometimes prefixed to a verbal proposition, of which the verb is an aor.; which shows that it is not [in this case] a particle of determination; (Mughnee;) as in the phrase, صَوْتُ الحِمَارِ اليُجَدَّعُ [The voice of the ass that has his ear, or ears, cut off]. (T and Mughnee.) But all these three cases are peculiar to poetry; contrary to the opinion of Akh, and, with respect to the last case, to that of Ibn-Málik. (Mughnee.) [Respecting the last instance, see also art. جدع.] Another instance of its usage prefixed in this sense to an aor. is the saying
مَا أَنْتَ بِالْحَكَمَ التُرْضَى حُكُومَتُهُ 
[Thou art not the judge whose judgment is approved]; (IAmb, T, I 'Ak) a saying of ElFarezdak: (IAmb, T:) it is an extraordinary case; (I 'Ak;) and is [said to be] an instance of a bad poetic license, the like of which in prose would be an error by common consent. (Expos. of the Shudhoor edh-Dhahab.) In like manner, one says, accord. to AZ, هٰذَا اليَضْرِبُكَ, meaning This is he who beats thee; and رَأَيْتُ اليَضْرِبُكَ I saw him who beats thee; and هٰذَا الوُضِعَ لِلشِّعْرِ This is what is appropriated to poetry. (T: [in which this last ex. is perhaps intended to intimate that the prefixing of ال in this manner to a verb is allowable only in poetry.]) ― 
 - The Arabs also say, هَوَ الحَصِينُ أَنْ يُرَامَ وَ هُوَ العَزِيزُ أَنْ يُضَامَ, meaning أَحْصَنُ مِنْ أَنْ يُرَام وَأَعَزُّ مِنْ ذَنْ يُضَام [He is more strongly fortified, or protected against attack, than that he will be sought, or desired, and he is more mighty than that he will be injured; i. e., too strongly fortified, or protected against attack, to be sought, or desired, and too mighty to be injured: see مِن.] (TA in art. لوم. [But الحِصْنُ is there erroneously put for الحَصِينُ.]) 
 = Among strange usages, is that of أَلْ as an interrogative, mentioned by Ktr; as in أَلْ فَعَلْتَ in the sense of هَلْ فَعَلْتَ [Didst thou do? or hast thou done?]. (Mughnee.) إِلٌّ أل إِل ال ولي آل Anything which has a quality requiring it to be regarded as sacred, or inviolable; which has some right pertaining to it: and thus used in particular senses here following. (R, TA.) ― 
 - Relationship; or nearness with respect to kindred; (Fr, T, S, M, R, K;) as also ↓ إِلَّةٌ , (Fr, T, K,) of which the pl. is إِلَلٌ. (K.) So in the Kur [ix. 8], لَا يَرْقُبُوا فِيكُمْ إِلَّا (Fr, T) They will not regard, with respect to you, relationship; (Bd, Jel;) accord. to some. (Bd.) And so in a trad. of 'Alee, يَخُونُ العَهْدَ وَ يَقْطَعُ الإِلَّ [He is unfaithful to the covenant, and cuts the tie of relationship]. (TA.) Hassán Ibn-Thábit says
لَعَمْرُكَ إِنَّ إِلَّكَ مِنْ قُرَيْشٍ 
كَإِلِّ السَّقْبِ مِنْ رَأْلِ النَّعَامِ 
[By thy life, thy relationship to Kureysh is like the relationship of the young camel to the young of the ostrich]. (S.) ― 
 - Good origin. (K.) So, accord. to some, in a saying of Aboo-Bekr, which see below. (TA.) ― 
 - I. q. مَعْدِنٌ, (K,) or مَعْدِنٌ صَحِيحٌ [as meaning A place, or person, whence a thing, or person, originates, free from imperfection, or from everything that would induce doubt or suspicion or evil opinion]. (El-Muärrij, TA: [in which the verse of Hassán cited above is given as an ex. of this signification.]) ― 
 - A compact, or covenant; or one by which a person becomes responsible for the safety, or safe-keeping, of a person or thing; syn. عَهْدٌ: (AO, Aboo-Is- hák, T, S, M, R, K:) a confederacy, or league; syn. حِلْفٌ; (Aboo-Is-hák, T, M, K;) and so, accord. to some, in the Kur ubi suprà: (Bd:) a covenant between two parties by which either is bound to protect the other; syn. جُوَارٌ: (Aboo-Is-hák, T, R:) a promise, or an assurance, of security or safety; or indemnity; syn. أَمَانٌ; (K;) a meaning which it has, accord. to some, in the verse of the Kur cited above. (TA.) Hence, وَفِىُّ الإِلِ A fulfiller, performer, or keeper, of the compact, or covenant. (TA, from a trad.) ― 
 - Lordship; syn. رُبُوبِيَّةٌ. (M, K.) So in the Kur ubi suprà, accord. to some. (Bd.) And so in the saying of Aboo-Bekr, above referred to, when he heard the rhyming prose of Museylimeh, هٰذَا كَلَامٌ لَمْ يَخْرُجْ مِنْ إِلٍّ [This is language which did not proceed from lordship]: so explained by A 'Obeyd: (Suh, TA:) or it has here another signification, mentioned before; the meaning being, which did not come from the origin whence came the Kuran: or, accord. to some, it has here the signification next following. (TA.) ― 
 - Revelation, or inspiration. (K, TA.) ― 
 - الإِلُّ also signifies God: [like the word אֵל or rather 165 as used in Hebrew:] (T, S, M, K:) so say Mujáhid and Esh-Shaabee: (T:) and so it is said to signify in the verse of the Kur cited above: (T, TA:) [and so it seems to signify in the saying of Aboo-Bekr, also cited above, accord. to the M:] but Aboo-Is- hák disallows this; and so does Suh, in the R. (TA.) Ibn-El-Kelbee says, (M,) when إِلُّ ends any name, it has this meaning, and is the complement of a prefixed noun; and so إِيلُ; (M, K;) as in جَبْرَئِلُّ [and جَبْرَئِيلُ &c.]; and so say most of the learned: (TA:) but this is not a valid assertion; for were it so, جَبْرَئِلُّ and the like would be perfectly decl.: (M:) some say that these names are constructed inversely, after the manner of the language of the 'Ajam; ال and ايل meaning servant, and the first part of the name being a name of God. (Suh, TA.) 
 = I. q. شَخْصٌ [used in a pl. sense]. (Mughnee in art. إِلَّا. [See what is said to be an ex. of this meaning in a verse of Dhu-r-Rummeh cited in art. الا in the present work.]) ― 
 - [It is said that] إِلٌّ is also syn. with جَارٌ [A neighbour; &c.]. (K: [and so, accord. to the TA, in the M; but I have consulted the M without finding this explanation, and think it to be probably a mistranscription for جُوَارٌ, (see above,) as in the T and R.]) إِلَّةٌ أله ألهى إِلٰه اله الة لها لهى لهي وله ولي آل آله آلة : see إِلٌّ. أَمْرٌ إِلَّىٌّ A thing, or an affair, relating, or attributable, to الإِل, meaning either God, or revelation or inspiration. (TA.)
الا

أَلَا [in its primitive acceptation, being composed of the interrogative hemzeh and the negative لا,] denotes an interrogation respecting a negative, as in the saying [of the poet]
أَلَا اصْطِبَارَ لِسَلْمَى أَمْ لَهَا جَلَدٌ 
إِذَا أُلَاقِى الَّذِى لَاقَاهُ أَمْثَالِى 
[Is there not any patience belonging to Selmà, or has she hardiness, when I experience what persons like me have experienced?]: (Mughnee, K:) and when used in this manner, it is put before a nominal proposition only, and governs like the negative لا [when used without the interrogative hemzeh]. (Mughnee.) ― 
 - It also denotes a wish; as in the saying [of the poet]
أَلَا عُمْرَ وَلَّى مُسْتَطَاعٌ رُجُوعُهُ 
فَيَرْأَبَ مَا أَثْأَتْ يَدُ الغَفَلَاتِ 
[May there not be a life which has declined whereof the returning is possible, so that it may repair what the hand of negligences hath marred?]; for which reason يرأب is mansoob, because it is the complement of a wish, coupled with فَ: and used in this manner, also, it is put before a nominal proposition only, [ولّى in the verse above being a qualificative, like an epithet,] and it governs like the negative لا [without the interrogative hemzeh], and has no enunciative either expressed or understood. (Mughnee.) ― 
 - It also denotes reproof, or reproach, (T, Mughnee, K,) and disapproval; as in the saying [of the poet]
أَلَا ارْعِوَآءَ لِمَنْ وَلَتْ شَبِيْبَتُهُ 
وَاذَنَتْ بِمَشِيبٍ بَعْدَهُ هَرَمُ 
[Is there no self-restraint to him whose youth hath declined, and announced hoariness, after which is to follow decrepitude?]: (Mughnee, K:) and used in this manner, also, it is put before a nominal proposition only, and governs as in the cases mentioned above, (Mughnee,) or before a verb [also], which is always marfooa; as in the phrase أَلَا تَنَدَّمَ عَلَى فِعَالِكَ [Dost not thou repent of thine actions?] and أَلَا تَسْتَحْيِى مِنْ جِيرَانِكَ [Art not thou ashamed for thyself, or of thyself, with respect to thy neighbours?] and أَلَا تَخَافُ رَبَّكَ [Dost not thou fear thy Lord?]. (T.) ― 
 - It also denotes عَرْضٌ, (T,) or العَرْضُ, and التَّحْضِيضُ, both of which signify the asking, or requiring, a thing; (Mughnee, K; *) but the former means the doing so with gentleness; (Mughnee, K;) and the latter, the doing so with urgency: (Mughnee:) and when used in this manner, [also,] it is said to be composed of لا with the interrogative hemzeh; (TA;) and is put before a verbal proposition only; (Mughnee;) as in the saying [in the Kur xxiv. 22], أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللّٰهُ لَكُمْ [Do not ye, or wherefore do not ye, (see أَمَا,) like that God should forgive you?] (Mughnee, K,) and [in the same, ix. 13,] أَلَاتُقَاتِلُونَ قًوْمًا نَكَثُوا أَيْمَانَهُمْ [Will not ye, or wherefore will not ye, fight a people who have broken their oaths?]; (Mughnee;) or before a mejzoom or marfooa aor., both of these forms being mentioned on the authority of the Arabs, as in أَلَا تَنْزِلْ تَأْكُلْ and أَلَا تَنْزِلُ تَأْكُلُ [Wilt not thou, or wherefore wilt not thou, alight and eat?]. (Ks, T.) ― 
 - It is also an inceptive particle, (S, Mughnee, K,) of which those who parse show the place but neglect the meaning, (Mughnee,) used to give notice of something about to be said, [like as Now, and why, (by the former of which I think it is generally best rendered when thus used,) are often employed in our language, and like as ἀλλὰ (which is remarkable for its near agreement with it in sound) is often used in Greek,] (S, Mughnee, K,) and importing averment, because it is composed of the interrogative hemzeh and the negative لا which, when thus composed, have this import, (Mughnee, K,) like أَلَمْ, and أَلَيْسَ, because the interrogative particle resembles the particle of negation, and the negation of a negation is an affirmation, (Ham p. 589,) and like أَمَا before an oath: (Z, Mughnee:) [it may therefore be further rendered by our word surely;; for this word (as Dr. Johnson says in his Dictionary) "is often used rather to intend and strengthen the meaning of the sentence, than with any distinct and explicable meaning:"] or it signifies حَقًّا [verily, or truly]: (M voce أَمَا:) it is put before both the [kinds of] propositions, [the nominal and the verbal;] (Mughnee;) as in the saying [in the Kur ii. 12], أَلَا إِنَّهُمْ هُمُ السُّفَهَآءُ [meaning Now surely it is they who are the lightwitted], (Mughnee, K,) and [in the same, xi. 11,] أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ [meaning Now surely, on the day of its coming to them, it shall not be averted from them], (Mughnee,) in which يَوْمَ يَأْتِيهِمْ appears to be the object of government of مَصْرُوفًا, which is the enunciative of لَيْسَ whence it has been argued that, as the object of government of the enunciative of ليس precedes that verb, the enunciative itself may precede it: (I 'Ak pp. 74 and 75:) [J says,] you say, أَلَا إِنَّ زَيْدًا خَارِجٌ [Now surely Zeyd is going forth], like as you say, إِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth]: (S:) Ks says, أَلَا is used to give notice of what is about to be said, and is followed by a command and a prohibition and an enunciation, as in أَلَا قُمْ [Now stand thou], and أَلَا لَا تَقُمْ [Now stand not thou], and أَلَا إِنَّ زَيْدًا قَدْ قَامَ [Now surely Zeyd has stood, or has just now stood]. (T.) When it is put before the particle [يَا] used to give notice of what is about to be said, it is merely an inceptive, as in the saying. [of the poet]
أَلَا يَا اسْلَمِى يَا دَارَ مَىَّ عَلَى البِلَى 
[Now be thou free from evil, O abode of Meiyà, during wear and tear]. (AAF, M.) ― 
 - Lth says, sometimes أَلَا is immediately followed by another لا; and he cites the following ex.: “ فَقَامَ يَذُودُ النَّاسَ عَنَّا بِسَيْفِهِ 
يَقُولُ أَلَا لَا مِنْ سَبِيلٍ إِلَى هِنْدِ 
[Then he began to drive away the people from us, saying, Now is there no way to Hind?]: and one says to a man, "Did such and such things happen?" and he answers, أَلَا لَا [Why no]: he holds الا to be used to give notice of what is about to be said, and لا to be a negative. (T.) أُلَا and الأُلَا, and أُلَآءِ &c.: see art. الى. أَلَّا is a particle denoting تَحْضِيض; (Msb in art. حض, Mughnee, K;) i. e., when followed by a future, exciting to an action, and seeking or desiring or demanding the performance of it; and when followed by a preterite, reproof for not doing a thing; (Msb ubi suprà;) syn. with هَلَّا; (T, TA;) and peculiar to enunciative verbal propositions, (Mughnee, K,) like the other particles used for the same purpose. (Mughnee.) You say, [أَلَّا تَفْعَلُ كَذَا Wherefore wilt not thou do such a thing? and] أَلَّا . فَعَلْتَ كَذَا [Wherefore didst not thou such a thing?] (T, TA,) meaning, (TA,) or as though meaning, (T,) لِمَ لَمْ تَفْعَلْ كَذَا. (T, TA.) 
 = It also means أَنْ لَا; the ن being incorporated into the ل, which is written with teshdeed: (T, TA:) in which case, it is not to be confounded with the foregoing particle. (Mughnee.) You say, أَمَرْتُهُ أَلَّا يَفْعَلَ ذَاكَ [I commanded him that he should not do that]; and you may say, أَمَرْتُهُ أَنْ لَا يَفْعَلَ ذَاكَ: it occurs in the old copies of the Kur written in the former manner in some places, and in the latter manner in other places. (T, TA.) In the saying in the Kur [xxvii. 31], أَلَّا تَعْلُوا عَلَىَّ, [which may mean That ye exalt not yourselves against me, or exalt ye not yourselves against me,] it may be a compound of أَنْ governing a mansoob aor. and the negative لَا, or of the explicative أَنْ and the prohibitive لا. (Mughnee.) [It often has لِ prefixed to it, forming the compound لِئَلَّا, which signifies That, or in order that,... not; and may frequently be rendered by lest; as in the Kur ii. 145, لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ That, or in order that, there may not be, or lest there should be, to men, against you, any allegation.] إِلَّا ألا أنلا إِلا الا آل آلا , [regarded as a simple word,] not to be confounded with the compound of the conditional إِنْ and the negative لَا, (Mughnee at the end of the article on this word,) is used in four manners. (The same in the beginning of the art.) First, (Mughnee,) it is used (as a particle, S, Msb,) to denote exception; [meaning Except, save, or saving; and sometimes but; and sometimes but not; as will be seen below;] (T, S, Msb, Mughnee, K; [in which last it is mentioned in art. ال, and again, as in the S, in the last division of the work;]) and to denote exception, it is used in five manners; after an affirmation, and a negation, and a portion of a sentence devoid of the mention of that from which the exception is made, and when the thing excepted precedes that from which the exception is made, and when these two are disunited in kind, in which last case it has the meaning of لٰكِنَّ [but when the sentence is negative, and but not when the sentence is affirmative]. (S, TA.) You say, قَامَ القَوْمُ إِلَّا زَيْدًا [The people, or company of men, stood, except Zeyd]; i. e., Zeyd was not included in the predicament of the people, or company of men: (Msb:) and it is said in the Kur [ii. 250], (T,) فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ [And they drank of it, except a few of them]: (T, Mughnee, K:) here قليلا is governed in the accus. case by الّا, (Mughnee, K,) accord. to the most correct opinion: (Mughnee:) accord. to Th, it is so because there is no negation in the beginning of the sentence. (T.) And it is also said in the Kur [iv. 69], (T,) مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ [They had not done it, or they would not do it, except a few of them]: (T, Mughnee, K:) here قليل is in the nom. case as being a partial substitute, (Mughnee, K,) accord. to the Basrees, (Mughnee,) i. e., as being a [partial] substitute for the [pronoun] و [in فعلوه], for it may here be so without perversion of the meaning, whereas it cannot be so without such perversion when the sentence is affirmative: (TA:) accord. to the Koofees, الّا is a conjunction, like the conjunctive لَا: (Mughnee:) accord. to Th, قليل is here in the nom. case because the sentence commences with a negative: (T:) or in a sentence [like this,] which is not affirmative, in which the thing excepted is united in kind to that from which the exception is made, accord. to the opinion which is generally preferred and which commonly obtains, the noun signifying the thing excepted is a substitute for the noun signifying that from which the exception is made; but it is allowable to put it in the accus. case according to the general rule respecting exception; so that one says, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [There stood not any one, except Zeyd]: and the same is the case in a prohibitive sentence; as in لَا يَقُمْ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Let not any one stand, except Zeyd]; and in an interrogative sentence; as in هَلْ قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Did any one stand, except Zeyd?]; when, in such sentences, the thing excepted is united in kind to that from which the exception is made. (I 'Ak p. 162.) You say also, مَا جَآءَنِى إِلَّا زَيْدٌ [There came not to me any, save Zeyd], without mentioning that from which the exception is made; (TA;) and مَا ضَرَبْتُ إِلَّا زَيْدًا [I beat not any, save Zeyd]; and مَا مَرَرْتُ إِلَّا بِزَيْدٍ [I passed not by any, save by Zeyd]; (I' Ak p. 164;) the case of the noun signifying the thing excepted being the same as if الّا were not mentioned: (I' Ak ubi suprà, and TA:*) but you may not say, affirmatively, ضَرَبْتُ إِلَّا زَيْدًا, or the like. (I 'Ak ubi suprà.) When the thing excepted precedes that from which the exception is made, if the sentence is affirmative, the noun signifying the former must be in the accus. case; as in قَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood]: and so, accord. to the usage generally preferred, when the sentence is not affirmative; as in مَاقَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood not]; but recorded instances allow one's saying also, مَا قَامَ إِلَّا زَيْدٌ القَوْمُ. (I 'Ak p. 163.) When the thing excepted is disunited in kind from that from which the exception is made, if the sentence is affirmative, the noun signifying the former must likewise be in the accus. case; as in قَامَ القَوْمُ إِلَّا حِمَارًا [The people, or company of men, stood, but not an ass], and ضَرَبْتُ القَوْمَ إِلَّا حِمَارًا [I beat the people, but not an ass], &c.: (I' Ak p. 162:) and so, accord. to the generality of the Arabs, when the sentence is negative; as in مَا قَامَ القَوْمُ إِلَّا حِمَارًا [The people stood not, but an ass]; (I' Ak p. 163;) and مَا رَأَيْتُ القَوْمَ إِلَّا حِمَارًا [I saw not the people, but an ass]; الّا being here syn. with لٰكِنَّ; as also in the Kur [xlii. 22], where it is said, لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَةَ فِى القُرْبَى [I ask not of you a recompense for it, but affection in respect of relationship]; (Msb;) and in the same xx. 1 and 2, مَا أَنْزَلْنَا عَلَيْكَ القُرْآنَ لِتَشْقَى إِلَّا تَذْكِرَةً [We have not sent down unto thee the Kuran that thou shouldest suffer fatigue, but as an admonition]; (Bd, Jel;) or it is here syn. with بَلْ [which in this case means the same as لكنّ]: (S:) so, too, when the sentence resembles a negative, being prohibitive or interrogative; (I' Ak p. 163, explained in p. 162;) [thus, لَا تَضْرِبِ القَوْمَ إِلَّا حِمَارًا means Beat not thou the people, but an ass; and] فَلَولَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ [in the Kur x. 98] means And wherefore did not any inhabitants of a town believe, before the punishment befell them, and their belief profit them, but the people of Jonas? for these were different from the former. (T.) When إِلَّا is repeated for the purpose of corroboration, it has no effect upon what follows it, except that of corroborating the first exception; as in مَا مَرَرْتُ بِأَحَدٍ إِلَّا زَيْدٍ إِلَّا أَخِيكَ [I passed not by any one, except Zeyd, except thy brother], in which اخيك is a substitute for زيد, for it is as though you said, مَا مَرَرْتُ بِأَحَدٍ إِلَّا زَيْدٍ أَخِيكَ; and as in قَامَ القَوْمُ إِلَّا زَيْدًا وَ إِلَّا عَمْرًا [The people stood, except Zeyd, and except' Amr], originally إِلَّا زَيْدًا وَ عَمْرًا. When the repetition is not for that purpose, if the sentence is devoid of the mention of that from which the exception is made, you make the governing word [which is the verb] to affect one, whichever you please, of the nouns signifying the things excepted, and put the others in the accus. case, so that you say, مَا قَامَ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any, save Zeyd, save' Amr, save Bekr]; but if the sentence is not devoid of the mention of that from which the exception is made, different rules are observed accord. as the things excepted are mentioned before that from which the exception is made or after it: in the former case, all must be put in the accus., whethe
r the sentence be affirmative or not affirmative; as in قَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood], and مَاقَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood not]: in the latter case, when the sentence is affirmative, all must likewise be put in the accus., so that you say, قَامَ القَوْمُ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا [The people stood, except Zeyd, except' Amr, except Bekr]; but when the sentence is not affirmative, the same rule is observed with respect to one of them as when the exception is not repeated, accord. to the usage generally preferred, or it may be put in the accus., which is rarely done, and the rest must be put in the accus., so that you say, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any one, except Zeyd, except' Amr, except Bekr, accord. to the more approved usage], زيد being a substitute for احد, or you may make the other nouns which remain to be substitutes. (I' Ak pp. 164 — 166.) ― 
 - Secondly, (Mughnee,) it is used as a qualificative, (S, Msb, Mughnee, K,) in the manner of غَيْرُ, (Mughnee, K,) [i. e.] in the place of غَيْرُ, (S,) [i. e.] as syn. with غَيْرُ, (T, Msb,) and سِوَى; (T;) [both meaning the same, i. e. Other than; or not, as used before a subst. or an adjective;] but its primary application is to denote exception, and its use as a qualificative is adventitious; whereas the primary application of غَيْرُ is as a qualificative, and its use to denote exception is adventitious. (S.) It [generally] follows an indeterminate, unrestricted pl.; (Msb;) or an indeterminate pl., or the like thereof, is qualified by it and by that which follows it; (Mughnee, K;) the noun which follows it being put in the same case as that which precedes it. (S.) The following is an ex. of the indeterminate pl.: (Mughnee, K:) لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللّٰهُ لَفَسَدَتَا [If there had been in them (namely the heavens and the earth) deities other than God, or not God, assuredly they would have become in a state of disorder, or ruin; occurring in the Kur xxi. 22]; (Fr, T, S, Msb, Mughnee, K;) الّا here meaning سَوِى, (Fr, T,) or غَيْرُ, (Msb, TA,) and الّا اللّه being a qualificative of آلهة. (TA.) And the following is an ex. of the like of an indeterminate pl.: “ أُنِيخَتْ فَأَلْقَتْ بَلْدَةً فَوْقِ بَلْدَةٍ 
قَلِيلٍ بِهَا الأَصْوَاتُ إِلَّا بُغَامُهَا 
[She (the camel) was made to lie down, and threw her breast upon a tract of ground in which were few sounds other than her broken yearning cry for her young one]; for the determination of الاصوات [by the article ال] is generical: (Mughnee, K:) this verse is by Dhu-r-Rummeh. (S in art. بلد.) The following is an ex. of the like of a pl..: (Mughnee:) it is by Lebeed: (T:) “ لَوْ كَانَ غَيْرِى سُلَيْمَى اليَوْمَ غَيَّرَهُ 
وَقْعُ الحَوَادِثِ إِلَّا الصَّارِمُ الذَّكَرُ 
[If it had been other than I, (O) Suleymà, today, the befalling of misfortunes would have altered him; other than the sharp sword diversified with wavy marks or streaks or grain, or of which the edge is of steel and the middle of the broad side of soft iron]. (T, Mughnee. [But in the latter, in the place of اليَوْمَ, I find الدَّهْرَ, i. e. ever.]) What Sb says necessarily implies its not being a condition that the word qualified must be a pl. or the like thereof; for he gives as an ex., لَوْ كَانَ مَعَنَا رَجُلٌ إِلَّ [If there had been with us a man other than Zeyd, we should have been overcome]. (Mughnee.) Another ex. of the same usage of إِلَّا is the following: جَآءَنِى القَوْمُ إِلَّا زَيْدٌ [The people came to me, others than Zeyd, or not Zeyd]. (S.) [And مَ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا Ye are no other than human beings like us. (Kur xxxvi. 14.)] And the saying [in the Kur xliv. 56], لَا يَذُقُونَ فِيهَا الْمَوْتَ إِلَّا المَوْتَةَ الْأُولَى [They shall not taste therein death, other than the first death]; الّا here meaning سِوَى: (T:) or, accord. to some, it here means بَعْدَ [after]. (Jel.) And the saying of 'Amr Ibn-Maadee-kerib
وَ كُلُّ أَخٍ مُفَارِقُهُ أَخُوهُ 
لَعَمْرُ أَبِيكَ إِلَا الفَرْقَدَانِ 
[And every brother, his brother forsakes him, or separates himself from him, by the life of thy father, other than the Farhadán; which is the name of the two stars b and r of Ursa Minor]; as though he said غَيْرُ الفَرْقَدَيْنِ: (S:) but Ibn-El-Hájib regards this instance as a deviation from a general rule; for he makes it a condition of the use of الّا as a qualificative that it must be impossible to use it for the purpose of denoting exception: (Mughnee:) Fr says that this verse has the meaning of a negation, and therefore الّا here governs the nom. case; as though the poet said, There is not any one but his brother forsakes him, except the Farkadán. (T.) When it is used as a qualificative, it differs from غَيْرُ inasmuch as that the noun qualified by it may not be suppressed; so that one may not say, جَآءَنِى إِلَّا زَيْدٌ [meaning There came to me not Zeyd]; whereas one says, جَآئَنِى غَيْرُ زَيْدٍ: and, accord. to some, in this also; that it may not be used as such unless it may be used to denote exception; so that one may say, عِنْدِى دِرْهَمٌ إِلَّا دَانِقٌ [I have a dirhem, not a dánik], because one may say إِلَّا دَانِقًا [except a dánik]; but not إِلَّا جَيِّدٌ [not a good one], because one may not say إِلَّا جَيِّدًا [except a good one]; but it may be said that this is at variance with what they assert respecting the phrase لَوْ كَانَ فِيهِمَا آلِهَةٌ, and with the ex. given by Sb, and with the saying of Ibn-El-Hájib mentioned above. (Mughnee.) ― 
 - Thirdly, (Mughnee,) sometimes, (S, Msb,) it is used as a conjunction, (Mughnee, K,) in the manner of وَ (S, Mughnee, K,) consociating both literally and as to the meaning, as mentioned by Akh and Fr and AO, (Mughnee,) [i. e.] as syn. with وَ [And]. (Msb.) Thus in the saying, لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَةٌ إِلَّا الَّذِينَ ظَلَمُوا [That there may not be to men, against you, any allegation, and (meaning nor) to those who have acted wrongfully]; (Msb, Mughnee, K;) occurring in the Kur [ii. 145]; (Msb;) so accord. to Akh and Fr and AO; (Mughnee;) i. e., and those who have acted wrongfully also, to them there shall not be, against you, any allegation: (Msb:) Fr explains it as meaning that the wrongdoer has no allegation of which account should be taken; and this is correct, and is the opinion held by Zj. (T.) Thus, too, in the saying [in the Kur xxvii. 10 and 11], لَا يَخَافُ لَدَىَّ الْمُرْسَلُونَ إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَلَ حُسْنًا بَعْدَ سُوءٍ [The apostles shall not fear in my presence, and neither shall he who hath acted wrongfully, then hath done good instead, after evil; as some explain it; but others say that وَلَا مَنْ ظَلَمَ here denotes exception]. (Mughnee, in which it is explained as meaning ; and K.) And thus in the saying of the poet, [namely, El-Mukhabbal Es-Saadee, (S in art. خلد,)] “ وَأَرَى لَهَا دَارًا بِأَغْدِرَة السْ?? 
سِيدَانِ لَمْ يَدْرُسْ لَهَا رَسْمُ 
إِلَّا رَمَادًا هَامِدًا دَفَعَتْ 
عَنْهُ الرِّيَاحَ خَوَالِدٌ سُحْمٌ 
[And I see a dwelling formerly belonging to her, at the pools of Es-Seedán, (a hill so called,) the remains of which have not become effaced, and ashes wasted and compacted together, from which three black pieces of stone whereon the cooking-pot was wont to be placed turned back the winds]: he means, أَرَى لَهَا دَارًا وَ رَمَادًا. (S.) ― 
 - Fourthly, (Mughnee,) it is redundant, as in the following verse, (S in art. فك, Mughnee, K,) of Dhu-rRummeh, (S ubi suprà, Mughnee,) accord. to As and IJ: (Mughnee:) “ حَرَاجِيجُ مَا تَنْفَكُّ إِلَّا مُنَاخَةٌ 
عَلَى الخَسْفِ أَوْ نَرْمِى بِهَا بَلَدًا قَفْرَا 
[She-camels long-bodied, or lean, (but other meanings are assigned to the word which I thus render,) that cease not to be made to lie down in a state of hunger, or with which we direct our course to a desert region]; (S ubi suprà, Mughnee; [but in one copy of the former, in the place of نَرْمِى, I find يَرْمِى; and in my copy of the latter, تَرْمِى;]) meaning, ما تنفكّ مناخةً: (S ubi suprà:) but it is said that this is a mistake of the poet: (Mughnee:) so says Aboo-'Amr Ibn-El-'Alà; for, he says, الّا is not to be introduced after تَنْفَكُّ and تَزَالُ: (TA:) and some say that the right reading is إِلًّا, with tenween, [perhaps a mistranscription, for آلًا,] meaning شَخْصًا [in a pl. sense]: and some, that تنفكّ is a complete [or an attributive] verb, and مناخة is a denotative of state; [consequently, that إِلَّا is a compound of إِنْ and لَا, as in some other instances hereafter to be mentioned;] the meaning being, that are not disengaged, or not free, from fatigue [unless when made to lie down]. (Mughnee.) The following is also given as an ex. of the same kind: “ أَرَى الدَّهْرَ إِلَّا مَنْجَنُونًا بِأَهْلِهِ 
[I see fortune, or time, to be like a water-wheel, with its people]: but the reading which is remembered to have been heard is وَمَا الدَّهْرُ: and if the former be correct, it may be explained on the supposition that ارى is the complement of an oath meant to be understood, and that لا is suppressed, as in [the saying in the Kur xii. 85,] تَاللّٰهِ تَفْتَأُ تَذْكُرُ يُوسُفَ; [so that the meaning is, I see not fortune, or time, to be aught save a water-wheel, with its people;] the form of the exceptive sentence which is devoid of the mention of that from which the exception is made indicating such an explanation. (Mughnee.) ― 
 - [Fifthly,] it occurs as syn. with لضَا [as a particle denoting exception, equivalent to our But; meaning both except and (after an oath or the like) only, or nothing more than]; as in the saying in the Kur [xxxviii. 13], إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ [There was not any one but such as accused the apostles of lying], in which 'Abd-Allah reads, in its place, لَمَّا; and for كُلٌّ he reads كُلُّهُمْ; and as in the saying, أَسْأَلُكَ بِاللّٰهِ إِلَّا أَعْطَيْتَنِى [I ask, or beg, or beseech, thee by God but that thou give me; i. e., I do not ask of thee anything save thy giving me; the preterite here, as in many instances in which it is preceded by لَمَّا (q. v.), not being a preterite in meaning]; for which one says also لَمَّا اعطيتنى. (T.) 
 = It is also a particle [or rather a compound of two words] denoting the complement of a condition; originally إِنْ لَا, which form a compound that does not admit of [the pronunciation termed] imáleh, because إِنْ and لَا are particles. (T.) [It signifies, lit., If not.] It is followed by a fut., which it renders mejzoom; [and in this case it may be rendered as above, or by unless;] as in the saying in the Kur [viii. 74], إِلَا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الأَرْضِ [If ye do it not, or unless ye do it, there will be a weakness of faith and an appearing of unbelief in the earth]. (T.) [In like manner,] in a saying such as the following, [in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللّٰهُ [If ye do not, or will not, aid him, certainly God aided him], it is only a compound of two words, the conditional إِنْ and the negative لَا, and is distinct from إِلَّا of which the usages have been mentioned before, though Ibn-Málik has included it therewith. (Mughnee.) [Often in post-classical works, and perhaps in classical also, but seldom except when it is preceded by a condition with its complement, the verb or verbal proposition which should immediately follow it is suppressed; as in the like of the saying, إِنْ فَعَلْتَ كَذَا عَفَوْتُ عَنْكَ وَ إِلَّا قَتَلْتُكَ If thou do such a thing, I forgive thee, or cancel thine offence; but if thou wilt not do it (i. e., إِلَّا تَفْعَلْهُ,) I kill thee: sometimes also it ends a sentence, by an aposiopesis; the whole of what should follow it being suppressed: and sometimes the complement of the condition which precedes, as well as the verb or verbal proposition which should immediately follow it, is suppressed; so that you say, إِنْ فَعَلْتُ كَذَا وَ إِلَّا قَتَلْتُكَ If thou do such a thing, excellent will it be, or the like, فَنِعِمَّا هُوَ, or the like, being understood,) but if not, I kill thee. Hence,] it sometimes has the meaning of إِمَّا, [signifying Or, denoting an alternative, corresponding to a preceding إِمَّا, which signifies “either,”] as in the saying, إِمَّا أَنْ تُكَلِّمَنِى وَ إِلَّا فَاسْكُتْ [Either do thou speak to me or else (meaning وَ إِلَّا تُكَلِّمَنِى or if thou wilt not speak to me) be silent], i. e., وَ إِمَّا أَنْ تَسْكُتَ. (S.) [It is also followed by أَنْ, as in إِلَّا أَنْ يَشَآءَ اللّٰهُ Unless God should please; in the Kur vi. 111, &c. And by و as a denotative of state, as in لَا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ Do not ye die unless ye be Muslims; in the Kur ii. 126 and iii. 97. And sometimes it is preceded by اَللّهُمَّ; for the effect of which, in this case, see art. اله.]
الب

1 أَلَبَ , (Th, M, K,) aor. اَلِبَ , and اَلُبَ , inf. n. أَلْبٌ, (M,) It (a thing, Th, M) was, or became, collected; or compact; syn. اِجْتَمَعَ; (Th, K;) or تَجَمَّعَ. (M.) ― 
 - أَلَبَ إِلَيْهِ القَوْمُ The people came to him from every direction: (M, K:) or أَلَبَ القَوْمُ [signifies the people multiplied themselves, and hastened; for it] denotes الإِكْثَارُ and الإِسْرَاع: (T in art. ضهب:) and أَلَبَ, (T, K,) aor. as above, (T,) signifies he hastened, or went quickly. (T, K.) ― 
 - أَلَبَتِ الإِبِلُ The camels obeyed the driver, and collected themselves together. (M, K.) [See also 5.] ― 
 - أَلَبَ إِلَيْهِ He returned to him, or it. (K, * TA.) ― 
 - أَلَبَتِ السَّمَآءُ, (M, K,) aor. اَلِبَ , (M,) The sky rained with long continuance. (M, K.) 
 = أَلَبَ, (S Msb, K,) aor. اَلِبَ , inf. n. أَلْبٌ, (Msb,) He collected (S Msb, K) an army, (S,) or a people; (Msb;) as also ↓ ألّب , (M,) inf. n. تَأْلِيبٌ: (TA:) and camels also: (TA:) or أَلَبَ الإِبِلَ aor. اَلِبَ (T, * S, M, K) and اَلُبَ , (S, M, K,) inf. n. أَلْبٌ, (T, S,) signifies he collected the camels, and drove them (S, TA) vehemently: (TA:) or he drove them: (T, * K:) or he drove them vehemently. (M.) ― 
 - أَلَبَ, (TA,) inf. n. as above, (K, TA,) also signifies He drove, pursued, chased, or hunted, with vehemence: (K, TA:) and he drove away a people. (Msb.) You say, أَلَبَ الحِمَارُ طَرِيدَتَهُ The [wild] ass chased, or pursued, the object of his chase [i. e. his female, as is shown by MF,] with vehemence; (M, K;) as also ↓ أَلَّبَهَا (K.) 2 اَلَّبَ see 1, in two places. ― 
 - تَأْلِيبٌ also signifies The act of exciting, instigating; or rousing to ardour: (S, K:) and the exciting of discord, or strife, or the making of mischief. (K.) you say, ألّب بَيْنَهُمْ He excited discord or strife, or made mischief, between them. (M.) 5 تألّبوا They collected themselves together. (S, A, Msb.) [See also 1.] You say also, تألّبوا عَلَيْهِ They leagued together, or collected themselves. together, and aided one another, against him. (T.) أَلْبٌ (T, S, Msb) and ↓ إِلْبٌ (S, Msb) Persons, or people, collected together; (S;) an assembly; a collected body: (Msb:) or a collection of many people: (T:) and ↓ أَلْبٌ أَلُوبٌ a great assembly or congregation. (M.) ― 
 - Also A people, or company of men, combining in hostility against a man. (TA, from a trad.) You say, هُمْ عَلَيْهِ أَلْبٌ وَاحِدٌ, and ↓ إِلْبٌ , (but the former is the better known, M,) They are [one body of men] assembled against him with injustice and enmity or hostility: (Lth, T, M, K:) like وَعْلٌ وَاحِدٌ and صَدْعٌ وَاحِدٌ and ضِلَعٌ وَاحِدٌ. (T, TA.) إِلْبٌ ألب الب لاب لب لبى : see أَلْبٌ, in two places. أَلَبٌ a dial. var. of يَلَبٌ; (M;) Helmets of camels' shins: or, as some say, it signifies steel: (T:) أَلَبَةٌ is [its n. un., being] a dial. var. of يَلَبَةٌ. (K, * TA.) [See also يَلَبٌ.] أَلُوبٌ : see أَلْبٌ. ― 
 - Also One who hastens, or is quick; (T;) and ↓ مِئْلَبٌ likewise signifies [the same; or] quick, or swift: (Ibn-Buzurj, T, K:) or the former signifies quick in drawing forth the bucket: (IAar, M, K:) or brisk, lively, sprightly, active, agile, or prompt, and quick; (K, TA;) applied to a man. (TA.) ― 
 - رِيْحٌ أَلُوبٌ A cold wind, (M,) that raises and scatters the dust. (M, K.) ― 
 - سَمَآءٌ أَلُوبٌ A sky raining with long continuance. (M.) مِئْلَبٌ : see أَلُوبٌ. حَسُودٌ مُؤَلِّبٌ [An envious man,] who excites discord or strife, or makes mischief. (S, * TA.)
الت

1 أَلَتَ ,aor. اَلِتَ , inf. n.أَلْتٌ, It (a thing) decreased; diminished; lessened; became defective, deficient, incomplete, or imperfect. (Msb.) 
 = أَلَتَهُ حَقَّهُ, (S, M, A, K,) aor. اَلِتَ , (S, M, K,) inf. n. أَلْتٌ (S, M) and إِلَاتَهُ; (M;) and أَلِتَهُ, aor. اَلَتَ ; (Fr;) and ↓ آلتهُ (M, K,) inf. n. إِيلَاتٌ; (K;) as also أَلَاتَهُ, inf. n. إِلَاتٌ, (so in a MS. copy of the K,) or إِلَاتَةٌ; (so in the L: [agreeably with analogy, and therefore probably the correct reading: see art. ليت, to which it belongs: in SM's copy of the K, and in the CK, the verb is written أَلْأَتَهُ, and the inf. n. إِلْآتٌ: by MF, the verb is written ↓ آلَتَهُ , of the measure فَاعَلَ and the inf. n. إِلَاتٌ like قِتَالٌ:]) [and لَاتَهُ, aor. يَلِيتٌ; and وَلَتَهُ; and أَوْلَتَهُ;] He diminished to him his right, or due; abridged him, or defrauded him, of a portion of it: (Fr, S, M, A, K:) and in like manner, أَلَتَهُ مَالَهُ and ↓ آلتهُ , &c., he diminished to him his property; or abridged him, or defrauded him, of a portion of it: (M, TA:) and أَلَتَ الشَّىْءَ he diminished the thing. (Msb.) [Hence,] مَا أَلْتَنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَىْءٍ [in the Kur lii. 21, We will not diminish to them aught of the reward of their work]: (T, A:) or, accord. to one reading, (that of Ibn-Ketheer, TA,) ما أَلِتْنَاهُمْ. (T, TA.) [See also art. ليت.] 
 = أَلَتَهُ, (T, S, K,) or أَلَتَهُ عَنْ وَجْهِهِ, (TA,) aor. اَلِتَ (T;) as also لَاتَهُ; these being two dial. vars. one of the other, mentioned by Yz, on the authority of AA; (S;) [and أَلَاتَهُ; (see art. ليت;)] He withheld him, or restrained him, (S, K,) and turned him, or averted him, (T, S, K,) from his course, purpose, or object. (S, TA.) 
 = أَلَتَهُ, (M, K,) or أَلَتَهُ يَمِينًا, (As, T, S,) aor. اَلِتَ inf. n. أَلْتٌ, He made him to swear, or take an oath: (As, T, S, K:) or he desired of him that he should swear, or give his testimony, for him. (M, K.) And أَلَتَهُ بِيَمِينٍ, inf. n. as above, He pressed him, or pressed hard upon him, with an oath. (M.) It is related that a man said to 'Omar, "Fear God, O prince of the faithful:" and another, hearing him, said, أَتَأْلِتُ عَلَى أَمِيرِ المُؤْمِنِينَ, meaning Dost thou lower the dignity of the prince of the faithful? or dost thou diminish to him [the respect that is due to him]? accord. to IAar.: or rather, dost thou conjure the prince of the faithful? his saying "Fear God" being as though he conjured him by God: for the Arabs say, أَلَتُّكَ بِاللّٰهِ لَمَّا فَعَلْتَ كَذَا, meaning I conjure thee by God but that thou do thus, or such a thing. (T.) 3 اَاْلَتَ see 1. 4 آلَتَ see 1, in two places. أَلْتٌ Deficiency: as in the saying, مَا فِى مَزَاوِدِهِمْ أَلْتٌ [There is not, in their provision-bags, any deficiency]. (A.) 
 = A swearing; syn. حَلِفٌ (M, TA.) [Perhaps an inf. n. in this sense.] ― 
 - An oath: as in the saying, when one has not given thee thy right, or due, قَيِّدْهُ بِالْأَلْتِ [Bind thou him by oath]. (T.) 
 = Calumny, slander, or false accusation. (Kr, M, K.) [Perhaps an inf. n. in this sense also.] أُلْتَةٌ A small gift. (AA, T, K.) 
 = An oath such as is termed غَمُوس, q. v. (AA, T, K.)
الد

إِلَادَةٌ الاده الادة &c. for وِلَادَةٌ &c. : see art. ولد.
الف

1 أَلِفَهُ , (T, S, M, Msb, K,) aor. اَلَفَ , (S, Msb, K,) inf. n. إِلُفٌ (S, M, Msb, K) and أَلْفٌ (K) and إِلَافٌ and وِلَافٌ, which is anomalous, and أَلَفَانٌ, (M, TA,) He kept, or clave, to it; (A'Obeyd, T, M, Msb, * TA;) namely, a thing, (A'Obeyd, T, M, TA,) or a place; (S, Msb, TA;) as also أَلَفَهُ, aor. اَلِفَ ; (TA;) and ↓ آلفهُ , (A'Obeyd, T, S, M, Msb,) aor. يُؤْلِفُ (S, TA,) inf. n. إِيلَافٌ; (S, Msb, TA;) and ↓ آلفهُ , aor. يُؤَالِفُ, inf. n. مُؤَالَفَةٌ and إِلَافٌ: (S, Msb, TA:) [he frequented it, or resorted to it habitually; namely, a place:] he became familiar with it; or accustomed, or habituated, to it; namely, a thing: (AZ, T:) he became familiar, sociable, companionable, friendly, or amicable, with him: (AZ, T, Msb:) he loved, or affected, him; liked, approved, or took pleasure in, him. (Msb.) You say, أَلِفَتِ الطَّيْرُ الحَرَمَ [The birds kept to the sacred territory], and البُيُوتَ [the houses]: and الظِّبَآءُ الرَّمْلِ ↓ آلَفَتِ The gazelles kept to the sands. (T.) ― 
 - There are three manners of reading the passage in the Kur [evi. 1 and 2], قُرَيْشٍ إِيلَافِهِمْ رِحْلَةَ الشِّتَآءِ وَ الصَّيْفِ ↓ لِإِيلَافِ ; the second and third being لِإِلَافِ and لِإِلْفِ; the first and second of which have been adopted; (Aboo-Is-hák, T, TA;) and the third also; this being the reading of the Prophet [himself]: (TA:) [accord. to all these readings, the passage may be rendered, For the keeping of Kureysh, for their keeping to the journey of the winter and of the summer, or spring; the chapter going on to say, for this reason "let them worship the Lord of this House," &c. : or] the second and third readings are from أَلِفَ, aor. يَأْلَفُ; [and accord. to these readings, the passage may be rendered as above;] but accord. to the first reading, the meaning is, for the preparing and fitting out [&c.; i. e., preparing and fitting out men and beasts in the journey of the winter &c.]: so says IAmb; and Fr explains in the same manner the third reading: but IAar says that, accord. to this reading, the meaning is, the protecting [&c.]: he says that the persons who protected were four brothers, Háshim and 'Abd-Shems and El-Muttalib and Nowfal, the sons of 'Abd-Menáf: these gave protection to Kureysh in their procuring of corn: (T:) Háshim obtained a grant of security from the king of the Greeks, and Nowfal from Kisrà, and 'Abd-Shems from the Nejáshee, and ElMuttalib from the kings of Himyer; and the merchants of Kureysh used to go to and from the great towns of these kings with the grants of security of these brothers, and none opposed them: Háshim used to give protection (يُؤْلِفُ [in the copies of the K يُؤَلِّفُ]) [to those journeying] to Syria, and 'Abd-Shems to Abyssinia, and ElMuttalib to El-Yemen, and Nowfal to Persia: (T, K: *) or ↓ إِيلَاف in the Kur signifies a covenant, or an obligation; and what resembles permission, (إِجَازَة, as in some copies of the K and in the TA,) or protection, (إِجَارَة, as in the CK,) with an obligation involving responsibility for safety; first obtained by Háshim, from the kings of Syria; (K, * TA;) and the explanation is, that Kureysh were dwelling in the sacred territory, (K,) having neither seed-produce nor udders [to yield them milk], (TA,) secure in the procuring of their provisions from other parts, and in their changes of place, in winter and summer, or spring; the people around them having their property seized; whereas, when any cause of mischief occurred to them, they said, "We are people of the sacred territory," and then no one opposed them: (K:) so in the O: (TA:) or the ل is to denote wonder; and the meaning is, wonder ye at the ايلاف of Kureysh [&c.]: (K:) some say that the meaning is connected with what follows; i. e., let them worship the Lord of this House for the ايلاف [&c., agreeably with the first explanation which we have given]: others, that it is connected with what precedes; as J says; (TA;) the meaning being, I have destroyed the masters of the elephant to make Kureysh remain at Mekkeh, and for their uniting the journey of the winter and of the summer, or spring; that when they finished one, they should commence the other; (T, S;) and this is like the saying, ضَرَبْتُهُ لِكَذَا ضَرَبْتُهُ لِكَذَا َ لِكَذَا, with suppression of the [conjunctive] و: (S:) but Ibn-'Arafeh disapproves of this, for two reasons: first, because the phrase "In the name of God" &c. occurs between the two chapters: [Bd, however, mentions that in Ubeí's copy, the two compose one chapter:] secondly, because ايلاف signifies the covenants, or obligations, which they obtained when they went forth on mercantile expeditions, and whereby they became secure. (TA.) ↓ إِلَافٌ [in like manner] signifies A writing of security, written by the king for people, that they may be secure in his territory: and is used by Musáwir Ibn-Hind in the sense of اِيتِلَافٌ [as is also إِلْفٌ,] when he says, in satirizing Benoo-Asad
زَعَمْتُمْ أَنَّ إِخْوَتَكُمْ قُرَيْشٌ 
لَهُمْ إِلْفٌ وَ لَيْسَ لَكُمْ إِلَافُ 
” meaning Ye asserted [that your brothers are Kureysh; i. e.,] that ye are like Kureysh: but how should ye be like them? for they have [an alliance whereby they are protected in] the trade of El-Yemen and Syria; and ye have not that [alliance]. (Ham p. 636.) [Hence,] إِلَافُ اللّٰهِ [a phrase used in the manner of an oath,] accord. to some, signifies The safeguard, or protection, of God: or, accord. to others, an honourable station from God. (TA.) 
 = أَلَفَهُ, aor. اَلِفَ , He gave him a thousand; (S, K) of articles of property, and of camels. (TA.) 2 الّف بَيْنَهُمْ , inf. n. تَأْلِيفٌ, (T, Msb, K,) He united them, or brought them together, (T, Msb, TA,) after separation; (T, TA;) and made them to love one another; (Msb;) he caused union, or companionship, (أُلْفَة,) to take place between them. (K.) And أَلَّفْتُ بَيْنَ الشَّيْئَيْنِ, inf. n. as above, [I united, or put together, the two things.] (S.) And ألّف الشَّىْءَ He united, or connected, (T,) or gathered or collected or brought together, (M,) the several parts of the thing. (T, M.) ― 
 - Hence, تَأْلِيفُ الكُتُبِ [The composition of books]. (T, TA.) ― 
 - تَأْلِيفٌ is The putting many things into such a state that one name becomes applicable to them, whether there be to some of the parts a relation to others by precedence and sequence, or not: so that it is a more general term than تَرْتِيبٌ: (KT:) or the collecting together, or putting together, suitable things; from الالفة [i. e. الأُلْفَةُ]; and is a more particular term than تَرْكِيبٌ, which is the putting together things, whether suitable or not, or placed in order or not. (Kull p. 118.) 
 = أَلَّفُوا إِلَى كَذَا: see 5. 
 = ألّف أَلِفًا He wrote an alif; (K;) like as one says جَيَّمَ جِيمًا. (TA.) 
 = See also 4, in three places. 3 آلفهُ آلفه آلفة : see 1, first sentence. 
 = آلف, (M, TA,) inf. n. مُؤَالَفَةٌ, (TA,) [app., He made a covenant with another to be protected during a journey for the purpose of trade, or traffic: (see 1:) and hence,] he (a man) traded, or trafficked. (M, TA.) 
 = شَاَرَةٌ مُؤَالَفَةً He made a condition with him for a thousand: (IAar, M:) like as one says, شَارَطْتُهُ مُمَا آةً, meaning, for a hundred. (IAar, M, K, in art. مأى.) 4 آلفهُ آلفه آلفة , inf. n. إِيلَافٌ: see 1, in three places. 
 = آلفهُ الشَّىْءَ, (T, M,) or المَوْضِعَ, (S,) or مَكَانَ كَذَا, (K,) inf. n. as above, (T,) He made him to keep, or cleave, to the thing, or to the place, or to such a place. (T, S, * M, K. *) ― 
 - آلَفْتُ الشَّىْءَ I joined, conjoined or united, the thing. (T.) 
 = آلَفْتُ القَوْمَ, (T, * S, K, *) inf. n. as above, (S,) I made the people, or company of men, to be a thousand complete [by adding to them myself]; (T, S, K, TA;) they being before nine hundred and ninety-nine. (T, TA.) And آلف العَدَدَ He made the number to be a thousand; as also ↓ أَلَّفَهُ : (M:) or الأَلْفَ ↓ ألّف he completed the thousand. (K.) And in like manner, (S,) آلَفْتُ الدَّرَاهِمَ I made the dirhems to be a thousand (S, K) complete. (S.) And لَهُمُ الأَعْمَارَ ↓ أَلَّفُو They said to them, May you live a thousand years. (A in art. عمر.) 
 = آلَفُوا They became a thousand (T, S, M) complete. (S.) And آلَفَتِ الدَّارَهِمُ The dirhems became a thousand (S K) complete. (S.) 5 تألّف القَوْمُ , (Msb, K,) and ↓ ائْتَلَفُوا [written with the disjunctive alif اِيْتَلَفُوا], (T, K,) The people, or party, became united, or came together, (Msb, K,) [after separation, (see 2, of which each is said in the TA to be quasi-pass.,)] and loved one another: (Msb:) or the meaning of ↓ ائْتِلَافٌ [and تَأَلُّفٌ also] is the being in a state of union, alliance, agreement, congruity, or congregation: (Msb:) and the being familiar, sociable, companionable, friendly, or amicable, one with another. (TA.) And تَأَلَّفَا is said of two things; [meaning They became united, or put together; (see 2;)] as also ↓ ائتلفا . (S.) And الشَّىْءُ ↓ ائتلف signifies The several parts of the thing kept, or clave, together. (M.) And تألّف It became put together in order. (M.) ― 
 - تألّفوا They sought, desired, or asked, [a covenant to ensure them] protection, (IAar, T, M,) إِلَى كَذَا [meaning in a journey for the purpose of trade, or traffic, to such a place, as is shown in the T by an explanation of the words of IAar, كَانَ هَاشِمٌ يُؤْلِفُ إِلَى الشَّامِ, in a passage in which the foregoing signification is assigned to تألّفوا]; (M;) as also الى كذا ↓ أَلَّفُوا . (M.) 
 = تألّفهُ He treated him with gentleness or blandishment, coaxed him, or wheedled him; (K;) behaved in a sociable, friendly, or familiar, manner with him; (TA;) attracted him, or allured him; and gave him a gift, or gifts; (T, K; *) in order to incline him to him: (K:) or he affected sociableness, friendliness, or familiarity, with him. (Mgh.) You say, تَأَلَّفْتُهُ عَلَى الإِسْلَامِ [I attracted him, or allured him; and gave him a gift, or gifts, in order to incline him; to embrace ElIslám]. (S.) 8 إِاْتَلَفَ see 5, in four places. أَلْفٌ , meaning A certain number, (S, M, K,) well known, (M,) i. e. a certain round number, (Msb,) [namely a thousand,] is of the masc. gender: (T, S, Msb, K:) you say ثَلَاثَةُ آلَافٍ [Three thousand], not ثَلَاثَ آلَافٍ; (TA;) and هٰذَا أَلْفٌ وَاحِدٌ [This is one thousand], not وَاحِدَةٌ; (S;) and أَلْفٌ أَقْرَعُ, [A complete thousand], (T, S,) not قَرْعَآءُ: (S:) it is not allowable to make it fem.: so say IAmb and others: (Msb:) or it is allowable to make it fem. as being a pl.: (T:) or, accord. to ISK, it is allowable to say, هٰذِهِ أَلْفٌ as meaning هٰذِهِ الدَّرَاهِمُ أَلْفٌ [These dirhems are a thousand]; (S, K; *) and Fr and Zj say the like: (Msb:) the pl. is آلُفٌ, applied to three, (M,) and آلَافٌ, (T, S, M, Msb, K,) applied to a number from three to ten, inclusively, (TA,) and أُلُوفٌ, (T, S, M, Msb, K,) used to denote more than ten; (T;) and الأَافُ [in the TA الأَلَفُ] is used by poetic licence for الآلَافُ, by suppression of the [radical] ل (M.) إِلْفٌ ألف ألفى إِلف الف لاف لف آلف [originally an inf. n. of أَلِفَهُ, q. v.,] He with whom one is familiar, sociable, companionable, friendly, or amicable; he to whom one keeps or cleaves; [a constant companion or associate; a mate; a fellow; a yoke-fellow; one who is familiar, &c., with another or others; (see مُؤَلَّفٌ;)] (M;) i. q. ↓ أَلِيفٌ ; (T, S, M, K;) which is an act. part. n. of أَلِفَهُ; (Msb;) as is also ↓ آلِفٌ ; (Msb, K;) and ↓ أَلِفٌ also is syn. with أَلِيفٌ: (K:) the female is termed إِلْفَةٌ and إِلْفٌ; (M;) both of these signifying a woman with whom thou art familiar, &c., and who is familiar, &c., with thee: (K:) and the fem. of ↓ آلِفٌ is آلِفَةٌ: (K:) the pl. of إِلْفٌ is آلَافٌ; (T, M;) which is also pl. of ↓ أَلِفٌ : (TA:) and that of ↓ أَلِيفٌ is أَلَائِفُ (S, K, TA) and أُلَفَآءُ: (M, TA:) and that of ↓ آلِفٌ is أُلَّافٌ (T, S, Msb, K) and آلَافٌ, like as أَنْصَارٌ is pl. of نَاصِرٌ, (TA,) and so, (M, TA,) in my opinion, [says ISd,] (M,) is أُلُوفٌ, like as شُهُودٌ is pl. of شَاهِدٌ, (M, TA,) though some say that it is pl. of إِلْفٌ: (M:) and the pl. of ↓ آلِفَةٌ is أَوَالِفُ and آلِفَاتٌ. (K.) You say, فثلَانٌ إِلْفِى and ↓ أَلِيفِى [Such a one is my constant companion or associate, &c.] (T.) And حَنَّتِ الإِلْفُ إِلَى إِلْفِ [The female mate yearned towards the mate]. (S.) And نَزَعَ البَعِيرُ إِلَى آلَافِهِ [The camel yearned towards his mates]. (T.) أُلَّافٌ, (T,) or آلَافٌ (TA,) is said by IAar to mean Persons who keep to the large towns, or cities. (T, TA.) أُلُوفٌ in the Kur ii. 244 is said by some to be pl. of إِلْفٌ or of ↓ آلِفٌ : but by others, to signify "thousands." (Bd, L, TA.) الطَّيْرِ ↓ أَوَالِفُ signifies The birds that keep to Mekkeh and the sacred territory: and الحَمَامِ ↓ أَوَالِفُ Domestic pigeons. (T.) أَلِفٌ : see إِلْفٌ, in two places. ― 
 - As some say, (O,) it also signifies A man having no wife. (O, K.) 
 = One of the letters of the alphabet; (M;) the first thereof; (K;) as also ↓ أَلِيفٌ : (M:) Ks says that, accord. to the usage of the Arabs, it is fem., and so are all the other letters of the alphabet; [and hence its pl. is أَلِفَاتٌ;] but it is allowable to make it masc.: Sb says that every one of them is masc. and fem., like as is لِسَانٌ. (M.) See art. ا. ― 
 - (tropical:) A certain vein lying in the interior of the upper arm, [extending] to the fore arm: (K, TA:) so called as being likened to an ا: (TA:) the two are called الأَلِفَانِ. (K.) ― 
 - (assumed tropical:) One of any kind of things: (K, TA:) as being likened to the ا; for it denotes the number one. (TA.) أُلْفَةٌ A state of keeping or cleaving [to a person or thing]: (M:) a state of union, alliance, agreement, congruity, or congregation; (Msb;) a subst. from الاِئْتِلَافُ: (Msb, K, TA:) and, as such, (TA,) signifying also familiarity, sociableness, socialness, companionableness, friendliness, fellowship, companionship, friendship, and amity. (Msb, TA. *) أَلْفِىٌّ Of, or relating to, or belonging to, the number termed أَلْفٌ [a thousand]. (TA.) [ قَامَةٌ أَلِفِيَّةٌ A stature resembling the letter alif. Often occurring in late works.] إِلَافٌ ألاف ألف إِف إِلف الإِف الاف آلاف an inf. n. of أَلِفَهُ: and used as a subst.: see 1. ― 
 - بَرْقٌ إِلَافٌ Lightning of which the flashes are consecutive or continuous. (TA.) أَلُوفٌ Having much أُلْفَةٌ [meaning familiarity, sociableness, &c.]: pl. أُلُفٌ. (K.) أَلِيفٌ : see إِلْفٌ, in three places: 
 = and see أَلِفٌ. آلِفٌ آلف and آلِفَةٌ; and أَوَالِفُ, the pl. of the latter: see إِلْفٌ, in seven places. إِيْلَافٌ إِيلاف ايلاف an inf. n.: and used as a subst.: see 1. مَأْلَفٌ [An accustomed place;] a place to which a man keeps or cleaves; [which he frequents, or to which he habitually resorts;] with which he is familiar, or to which he is accustomed; (Msb;) a place with which men or camels [or birds and the like] are familiar, &c. (K, * TA.) ― 
 - And hence, Leafy trees to which animals of the chase draw near. (AZ, K.) مؤلفون , with fet-h, [i. e. مُؤْلَفُونَ or ↓ مُؤَلَّفُونَ ,] Possessors of thousands; or men whose camels have become, to each, a thousand. (TA.) مُؤَلَّفٌ and ↓ مَأْلُوفٌ Kept to, or clove to; applied to a thing [and to a person; and meaning when applied to the latter, with whom one is familiar, sociable, &c.]. (T.) It is said in a trad., المُؤْمِنُ ↓ إِلْفٌ مَأْلُوفٌ [The believer is one who is familiar, or sociable, &c., with others, and with whom others are familiar, &c.]. (TA.) ― 
 - المُؤَلَّفَةُ قُلُوبُهُمْ Those whose hearts are made to incline, or are conciliated, by beneficence and love or affection: (S, * Msb:) as used in the Kur [ix. 60], it is applied to certain chief persons of the Arabs, whom the Prophet was commanded to attract, or allure, and to present with gifts, (T, K,) from the poor-rates, (TA,) in order that they might make those after them desirous of becoming Muslims, (T, K,) and lest care for things which they deemed sacred, or inviolable, together with the weakness of their intentions, should induce them to combine in hostility with the unbelievers against the Muslims; for which purpose, he gave them, on the day of Honeyn, eighty [in the TA two hundred] camels: (T:) they were certain men of eminence, of the Arabs, to whom the Prophet used to give gifts from the poor-rates; to some of them, to prevent their acting injuriously; and to some, from a desire of their becoming Muslims, (Mgh, Msb,) and their followers also; (Msb;) and to some, in order that they might remain stedfast as Muslims, because of their having recently become such; but when Aboo-Bekr became appointed to the government, he forbade this practice. (Mgh, Msb.) 
 = أَلْفٌ مُؤَلَّفَةٌ [These are a thousand] made complete. (S.) ― 
 - See also مؤلفون. [ مُؤَلِّفٌ A composer of a book or books; an author.] مَأْلُوفٌ : see مُؤَلَّفٌ, in two places.
الق

1 أَلَقَ , (JK, K, TA,) aor. اَلِقَ ; (K, TA;) or أَلِقَ, aor. اَلَقَ ; (CK; [in which it would seem, from what follows in this paragraph and the next, that the pret. is wrong, but that the aor. is right;]) inf. n. أَلْقٌ and إِلَاقٌ; (JK, K;) It (lightning) lied; (AHeyth, K;) [i. e.] it was without rain. (JK.) ― 
 - See also 5. ― 
 - Also, أَلَقَ, aor. اَلَقَ , inf. n. أَلْقٌ, He lied; spoke falsely: whence the reading of Aboo-Jaafar and Zeyd Ibn-Aslam, [in the Kur xxiv. 14,] إِذْ تَأْلَقُونَهُ تألّق [When ye spoke it falsely with your tongues]. (TA.) 5 تألّق It (lightning) shone, gleamed, or glistened; as also ↓ ائتلق [written with the disjunctive alif اِيتَلَقَ]; (JK, S, IJ, K;) and so ↓ أَلَقَ , aor. اَلَقَ . (TA.) Ibn-Ahmar has made the second trans., using the phrase العُيُونَ ↓ تَأْتَلِقُ , either by suppressing a prep., [meaning She shines to the eyes,] or meaning thereby she ravishes the eyes. (TA.) ― 
 - And تَأَلَّقَتٌ, said of a woman, She adorned herself: (Sgh, K:) or she became active and quick to engage in contention or altercation, and prepared herself for evil or mischief, and raised her head: (IF, K:) or she became like the إِلْقَة [fem. of إِلْقٌ, q. v.]. (IAar.) 8 إِاْتَلَقَ see 5, in two places. إِلْقٌ ألق ألقى الق لاق لقي A he-wolf: fem. with ة: (IAar, S, K:) and the fem. is also applied to a she-ape or monkey; the male of which is not called إِلْقٌ, but قِرْدٌ, (S, K,) and رُبَّاحٌ. (S.) ― 
 - (assumed tropical:) Evil in disposition, applied to a man; and so with ة applied to a woman: and the latter, a [demon of the kind called] سِعْلَاة; because of its evil, or malignant, nature: (TA:) and a bold woman; (Lth, K;) for the same reason. (TA.) إِلَاقٌ ألاق الاق لاقى [an inf. n. (see 1) used as an epithet;] Lying, or fallacious, lightning; (K;) that has no rain; (JK, K;) as also ↓ أَلَّاقٌ : (K, * TA:) ↓ آلِقٌ , likewise, is an epithet applied to lightning [in the same sense; or as signifying shining, gleaming, or glistening: see 1 and 5]: and so is ↓ أُلَّقٌ , as syn. with خُلَّبٌ [that excites hope of rain, but deceives the expectation]. (TA.) ― 
 - Also, applied to a man, Lying: (JK:) or lying much, or often, or habitually: (TA:) and very deceitful, and variable in disposition. (TA.) أَلِيقٌ [app. an inf. n. of أَلَقَ; (see 5;)] The shining, gleaming, or glistening, of lightning. (TA.) أُلَّقٌ : see إِلَاقٌ. إِلَّقٌ ألق ألقى الق لاق لقي , like إِمَّعٌ, [in a copy of the JK incorrectly written أَلِقٌ,] i. q. مُتَأَلِّقٌ [Shining, gleaming, or glistening]; (S, K;) applied to lightning. (JK.) ― 
 - Also (assumed tropical:) An inconstant man; from التَّأَلُّقُ as relating to lightning. (JK: there, in this instance, written إِلَّقٌ.) أَلَّاقٌ : see إِلَاقٌ. آلِقٌ آلق : see إِلَقٌ.
الك

1 أَلَكَ الِلّجَامَ , (ISd, K,) [aor. اَلُكَ or اَلِكَ ,] inf. n. أَلْكٌ, (ISd, TA,) He (a horse) chewed, or champed, the bit; syn. عَلَكَهُ. (ISd, K.) One says, of a horse, يألكُ اللُّجُمَ He chews, or champs, the bits: but the verb commonly known is يَلُوكَ, or يَعْلُكُ. (Lth.) ― 
 - [Hence, accord. to some, (see أَلُوكٌ,)] أَلَكَ بَيْنَ القَوْمِ, (Msb, TA,) aor. اَلِكَ , inf. n. أَلْكٌ and أُلُوكٌ, (Msb,) He acted as a messenger (تَرَسَّلَ) between the people. (Msb, TA.) ― 
 - And أَلَكَهُ, aor. اَلِكَ , inf. n. أَلْكٌ, He conveyed, or communicated, to him a message. (Kr.) ― 
 - And أَلَكَ He sent. (IB in art. لوك.) 4 أَلِكْنِى is from أَلَكَ signifying “he sent;” and is originally أَأْلِكْنِى; the [second] hemzeh being transposed and placed after the ل, it becomes أَلْئِكْنِى; then the hemzeh has its vowel transferred to the ل and is thrown out; as is done in the case of مَلَكٌ, which is originally مَأْلَكٌ, then مَلْأَكٌ, and then مَلَكٌ: (IB in art. لوك:) it means Be thou my messenger; and bear thou my message; and is often used by the poets. (S in art. لوك.) Accord. to IAmb, one says, أَلِكْنِى إِلَى فُلَانٍ, meaning send thou me to such a one: [but I do not know any instance in which this meaning is applicable:] and the original form is أَلْئِكْنِى; or, if from الأَلُوكُ, the original form is أَأْلِكْنِى: and he also says that it means be thou my messenger to such a one. (TA.) One says also, أَلِكْنِى إِلَيْهَا بِرِسَالَةٍ, which should properly mean Send thou me to her with a message: but it is an inverted phrase; since the meaning is, be thou my messenger to her with this message [or rather with a message]: and أَلِكْنِى إِلَيْهَا بِالسَّلَامِ i. e. convey thou, or communicate thou, to her my salutation; or be thou my messenger to her [with salutation]: and sometimes this [prep.] ب is suppressed, so that one says, أَلِكْنِى إِلَيْهَا السَّلَامَ: sometimes, also, the person sent is he to whom the message is sent; as in the saying, أَلِكْنِى إِلَيْكَ السَّلَامَ [virtually meaning receive thou my salutation; but literally] be thou my messenger to thyself with salutation. (TA.) Lh mentions the phrase أَلَكْتُهُ إِلَيْهِ, with respect to a message, aor. أُلِيكُهُ, inf. n. إِلَاكَهٌ; in which case, the hemzeh [in the aor. and inf. n.] is converted into a letter of prolongation. (TA in art. لأك.) 5 تَاَلَّكَ see أَلُوكٌ. 10 استألك مَأْلُكَتَهُ He bore, or conveyed, his message; (K;) as also استلأك. (TA.) أَلُوكٌ A thing that is eaten [or rather chewed, as will be seen below]: so in the phrases, هذَا أَلُوكُ صِدْقٍ like عَلُوجُ صِدْقٍ and عَلُوكُ صِدْقٍ [This is an excellent thing that is chewed], and مَا تَلَوَّكْتُ بِأَلُوكٍ [or بِأَلُوكٍ ↓ مَا تَأَلَّكْتُ (K in art. علج علج ）] like مَا تَعَلَّجْتُ بِعَلُوجٍ [app. meaning I have not occupied myself in chewing with anything that is chewed]. (TA.) ― 
 - [And hence, accord. to some,] A message, or communication sent from one person or party to another; (Lth, S, M, K, &c.; [in the CK, after الرِّسالَةُ, by which الأَلُوكُ is explained in the K &c., we find قِبَلَ المَلِكِ مُشْتَقٌّ منهُ, in which the first two words should be قِيلَ المَلَكُ, as in other copies of the K and in the TA; and الاُلُوكُ is erroneously put, in the CK, for الأَلُوكُ;]) said by Lth and ISd to be so called because it is [as it were] chewed in the mouth; (TA;) as also ↓ أَلُوكَهٌ (ISd, Sgh, K) and ↓ مَأْلُكَةٌ (Lth, S, Msb, K, &c.) and ↓ مَأْلَكَةٌ (Msb, K) and ↓ مَأْلُكٌ : (S, M, Msb. K, &c.:) accord. to Kr, (TA,) this last is the only word of the measure مَفْعُلٌ: (K, TA:) but accord. to Sb and Akh, there is no word of this measure: (TA:) [i. e. there is none originally of this measure:] other instances have been mentioned; namely, مَكْرُمٌ and مَعُونٌ [originally مَعْوُنٌ] and مَقْبُرٌ and مَهْلُكٌ and مَيْسُرٌ, which last occurs in the Kur [ii. 280], accord. to one reading, in the words فَنَظِرَةٌ إِلَى مَيْسُرِهِ; but it is said that each of these, and مَأْلُكٌ also, may be regarded as originally with ة; or, accord. to AHei, each is [virtually, though not in the language of the grammarians,] a pl. of the same with ة; (MF, TA;) and Akh says the same with respect to مَكْرُمٌ and مَعُونٌ: (TA:) Seer says that each is curtailed of ة by poetic licence; but this assertion will not apply to مَيْسُرٌ, as it occurs in the Kur. (MF, TA.) ― 
 - أَلُوكٌ also signifies A messenger. (Ibn-'Abbád, K. [In the CK here follows, والمأْلُوْكُ والمَأْلُقُ: but the right reading is وَالمَأْلُوكُ المَأْلُوقُ, as in other copies and in the TA.]) أَلُوكَهٌ : see أَلُوكٌ. مَأْلَكٌ is said to be the original form of مَلَكٌ [An angel; so called because he conveys, or communicates, the message from God; (K, * TA, in art. لأك;)] derived from أَلُوكٌ; (Msb, K, TA; [but in the CK is a mistake here, pointed out above, voce أَلُوكٌ;]) so that the measure of مَلَكٌ is مَعَلٌ: (Msb:) مَلَكٌ is both sing. and pl.: Ks says that it is originally مَأْلَكٌ, from أَلُوكٌ signifying “a message;” then, by transposition, مَلْأَكٌ, a form also in use; and then, in consequence of frequency of usage, the hemzeh is suppressed, so that it becomes مَلَكٌ; but in forming the pl., they restore it to مَلْأَكٌ, saying مَلَائِكَةٌ, and مَلَائِكُ also: (S in art. ملك:) or, accord. to some, it is from لَأَكَ “he sent;” so that the measure of مَلَكٌ is مَفَلٌ: and there are other opinions respecting it: (Msb:) some say that its م is a radical: see art. ملك. (TA in art. لأك.) مَأْلُكٌ : see أَلُوكٌ. مَأْلَكَةٌ : see أَلُوكٌ. مَأْلَكَةٌ : see أَلُوكٌ.
الم

1 أَلِمَ , aor. اَلَمَ , inf. n. أَلَمٌ, It, (as, for instance, the belly, T, S, or the head, Msb,) or he, (a man, T, S, Msb,) was in pain; had, or suffered, pain; ached. (T, S, M, Msb, K.) أَلِمَ بَطْنَهُ [He was in pain, or had pain, in his belly] (M) and أَلِمْتَ بَطْنَكَ [thou wast in pain, or hadst pain, in thy belly] (T, S) or رَأْسَكَ [in thy head] (Msb) are like سَفِهَ رَأْيَهُ (M) and رَشِدْتَ أَمْرَكَ (S, T) and وَجِعْتَ رَأْسَكَ; (Msb;) the noun being in the accus. case accord. to Ks as an explicative, though explicatives are [by rule] indeterminate, as in قَرِرْتُ بِهِ عَيْنًا and ضَقْتُ بِهِ ذَرْعًا; (T;) the regular form being [أَلِمَ بَطْنُهُ and] أَلِمَ بَطْنُكَ, (T, S,) as the verb is intrans. (T.) 4 آلَمْتُهُ آلمته آلمتة , (S, M, Msb, K,) inf. n. إِيلَامٌ, (S, Msb,) I caused him pain or aching. (S, * M, Msb, K.) 5 تألّم He was, or became, pained: (M, * Msb, K: *) or he expressed pain, grief, or sorrow; lamented; complained; made lamentation or complaint; moaned; syn. تَوَجَّعَ, (T, S,) and شَكَى. (T.) You say, تَأَلَّمَ فُلَانٌ مِنْ فُلَانٍ [Such a one expressed pain, &c., on account of the conduct or the like of such a one; complained of such a one]: (T:) and لِأَزْمَةِ الزَّمَانِ [on account of the hardness of the time]. (TA in art. ازم.) أَلَمٌ : see لَمْ. أَلَمٌ Pain; ache; (T, S, M, K;) as also ↓ أَيْلَمَةٌ : (T, M, K:) pl. (of the former, T, M) آلَامٌ. (T, M, K.) You say, وَلَا أَلَمًا ↓ مَا أَجِدُ أَيْلَمَةً I do not find pain nor ache; i. e. وَجَعًا: so says AZ: and IAar says, ↓ أَيْلَمَةً وَلَا أَلَمَةً as meaning the same. (T.) And the Arabs say, لَأُبِيتَنَّكَ عَلَى ↓ أَيْلَمَةٍ , meaning I will assuredly bring upon thee [lit. make thee to pass the night in] distress, or difficulty. (Sh.) أَلِمٌ Being in pain; having, or suffering, pain; aching. (M, K.) أَلَمَةٌ : see أَلَمٌ. إِلَامَ ألام ألم أم الأم الام آلام a contraction of إِلَى مَا: see إِلَى, last sentence. أَلِيمٌ Causing pain or aching; painful; (S, K;) i. q. ↓ مُؤْلِمٌ ; (T, M, Msb;) like سَمِيعٌ as syn. with مُسْمِعٌ: (S:) so when applied to punishment [or torment or torture]: (T, Msb:) or, thus applied, painful, or causing pain or aching, in the utmost degree. (M, K.) أَلُومَةٌ Lowness, ignobleness, baseness, vileness, or meanness. (O, K.) أَيْلَمَةٌ : see أَلَمٌ, in three places. ― 
 - Accord. to IAar, (T,) A sound, or voice. (T, K.) You say, مَا سَمِعْتُ لَهُ أَيْلَمَةٌ I heard not any sound, or voice, of, or belonging to, him, or it. (IAar, T.) ― 
 - Accord. to AA, (T,) Motion. (T, K.) مُؤْلِمٌ : see أَلِيمٌ.
المس

أَلْمَاسٌ , or الْمَاسُ: see art. موس.
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. اَلَهَ , (Msb,) inf. n. إِلَاهَةٌ ألاهه إِلاه إِلاهه إِلاهة إِلٰه الاهه الاهة الآهة لاهى آهة (S, Msb, K) and أُلُوهَةٌ and أُلُوهِيَّپٌ, (K,) He served, worshipped, or adored; syn. عَبَدَ. (S, Msb, K.) Hence the reading of I'Ab, [in the Kur vii. 124,] 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.) 
 = أَلِهَ, aor. اَلَهَ , (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.) ― 
 - أَلِهَ عَلَي 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.) ― 
 - 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.) ― 
 - أَلِهَ بِالمَكَانِ He remained, stayed, abode, or dwelt, in the place. (MF.) 
 = 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.) 2 تَأْلِيهٌ [inf. n. of أَلَّهَهُ He made him, or took him as, a slave; he enslaved him;] i. q. تَعْبِيدٌ. (S, K.) ― 
 - [The primary signification of أَلَّهَهُ seems to be, He made him to serve, worship, or adore. ― 
 - Accord. to Freytag, besides having the former of the two meanings explained above, it signifies He reckoned him among gods; held him to be a god; made him a god: but he does not mention his authority.] 5 تألّه He devoted himself to religious services or exercises; applied himself to acts of devotion. (JK, S, Msb, K.) أُلْهَانِيَّةٌ : see إِلَاهَةٌ. إِلهٌ أله ألهى إِلٰه اله الة لها لهى لهي وله ولي آل آله آلة , or إِلَاهٌ, [the former of which is the more common mode of writing the word,] is of the measure فعَالٌ (S, Msb, K) in the sense of the measure مَفْعُولٌ, (S, Msb,) like كِتَابٌ in the sense of مَكْتُوبٌ, and بِسَاطٌ in the sense of مَبْسُوطً, (Msb,) meaning ↓ مَأْلْوةٌ [An object of worship or adoration; i. e. a god, a deity]; (S, Msb, K) anything that is taken as an object of worship or adoration, accord. to him who takes it as such: (K:) with the article ال, properly, i. q. اللّٰهُ; [sec this word below;] but applied by the believers in a plurality of gods to what is worshipped by them to the exclusion of اللّٰه: (Msb:) pl. آلِهَةٌ: (Msb, TA:) which signifies idols: (JK, S, TA:) in the K, this meaning is erroneously assigned to إِلَاهَةٌ: (TA:) [not so in the CK; but there, الالِهَةُ is put in a place where we should read الإِلَاهَةُ, or إِلَاهَةُ without the article:] ↓ الإِلَاهَةُ [is the fem. of الإِلَاهُ, and] signifies [the goddess: and particularly] the serpent: [(a meaning erroneously assigned in the CK to الآلِهَةُ; as also other meanings here following:) because it was a special object of the worship of some of the ancient Arabs:] (K:) or the great serpent: (Th:) and the [new moon; or the moon when it is termed] هِلَال: (Th, K:) and, (S, K,) as also ↓ إِلَاهَةُ , without ال, the former perfectly decl., and the latter imperfectly decl., (S,) and ↓ الأُلَاهَةُ , (IAar, K,) and ↓ أُلَاهَةُ , (IAar, TA,) and ↓ الأَلَاهَةُ , (K,) [and app. ↓ أَلَاهَةُ ,] and ↓ الأَلِيهَةُ , (K,) the sun; (S, K;) app. so called because of the honour and worship which they paid to it: (S:) or the hot sun. (Th, TA.) [إِلهٌ is the same as the Hebrew אֱלוֹהַּ and The Chaldee XXX ; and is of uncertain derivaTion: accord. To some,] it is originally وِلَاهٌ, like as إِشَاحٌ is originally وِشَاحٌ; meaning that mankind yearn towards him who is thus called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, like as every infant yearns towards its mother. (TA.) [See also the opinions, cited below, on the derivation of اللّٰهُ.] أَلَهَةُ and الأَلَاهَةُ: see إِلهٌ. أُلَاهَةُ and الأُلَاهَةُ: see إِلهٌ. 
 = أُلَاهَةٌ: see إِلَاهَةٌ. إِلَاهَةٌ ألاهه إِلاه إِلاهه إِلاهة إِلٰه الاهه الاهة الآهة لاهى آهة inf. n. of 1, q. v. (S, Msb, K.) 
 = Godship; divinity; (K;) as also ↓ أُلَاهَةٌ (CK [not found by me in any MS. copy of the K) and ↓ أُلْهَانِيَّةٌ . (K.) 
 = إِلَاهَةُ and الإِلَاهَةُ: see إِلهٌ. الأَلِيهَةُ : see إِلهٌ. [ إِلهِىٌّ ألهى ألهي إِلٰه إِلٰهي إِلٰهيي الهى الهي لها لهى لهي , or إِلَاهِىٌّ, Of, or relating to, God or a god; divine; theological: Hence, العِلْمُ الإِلهِىُّ or الإِلَاهِىٌّ: see what next follows.] [ الإِلهِيَّةُ إِلٰهي الإِلٰهية الالهيه الالهية , or الإِلَاهِيَّةُ, Theology; the science of the being and attributes of God, and of the articles of religious belief; also termed عِلْمُ الإِلهِيَّاتِ or الإِلَاهِيَّاتِ, and ↓ العِلْمُ الإِلهِىُّ or الإِلَاهِىُّ.] اللّٰهُ اللٰه اللٰة , [written with the disjunctive alif اَللّٰهُ, meaning God, i. e. the only true god,] accord. to the most correct of the opinions respecting it, which are twenty in number, (K,) or more than thirty, (MF,) is a proper name, (Msb, K,) applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; (TA;) a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essences of existing things; (Ibn-El- 'Arabee, TA;) the ال being inseparable from it: (Msb:) not derived: (Lth, Msb, K:) or it is originally إِلهٌ, or إِلَاهٌ, (Sb, A Heyth, S, Msb, K,) of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, meaning مَأْلُوهٌ, (S, K, *) with [the article] ال prefixed to it, (Sb, A Heyth, S, Msb,) so that it becomes الإِلَاهُ, (Sb, A Heyth, Msb,) then the vowel of the hemzeh is transferred to the ل [before it], (Msb,) and the hemzeh is suppressed, (Sb, A Heyth, S, Msb,) so that there remains اللّٰهُ, or الِلَاهُ, after which the former ل is made quiescent, and incorporated into the other: (Sb, A Heyth, Msb:) the suppression of the hemzeh is for the purpose of rendering the word easy of utterance, on account of the frequency of its occurrence: and the ال is not a substitute for the hemzeh; for were it so, it would not occur therewith in الإِلَاهُ: (S:) so says J; but IB says that this is not a necessary inference, because الإِلَاهُ applies to God (اللّٰهُ) and also to the idol that is worshipped; whereas اللّٰهُ applies only to God; and therefore, in using the vocative form of address, one may say, يَا اَللّٰهُ [O God], with the article ال and with the disjunctive hemzeh; but one may not say, يَا الإِلَاهُ either with the disjunctive or with the conjunctive hemzeh: (TA:) Sb allows that it may be originally لَاهٌ: see art. ليه: (S:) some say that it is from أَلِهَ, either because minds are confounded, or perplexed, by the greatness, or majesty, of God, or because He is the object of recourse for protection, or aid, in every case: or from أَلَهَهُ, meaning “he protected him,” &c., as explained above: see 1, last sentence. (TA.) The ال is pronounced with the disjunctive hemzeh in using the vocative form of address [يَا اَللّٰهُ] because it is inseparably prefixed as an honourable distinction of this name; (S;) or because a pause upon the vocative particle is intended in honour of the name; (S in art. ليه;) and AAF says that it is also thus pronounced in a form of swearing; as in أَفَاَللّٰهِ لَتَفْعَلَنَّ [an elliptical phrase, as will be shown below, meaning Then, by God, wilt thou indeed do such a thing?]; though he denies its being thus pronounced because it is inseparable; regarding it as a substitute for the suppressed hemzeh of الإِلَاهُ: (S in the present art.:) Sb mentions this pronunciation in يَا اَللّٰهُ; and Th mentions the pronunciation of يَا اللّٰهُ also, with the conjunctive hemzeh: Ks, moreover, mentions, as used by the Arabs, the phrase يَلَهْ اَغْفِرْلِى [O God, forgive me], for يَا اللّٰهُ; but this is disapproved. (ISd, TA.) The word is pronounced in the manner termed تَفْخِيم, [i. e., with the broad sound of the lengthened fet-h, and with a full sound of the letter ل,] for the purpose of showing honour to it; but when it is preceded by a kesreh, [as in بِاللّٰهِ By God, and بِسْمِ اللّٰهِ In the name of God,] it is pronounced in the [contr.] manner termed تَرْقِيق: AHát says that some of the vulgar say, لَاوَاللّٰهْ [No, by God], suppressing the alif, which should necessarily be uttered, as in الرَّحْمنُ, which is in like manner written without alif; and he adds that some person has composed a verse in which the alif [in this word] is suppressed, erroneously. (Msb.) You say, اَللّٰهَ اللّٰهَ فِى كَذَا, [a verb being understood,] meaning Fear ye God, fear ye God, with respect to such a thing. (Marginal note in a copy of the Jámi' es-Sagheer. [See another ex. voce كَرَّةٌ.]) And اَللّٰهَ لَأَفْعَلَنَّ and اَللّٰهِ لَأَفْعَلَنَّ [By God, I will assuredly do such a thing]: in the former is understood a verb significant of swearing; and in the latter, [or in both, for a noun is often put in the accus. case because of a particle understood,] a particle [such as بِ or وَ] denoting an oath. (Bd in ii. 1.) And لِلهِ مَا فَعَلْتُ, meaning وَاللّٰهِ مَا فَعَلْتُ [By God, I did not, or have not done, such a thing]. (JK.) And لِلّهِ دَرُّكَ (tropical:) To God be attributed thy deed! (A in art. در:) or the good that hath proceeded from thee! or thy good deed! or thy gift! and what is received from thee! [and thy flow of eloquence! and the like]: a phrase expressive of admiration of anything: (TA in art. در:) [when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted!]. And لِلّهِ دَرُّهُ (tropical:) To God be attributed his deed! [&c.]. (S and K in art. در.) And لِلّهِ القَائِلُ [meaning To God be attributed (the eloquence of) the sayer! or] how good, or beautiful, is the saying of the sayer, or of him who says [such and such words]! or it is like the phrase لِلّهِ دَرُّهُ, meaning (assumed tropical:) To God be attributed his goodness! and his pure action! (Har p. 11.) And لِلّهِ فُلَانٌ [To God be attributed (the excel-lence, or goodness, or deed, &c., of) such a one!] explained by Az as meaning wonder ye at such a one: how perfect is he! (Har ibid.) [And لِلّهِ أَبُوكَ: see art. ابو.] And لَاهِ أَنْتَ, meaning لِلّهِ أَنْتَ [lit. To God be thou attributed! i. e. to God be attributed thine excellence! or thy goodness! or thy deed! &c.]. (JK.) [Similar to لِلّهِ, thus used, is the Hebrew expression לֵאלֹהּים after an epithet signifying “great” or the like.] إِنَّالِلّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, in the Kur [ii. 151], said on the occasion of an affliction, means Verily to God we belong, as property and servants, He doing with us what He willeth, and verily unto Him we return in the ultimate state of existence, and He will recompense us. (Jel.) AZ mentions the phrase الحَمْدُلَاهِ [meaning الحَمْدُلِلّهِ Praise be to God]: but this is not allowable in the Kuran: it is only related as heard from the Arabs of the desert, and those not knowing the usage of the Kuran. (Az, TA.) ― 
 - ↓ اَللّهُمَّ is an expression used in prayer; as also لَاهُمَّ; (JK, Msb;) meaning يَا اَللّٰهُ [O God]; the م being a substitute for [the suppressed vocative particle] يا; (S in art. ليه, and Bd in iii. 25;) but one says also, يَا اَللّهُمَّ, (JK, and S ibid,) by poetic licence: (S ibid:) or the meaning, accord. to some, is يَا اَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]; (JK, and Bd ubi suprà;) and hence the origin of the expression. (Bd.) You say also اَللّهُمَّ إِلَّا [which may be rendered, inversely, Unless, indeed; or unless, possibly]: the former word being thus used to denote that the exception is something very rare. (Mtr in the commencement of his Expos. of the Makámát of El-Hareeree, and Har pp. 52 and 53.) And اَللّهُمَّ نَعَمْ [which may be rendered, inversely, Yes, indeed; or yea, verily]: the former word being used in this case as corroborative of the answer to an interrogation, negative and affirmative. (Har p. 563.) اَللّهُمَّ اللٰهم اللهم لهم : see what next precedes. مَأْلُوهٌ : see إِلهٌ.
الو

1 أَلَا , (S, M, Mgh, K,) aor. يَأْلُو, (S, Mgh,) inf. n. أَلْوٌ (T, M, Mgh, K) and أُلُوُّ (K, TA [in a copy of the M أَلُوٌّ]) and أُلِىٌّ; (K, TA; [in a copy of the M أَلِىٌّ, and in a copy of the Mgh written with fet-h and damm to the أ;]) and ↓ أَلَّى , (S, M, K,) aor. يُؤَلّى, inf. n. تَأْلِيَةٌ; (S;) and ↓ ائتلى [written with the disjunctive alif اِيتَلَى]; (S, M, K;) [and ↓ تَأَلّى , as appears from an ex. in a verse cited in art. نشب, q. v.;] He fell short; or he fell short of doing what was requisite, or what he ought to have done; or he flagged, or was remiss; syn. قَصَّرَ: (S, M, K; and Fr, IAar, T, Mgh, in explanation of the first of these verbs:) and he was slow, or tardy: (M, K; and AA, T, S, in explanation of the second verb:) or he flagged, or was remiss, or languid, and weak. (A Heyth and T in explanation of all of the above-mentioned verbs except the last.) You say, أَلَا فِى الأَمْرِ, (Mgh,) and ↓ ائتلى فِيهِ, (S,) He fell short, &c., (قَصَّرَ,) in the affair. (S, Mgh.) In the saying, لَم يَأْلُ أَنْ يَعْدِلَ فِى ذلِكَ, i. e. He did not fall short, &c., (لَمْ يُقَصَّرْ,) in acting equitably and equally in that, فِى is suppressed before ان: but in the phrase, لَمْ يَأْلُو مِنَ العَدْلِ, as some relate it, [the meaning intended seems to be, They did not hold back, or the like, from acting equitably; for here] the verb is made to imply the meaning of another verb: and such is the case in the saying, لَا آلُوكَ نُصْحًا, meaning I will not refuse to thee, nor partially or wholly deprive thee of, sincere, honest, or faithful, advice: (Mgh:) or this last signifies I will not flag, or be remiss, nor fall short, to thee in giving sincere, honest, or faithful, advice. (T, S. *) It is said in the Kur [iii. 114], لَا يَإِْلُونَكُمْ خَبَالًا, meaning They will not fall short, or flag, or be remiss, in corrupting you. (IAar, T.) And the same meaning is assigned to the verb in the saying أُولُو الْفَضْلِ مِنْكُمْ, ↓ وَلَا يَأْتَلِ , in the Kur [xxiv. 22], by A'Obeyd: but the preferable rendering in this case is that of A Heyth, which will be found below: see 4. (T.) Ks mentions the phrase, أَقْبَلَ بِضَرْبَةٍ لَا يَأْلُ [He came with a blow, not falling short, &c.], for لا يَأْلُو; like لَا أَدْرِ [for لا أَدْرِى]. (S, M: [but in the copies of the former in my hands, for بِضَرْبَةٍ, I find يَضْرِبُهُ.]) ↓ أَلَّى [with teshdeed] is also said of a dog, and of a hawk, meaning He fell short of attaining the game that he pursued. (TA.) And of a cake of bread, meaning It was slow in becoming thoroughly baked. (IAar, IB.) [See also the phrase لَا دَريْتَ وَلَا ائْتَليْتَ in a later part of this paragraph.] ― 
 - You say also, مَا أَلَوْتُ الشَّيْءَ, (K,) or مَا أَلَوْتُ أَنْ أَفْعَلَهُ, (M,) inf. n أَلوٌ (M, K) and أُلُوٌّ, (K, TA, [in a copy of the M أُلْوٌ,]) meaning I did not leave, quit, cease from, omit, or neglect, (M, K,) the thing, (K,) or doing it. (M.) And فُلَانٌ لَا يَأْلُو خَيْرًا Such a one does not leave, quit, or cease from, doing good. (M.) And مَا أَلَوْتُ جَهْدًا I did not leave, omit, or neglect, labour, exertion, effort, or endeavour: and the vulgar say, مَا آلُوكَ جَهْدًا; but this is wrong: so says As. (T. [See, however, similar phrases mentioned above.]) 
 = أَلَا, aor. as above, (TA,) inf. n. أَلْوٌ, (IAar, T, TA,) also signifies He strove, or laboured; he exerted himself, or his power or ability; (IAar, T, TA;) as also ↓ تَأَلَّى : (T, TA:) the contr. of a signification before mentioned; i. e. “he flagged;,” or “was remiss, or languid, and weak.” (TA.) You say, أَتَانِى فِى حَاجَةٍ فَأَلَوْتُ فِيهَا He came to me respecting a want, and I strove, or laboured, &c., to accomplish it. (T.) ― 
 - And أَلَاهُ, aor. as above, (T, S,) inf. n. أَلْوٌ, (IAar, T, S,) He was, or became, able to do it: (IAar, T, S:) and ↓ ألّى , inf. n. تَأْلِيَةٌ, also signifies he was, or became, able; (TA;) and so ↓ ائتلى . (ISk, S, TA.) You say, هُوَ يَأْلُو هذَا الأَمْرَ He is able to perform, or accomplish, this affair. (T.) And مَا أَلَوْتُهُ I was not able to do it. (T, M, K.) And أَتَانِى فُلَانٌ فِى حَاجَةٍ فَمَا أَلَوْتُ رَدَّهُ Such a one came to me respecting a want, and I was not able to rebuff him. (T.) It is said in a trad., مَنْ صَامَ ↓ الدَّهْرَ فَلَا صَامَ وَلَا أَلَّى [He who fasts ever, or always, may he neither fast] nor be able to fast: as though it were an imprecation: or it may be enunciative: another reading is وَلَا آلَ, explained as meaning وَلَا رَجَعَ: [See art. اول:] but El-Khattábee says that it is correctly أَلَّى and أَلَا. (TA.) And the Arabs used to say, (S, M,) [and] accord. to a trad. it will be said to the hypocrite [in his grave], on his being asked respecting Mohammad and what he brought, and answering “I know not,” (T in art. تلو,) ↓ لَا دَرَيْتَ وَلَا ائتَلَيْتَ , (T, S, M, K,) meaning, accord. to As, (T,) or ISk, (S,) Mayest thou not know, nor be able to know: (T, S: *) or, accord. to Fr, nor fall short, or flag, in seeking to know; that the case may be the more miserable to thee: (T:) or وَلَا أَلَيْتَ, as an imitative sequent [for ولا أَلَوْتَ, to which the same explanations are applicable]: (MK:) or لَا دَرَيْتَ وَلَا تَلَيْتَ, the latter verb being assimilated to the former, (ISk, T in art. تلو, S,) said to mean وَلَا تَلَوْتَ, i. e. nor mayest thou read nor study: (T in art. تلو ألوى لوى لوي تلو :) or لَا دَرَيْتَ وَلَا أَتْليْتَ, i. e. [mayest thou not know,] nor mayest thou have camels followed by young ones. (Yoo, ISk, T, S, M, K.) ― 
 - Also, (IAar, T,) inf. n. أَلْوٌ, (IAar, T, K,) He gave him a thing: (IAar, T, K: *) [doubly trans.:] the contr. of a signification before mentioned, (also given by IAar, T and TA,) which is that of “refusing[a person anything: see, above, لَا آلُوكَ نُصْحًا]. (TA.) 2 اَلَّوَ see 1, in four places. 4 آلى آلى آلي , (T, S, M, &c.,) aor. يُؤْلِى, inf. n. إِيلَآءٌ, (T, S, Mgh,) [and in poetry إِلَآءٌ, (see a reading of a verse cited voce أَلِيّةٌ,)] He swore; (T, S, M, Mgh, K;) as also ↓ تألّى , and ↓ ائتلى . (T, S, M, K.) You say, آلَيْتُ عَلَى الشَّىْءِ and آلَيْتُهُ [I swore to do the thing]. (M.) [And آلَيْتُ لَا أَفْعَلُ كَذَا I swore that I would not do such a thing; and, emphatically, I swear that I will not do such a thing. And آلَى يَمِينًا He swore an oath.] It is said in the Kur [xxiv. 22], أُولُو ↓ وَلَا يَأْتَلِ الْفَضْلِ مِنْكُمْ, meaning, accord. to A Heyth and Fr, And let not those of you who possess superabundance swear [that they will not give to relations &c.]; for Aboo-Bekr [is particularly alluded to thereby, because he] had sworn that he would not expend upon Mistah and his relations who had made mention of [the scandal respecting] 'Áïsheh: and some of the people of El-Medeeneh read ↓ وَلَا يَتَأَلَّ , but this disagrees with the written text: A'Obeyd explains it differently: see 1: but the preferable meaning is that here given. (T.) And it is said in a trad., آلَي مِنْ نِسَائِهِ شَهْرًا He swore that he would not go in to his wives for a month: the verb being here made trans. by means of من because it implies the meaning of اِمْتِنَاع, which is thus trans. (TA.) [See also an ex. of the verb thus used in the Kur ii. 226.] عَلَى اللّٰهِ ↓ التَّأَلِّى is said to mean One's saying, By God, such a one will assuredly enter the fire [of Hell], and God will assuredly make to have a good issue the work of such a one: but see the act. part. n. below. (TA.) 
 = آلَتْ, inf. n. as above, She (a woman) took for herself, or made, or prepared, a مِئْلَاة, q. v. (TA.) 5 تَاَلَّوَ see 1, in two places: 
 = and see 4, in three places. 8 إِاْتَلَوَ see 1, in five places: 
 = and see 4, in two places. أَلْوٌ , or إِلْوٌ: see إِلًى in art. الى. أُلُو , (so in some copies of the S, and so in the K in the last division of that work, and in the CK in art. ال, [and thus it is always pronounced,] but in some copies of the K in art. ال it is written أُلُونَ, [as though to show the original form of its termination,]) or أُولُو, (so in the M, and in some copies of the S, [and thus it is generally written,]) i. q. ذَوُو [Possessors of; possessed of; possessing; having]; a pl. which has no sing. (S, M, K) of its own proper letters, (S, K,) its sing. being ذُو: (S:) or, as some say, a quasi-pl. n., of which the sing. is ذُو: (K:) the fem. is أُلَاتُ, (so in some copies of the S and K, [and thus it is always pronounced,]) or أُولَاتُ, (so in other copies of the S and K, [and thus it is generally written,]) of which the sing. is ذَاتُ: (S, K:) it is as though its sing. were أُلٌ, (M, K, [in the CK الٌ,]) the [final] و [in the masc.] being the sign of the pl., (M,) for it has و [for its termination] in the nom. case, and ى in the accus. and gen. (M, K.) It is never used but as a prefixed noun. (M, K.) The following are exs. of the nom. case: نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ [We are possessors of strength, and possessors of vehement courage], in the Kur [xxvii. 23]; and أُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ [The possessors of relationships, these have the best title to inheritance, one with respect to another], in the same [viii. last verse and 33:6]; (TA;) and جَآءَ نِى أُولُو الأَلْبَابِ [The persons of understandings came to me]; and أُولَاتُ الأَحْمَالِ [Those who are with child; occurring in the Kur lxv. 4]: (S:) and the following are exs. of the accus. and gen. cases: وَذَرْنِى وَالْمُكَذَّبِينَ أُولِى النَّعْمَةِ [And leave thou me, or let me alone, with the beliers, or discrediters, (i. e., commit their case to me,) the possessors of ease and plenty], in the Kur [lxxiii. 11]; and لَتَنُوءُ بِالْعُصْبَةِ أُولِى القُوَّةِ [Would weigh down the company of men possessing strength], in the same [xxviii. 76]. (TA.) وَأُولِى الْأَمْرِ مِنْكُمْ, in the Kur [iv. 62], [And those, of you, who are possessors of command], (M, K, *) accord. to Aboo-Is-hák, (M,) means the companions of the Prophet, and the men of knowledge their followers, (M, K,) and the possessors of command, who are their followers, when also possessors of knowledge and religion: (K:) or, as some say, [simply] the possessors of command; for when these are possessors of knowledge and religion, and take, or adopt and maintain, and follow, what the men of knowledge say, to obey them is of divine obligation: and in general those who are termed أُولُو الأَمْرِ, of the Muslims, are those who superintend the affairs of such with respect to religion, and everything conducing to the right disposal of their affairs. (M.) إِلَى ألي إِلى إِلي الى الي ولي آل آلى آلي , accord. to Sb, is originally with و in the place of the [ى, i. e. the final] alif; and so is عَلَى; for the alifs [in these two particles] are not susceptible of imáleh; [i. e., they may not be pronounced ilè and 'alè;] and if either be used as the proper name of a man, the dual [of the former] is إِلَوَانِ and [that of the latter] عَلَوَانِ; but when a pronoun is affixed to it, the alif is changed into yé, so that you say إِلَيْكَ and عَلَيْكَ; though some of the Arabs leave it as it was, saying إِلَاكَ and عَلَاكَ. (S.) It is a prep., or particle governing a noun in the gen. case, (S, Mughnee, K,) and denotes the end, as opposed to [مِنْ, which denotes] the beginning, of an extent, or of the space between two points or limits; (S, M;) or the end of an extent (T, Mughnee, K) of place; [signifying To, or as far as;] as in the phrase [in the Kur xvii. 1], مِنَ المَسْجِدِ الحَرَامِ إِلَى المَسْجِدِ الأَقْصَى [From the Sacred Mosque to, or as far as, the Furthest Mosque; meaning from the mosque of Mekkeh to that of Jerusalem]; (Mughnee, K;) or in the saying, خَرَجْتُ مِنَ الكُوفَةِ إِلَى مَكَّةَ [I went forth from El-Koofeh to Mekkeh], which may mean that you entered it, [namely, the latter place,] or that you reached it without entering it, for the end includes the beginning of the limit and the furthest part thereof, but does not extend beyond it. (S.) [In some respects it agrees with حَتَّى, q. v. And sometimes it signifies Towards; as in نَظَرَ إِلَىَّ He looked towards me; and مَالَ إِلَيْهِ He, or it, inclined towards him, or it. ― 
 - It also denotes the end of a space of time; [signifying To, till, or until;] as in the saying [in the Kur ii. 183], ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [Then complets ye the fasting to, or till, or until, the night]. (Mughnee, K.) [Hence, إِلَى أَنْ (followed by a mansoob aor.) Till, or until: and إِلَى مَتَى Till, or until, what time, or when? i. e. how long? and also to, till, or until, the time when. See also the last sentence in this paragraph.] ― 
 - [In like manner it is used in the phrases إِلَى غَيْرِ ذلِكَ, and إِلَى آخِرِهِ, meaning, (And so on,) to other things, and to the end thereof; equivalent to et cœtera.] ― 
 - Sometimes, (S,) it occurs in the sense of مَعَ, (T, S, M, Mughnee, K,) when a thing is joined to another thing; (Mughnee, K;) as in the phrase [in the Kur iii. 45 and lxi. 14], مَنْ أَنْصَارِى إِلَى اللّٰهِ [Who will be my aiders with, or in addition to, God?], (S, Mughnee, K,) accord. to the Koofees and some of the Basrees; (Mughnee;) i. e. who will be joined to God in aiding me? (M, TA;) and as in the saying [in the Kur iv. 2], وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ [And devour not ye their possessions with, or in addition to, your possessions]; (T, S;) and [in the same, ii. 13,] وَإِذَا خَلَوْا إِلَى شَيَا طِينِهِمْ [And when they are alone with their devils]; (S;) and in the saying, الذَّوْدُ إِلَى الذَّوْدِ إِبِلٌ [A few she-camels with, or added to, a few she-camels are a herd of camels], (S, Mughnee, K,) a prov., meaning (assumed tropical:) a little with a little makes much; (S and A in art. ذود, q. v.;) though one may not say, إِلَى زَيْدٍ مَالٌ meaning مَعَ زَيْدٍ مَالٌ: (Mughnee:) so too in the saying, فُلَانٌ حَلِيمٌ إِلَى أَدَبٍ وَفِقْهٍ [Such a one is clement, or forbearing, with good education, or polite accomplishments, and intelligence, or knowledge of the law]; (M, TA;) and so, accord. to Kh, in the phrase, أَحْمَدُ اللّٰهَ إِلَيْكَ [I praise God with thee: but see another rendering of this phrase below]. (ISh.) In the saying in the Kur [v. 8], فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى المَرَافِقِ, it is disputed whether [the meaning be Then wash ye your faces, and your arms with the elbows, or, and your arms as far as the elbows; i. e., whether] the elbows be meant to be included among the parts to be washed, or excluded therefrom. (T.) A context sometimes shows that what follows it is included in what precedes it; as in قَرَأْتُ القُرْآنَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ [I read, or recited, the Kurán, from the beginning thereof to the end thereof]: or that it is excluded; as in ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [explained above]: when this is not the case, some say that it is included if it be of the same kind [as that which precedes]; some, that it is included absolutely; and some, that it is excluded absolutely; and this is the right assertion; for with the context it is in most instances excluded. (Mughnee.) ― 
 - It is also used to show the grammatical agency of the noun governed by it, after a verb of wonder; or after a noun of excess importing love or hatred; [as in مَا أَحَبَّهُ إِلَىَّ How lovely, or pleasing, is he to me! (TA in art. حب,) and مَا أَبْغَضَهُ إِلَىَّ How hateful, or odious, is he to me! (S in art. بغض;) and] as in the saying [in the Kur xii. 33], رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ [O my Lord, the prison is more pleasing to me]. (Mughnee, K.) [This usage is similar to that explained in the next sentence.] ― 
 - It is syn. with عِنْدَ; (S, M, Mughnee, Msb, K;) as in the phrase, هُوَ أَشْهَى إِلَىَّ مِنْ كَذَا [It is more desirable, or pleasant, in my estimation than such a thing]; (Msb;) and in the saying of the poet
أَمْ لَا سَبِيلَ إِلَى الشَّبَابِ وَذِكْرُهُ 
أَشْهَى إِلَىَّ مِنَ الرَّحِيقِ السَّلْسَلِ 
[Is there no way of return to youth, seeing that the remembrance thereof is more pleasant to me, or in my estimation, than mellow wine?] (Mughnee, K:) and accord. to this usage of إِلَى in the sense of عِنْدَ may be explained the saying, أَنْتِ طَالِقٌ إِلَى سَنَةٍ, meaning Thou art divorced at the commencement of a year. (Msb.) ― 
 - It is also syn. with لِ; as in the phrase, وَالأَمْرُ إِلَيْكَ [And command, or to command, belongeth unto Thee, meaning God, as in the Kur xiii. 30, and xxx. 3], (Mughnee, K,) in a trad. respecting supplication: (TA:) or, as some say, it is here used in the manner first explained above, meaning, is ultimately referrible to Thee: and they say, أَحْمَدُ اللّٰهَ إِلَيْكَ, meaning, I tell the praise of God unto thee: (Mughnee:) [but see another rendering of this last phrase above:] you say also, ذَاكَ إِلَيْكَ That is committed to thee, or to thy arbitration. (Har p. 329.) ― 
 - It also occurs as syn. with عَلَى; as in the saying in the Kur [xvii. 4], وَقَضَيْنَا إِلَى بَنِى إِسْرَائِيلَ [And we decreed against the children of Israel]: (Msb:) or this means and we revealed to the children of Israel (Bd, Jel) decisively. (Bd.) ― 
 - It is also syn. with فِى; (M, Mughnee, K;) as in the saying [in the Kur iv. 89 and vi.12], لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ القِيَامَةِ [He will assuredly collect you together on the day of resurrection]: (K:) thus it may be used in this instance accord. to Ibn-Málik: (Mughnee:) and it is said to be so used in the saying [of En-Nábighah, (M, TA,)] “ فَلَا تَتْرُكَنِّى بِالوَعِيدِ كَأَنَّنِى 
إِلَي النَّاسِ مَطْلِىٌّ بِهِ القَارُ أَجْرَبُ 
[Then do not thou leave me with threatening, as though I were, among men, smeared with tar, being like a mangy camel]; (M, Mughnee;) or, accord. to some, there is an ellipsis and inversion in this verse; الى being here in dependence upon a word suppressed, and the meaning being, smeared with pitch, [like a camel,] yet being united to men: or, accord. to Ibn-'Osfoor, مطلىّ is here considered as made to import the meaning of rendered hateful, or odious; for he says that if الى were correctly used in the sense of فى, it it would be allowable to say, زَيْدٌإِلَى الكُوفَةِ: (Mughnee:) [or the meaning may be, as though I were, compared to men, a mangy camel, smeared with pitch: for] I'Ab said, after mentioning 'Alee, عِلْمِى إِلَى عِلْمِهِ كَالقَرَارَةِ فِى المُثُعَنْجَرِ, meaning My knowledge compared to his knowledge is like the قرارة [or small pool of water left by a torrent] placed by the side of the middle of the sea [or the main deep]. (K in art. ثعجر.) It is also [said to be] used in the sense of فى in the saying in the Kur [1xxix. 18], هَلْ لَكَ إِلَى أَنْ تَزَكَّى [Wilt thou purify thyself from infidelity?] because it imports the meaning of invitation. (TA.) ― 
 - It is also used [in a manner contr. to its primitive application, i. e.,] to denote beginning, [or origination,] being syn. with مِنْ; as in the saying [of a poet]
تَقُولُ وَقَدْ عَالَيْتُ بِالكُورِ فَوْقَهَا 
أَيُسْقَي فَلَا يَرْوَى إِلَىَّ ابْنُ أَحْمَرَا 
[She says, (namely my camel,) when I have raised the saddle upon her, Will Ibn-Ahmar be supplied with drink and not satisfy his thirst from me? i. e., will he never be satisfied with drawing forth my sweat?]. (Mughnee, K.) ― 
 - It is also used as a corroborative, and is thus [syntactically] redundant; as in the saying in the Kur [xiv. 40], فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوَى إِلَيْهِمْ, with fet-h to the و [in تهوى], (Mughnee, K,) accord. to one reading, (Mughnee,) meaning تَهْوَاهُمْ [i. e. And make Thou hearts of men to love them]: (K:) so says Fr: but some explain it by saying that تهوى imports the meaning of تَمِيلُ; or that it is originally تَهْوِى, with kesr, the kesreh being changed to a fet-hah, and the yé to an alif, as when one says رَضَا for رَضِىَ, and نَاصَاةٌ for نَاصِيَةٌ: so says Ibn-Málik; but this requires consideration; for it is a condition in such cases that the ى in the original form must be movent. (Mughnee.) [See art. هوى.] ― 
 - اَللّٰهُمَّ إِلَيْكَ, occurring in a trad., [is elliptical, and] means O God, I complain unto Thee: or take Thou me unto Thee. (TA.) ― 
 - And أَنَا مِنْكَ وَإِلَيْكَ means I am of thee, and related to thee. (TA.) ― 
 - You say also, اِذْهَبْ إِلَيْكَ, meaning Betake, or apply, thyself to, or occupy thyself with, thine own affairs. (T, K. *) And similar to this is the phrase used by El-Aashà, فَاذْهَبِى مَا إِلَيْكِ. (TA.) And إِلَيْكُمْ [alone is used in a similar manner, elliptically, or as an imperative verbal noun, and] means Betake, or apply, yourselves to, or occupy yourselves with, your own affairs, (اِذْهَبُوا إِلَيْكُمْ,) and retire ye, or withdraw ye, to a distance, or far away, from us. (ISk.) And إِلَيْكَ عَنِّى means Hold, or refrain, thou from me: (T, K:) or remove, withdraw, or retire, thou to a distance from me: اليك used in this sense is an imperative verbal noun. (Har p. 508.) Sb says, (M,) or Akh, (Har ubi suprà,) I heard an Arab of the desert, on its being said to him إِلَيْكَ, reply, إِلَىَّ; as though it were said to him Remove, withdraw, or retire, thou to a distance, and he replied, I will remove, &c. (M.) Aboo-Fir' own says, satirizing a Nabathæan woman of whom he asked for water to drink
إِذَا طَلَبْتَ المَآءِ قَالَتْ لَيْكَا 
[When thou shalt demand water, she will say, Retire thou to a distance]; meaning, [by ليكا, i. e. لَيْكَ with an adjunct alif for the sake of the rhyme,] إِلَيْكَ, in the sense last explained above. (M.) ― 
 - One also says, إِلَيْكَ كَذَا, meaning, Take thou such a thing. (T, K.) ― 
 - When إِلَى is immediately followed by the interrogative مَا, both together are written إِلَامَ [meaning, To what? whither? and till, or until, what time, or when? i. e. how long?]; and in like manner one writes عَلَامَ for عَلَى مَا, (S * and K voce ما,) and حَتَّامَ for حَتَّى. (S voce حَتَّى.) أَلْوَةٌ and أُلْوَةٌ and إِلْوَةٌ: see أَلِيَّةٌ. أَلىُّ One who swears much; who utters many oaths: (IAar, T, K:) mentioned in the K in art. الى; but the present is its proper art. (TA.) أَلِيَّةٌ [A falling short; or a falling short of what is requisite, or what one ought to do; or a flagging, or remissness; and slowness, or tardiness:] a subst. from أَلَا as signifying قَصَّرَ and أَلِيَّةً. (M.) Hence the prov., (M,) إِلَّا حَضِيَّةً فَلَا أَلِيَّةً, i. e. If I be not in favour, and high estimation, I will not cease seeking, and labouring, and wearying myself, to become so: (M, K: *) or if thou fail of good fortune in that which thou seekest, fall not short, or flag not, or be not remiss, in showing love, or affection, to men; may-be thou wilt attain somewhat of that which thou wishest: originally relating to a woman who becomes displeasing to her husband: (S in art. حظو:) it is one of the proverbs of women: one says, if I be not in favour, and high estimation, with my husband, I will not fall short, or flag, or be remiss, in that which may render me so, by betaking myself to that which he loveth: (T and TA in art. حظو:) Meyd says that the two nouns are in the accus. case because the implied meaning is إِلَّا أَكُنْ حَظِيَّةً فَلَا أَكُنْ أَلِيَّةً; the latter noun being [accord. to him] for ↓ آلِيَةٌ , for which it may be put for the sake of conformity [with the former]; and the former having the signification of the pass. part. n. of أَحْظَى, or that of the part. n. of حَظِىَ [or حَظِيَتْ]. (Har p. 78.) 
 = An oath; (T, S, M, Mgh, K;) as also ↓ أَلِيَّا (M, K) and ↓ أَلْوَةٌ (T, S, M, K) and ↓ أُلْوَةً and ↓ إِلِيوَةٌ : (S, M, K: [in the CK, والاُلُوَّةُ مُثَلَّثَةً is erroneously put for والِأَلْوَةُ مثلّثةً:]) it is [originally أَلِيوَةٌ,] of the measure فَعِيلَةٌ: (S:) pl. أَلَايَا. (S, Mgh.) A poet says, (namely, Kutheiyir, TA,) “ قَلِيلُا الأَلَايَا حَافِظٌ لِيَمِينِهِ 
وَإِنْ سَبَقَتْ مِنْهُ الأَلِيَّةُ بَرَّتِ 
[A person of few oaths, who keeps his oath from being uttered on ordinary or mean occasions; but if the oath has proceeded from him at any former time, or hastily, it proves true]: (S, TA:) or, as IKh relates it, قَلِيلُ الإِلَآءِ; meaning, he says, قَلِيلُ الإِيلَآءِ; the ى being suppressed: see 4. (TA.) أَلِيَّا : see the latter part of the paragraph next preceding. آلٍ آل Falling short; or falling short of what is requisite, or what one ought to do; or flagging, or remiss: [and slow, or tardy: &c.: see 1:] fem. with ة: and pl. of this latter أَوَالٍ. (S, TA.) See أَلِيَّةٌ, used, accord. to Meyd, for آلِيَة. ― 
 - Niggardly, penurious, or avaricious; impotent to fulfil duties or obligations, or to pay debts. (Har p. 78.) مِئْلَاةٌ The piece of rag which a woman holds in wailing, (S, TA,) and with which she makes signs: (TA:) [it is generally dyed blue, the colour of mourning; and the woman sometimes holds it over her shoulders, and sometimes twirls it with both hands over her head, or before her face:] pl. مَآلٍ: (S, TA:) which also signifies rags used for the menses. (TA in art. غبر.) مُتَأَلّ [part. n. of 5]. It is said in a trad., وَيْلٌ لِلْمُتَأَلِّينَ مِنْ أُمَّتِى, explained as meaning Woe to those of my people who pronounce sentence against God, saying, Such a one is in Paradise, and such a one is in the fire [of Hell]: but see the verb. (TA.)
الى

1 أَلِىَ , (S, K,) aor. يَأْلَى, inf. n. أَلًى, (S,) He (a man, S) was, or became, large in the أُلْيَة, q. v. (S, K. *) 
 = أَلَيْتَ: see 1 in art. الو. أَلْىٌ : see إِلًى: 
 = and see also أَلَيَانٌ. أَلًى : see إِلًى: 
 = and see also أَلَيَانٌ. أُلْىٌّ : see إِلًى. أُلَى , (so in some copies of the S and in the M,) accord. to Sb, or أُلَا, (so likewise in the M, in which it is mentioned in art. الى, [and thus it is always pronounced,]) or أُولَى; (so in several copies of the S and in the K, in the last division of each of those works, [and thus it is generally written;]) and with the lengthened ا, [and this is the more common form of the word, i. e. ↓ أُلَآءِ , as it is always pronounced, or أُولَآءِ, as it is generally written, both of which modes of writing it I find in the M.,] (S, M, K,) of the same measure as غُرَاب, (M,) indecl., with a kesreh for its termination; (S;) [These and those,] a pl. having no proper sing., (S, K,) or a noun denoting a pl., (M,) or its sing. is ذَا for the masc. and ذِهْ for the fem., (S, K,) for it is both masc. and fem., (S,) and is applied to rational beings and to irrational things. (M.) [Thus,] هُمْ أُولَآءِ عَلَى أَثَرِى, in the Kur xx. 86, means [They are these, following near after me; or] they are near me, coming near after me. (Jel, and Bd says the like.) And in the same, iii. 115, هَاأَنْتُمْ أُولَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ Now ye, O ye these believers, love them, and they love not you. (Jel.) ― 
 - The particle (M) هَا (S, K) used as an inceptive to give notice of what is about to be said is prefixed to it, [i. e., to the form with the lengthened ا,] (S, M, K,) so that you say, ↓ هؤُلَآءِ [meaning These, like as هذَا means “this”]. (S, K.) And AZ says that some of the Arabs say, هؤَلَآءِ قَوْمُكَ [These are thy people], (S, M, *) and ↓ رَأَيْتُ هؤُلَآءٍ [I saw these], (M,) with tenween and kesr (S, M) to the hemzeh; (S;) and this, says IJ, is of the dial. of Benoo-'Okeyl. (M.) ― 
 - And the ك of allocution is added to it, so that you say, أُولئِكَ, [or آُولَآئِكَ, which is the same, and أُولئِكُمْ, or أُولَآئِكُمْ, &c.,] and أُولَاكَ, (S, K,) and أُولَالِكَ, (so in some copies of the S and in the K,) or أُلَالِكَ, (so in some copies of the S and in the M,) in which the [second] ل is augmentative, (M,) and ↓ أُلَّاكَ , with teshdeed, (K,) [all meaning Those, like as ذَاكَ and ذلِكَ mean “that” and hence] Ks says that when one says أُولَآئكَ, the sing. is ذلِكَ; and when one says أُولَاكَ, the sing. is ذَاكَ; (S;) or أُلَالِكَ [or أُولَالِكَ, each with an augmentative ل, like ذلِكَ, (and this, I doubt not, is the correct statement,)] is as though it were pl. of ذلِكَ: (M:) but one does not say هَاؤُلَالِكَ, or هأُولَالِكَ, (M,) [nor هَؤُلَائِكَ, or the like.] [Thus it is said in the Kur ii. 4, أُولَآئِكَ عَلَ هُدًى مِنْ رَبِّهِمْ وَأُولَآئِكَ هُمُ المُفْلِحُونَ Those follow a right direction from their Lord, and those are they who shall prosper.] And sometimes أُولَآئِكَ is applied to irrational things, as in the phrase بَعْد أُولَآئِكَ الأَيَّامِ [After those days]; and in the Kur [xvii. 38], where it is said, إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَآئِكَ كَانَ عَنْهُ مَسْؤُولًا [Verily the ears and the eyes and the heart, all of those shall be inquired of]. (S.) ― 
 - The dims. are ↓ أُلَيَّا and ↓ أُلَيَّآءِ (S, M) and ↓ هؤُلَيَّآءِ : (M:) for the formation of the dim. of a noun of vague application does not alter its commencement, but leaves it in its original state, with fet-h or damm, [as the case may be,] and the ى which is the characteristic of the dim. is inserted in the second place if the word is one of two letters, [as in the instance of ذَيَّا, dim. of ذَا,] and in the third place if it is a word of three letters. (S.) 
 = الأُلَى, (as in some copies of the S and T,) of the same measure as العُلَى; (S; [wherefore the author of the TA prefers this mode of writing it, which expresses the manner in which it is always pronounced;]) or الأُلَا; (ISd, TA;) or الأُولَى; (so in some copies of the S and T;) is likewise a pl. having no proper sing., [meaning They who, those which, and simply who, and which,] its sing. being الَّذِى; (S;) or is changed from being a noun of indication so as to have the meaning of الَّذِينَ; as also ↓ الأُلَآءِ ; wherefore they have the lengthened as well as the shortened alif, and that with the lengthened alif is made indecl. by terminating with a kesreh. (ISd.) A poet says
وَإِنَّ الأُولَى بِالطَّفِّ مِنْ آلِ هَاشِمٍ 
تَآسَوْا فَسَنُّوا لِلْكِرَامِ التَّآسِيَا 
[And they who are in Et-Taff, of the family of Háshim, shared their property, one with another, and so set the example, to the generous, of the sharing of property]. (T, and S in art. اسو أسو اسو سوى سوي آسو آسي , where, in one copy, I find الأُلَى in the place of الأُولَى.) And another poet says
وَإِنَّ الأُلَآءِ يَعْلَمُونَكَ مِنْهُمُ 
[And verily they who know thee, of them]: which shows what has been said above, respecting the change of meaning. (ISd.) Ziyád El-Aajam uses the former of the two words without ال, saying
فَأَنْتُمْ أُولَى جِئْتُمْ مَعَ البَقْلِ وَالدَّبَى 
فَطَارَ وَهذَا شَخْصُكُمْ غَيْرُ طَائِرِ 
[For ye are they who came with the herbs, or leguminous plants, and the young locusts, and they have gone away, while these, yourselves, are not going away]: (T:) he means that their nobility is recent. (Ham p. 678; where, instead of فأنتم and اولى, we find وَأَنْتُمُ and أُلَا.) ― 
 - In the phrase العَرَبُ الأُولَى, (as in the L, and in some copies of the S and K,) or الأُلَى, (as also in the L, and in other copies of the S and K, [and thus it is always pronounced,]) الاولى or الالى may also signify الَّذِينَ, the verb سَلَفُوا being suppressed after it, because understood; [so that the meaning is, The Arabs who have preceded, or passed away;] so says Ibn-EshShejeree: (L:) or it is formed by transposition from الأُوَلُ, being pl. of أُولَى [fem. of أَوَّلُ], like as أُخَرُ is pl. of آخَ: and it is thus in the phrase, ذَهَبَتِ العَرَبُ الأُولَى or الأُلَى [The first Arabs have passed away]. (S, K.) 'Obeyd Ibn-ElAbras uses the phrase, نَحْنُ الأُلَى [as meaning We are the first]. (TA.) إِلْىٌ ألي إِلى إِلي الى الي ولي آل آلى آلي : see إِلًى. إِلَى ألي إِلى إِلي الى الي ولي آل آلى آلي : see إِلًى: 
 = and see also art. الو. إِلَى ألي إِلى إِلي الى الي ولي آل آلى آلي (T, S, M, K) and ↓ أَلًى , (S, M, K,) the latter said by Zekereeyà to be the most common, and the same is implied in the S, but MF says that this is not known, (TA,) and ↓ إِلْوٌ , (T,) or ↓ أَلْوٌ , (Es-Semeen, K,) like دَلْوٌ, (Es-Semeen, TA,) [belonging to art. الو,] and ↓ إِلْىٌ (T, M, K) and ↓ أَلْىٌ (M, K) and ↓ أُلْيٌ (Es-Sakháwee, Zekereeyà, TA) and ↓ إِلَى , (the same,) or إِلَا, occurring at the end of a verse, but it may be a contraction of إِلَّا, meaning عَهْدًا, (M,) A benefit, benefaction, favour, boon, or blessing: pl. آلَآءٌ. (T, S, M, K, &c.) IAmb says that إِلًى and أَلًى are originally وِلًا and وَلًا. (TA.) أَلْيَةٌ The buttock, or buttocks, rump, or posteriors, syn. عَجِيزَةٌ, (K,) or [more properly] عَجُزٌ, (M,) of a man &c., (M,) or of a sheep or goat, (Lth, T, S,) and of a man, (Lth, T,) or of a ewe: (ISk, T:) or the flesh and fat thereon: (M, K:) you should not say ↓ إِلْيَةٌ , (T, S, K,) a form mentioned by the expositors of the Fs, but said to be vulgar and low; (TA;) nor لِيَّةٌ, (T, S, K,) with kesr to the ل, and with teshdeed to the ى, as in the S, [but in a copy of the S, and in one of the T, written without teshdeed,] a form asserted to be correct by some, but it is rarer and lower than إِلْيَةٌ, though it is the form commonly obtaining with the vulgar: (TA:) the dual. is ↓ أَلْيَانِ , (AZ, T, S,) without ت; (S;) but أَلْيَتَانِ sometimes occurs: (IB:) أَلَصُّ الأَلْيَتَيْنِ is an epithet applied to the Zenjee, (K in art. لص,) meaning having the buttocks cleaving together: (TA in that art.:) the pl. is أَلْيَاتٌ (T, M, K) and أَلَايَا; (M, K;) the latter anomalous. (M.) Lh mentions the phrase, إِنَّهُ لَذُو أَلْيَاتٍ [Verily he has large buttocks]; as though the term إِلْيَةٌ applied to every part of what is thus called. (M.) ― 
 - Fat, as a subst.: (M:) and a piece of fat. (M, K.) ― 
 - The tail, or fat of the tail, (Pers. دُنْبَهٌ,) of a sheep. (KL.) [Both of these significations (the “tail,” and “fat of the tail,” of a sheep) are now commonly given to لِيَّة, a corruption of أَلْيَةٌ mentioned above: and in the K, voce طُنْبُورٌ, it is said that the Pers. دُنْبَهْ بَرَّهْ signifies أَلْيَةُ الحَمَلِ.] ― 
 - أَلْيَةُ السَّاقِ The muscle of the shank; syn. حَمَاةُ السَّاقِ [which see, in art. حمو]. (AAF, M, K.) ― 
 - أَلْيَةُ الإِبْهَامِ The portion of flesh that is at the root of the thumb; (S, M;) and which is also called its ضَرَّة; (M;) or the part to which corresponds the ضَرَّة; (S;) and which is also called أَلْيَةُ الكَفِّ; the ضَرَّة being the portion of flesh in فِى, [app. a mistranscription for مِنْ from]) the little finger to the prominent extremity of the ulna next that finger, at the wrist: (TA:) or the portion of flesh in the ضَرَّة of the thumb. (K.) ― 
 - أَلْيَةُ الخَنْصِرِ The portion of flesh that is beneath the little finger; [app. what is described above, as called the ضَرَّة, extending from that finger to the prominent extremity of the ulna, at the wrist;] also called أَلْيَةُ اليَدِ. (Lth, T.) ― 
 - أَلْيَتَا الكَفِّ The أَلْيَة of the thumb [described above as also called by itself أَلْيَةُ الكَفِّ] and the ضَرَّة of the little finger [respecting which see the next preceding sentence]. (TA, from a trad.) ― 
 - القَدَمِ أَلْيَةُ The part of the human foot upon which one treads, which is the portion of flesh beneath [or next to] the little toe. (M.) ― 
 - أَلْيَةُ الحَافِرِ The hinder part of the solid hoof. (S, M.) إِلْيَةٌ أليه ألية إِلى إِليه اليه الية ولي آلي آليه آلية : see أَلْيَةٌ. أَلْيَانُ : see أَلَيَانٌ. أَلْيَانِ an irreg. dual of أَلَيَانٌ, q. v. أَلَيَانٌ (T, S, M, K) and ↓ أَلْيَانُ (M, K) and ↓ آلَى , (T, S, K,) of the measure أَفْعَلُ, (S,) and ↓ آلٌ , (M,) or ↓ أَلًى , (so in some copies of the K, and so accord. to the TA,) or ↓ أَلْىٌ , (so in a copy of the K,) or ↓ أَلِىٌ , (accord. to the CK,) and ↓ آلٍ , (M, K,) applied to a ram, Large in the أَلْيَة, q. v.: (T, * S, M, * K, * TA:) and so, applied to a ewe, أَلَيَانَةٌ, (T, M, K, [in the CK اَلْيَانَةٌ,]) fem. of أَلَيَانٌ; (T;) and ↓ أَلْيَآءٌ , (T, S, M, K,) fem. of آلَى: (T, S:) and in like manner these epithets [masc. and fem. respectively, آلَى, however, being omitted in the M,] are applied to a man and to a woman; (M, K;) or, accord. to Aboo-Is-hák, (M,) آلَى is applied to a man, and عَجْزَآءُ to a woman, but not أَلْيَآءُ, (S, M,) though [it is asserted that] some say this, (S,) Yz saying so, accord. to A 'Obeyd, (IB,) but A 'Obeyd has erred in this matter: (M:) the pl. is أُلْىٌ, (T, S, M, K, [in the CK erroneously written with fet-h to the ا,]) pl. of آلَى, (T, S, M,) or of آلٍ; of the former because an epithet of this kind is generally of the measure أَفْعَلُ, or of the latter after the manner of بُزْلٌ as pl. of بَازِلٌ, and عُودٌ as pl. of عَائِدٌ; (M;) applied to rams (T, S M) and to ewes, (T, S,) and to men and to women; (M, K) and أَلَيَانَاتٌ, (S, M, K, [in the CK اَلْيانات,]) pl. of أَلَيَانَةٌ, (TA,) [but] applied to rams (S) [as well as ewes], or to women, (M, K,) and, also applied to women, إِلَآءٌ, (M, and so in a copy of the K, [in the CK اَلآء,]) or آلَآءٌ, (so in some copies of the K, and in the TA,) with medd, pl. of أَلًى, (TA,) and أَلَايَا, (K,) pl. of أَلْيَانُ. (TA.) أُلَآءِ and هؤُلَآءِ and هؤُلَآءٍ and الأُلَآُءِ: see أُلَى. أَلِىُ , mentioned in this art. in the K: see art. الو ألو ألوى الو لوى لوي : 
 = and see also أَلَيَانٌ. أُلَيَّا and أُلَيَّآءِ and هؤُلَيَّآءِ: see أُلَى. أَلَّآءٍ A man who sells fat, which is termed الأَلْيَةُ. (M.) أُلَّاكَ : see أُلَى. آلٌ آل : see أَلَيَانٌ. آلٍ آل : see أَلَيَانٌ. آلَى آلى آلي , and its fem. أَلْيَآءُ: see أَلَيَانٌ, in two places.
ام

1 أَمَّهُ , (T, S, M, &c.,) aor اَمُ3َ , (T, M, Msb,) inf. n. أَمٌّ, (T, S, M, Msb,) He tended, repaired, betook himself, or directed his course, to, or towards, him, or it; aimed at, sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, him, or it; intended it, or purposed it; syn. قَصَدَهُ, (Lth, T, S, M, Mgh, Msb, K,) and تَوَخَّاهُ, (T,) and تَعَمَّدَهُ, (Mgh,) and تَوَجَّهَ إِلَيْهِ; (TA;) as also ↓ أَمَّمَهُ , and ↓ تأمّمهُ , (T, S, M, Mgh, Msb, K,) and ↓ ائتمّهُ , (M, K,) and ↓ يَمَّمّهُ , (T, M, K,) and ↓ تَيَمَّمَهُ ; (T, M, Mgh, K;) the last two being formed by substitution [of ى for أ]. (M.) Hence, يَااَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]. (JK in art. اله, and Bd in iii. 25.) And لَأَمَّ مَا هُوَ, occurring in a trad., meaning He has indeed betaken himself to, or pursued, the right way: or it is used in a pass. sense, as meaning he is in the way which ought to be pursued. (TA.) And رَسُولَ اللّٰهِ ↓ انْطَلَقْتُ أَتَأَمَّمُ , in another trad., I went away, betaking myself to the Apostle of God. (TA.) Hence, also, الصَّعِيدَ لِلصَّلَاهِ ↓ تَيَمَّمَ [He betook himself to dust, or pure dust, to wipe his face and his hands and arms therewith, for prayer]: (T, * M, * Mgh, TA:) as in the Kur iv. 46 and v. 9: (ISk, M, TA:) whence الَّتَّيَمُّمُ as meaning the wiping the face and the hands and arms with dust; (ISk, T, * M, * Mgh, TA;) i. e. the performing the act termed تَوَضُّؤٌ with dust: formed by substitution [of ى for آ]: (M, K:) originally التَّأَمُّمُ. (K.) ― 
 - See also 8. 
 = أَمَّهُ, (S, M, Mgh, &c.,) aor. اَمُ3َ , (M, Mgh,) inf. n. أَمٌّ, (M, Mgh, K,) He broke his head, so as to cleave the skin, (S, Msb,) inflicting a wound such as is termed آمَّة [q. v.]; (S;) [i. e.] he struck, (M, Mgh, K,) or wounded, (M, K,) the أُمّ [q. v.] of his head, (M, Mgh, K,) with a staff, or stick. (Mgh.) 
 = أَمَّهُمْ (S, M, K) and أَمَّ بِهِمْ, (M, K,) [aor. اَمُ3َ ,] inf. n. إِمَامَةٌ, (S, [but in the M and K it seems to be indicated that this is a simple subst.,]) He preceded them; went before them; took precedence of them; or led them, so as to serve as an example, or object of imitation; syn. تَقَدَّمَهُمْ أقدم قدم تقدم تقدمهم ; (M, K;) [and particularly] فِى الصَّلَاةِ [in prayer]. (S.) And أَمَّهُ and بِهِ أَمَّ He prayed as إِمَام [q. v.] with him. (Msb.) And أَمَّ الصُّفُوفَ He became [or acted as] إِمَام to the people composing the ranks [in a mosque &c.]. (Har p. 680.) You say also, لَا يَؤُمُّ الرَّجُلُ الرَّجُلَ فِى سُلْطَانِهِ [A man shall not take precedence of a man in his authority]; meaning, in his house, and where he has predominance, or superior power, or authority; nor shall he sit upon his cushion; for in doing so he would show him contempt. (Mgh in art. سلط.) 
 = أَمَّتٌ, (S, M, K,) [first pers. أَمُمْتُ,] aor. اَمُ3َ , (M,) inf. n. أُمُومَةٌ, (M, K,) She (a woman, S) became a mother; (S, M, K;) [as also أَمَّتٌ having for its first pers. أَمِمْتُ, aor. اَمَ3َ ; for] you say, مَا كُنْتِ أُمَّا وَلَقَدْ أَمِمْتِ [Thou wast not a mother, and thou hast become a mother], (S, M, K, [in the last فَأَمِمْتِ,]) with kesr, (K,) inf. n. أُمُومَةٌ . (S, M, K.) ― 
 - أَمَمْتُهُ I was to him a mother. (A in art. ربض.) IAar, speaking of a woman, said, كَانَتْ لَهَا عَمَّةٌ تَؤُمُّهَا, meaning [She had, lit. there was to her, a paternal aunt] who was to her like the mother. (M.) 2 أَمَّمَهُ and يَمَّمَهُ : see 1, first sentence, in two places. 3 آمّهُ أمومه أمومة It agreed with it, neither exceeding nor falling short. (M.) ― 
 - [See also the part. n. مُؤَامٌّ, voce أَمَمٌ; whence it seems that there are other senses in which آمَّ may be used, intransitively.] 5 تَأَمَّمَ and تَيَمَّمَ : see 1, former part, in four places. 
 = تأمّم بِهِ: see 8. 
 = تَمَّمْتُ I took for myself, or adopted, a mother. (S.) And تَأَمَّمَهَا He took her for himself, or adopted her, as a mother; (S, * M, K;) as also ↓ استآمّها , (M, K,) and تَأَمَّهَهَا. (M.) 8 ائتمّهُ [written with the disjunctive alif اِيتَمَّهُ]: see 1, first sentence. 
 = ائتمّ بِهِ He followed his example; he imitated him; he did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation; (S, Mgh, Msb;) as also ↓ أَمَّهُ : (Bd in xvi. 121:) the object of the verb is termed إِمَامٌ; (S, M, Mgh, Msb, K;) applied to a learned man, (Msb,) or a head, chief, or leader, or some other person. (M, K.) He made it an أُمَّة or إِمَّة [i. e. a way, course, or rule, of life or conduct; as explained immediately before in the work whence this is taken]; as also به ↓ تأمّم . (M.) You say, ائتمّ بِالشَّيْءِ and ائْتَمَى به, by substitution [of ى for م], (M, K,) disapproving of the doubling [of the م]. (M.) 10 إِسْتَاْمَ3َ see 5. أَمْ is a conjunction, (S, M, K,) connected with what precedes it (Msb, Mughnee) so that neither what precedes it nor what follows it is independent, the one of the other. (Mughnee.) It denotes interrogation; (M, K;) or is used in a case of interrogation, (S, Msb,) corresponding to the interrogative أَ, and meaning أَىّ, (S,) or, as Z says, أَىُّ الأَمْرَيْنِ كَائِنٌ; [for an explanation of which, see what follows;] (Mughnee;) or, [in other words,] corresponding to the interrogative أَ, whereby, and by أَمْ, one seeks, or desires, particularization: (Mughnee:) it is as though it were an interrogative after an interrogative. (Lth, T.) Thus you say, أَزَيُدٌ فِى الدَّارِ أَمْ عَمْرٌو [Is Zeyd in the house, or 'Amr?]; (S, Mughnee;) i. e. which of them two (أَيُّهُمَا) is in the house? (S;) therefore what follows ام and what precedes it compose one sentence; and it is not used in commanding nor in forbidding; and what follows it must correspond to what precedes it in the quality of noun and of verb; so that you say, أَزَيْدٌ قَائِمٌ أَمع قَاعِدٌ [Is Zeyd standing, or sitting?] and أَقَامَ زَيْدٌ أَمْ قَعَدَ [Did Zeyd stand, or sit?]. (Msb.) It is not to be coupled with أَ after it: you may not say, أَعِنْدَكَ زَيْدٌ أَمْ أَعِنْدَكَ عَمْرٌو. (S.) ― 
 - As connected in like manner with what goes before, it is preceded by أَ denoting equality [by occurring after سَوَآءٌ &c.], and corresponds thereto, as in [the Kur lxiii. 6,] سَوَآءُ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمٌ لَمٌ تَسْتَغُفِرْ لَهُمٌ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them]. (Mughnee.) ― 
 - It is also unconnected with what precedes it, (S, Msb, Mughnee,) implying always digression, (Mughnee,) preceded by an enunciative, or an interrogative, (S, Msb, Mughnee,) other than أَ, (Mughnee,) or by أَ not meant [really] as an interrogative but to denote disapproval, (Mughnee,) and signifies بَلْ, (Lth, Zj, T, S, M, Mughnee, K,) or بَلْ and أَ together, (Msb,) and this is its meaning always accord. to all the Basrees, but the Koofees deny this. (Mughnee.) Thus, using it after an enunciative, you say, إِنَّهَا لَإِبِلٌ أَمْ شَآءٌ [Verily they are camels: nay, or nay but, they are sheep, or goats: or nay, are they sheep, or goats?]: (S Msb, Mughnee:) this being said when one looks at a bodily form, and imagines it to be a number of camels, and says what first occurs to him; then the opinion that it is a number of sheep or goats suggests itself to him, and he turns from the first idea, and says, أَمْ شَآءٌ, meaning بَلْ, because it is a digression from what precedes it; though what follows بل is [properly] a thing known certainly, and what follows ام is opined. (S, TA.) And using it after an interrogative in this case, you say, هَلْ زيْدٌ مُنْطَلِقٌ أَمْ عَمْرٌو [Is Zeyd going away? Nay rather, or, or rather, is 'Amr?]: you digress from the question respecting Zeyd's going away, and make the question to relate to 'Amr; so that ام implies indecisive opinion, and interrogation, and digression. (S.) And thus using it, you say, هَلْ زَيْدٌ قَامَ أَمْ عَمْرٌو [Did Zeyd stand? Nay rather, or or rather, did 'Amr?]. (Msb.) And an ex. of the same is the saying [in the Kur xiii. 17], هَلْ يَسْتَوِى الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَاتُ وَالنُّورُ [Are the blind and the seeing equal? Or rather are darkness and light equal?]. (Mughnee.) And an ex. of it preceded by أَ used to denote disapproval is the saying [in the Kur vii. 194], أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا [Have they feet, to walk therewith? Or have they hands to assault therewith?]: for أَ is here equivalent to a negation. (Mughnee.) [It has been shown above that] أَمْ is sometimes introduced immediately before هَلْ: (S, K:) but IB says that this is when هل occurs in a phrase next before it; [as in the ex. from the Kur xiii. 17, cited above;] and in this case, the interrogative meaning of ام is annulled; it being introduced only to denote a digression. (TA.) ― 
 - It is also used as a simple interrogative; accord. to the assertion of AO; in the sense of هَلْ; (Mughnee;) or in the sense of the interrogative أَ; (Lth, T, K) as in the saying, أَمْ عِنْدَكَ غَدَآءِ حَاضِرٌ, meaning Hast thou a morning-meal ready? a good form of speech used by the Arabs; (Lth, T;) and allowable when preceded by another phrase. (T.) ― 
 - And sometimes it is redundant; (AZ, T, S, Mughnee, K) in the dial. of the people of El-Yemen; (T;) as in the saying
يَا دَهْنَ أَمْ مَا كَانَ مَشْيِى رقَصَا 
بَلْ قَدْ تَكُونُ مِشْيَتِى تَوَقُّصَا 
” (T, S, * [in the latter, يا هِنْدُ, and only the former hemistich is given,]) meaning O Dahnà, (the curtailed form دَهْنَ being used for دَهْنَآء,) my walking was not, as now in my age, [a feeble movement like] dancing: but in my youth, my manner of walking used to be a bounding: (T:) this is accord. to the opinion of AZ: but accord. to another opinion, ام is here [virtually] conjoined with a preceding clause which is suppressed; as though the speaker had said, يَا دَهْنَ أَكَانَ مَشْيِى رَقَصَّا أَمْ مَا كَانَ كَذلِكَ. (A 'Hát, TA.) 
 = It is also used (T, Mughnee) in the dial. of the people of El-Yemen, (T,) or of Teiyi and Himyer, (Mughnee,) in the sense of ال, (T,) to render a noun determinate. (Mughnee.) So in the trad., لَيْسَ مِنَ امْبِرّ امْصِيامُ فِى امْسَفَرِ, (T, Mughnee,) i. e. الَيْسَ مِنَ البِرِّ الصِّيَامُ فِى السَّفَرِ [Fasting in journeying is not an act of obedience to God]. (T, and